T21n1340_大法炬陀羅尼經

大正藏第 21 冊 No. 1340 大法炬陀羅尼經

No. 1340

大法炬陀薩尼經卷第一

隋天竺三藏法師阇那崛多等譯緣起品第一伏魔品第二

緣起品第一

如是我聞。一時婆伽婆。在王舍城耆阇崛山中。與大比丘眾千二百五十人俱。皆阿羅漢。諸漏已盡無復煩惱。鹹得自在心善解脫慧善解脫。悉能調伏猶如大龍。所作已辦棄捨重擔。獲得己利盡諸有結。隨順正教具足解脫。能入一切自在之地。其名曰慧命須菩提。慧命大迦葉。慧命舍利弗。慧命大目乾連。如是等大威德神通聲聞而為上首。

爾時娑婆世界主大梵天王。與十億梵眾及無量梵居天等。各與眷屬皆悉來集。爾時復有光音諸天眾。及少光天眾。大光天眾。無量光天眾。端正天眾。乃至凈居諸天眾。如是等無量億諸天眾。各與眷屬亦皆來集。爾時復有商主天眾(此商主天是魔王五百菩薩子中最長他經名導師者)。兜率陀天眾。釋提桓因忉利天眾。乃至四天王天眾。如是等無量諸天眾。各與眷屬亦皆來集。爾時諸天眾咸作是念。愿得世尊隨為我等說一法門。令我得聞豈非善也。作是念已前詣佛所。頂禮佛足退住一面。

爾時善威光天子。在於佛前整理衣服。偏袒右臂右膝著地。合十指掌頂禮佛

【現代漢語翻譯】現代漢語譯本《大法炬陀羅尼經》卷一

緣起品第一

如是我聞。一時，婆伽婆（Bhagavan，世尊）在王舍城（Rajagrha）耆阇崛山（Grdhrakuta，鷲峰山）中，與一千二百五十位大比丘眾在一起。他們都是阿羅漢（Arhat），諸漏已盡，不再有煩惱，都已獲得自在，心善於解脫，慧善於解脫，都能調伏自己，猶如大龍。他們所作已辦，已棄捨重擔，獲得自己的利益，斷盡諸有之結，隨順正教，具足解脫，能進入一切自在之地。他們的名字是：慧命須菩提（Subhuti），慧命大迦葉（Mahakasyapa），慧命舍利弗（Sariputra），慧命大目乾連（Maha-Maudgalyayana），像這樣的大威德神通的聲聞弟子為上首。

這時，娑婆世界（Saha world）主大梵天王（Mahabrahma），與十億梵眾及無量梵居天等，各自與眷屬都來集會。這時又有光音諸天眾，以及少光天眾、大光天眾、無量光天眾、端正天眾，乃至凈居諸天眾，像這樣無量億諸天眾，各自與眷屬也都來集會。這時又有商主天眾（這位商主天是魔王五百菩薩子中最年長的，在其他經典中名為導師），兜率陀天眾（Tusita heaven），釋提桓因忉利天眾（Sakra Devanam Indra Trayastrimsa heaven），乃至四天王天眾（Caturmaharajika heaven），像這樣無量諸天眾，各自與眷屬也都來集會。這時，諸天眾都這樣想：『希望世尊能為我們說一種法門，讓我們得以聽聞，豈不是很好嗎？』這樣想著，他們來到佛陀所在之處，頂禮佛足，退到一旁站立。

這時，善威光天子在佛前整理衣服，袒露右臂，右膝著地，合起十指手掌，頂禮佛。

【English Translation】 English version The Great Torch Dharani Sutra, Volume 1

Chapter 1: Origin

Thus have I heard. At one time, the Bhagavan (World-Honored One) was in Rajagrha (Royal City), on Mount Grdhrakuta (Vulture Peak), together with a gathering of 1,250 great Bhikshus (monks). All were Arhats (worthy ones), their outflows exhausted, with no further afflictions. They had all attained self-mastery, were well liberated in mind, and well liberated in wisdom. They were all able to tame themselves, like great dragons. They had done what needed to be done, had abandoned heavy burdens, had obtained their own benefit, had exhausted all bonds of existence, were in accordance with the right teaching, were complete in liberation, and were able to enter all places of self-mastery. Their names were: the wise Subhuti, the wise Mahakasyapa, the wise Sariputra, the wise Maha-Maudgalyayana. Such great, powerful, and spiritually accomplished Sravakas (voice-hearers) were the leaders.

At that time, Mahabrahma (Great Brahma), the lord of the Saha world, together with ten billion Brahma beings and countless Brahma-abiding devas (gods), each with their retinues, all came together. At that time, there were also the devas of the Abhasvara heaven (heaven of radiant light), as well as the devas of the Parittabha heaven (heaven of limited light), the Apramanabha heaven (heaven of immeasurable light), the devas of the Subhakrtsna heaven (heaven of pure beauty), and even the devas of the Suddhavasa heavens (pure abodes). Such countless billions of devas, each with their retinues, also came together. At that time, there were also the devas of the Sarthavaha heaven (heaven of the caravan leader - this Sarthavaha deva is the eldest of the demon king's five hundred Bodhisattva sons, known as the guide in other sutras), the devas of the Tusita heaven, Sakra Devanam Indra (king of the gods) of the Trayastrimsa heaven (heaven of the thirty-three), and even the devas of the Caturmaharajika heaven (heaven of the four great kings). Such countless devas, each with their retinues, also came together. At that time, all the devas thought, 'May the World-Honored One speak a Dharma (teaching) for us, so that we may hear it. Wouldn't that be good?' Thinking thus, they went to where the Buddha was, bowed at his feet, and stood to one side.

At that time, the deva Suvikrantavikramin (of excellent and powerful light) adjusted his robes before the Buddha, bared his right shoulder, knelt on his right knee, and, with his ten fingers joined in reverence, bowed to the Buddha.

足。白佛言。世尊。我為憐慜諸眾生故。今欲請問如來應供等正覺世尊。云何眾生得知法律。于佛功德隨順修學。依世尊教如法奉行。世尊。云何眾生得不懈惰。勤修經典總持文義。隨順義趣如法思惟。速疾讀誦因法獲力。世尊。云何眾生得入諸字根本智慧法門。住法門已能分別知。因此知故。入初思惟門得諸法義。乃至得入甚深十二因緣法。皆當覺知。世尊。云何眾生不生倦心。不起亂心。解于自心攀緣境界。善知勝法能隨順入。世尊。我於今者。欲令眾生覺如來藏得如來智故。敢請如來宣說如是陀羅尼門甚深經典。何以故。世尊。得人身難。雖得人身其壽復促。于短命中更有三惡。何等為三。一者心性佷弊不受善言。二者常懷慳嫉懼他勝己。三者設知勝己恥不咨問。是名三惡。以是義故。我今咨問如來世尊陀羅尼典。世尊。如來先說無量億經。或因問而說。或不問自說。世尊。我等今者。見有九那由他諸天大眾。皆已集於如來應供正遍覺前。是故我今于如來陀羅尼究竟法中請問經典。世尊。若有人能學此最上陀羅尼門者。諸餘佛法自然增長不用多功。

爾時世尊得彼善威光天子如是問已。即告慧命阿難言。阿難。汝見善威光天子以法義辯乃至咨問如來出世及得如來因緣。初問此陀羅尼法門經典不。阿難。此

【現代漢語翻譯】現代漢語譯本：足（善威光天子）。稟告佛說：『世尊，爲了憐憫一切眾生，我現在想請問如來應供等正覺世尊，眾生如何才能得知佛法，在佛的功德方面隨順修學，依照世尊的教導如法奉行？世尊，眾生如何才能不懈怠，勤奮地修習經典，總持經文的意義，隨順經義如法思維，迅速讀誦，因佛法而獲得力量？世尊，眾生如何才能進入諸字的根本智慧法門，安住於此法門后能夠分別知曉，因此知曉的緣故，進入初步的思維之門，獲得諸法的意義，乃至能夠進入甚深的十二因緣法，都能覺悟知曉？世尊，眾生如何才能不生厭倦之心，不起散亂之心，瞭解自己心攀緣的境界，善於瞭解殊勝之法，能夠隨順進入？世尊，我今天想讓眾生覺悟如來藏，獲得如來智慧，所以敢於請問如來說明這樣的陀羅尼門甚深經典。為什麼呢？世尊，得到人身很難，即使得到人身，壽命又很短促，在短暫的生命中更有三種惡事。哪三種呢？一是心性頑固，不接受善言；二是常常懷有慳吝嫉妒，害怕別人勝過自己；三是即使知道別人勝過自己，也恥于請教。這叫做三種惡事。因為這個緣故，我現在請問如來世尊陀羅尼經典。世尊，如來先前說了無量億的經典，或者因為有人提問而說，或者沒有人提問自己說。世尊，我們現在看到有九那由他（極多數）諸天大眾，都已經聚集在如來應供正遍覺前。因此，我現在在如來陀羅尼究竟法中請問經典。世尊，如果有人能夠學習這最上的陀羅尼門，其他的佛法自然增長，不用花費太多功夫。』這時，世尊聽了善威光天子這樣的提問后，就告訴慧命阿難說：『阿難，你看到善威光天子用法義辯才，乃至請問如來出世以及獲得如來果位的因緣，最初提問這個陀羅尼法門經典嗎？阿難，這個……』

【English Translation】 English version: Zu (Good Majesty Light Deva). He said to the Buddha: 'World Honored One, out of compassion for all sentient beings, I now wish to ask the Tathagata, Worthy of Offerings, Perfectly Enlightened World Honored One, how can sentient beings come to know the Dharma, follow and learn in accordance with the Buddha's merits, and practice according to the World Honored One's teachings? World Honored One, how can sentient beings be diligent and not lazy, diligently study the scriptures, uphold the meaning of the texts, contemplate according to the meaning of the Dharma, quickly recite, and gain strength through the Dharma? World Honored One, how can sentient beings enter the fundamental wisdom Dharma gate of all letters, and after abiding in this Dharma gate, be able to distinguish and know, and because of this knowledge, enter the initial gate of contemplation, obtain the meaning of all Dharmas, and even be able to enter the profound Dharma of the Twelve Links of Dependent Origination, and all be aware and know? World Honored One, how can sentient beings not give rise to weariness, not give rise to a distracted mind, understand the mind's clinging to objects, be skilled in knowing the superior Dharma, and be able to enter accordingly? World Honored One, today I wish to enable sentient beings to awaken to the Tathagata-garbha (Tathagata's womb) and obtain the Tathagata's wisdom, so I dare to ask the Tathagata to explain such a Dharani (mantra) gate, a profound scripture. Why? World Honored One, it is difficult to obtain a human body, and even if one obtains a human body, one's lifespan is short, and in a short life there are three evils. What are the three? First, the mind is stubborn and does not accept good words; second, one is always stingy and jealous, fearing that others will surpass oneself; third, even if one knows that others surpass oneself, one is ashamed to ask for advice. These are called the three evils. For this reason, I now ask the Tathagata World Honored One about the Dharani scriptures. World Honored One, the Tathagata has previously spoken countless billions of scriptures, either because someone asked or without being asked. World Honored One, we now see that there are nine nayutas (extremely large number) of heavenly beings, all gathered before the Tathagata, Worthy of Offerings, Perfectly Enlightened One. Therefore, I now ask about the scriptures in the ultimate Dharma of the Tathagata's Dharani. World Honored One, if someone can learn this supreme Dharani gate, other Buddhadharmas will naturally increase without much effort.' At that time, after the World Honored One heard such a question from the Good Majesty Light Deva, he said to the wise Ananda: 'Ananda, do you see the Good Majesty Light Deva using the eloquence of the Dharma, and even asking about the Tathagata's appearance in the world and the causes and conditions for obtaining the Tathagata's fruit, initially asking about this Dharani Dharma gate scripture? Ananda, this...'

善威光天子。已於過去十四億諸如來所。問此陀羅尼經。阿難。我今為汝說善威光天子初所問佛及陀羅尼名。汝當諦聽。阿難。此善威光天子。于往昔時生一大婆羅門家。為彼婆羅門子。具足威德家內富饒。恒為諸天圍繞衛護。聰明多智博通外論。於四鞞陀具解文義。既自讀誦復能教人。初問彼佛此陀羅尼。善能通達初論法門伏諸外論。復能建立諸字根本。巧說種種字差別義。爾時阿難白佛言。世尊。我等愿聞彼佛名號。是善威光天子。於過去世從誰初聞陀羅尼經。及彼聖眾弟子功德出世利行。我皆愿聞。

爾時世尊。即入大力莊嚴三昧。入三昧已。過去所有一切境界皆悉現前。爾時慧命阿難。即從坐起整理衣服。偏袒右臂右膝著地。合掌向佛作如是言。世尊。我從昔來初未曾見如來應供正遍覺入此三昧。佛告阿難。如是如是。我未曾入如此三昧。何以故。阿難。此三昧者。非餘下地能入。亦不為彼諸餘經典故入。所以者何。阿難。過去諸如來。莫不皆先入此三昧已然後說是陀羅尼經。亦此善威光天子初所問佛。是故阿難。汝當諦聽。彼佛及彼經名。我今為汝說此二種。阿難白佛言。善哉世尊。今正是時。惟愿世尊。為我等說善威光天子所問佛號及所說經。亦說此天辯才功德。令我等聞。世尊。今此一切天人大

【現代漢語翻譯】現代漢語譯本：善威光天子，過去已在十四億諸如來處，問過此《陀羅尼經》。阿難，我現在為你講述善威光天子最初請問佛陀的經過以及陀羅尼的名稱，你應當仔細聽好。阿難，這位善威光天子，在過去世時出生於一個大的婆羅門家庭，作為婆羅門之子，他具備威德，家內富饒，經常有諸天圍繞衛護，聰明多智，博通外道理論，對於四《吠陀》都透徹理解其文義。他既能自己讀誦，又能教導他人。最初向那位佛陀請問此陀羅尼，善於通達最初的論法門，降伏各種外道理論，又能建立諸字的根本，巧妙地解說種種字的差別意義。當時，阿難稟白佛陀說：『世尊，我們希望聽聞那位佛陀的名號，以及這位善威光天子在過去世時最初是從哪位佛陀處聽聞此《陀羅尼經》的，還有那些聖眾弟子的功德和出世間的利益行為，我們都希望聽聞。』當時，世尊立即進入大力莊嚴三昧。進入三昧后，過去所有的一切境界都全部顯現於眼前。當時，慧命阿難立即從座位上站起，整理衣服，偏袒右臂，右膝著地，合掌向佛，這樣說道：『世尊，我從過去以來，從未曾見過如來應供正遍知進入過這種三昧。』佛告訴阿難說：『是的，是的。我未曾進入過如此的三昧。』為什麼呢？阿難，這種三昧，不是其餘下地之人能夠進入的，也不是爲了那些其餘經典而進入的。為什麼這樣說呢？阿難，過去的諸如來，沒有不先進入此三昧，然後才宣說此《陀羅尼經》的。這也是善威光天子最初請問佛陀的因緣。所以阿難，你應當仔細聽好，那位佛陀以及那部經的名稱，我現在為你講述這兩種。阿難稟白佛陀說：『太好了，世尊，現在正是時候。惟愿世尊，為我們講述善威光天子所請問的佛號以及所說的經，也請講述這位天子的辯才功德，讓我們聽聞。世尊，現在這裡的一切天人和…』

【English Translation】 English version: The Deva (Celestial being) of Auspicious Majesty (善威光天子), in the past, had asked about this Dharani Sutra from fourteen billion Tathagatas (諸如來). Ananda, I will now tell you about the initial inquiry of the Deva of Auspicious Majesty to the Buddha and the name of the Dharani. You should listen carefully. Ananda, this Deva of Auspicious Majesty, in a past life, was born into a large Brahmin family. As the son of a Brahmin, he possessed majesty and virtue, his family was wealthy, and he was constantly surrounded and protected by various Devas. He was intelligent and wise, well-versed in externalist theories, and thoroughly understood the meaning of the four Vedas (鞞陀). He could both recite them himself and teach others. He initially asked that Buddha about this Dharani, being skilled in understanding the initial Dharma teachings, subduing various externalist theories, and establishing the roots of all letters, skillfully explaining the different meanings of various letters. At that time, Ananda said to the Buddha, 'World Honored One, we wish to hear the name of that Buddha, and from whom this Deva of Auspicious Majesty initially heard this Dharani Sutra in the past, as well as the merits and world-transcending beneficial deeds of those holy disciples. We wish to hear all of this.' At that time, the World Honored One immediately entered the Samadhi (三昧) of Great Power and Adornment. Upon entering the Samadhi, all past realms appeared before him. At that time, the Venerable Ananda immediately rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and, with palms joined, said to the Buddha, 'World Honored One, since the past, I have never seen the Tathagata, Arhat, Samyaksambuddha (如來應供正遍覺) enter such a Samadhi.' The Buddha told Ananda, 'So it is, so it is. I have never entered such a Samadhi. Why is that? Ananda, this Samadhi is not accessible to those of lower attainment, nor is it entered for the sake of other Sutras. Why is that? Ananda, all the Tathagatas of the past invariably entered this Samadhi before expounding this Dharani Sutra. This is also the reason for the initial inquiry of the Deva of Auspicious Majesty to the Buddha. Therefore, Ananda, you should listen carefully to the name of that Buddha and that Sutra. I will now tell you about these two.' Ananda said to the Buddha, 'Excellent, World Honored One, now is the time. May the World Honored One tell us the name of the Buddha whom the Deva of Auspicious Majesty inquired of, and the Sutra that was spoken, and also tell us about the eloquence and merits of this Deva, so that we may hear. World Honored One, all the Devas and humans here now...'

眾。悉皆歡喜樂欲聽聞。此諸梵眾及天子等。一心樂聞善聽若此。復告阿難諦聽諦受善思念之。我今解說。阿難復言。善哉世尊。惟愿為說。我當聽受。佛告阿難。我念過去無量無邊。時有一劫。名曰賢天。于彼劫中有轉輪王。號祭火光。統四天下。戒行具足如法正治。王大夫人。產生一息。名曰放光。阿難。時放光童子者。乃是後身菩薩。其生既經二千餘歲。然後方始出家修行。漸至道場菩提樹下成等正覺。既成佛已仍號放光。彼佛眷屬弟子有九十億那由他聲聞眾等。一切皆是大阿羅漢。復有一億大菩薩眾。阿難。時彼放光如來處大眾中。為諸菩薩及聲聞等。說此陀羅尼甚深經典。然此陀羅尼門。則能總攝諸餘經典。若有受持此陀羅尼者。一切佛菩提事。雖未聞見自然明瞭得名法師。

阿難。時彼諸菩薩摩訶薩眾。白放光佛言。世尊。所言陀羅尼門者。義何謂也。何等是陀羅尼。以何義故複名為門。爾時彼放光佛告眾菩薩言。諸摩那婆。諦聽諦聽。吾為汝說。如此大地建立出生一切眾寶即能任持。又能出生一切藥草卉木樹林花果種類。悉皆任持。又出一切小山大山諸池河水乃至大海悉能任持。又亦能有四生之類二足四足人鹿鳥獸亦皆任持。此陀羅尼亦復如是。諸摩那婆。所言門者。即是如來。如來藏門出生一

【現代漢語翻譯】現代漢語譯本：眾人都歡喜快樂，想要聽聞。這些梵天大眾以及天子們，一心樂於聽聞，認真聽著。佛陀再次告訴阿難：『仔細聽，好好接受，認真思考。我現在要解說。』阿難回答說：『太好了，世尊。希望您為我們解說，我一定認真聽受。』佛陀告訴阿難：『我回憶過去無量無邊的時劫，那時有一個劫，名叫賢天。在那一劫中，有一位轉輪王，名叫祭火光，統治四大天下。他戒行圓滿，依法治理國家。王的大夫人，生了一個兒子，名叫放光。阿難，當時的放光童子，就是後來的菩薩。他出生后經過兩千多年，才開始出家修行，逐漸來到道場菩提樹下，成就正等正覺。成佛之後，仍然號為放光。那位佛的眷屬弟子有九十億那由他（Niyuta，數量單位，意為億）聲聞眾等，他們都是大阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。還有一億大菩薩眾。阿難，當時的放光如來在大眾之中，為諸位菩薩以及聲聞等，宣說這部陀羅尼（Dharani，總持、真言）甚深經典。這個陀羅尼門，能夠總攝其餘一切經典。如果有人受持這個陀羅尼，一切佛菩提之事，即使沒有聽聞見過，自然也會明白瞭解，並被稱為法師。』『阿難，當時那些菩薩摩訶薩（Mahasattva，大菩薩）們，對放光佛說：『世尊，您所說的陀羅尼門，是什麼意思呢？什麼是陀羅尼？又因為什麼緣故稱為門呢？』當時，那位放光佛告訴眾菩薩說：『各位摩那婆（Manava，年輕人），仔細聽，仔細聽。我為你們解說。就像這大地，建立並出生一切眾寶，並且能夠任持。又能出生一切藥草、卉木、樹林、花果等種類，全部都能任持。又出生一切小山、大山、各種池塘、河流乃至大海，都能任持。又能容納四生之類，二足、四足的人、鹿、鳥獸，也都能任持。這陀羅尼也是這樣。各位摩那婆，所說的門，就是如來。如來藏門出生一』

【English Translation】 English version: The assembly was filled with joy and eagerness to listen. These Brahma beings and celestial sons were wholeheartedly attentive, listening carefully. The Buddha then addressed Ananda again, saying, 'Listen attentively, receive well, and contemplate diligently. I will now explain.' Ananda replied, 'Excellent, World Honored One. I beseech you to explain, and I will listen attentively.' The Buddha told Ananda, 'I recall in the immeasurable past, there was a kalpa (aeon) called Virtuous Heaven. In that kalpa, there was a Chakravartin (universal monarch) named Offering Fire Light, who ruled over the four continents. He was complete in precepts and conduct, governing righteously according to the Dharma. The king's great queen gave birth to a son named Emitting Light. Ananda, that Emitting Light child was the future Bodhisattva. After being born for over two thousand years, he then began to renounce the household life and cultivate, gradually arriving at the Bodhi tree in the Bodhimanda (place of enlightenment), attaining Anuttara-Samyak-Sambodhi (perfect enlightenment). Having become a Buddha, he was still named Emitting Light. That Buddha's retinue of disciples included ninety billion Niyutas (a large number) of Shravakas (listeners, disciples), all of whom were great Arhats (worthy ones who have extinguished all defilements). There were also one hundred million great Bodhisattvas. Ananda, at that time, the Tathagata (Thus Come One) Emitting Light, in the midst of the assembly, spoke this Dharani (mantra, mnemonic device) profound scripture for the Bodhisattvas and Shravakas. This Dharani gate can encompass all other scriptures. If one upholds this Dharani, all matters of Buddha-Bodhi (enlightenment), even if not heard or seen, will naturally become clear and understood, and one will be named a Dharma Master.' 'Ananda, at that time, those Bodhisattva-Mahasattvas (great Bodhisattvas) said to the Buddha Emitting Light, 'World Honored One, what is the meaning of the Dharani gate that you speak of? What is a Dharani? And for what reason is it called a gate?' At that time, that Buddha Emitting Light told the assembly of Bodhisattvas, 'All you Manavas (young men), listen carefully, listen carefully. I will explain to you. Just like this great earth, establishing and producing all kinds of precious treasures, and being able to sustain them. It can also produce all kinds of medicinal herbs, grasses, trees, forests, flowers, and fruits, all of which it can sustain. It also produces all kinds of small mountains, large mountains, various ponds, rivers, and even the great ocean, all of which it can sustain. It can also accommodate the four kinds of beings, two-legged, four-legged humans, deer, birds, and beasts, all of which it can sustain. This Dharani is also like this. All you Manavas, the gate that is spoken of is the Tathagata. The Tathagatagarbha (Tathagata's womb) gate gives birth to one'

切諸法寶藏不可思議。如是摩那婆。此陀羅尼妙法門中出生一切諸修多羅。一切章句。一切分別義。一切諸波羅蜜。故名為門。摩那婆。又陀羅尼者。悉能任持一切法故。亦名為地。佛告阿難。時彼放光如來應供正遍覺。說此法時。聲震世界上徹梵宮。爾時閻魔境界及諸地獄餓鬼畜生諸苦惱處。聞此震聲皆大叫喚。亦聞梵宮。阿難。時彼大梵天王及諸梵眾聞叫聲已。悉皆往詣放光佛所。問其因緣。世尊。曏者叫聲從何所出。阿難。時彼如來將欲說故。即便微笑。先以神力。令諸梵天悉見地獄諸惡道中受苦眾生已。然後語言。諸梵天輩。即是斯等地獄餓鬼畜生。飢渴所逼生大苦惱。以苦迫故發此叫聲。於是梵天覆白佛言。善哉世尊。以佛力故。令此眾生暫除諸苦少時安樂。

爾時彼放光佛。即從眉間白毫放一光明。遍照地獄餓鬼畜生閻魔等界諸惡眾生。滅除苦惱。所有地獄變成園池。是諸池中妙水盈滿。池有諸花。所謂優缽羅花。波頭摩花。拘物頭花。分陀利花。池水香美清冷輕便。乃至放光如來入涅槃后。法住半劫。園池亦爾。阿難爾時梵天問彼佛言。世尊。何因緣故。如來微笑而復放此白毫光明。佛告梵天。我以念此地獄餓鬼畜生及閻魔界諸眾生等過去業緣受是果報。及本願故。我便微笑。又以知此諸眾生等

【現代漢語翻譯】現代漢語譯本：斷絕一切法寶藏，不可思議。像這樣，摩那婆（年輕人）。此陀羅尼（總持）妙法門中，出生一切修多羅（經），一切章句，一切分別義，一切諸波羅蜜（到彼岸的方法），所以名為『門』。摩那婆，又陀羅尼，悉能任持一切法，所以也名為『地』。佛告訴阿難（佛的弟子）：當時那位放光如來應供正遍覺（佛的十個稱號之一），說此法時，聲音震動世界，上徹梵宮（色界天）。爾時閻魔（地獄之主）境界及諸地獄、餓鬼、畜生諸苦惱處，聞此震聲皆大叫喚，也傳到梵宮。阿難，當時大梵天王及諸梵眾聞叫聲后，都前往放光佛處，問其因緣：『世尊，剛才的叫聲從何處發出？』阿難，當時如來將要解說，便微笑，先以神力，令諸梵天悉見地獄諸惡道中受苦眾生后，然後說：『諸梵天，就是這些地獄、餓鬼、畜生，被飢渴所逼，生大苦惱，因苦迫而發出叫聲。』於是梵天又對佛說：『善哉世尊，以佛力故，令此眾生暫時解除諸苦，得到少時安樂。』爾時彼放光佛，即從眉間白毫放一光明，遍照地獄、餓鬼、畜生、閻魔等界諸惡眾生，滅除苦惱。所有地獄變成園池，這些池中妙水盈滿，池中有各種花，所謂優缽羅花（青蓮花），波頭摩花（紅蓮花），拘物頭花（黃蓮花），分陀利花（白蓮花），池水香美清冷輕便。乃至放光如來入涅槃（寂滅）后，法住半劫（極長的時間單位），園池也是如此。阿難，爾時梵天問彼佛：『世尊，何因緣故，如來微笑而又放出這白毫光明？』佛告訴梵天：『我因爲念及這些地獄、餓鬼、畜生及閻魔界諸眾生等過去業緣而受此果報，以及本願的緣故，我便微笑。又因為知道這些眾生等……』

【English Translation】 English version: Cutting off all Dharma treasure troves is inconceivable. Thus, Manava (young man). From this Dharani (mantra) wonderful Dharma gate are born all Sutras (scriptures), all verses, all differentiated meanings, all Paramitas (perfections), hence it is called 'Gate'. Manava, moreover, Dharani is also called 'Earth' because it can uphold all Dharmas. The Buddha told Ananda (Buddha's disciple): At that time, that Light-Emitting Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One (one of the ten titles of the Buddha), when speaking this Dharma, the sound shook the world, reaching up to the Brahma heavens (the realm of form). At that time, the realm of Yama (lord of hell) and all the hells, hungry ghosts, animals, and places of suffering, hearing this shaking sound, all cried out loudly, and it also reached the Brahma heavens. Ananda, at that time, the Great Brahma King and all the Brahma hosts, hearing the cries, all went to the place of the Light-Emitting Buddha and asked the cause: 'World Honored One, from where did the cries just now come from?' Ananda, at that time, the Tathagata, about to explain, smiled, first using his divine power to allow all the Brahma heavens to see the suffering beings in the evil paths of hell, and then said: 'All you Brahmas, these are the hells, hungry ghosts, and animals, oppressed by hunger and thirst, experiencing great suffering, and crying out because of the suffering.' Thereupon, the Brahmas again said to the Buddha: 'Excellent, World Honored One, by the Buddha's power, may these beings temporarily be relieved of their sufferings and attain a short period of peace.' At that time, that Light-Emitting Buddha, immediately emitted a light from the white hair between his eyebrows, illuminating all the evil beings in the realms of hell, hungry ghosts, animals, and Yama, eliminating their suffering. All the hells were transformed into gardens and ponds, and these ponds were filled with wonderful water. In the ponds were various flowers, namely Utpala flowers (blue lotus), Padma flowers (red lotus), Kumuda flowers (yellow lotus), and Pundarika flowers (white lotus). The water in the ponds was fragrant, beautiful, cool, and light. Even after the Light-Emitting Tathagata entered Nirvana (extinction), the Dharma would remain for half a kalpa (an extremely long unit of time), and the gardens and ponds would be the same. Ananda, at that time, the Brahma asked that Buddha: 'World Honored One, for what reason did the Tathagata smile and emit this white hair light?' The Buddha told the Brahma: 'Because I thought of these hells, hungry ghosts, animals, and all beings in the realm of Yama, who are receiving this karmic retribution due to their past karmic conditions, and because of my original vows, I smiled. Also, because I know that these beings...'

過業因緣墮三惡道。亦知業因多少苦盡時節。故我放光為作方便。放此光時。彼等一切受苦眾生。蒙光照身心得安隱。各作是念。此是佛光。以念如來惡業得滅。亦蒙世尊慈悲力故舍諸苦惱。尋得命終生於人間。或生天上。以是因緣令大地獄變成園池。其水清冷妙花普遍爾時彼佛告梵天言。梵天。汝應善思如來方便不可思議。以神通力放希有光。能滅一切三惡道苦。梵天。如來世尊所言弘普。如來所出故。名如來應供正遍覺。佛告阿難。爾時彼諸菩薩摩訶薩眾。復白放光佛言。世尊。如來前言陀羅尼。陀羅尼門中有諸句義。如來未說。我今咨問。惟愿宣說令我等解。阿難。爾時彼佛告諸菩薩言。摩那婆。汝等欲聞陀羅尼門諸句義耶。諸菩薩言。如是世尊。我等欲聞。佛言。摩那婆。諦聽諦聽善思念之。吾為汝說。諸菩薩言。世尊。我今一心。惟愿善說。佛告諸菩薩言。摩那婆。此陀羅尼一法句中。總攝無量億數修多羅。是決定義。當知如來一力所說無有邊際。汝等亦得多種法門。若使汝今隨力堪受。我亦即能為汝多說。複次摩那婆。如來若當盡力說者。少智之人尚不能受。諸餘眾生況能宣說。何以故。諸佛世尊有無量威德力。有無量精進行。摩那婆。如人善射心自思念。我今若發必穿梵宮。如是念已持弓執箭上射虛空

【現代漢語翻譯】現代漢語譯本：因過去所造的惡業而墮入三惡道（地獄、餓鬼、畜生）。（佛）也知道他們受惡業之因，受苦的程度，以及苦難結束的時間。因此我才放光，為他們提供方便。當放出光明時，那些正在受苦的一切眾生，蒙受佛光照耀身體，身心得到安穩。各自心中想著：『這是佛光。』因為憶念如來，惡業得以消滅。也蒙受世尊慈悲的力量，捨棄各種苦惱，隨即壽命終結後轉生到人間，或者轉生到天上。因為這個因緣，使大地獄變成園林水池，池水清澈寒冷，美妙的鮮花普遍盛開。當時，那位佛告訴梵天（色界天之主）說：『梵天，你應該好好思考，如來的方便是不可思議的。以神通之力放出稀有光明，能夠滅除一切三惡道的痛苦。梵天，如來世尊所說的話弘大而普遍。如來所出現，所以名為如來、應供、正遍覺（佛的十個稱號之一）。』佛告訴阿難（佛的十大弟子之一）說：『當時，那些菩薩摩訶薩（發大心的菩薩）們，又對放光佛說：『世尊，如來之前所說的陀羅尼（總持），陀羅尼門中有各種語句的含義，如來還沒有解說。我現在請問，希望您能宣說，讓我們能夠理解。』阿難，當時那位佛告訴各位菩薩說：『摩那婆（年輕人），你們想聽陀羅尼門的各種語句含義嗎？』各位菩薩說：『是的，世尊。我們想聽。』佛說：『摩那婆，仔細聽，仔細聽，好好思考並記住。我為你們解說。』各位菩薩說：『世尊，我們現在一心一意，希望您能好好解說。』佛告訴各位菩薩說：『摩那婆，這陀羅尼的一句法中，總共攝取了無量億數的修多羅（經）。這是決定的意義。應當知道如來以一己之力所說的話沒有邊際。你們也因此得到多種法門。如果你們現在隨自己的能力可以承受，我也就能為你們多說。』再次，摩那婆，如來如果盡力解說，智慧淺薄的人尚且不能接受，其他的眾生又怎麼能夠宣說呢？為什麼呢？諸佛世尊有無量的威德力，有無量的精進行。摩那婆，比如一個善於射箭的人，心中自己想著：『我現在如果發射，必定能穿透梵天宮殿。』這樣想完之後，拿著弓箭射向天空。

【English Translation】 English version: Due to past karma, they fall into the three evil realms (hell, hungry ghosts, and animals). (The Buddha) also knows the cause of their suffering, the extent of their suffering, and when their suffering will end. That is why I emit light to provide them with a means of escape. When this light is emitted, all sentient beings suffering will have their bodies illuminated by the light, bringing peace and comfort to their minds. Each of them will think, 'This is the light of the Buddha.' By remembering the Tathagata (another name for the Buddha), their evil karma will be extinguished. They will also receive the compassionate power of the World Honored One, abandoning all suffering and distress. Soon after, their lives will end, and they will be reborn in the human realm or in the heavens. Because of this cause, the great hells will be transformed into gardens and ponds, with clear, cool water and beautiful flowers blooming everywhere. At that time, that Buddha said to Brahma (the lord of the Form Realm): 'Brahma, you should contemplate well that the Tathagata's skillful means are inconceivable. With supernatural power, he emits rare light that can extinguish all the suffering of the three evil realms. Brahma, the words of the Tathagata, the World Honored One, are vast and universal. Because the Tathagata appears, he is called Tathagata, Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one).' The Buddha said to Ananda (one of the Buddha's ten great disciples): 'At that time, those Bodhisattva Mahasattvas (great-minded Bodhisattvas) again said to the Buddha of Emitting Light: 'World Honored One, the Dharani (mantra) that the Tathagata spoke of earlier, the Dharani-gate contains various phrases and meanings that the Tathagata has not yet explained. I now ask for clarification, hoping that you will explain them so that we can understand.' Ananda, at that time, that Buddha said to the Bodhisattvas: 'Manava (young man), do you want to hear the meanings of the various phrases in the Dharani-gate?' The Bodhisattvas said: 'Yes, World Honored One. We want to hear.' The Buddha said: 'Manava, listen carefully, listen carefully, contemplate well and remember it. I will explain it to you.' The Bodhisattvas said: 'World Honored One, we are now single-minded, hoping that you will explain it well.' The Buddha said to the Bodhisattvas: 'Manava, in this one phrase of the Dharani, countless millions of Sutras (scriptures) are contained. This is the definitive meaning. You should know that the words spoken by the Tathagata with his own power are limitless. You will also obtain various Dharma-gates (methods). If you can now bear it according to your ability, I will also be able to explain more to you.' Furthermore, Manava, if the Tathagata were to explain to the best of his ability, even those with little wisdom would not be able to accept it, let alone other sentient beings. Why? The Buddhas, the World Honored Ones, have immeasurable majestic power and immeasurable diligent practice. Manava, it is like a skilled archer who thinks to himself, 'If I shoot now, I will surely pierce the Brahma palace.' After thinking this, he holds the bow and arrow and shoots into the sky.

。而彼射矢尚不能至地天風界。寧能遠及上界梵宮。何以故。是無智人心不節量故。摩那婆。一切眾生亦復如是。尚不能知如來智力乃至少分。豈能稱量如來境界。何以故。諸佛如來阿耨多羅三藐三菩提。無量力用難可測量故。是故汝等。但聽如來一力說也。摩那婆。如來有無量力。若使如來盡力說者。一切眾生則不能受。亦不能持。何以故。摩那婆。是諸眾生愚惑無智。諸如來力無量無數同如虛空。於是法中不能行故。複次摩那婆。我今為汝。更以譬喻顯示此義。如此大地東西南北不可稱量。如是摩那婆。如來諸力無量數劫。無量功德善根所熏。以是義故。不可得知。不可得量。汝應當知。此修多羅一句門中。則能總攝無量修多羅句義。

爾時彼諸菩薩復白佛言。世尊。云何無量修多羅方更入斯一句義耶。佛言。摩那婆。一句義者。所謂般若波羅蜜句。若入般若波羅蜜現在前。是名一切入。是為諸佛世尊不空法具足無缺。若一心思惟無間念者。如一舉手時。即得無量無邊波羅蜜義。此智慧句。則是陀羅尼根本句。我今欲說陀羅尼邊際彼岸。令得入是陀羅尼門。是初入處不斷根本。汝當敬慎莫起亂心。一心謹聽正意思惟斷諸疑網。我為汝說。阿難。爾時彼佛如是說已。于彼眾中有一菩薩摩訶薩。名曰燈明。本是

【現代漢語翻譯】現代漢語譯本：即使那射出的箭也無法到達地界和天風界，又怎能遠及上界的梵天宮殿呢？這是為什麼呢？因為愚昧無知的人心沒有節制和衡量。摩那婆（Manava，人名，意為『人』或『年輕人』）。一切眾生也是如此，尚且不能瞭解如來智慧力量的哪怕是極少部分，又怎麼能夠衡量如來的境界呢？這是為什麼呢？因為諸佛如來的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）具有無量的力量和作用，難以測量。因此，你們應當只聽如來說一種力量。摩那婆，如來具有無量的力量，如果如來盡力宣說，一切眾生就不能接受，也不能保持。這是為什麼呢？摩那婆，這些眾生愚昧迷惑，沒有智慧，諸如來的力量無量無數，如同虛空一樣，因此在這種法中不能修行。再者，摩那婆，我現在為你用比喻來顯示這個意義。如此大地，東西南北不可稱量。如是，摩那婆，如來的諸種力量，是經過無量數劫，無量功德善根所熏習而成的，因此不可得知，不可測量。你應當知道，這修多羅（Sutra，經）的一句門中，就能總攝無量修多羅句的意義。

當時，那些菩薩又對佛說：『世尊，如何無量的修多羅方便能夠進入這一句義呢？』佛說：『摩那婆，一句義，就是般若波羅蜜（Prajna-paramita，智慧到彼岸）句。如果進入般若波羅蜜現在前，這叫做一切入。這是諸佛世尊不空法，具足無缺。如果一心思維，沒有間斷地念誦，就像一舉手的時候，就能得到無量無邊的波羅蜜義。這智慧句，就是陀羅尼（Dharani，總持）的根本句。我現在想說陀羅尼的邊際彼岸，使你們能夠進入這個陀羅尼門。這是最初的進入之處，不斷根本。你們應當敬慎，不要生起混亂的心，一心謹慎地聽，正確地思維，斷除各種疑網。我為你們說。』阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）。當時，那位佛這樣說完之後，在那大眾中有一位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），名叫燈明。

【English Translation】 English version: Even if that arrow were shot, it could not reach the earth realm or the realm of the winds. How could it possibly reach the Brahma palaces of the upper realms? Why is that? Because the minds of the ignorant are without restraint or measure. Manava (Manava, a name meaning 'man' or 'youth'), all sentient beings are the same. They cannot even comprehend the smallest fraction of the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) wisdom and power. How could they possibly measure the Tathagata's realm? Why is that? Because the Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) of all Buddhas and Tathagatas possesses immeasurable power and function, which is difficult to measure. Therefore, you should only listen to the Tathagata speak of one power. Manava, the Tathagata has immeasurable power. If the Tathagata were to speak exhaustively, all sentient beings would be unable to receive it or maintain it. Why is that? Manava, these sentient beings are deluded and ignorant. The powers of the Tathagatas are immeasurable and countless, like empty space. Therefore, they cannot practice in this Dharma. Furthermore, Manava, I will now use a metaphor to illustrate this meaning for you. This great earth, its east, west, north, and south, cannot be measured. Likewise, Manava, the various powers of the Tathagata have been cultivated through countless kalpas (kalpa, an aeon), and countless meritorious virtues and good roots. For this reason, they cannot be known or measured. You should know that within this one-sentence gate of the Sutra (Sutra, a discourse of the Buddha), it can encompass the meaning of countless Sutra sentences.

At that time, those Bodhisattvas (Bodhisattva, an enlightened being) again said to the Buddha: 'World Honored One, how can the countless skillful means of the Sutras enter into the meaning of this one sentence?' The Buddha said: 'Manava, the meaning of one sentence is the Prajna-paramita (Prajna-paramita, perfection of wisdom) sentence. If one enters Prajna-paramita and it manifests before them, this is called entering everything. This is the non-empty Dharma of all Buddhas, complete and without lack. If one single-mindedly contemplates and recites without interruption, just as in the time it takes to raise a hand, one can obtain the meaning of immeasurable and boundless Paramitas (Paramita, perfection). This wisdom sentence is the root sentence of the Dharani (Dharani, a mnemonic device). I now wish to speak of the boundary and the other shore of the Dharani, so that you can enter this Dharani gate. This is the initial entry point, the unbroken root. You should be respectful and cautious, do not give rise to confused minds, listen attentively with a single mind, contemplate correctly, and sever all doubts and nets. I will speak for you.' Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his excellent memory). At that time, after that Buddha had spoken in this way, among that assembly there was a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva) named Lamp Light.

婆羅門種。亦常隨彼放光如來。而彼菩薩白佛言。世尊。先說陀羅尼根本一句中則能出生無量億數修多羅。其義粗顯。世尊。而我未知何等是一句門。惟愿為我分別解釋。時放光佛告燈明菩薩言。摩那婆。汝等當知。我今更以譬喻顯示陀羅尼義。何以故。此陀羅尼門邊際彼岸。唯是諸佛最上勝妙不思議智之所證知。非諸無明少智凡夫而能知也。若凡夫知者。無有是處。如凡夫人。唯知晝分是晝夜分是夜。何以故。以見日月光明故。見日光故即知是晝。見月光故便知是夜。摩那婆。于意云何。彼凡夫智得言實不。不也世尊。何以故。眼見非智故。佛言如是。摩那婆。外光照故。是諸凡夫說見為智。諸如來智則不然。要因觀察然後說智。摩那婆。是故諸如來以自證智。覺知實法如空中跡已。然後攝他教導令知。

複次摩那婆。汝曾聞不。此根本義凡四十句。是中最初句者。其名曰阿。當知此句攝餘三十九句皆入阿中。摩那婆。如是諸句攝入阿已。凡是一切世間語言及以義趣。藥草林木乃至所有口業教誨音名說相種種諸類。亦皆入中。又彼一切眾生種類。有足無足二足四足乃至多足。飛鳥走獸及胎卵等。水陸之屬。人與非人一切人中。彼攝入已。諸是口業方便語言音聲。及以文字粗妙寬略說等。一切皆從摩得勒伽藏字

【現代漢語翻譯】現代漢語譯本婆羅門種（指婆羅門種姓的人）也經常跟隨著那位放光的如來。那時，那位菩薩對佛說：『世尊，您先前說陀羅尼的根本，一句之中就能出生無量億數的修多羅（佛經），其含義大致顯現。世尊，但我還不知道哪一句是根本句。希望您能為我分別解釋。』當時，放光佛告訴燈明菩薩說：『摩那婆（對婆羅門種姓男子的稱呼），你們應當知道，我現在再用譬喻來顯示陀羅尼的含義。為什麼呢？因為這陀羅尼門的邊際和彼岸，只有諸佛最上殊勝微妙不可思議的智慧才能證知，不是那些無明少智的凡夫所能知道的。如果凡夫能知道，那是不可能的。就像凡夫人，只知道白天是白天，夜晚是夜晚。為什麼呢？因為他們看見了日月的光明。看見日光，就知道是白天；看見月光，就知道是夜晚。』『摩那婆，你認為怎麼樣？凡夫的這種認知能說是真實的嗎？』『不能，世尊。』『為什麼呢？』『因為眼睛看見的不是智慧。』佛說：『是的，摩那婆。因為外在的光明照耀，所以凡夫們說看見就是智慧。諸如來的智慧則不是這樣，一定要經過觀察，然後才說是智慧。摩那婆，因此，諸如來以自己證悟的智慧，覺知真實的法，就像空中的足跡一樣，然後攝受他人，教導他們知曉。』『再次，摩那婆，你曾聽說過嗎？這根本義共有四十句。其中最初的一句，名字叫做『阿』。應當知道，這一句攝入了其餘三十九句，都進入到『阿』中。摩那婆，像這樣，各種句子攝入到『阿』之後，凡是一切世間的語言以及含義，藥草樹木，乃至所有口業的教誨音聲名稱說法等等，也都進入到其中。還有，一切眾生的種類，有足的、無足的、兩足的、四足的乃至多足的，飛鳥走獸以及胎生卵生等等，水生的陸生的，人和非人的一切人眾，這些攝入之後，凡是口業的方便語言音聲，以及文字的粗妙寬略說法等等，一切都從摩得勒伽藏字（梵文字母的集合）中產生。』

【English Translation】 English version The Brahmanas (people of the Brahmin caste) also constantly followed that Light-Emitting Tathagata (another name for Buddha). Then, that Bodhisattva said to the Buddha: 'World Honored One, you previously said that the root of Dharani (a type of Buddhist mantra), in one phrase, can give rise to countless billions of Sutras (Buddhist scriptures), and its meaning is roughly revealed. World Honored One, but I do not yet know which phrase is the root phrase. I hope you can explain it to me separately.' At that time, the Light-Emitting Buddha told the Lamp-Illuminating Bodhisattva: 'Manava (a term of address for a young Brahmin man), you should know that I will now use another analogy to show the meaning of Dharani. Why? Because the boundary and the other shore of this Dharani gate can only be certified by the supreme, wonderful, and inconceivable wisdom of all Buddhas, not by ignorant and unwise ordinary people. If ordinary people can know it, that is impossible. Just like ordinary people, they only know that daytime is daytime and nighttime is nighttime. Why? Because they see the light of the sun and moon. Seeing the sunlight, they know it is daytime; seeing the moonlight, they know it is nighttime.' 'Manava, what do you think? Can the knowledge of ordinary people be said to be true?' 'No, World Honored One.' 'Why?' 'Because what the eyes see is not wisdom.' The Buddha said: 'That's right, Manava. Because of the external light shining, ordinary people say that seeing is wisdom. The wisdom of the Tathagatas is not like this; it must be observed before it is said to be wisdom. Manava, therefore, all Tathagatas use their own certified wisdom to perceive the real Dharma (Buddhist teachings), like footprints in the air, and then receive others and teach them to know.' 'Again, Manava, have you ever heard that this fundamental meaning has forty phrases? Among them, the first phrase is called 'A'. You should know that this phrase includes the remaining thirty-nine phrases, all entering into 'A'. Manava, in this way, after various phrases are incorporated into 'A', all the languages and meanings of the world, herbs and trees, and even all the teachings, sounds, names, and sayings of oral karma (actions done through speech), all enter into it. Also, all kinds of sentient beings, with feet, without feet, two feet, four feet, and even many feet, flying birds and running beasts, and viviparous (live birth) and oviparous (egg birth) beings, aquatic and terrestrial beings, humans and non-humans, all people, after these are incorporated, all the expedient languages and sounds of oral karma, and the subtle, broad, and abbreviated sayings of writing, all come from the Matrika (a collection of Sanskrit letters).'

本中生。字本為首。即是摩得勒伽藏之所攝也。諸摩那婆。譬如阿那婆達多龍王能於一彈指間興云普覆七千由旬降微細雨遍閻浮提。又如彼龍所住大池出四種河。周流四方。入於四海。自余小河陂池溝瀆。隨須潤澤悉能充滿。如是摩那婆。是陀羅尼二法門中。有無量億數修多羅。彼一句義亦復如是。汝當聽受聞已奉持。普為他說莫生秘吝。汝等當知。於此義中惡阿二字。常須相續隨順不斷恒念如來。亦因語言教義具足。滿彼諸波羅蜜。復應當知。不斷教義方便隨順義得增明故。雖身有大闇散滅無餘。如是方便不斷絕故增長佛法。得開陀羅尼門。心莫余念莫作餘業。唯念斯義莫舍此信。獨坐思惟觀省分別。若是若非與多聞者。善共咨論如來法教從虛空生。應當隨順如來教誨。

複次摩那婆。我之為汝引諸譬喻方便。顯示此陀羅尼一句法門。如然少草為明未設眾炬。如秉一炬未懸千燈。何以故。我恐汝等心生驚畏。是故今更為一句門作諸譬喻。摩那婆。譬如有人至大海中取一渧水。于意云何。此人少智。知彼海水所未減不。不也世尊。佛言。如是如是。摩那婆。汝等所聞如向一渧。我所不說如未取水。摩那婆。汝等應當隨力聽聞。吾為汝說。汝既聞已。嚴固其心如著大鎧。然後可得入一句門。了達無疑心不驚怖。是

名心鎧安固不動。如彼諸根安於四大。汝于如來言教方便次第信入。亦應如是。

阿難。時彼燈明菩薩摩訶薩復白放光如來言。世尊。阿迦者二字一義。義既是一不可為二。如來於此二字無差別處而說是義。以微妙難入故但方便說。由先證知然後可說。作諸譬喻。然如來於彼說少譬喻。是中信根必定牢固。阿難。彼菩薩如是問已。時彼放光如來告燈明菩薩言。善哉善哉。摩那婆。汝已善知譬喻深義。摩那婆。汝于往昔生婆羅門家。自解諸論鞞陀等典。復能教他無量百千種種句義。分別諸論。汝經論處最初言教攝入義者。根本所從梵天中來。汝婆羅門法有一句義。名婆毗帝利者。一切婆羅門咸作是念。此一句法秘密微妙。不欲傳他令外人知。若他知者我等便為失大利益。汝等於是五種句義次第而入。復須教人為他演說。如是摩那婆。此譬亦爾。皆從字本而生入陀羅尼。說一句等智聚法門。因此得知。自余諸法平等無二。於是字本應知十二因緣等法。入陀羅尼法門方便。如是當知。一切智因緣中得入。智慧法門為首。正信無疑。當令汝等知真實義。汝等莫謗阿迦二字。二字方便亦不得舍。汝取阿迦義時。阿迦于汝即入如來正教方便。應當受持。汝等若學此法。要須六月事師從學言教。得言教已。復為他說無有疑心。

【現代漢語翻譯】現代漢語譯本：要使追求名聲的心像鎧甲一樣堅固不動搖，就像諸根安住於四大（地、水、火、風）一樣。你對於如來的言教和方便次第，應當如此信受奉行。

阿難（Ananda，佛陀的十大弟子之一）。當時，燈明菩薩摩訶薩（Dipamkara Bodhisattva Mahasattva）又對放光如來（Prabhasvara Tathagata）說：『世尊，『阿』（A）和『迦』（Ka）這兩個字只有一個意義，意義既然是一，就不可分為二。如來對於這兩個字沒有差別之處而宣說這個意義，因為微妙難以理解，所以只是方便解說。由於先證悟了，然後才可以宣說，並作各種譬喻。然而，如來在其中只說了少許譬喻，但信根必定牢固。』

阿難，那位菩薩這樣問了之後，當時放光如來告訴燈明菩薩說：『善哉！善哉！摩那婆（Manava，青年婆羅門）。你已經很好地理解了譬喻的深刻含義。摩那婆，你在過去世出生于婆羅門家庭，自己精通各種論典和吠陀（Veda）等經典，又能教導他人無量百千種句義，分別各種論典。你對於經論之處，最初的言教攝入義理，根本是從梵天（Brahma）中來的。你們婆羅門法有一句義，名為婆毗帝利（Bhavitri），一切婆羅門都這樣認為：『這一句法秘密而微妙，不願傳給他人，讓外人知道。如果他人知道了，我們就會失去大利益。』你們對於這五種句義次第而入，還需要教人為他人演說。如此，摩那婆，這個譬喻也是這樣，都是從字本而生，進入陀羅尼（Dharani，總持）法門，宣說一句等智聚法門。因此得知，其餘諸法平等無二。於是，從字本應當知道十二因緣（Twelve links of dependent origination）等法，進入陀羅尼法門的方便。應當這樣知道，一切智慧在因緣中得以進入，以智慧法門為首，正信無疑。應當讓你們知道真實的意義。你們不要誹謗『阿』和『迦』這兩個字，這兩個字的方便也不可捨棄。你取『阿』和『迦』的意義時，『阿』和『迦』對於你來說就進入瞭如來的正教方便，應當受持。你們如果學習此法，必須用六個月的時間侍奉老師，從老師那裡學習言教。得到言教后，再為他人宣說，不要有疑心。』

【English Translation】 English version: Make the mind seeking fame as firm and immovable as armor, just as the senses are firmly established in the four great elements (earth, water, fire, and wind). You should have such faith and practice in the Tathagata's (如來，Tathagata) teachings and expedient steps.

Ananda (阿難，one of the ten great disciples of the Buddha). At that time, Dipamkara Bodhisattva Mahasattva (燈明菩薩摩訶薩) said to Prabhasvara Tathagata (放光如來): 'World Honored One, the two letters 'A' (阿) and 'Ka' (迦) have only one meaning. Since the meaning is one, it cannot be divided into two. The Tathagata speaks of this meaning without differentiating between these two letters, because it is subtle and difficult to understand, so it is explained expediently. Because one first realizes it, then one can speak of it, and make various analogies. However, the Tathagata only spoke a few analogies in it, but the root of faith must be firm.'

Ananda, after that Bodhisattva asked this, Prabhasvara Tathagata then told Dipamkara Bodhisattva: 'Excellent! Excellent! Manava (摩那婆，young Brahmin). You have well understood the profound meaning of the analogy. Manava, in your past lives you were born into a Brahmin family, and you were proficient in various treatises and Vedas (吠陀) and other scriptures, and you could teach others countless hundreds of thousands of kinds of sentence meanings, distinguishing various treatises. Your understanding of the scriptures, the initial teachings incorporating meaning, fundamentally comes from Brahma (梵天). In your Brahmin Dharma, there is a sentence meaning called Bhavitri (婆毗帝利), and all Brahmins think: 'This sentence is secret and subtle, and we do not want to pass it on to others, letting outsiders know. If others know, we will lose great benefits.' You enter these five kinds of sentence meanings in sequence, and you also need to teach others to explain them to others. Thus, Manava, this analogy is also like this, all arising from the root of the letters, entering the Dharani (陀羅尼，總持) Dharma gate, speaking of the one-sentence equal wisdom gathering Dharma gate. From this it is known that the remaining Dharmas are equal and non-dual. Therefore, from the root of the letters, one should know the Twelve Links of Dependent Origination (十二因緣) and other Dharmas, entering the expedient of the Dharani Dharma gate. One should know in this way that all wisdom can be entered through conditions, with the wisdom Dharma gate as the head, with correct faith and without doubt. You should be made to know the true meaning. You should not slander the two letters 'A' and 'Ka', and the expedient of these two letters should not be abandoned. When you take the meaning of 'A' and 'Ka', 'A' and 'Ka' for you enter the Tathagata's correct teaching expedient, and should be upheld. If you learn this Dharma, you must serve the teacher for six months, learning the teachings from the teacher. After obtaining the teachings, explain them to others without any doubt.'

即能到于辯才言論文句彼岸。又摩那婆。或時有人。以諸譬喻更問勝教。或於阿阇梨及和上所。問已彼皆為說。聞已思惟。從此句義言教成就。成已即能問上勝法。然而彼人未速成就大勝光明。若於般若波羅蜜大句義中。思求大智勝光明者。是人於一彈指頃。能解無量億數諸句義門。決定了知無有疑惑。複次摩那婆。若有比丘比丘尼優婆塞優婆夷。或天龍夜叉乾闥婆阿修羅迦樓羅。緊那羅摩睺羅伽人非人等入此道分合十二因緣。專念一事陀羅尼門法句。阿迦二字相同虛空。能善持者。彼人如一彈指頃。即能受持二千句陀羅尼文義無有忘失。摩那婆。汝等今者勿疑是事。此諸句義非魔眷屬所能得聞。亦非魔黨堪行斯事。若不能修習懷疑心者。當知此是魔之所化。

大法炬陀羅尼經伏魔品第二

佛告阿難。時彼諸菩薩摩訶薩眾。及彼九億諸聲聞眾等。皆以一心合十指掌。向放光佛接足頂禮。何以故。以魔事隱密欲咨問故。恐當來世有諸眾生。不能得免微細魔事多受苦惱。乃至不能讀誦受持一句一偈。以是因緣。諸菩薩等一心請問。善哉世尊。如此惡魔多作障礙。滅諸善法非沙門法。開未來世惡道因緣。為欲斷除諸魔事故。惟愿世尊。演說如是陀羅尼門及其句義。令彼未來諸比丘等。聞佛所說不生疑惑。解其義

趣如法修行猶佛在世。如是說故。復令一切諸眾生等得興供養恭敬尊重讚誦護持。亦令一切沙門婆羅門若天若人及阿修羅等。即能尊重一心供養。於一切多聞中發勤方便。以多聞故。于佛法中便得成熟。既成熟已。便能速證阿耨多羅三藐三菩提。以是義故。如來應觀未來世中眾魔怖畏。為此佛法而作護持。令諸眾生悉得安樂。阿難。爾時彼放光佛聞是語已。告諸菩薩言。摩那婆。以是義故。汝等億數菩薩。九億聲聞。及彼無量天人大眾。乃至有諸眾生。於此法門或信不信。一切皆應專心諦受。聞已思惟。普為他說不應秘吝。何以故。若生秘心。是人即便斷滅佛法故。若欲行者應當普說。所以者何。為欲普現佛法光明勝妙圓滿故。摩那婆。佛法圓滿無諸過惡。譬如日月光輪。離諸雲翳清澈圓滿。號為明凈。摩那婆。諸佛如來法門顯現宣揚微妙亦復如是。彼諸菩薩摩訶薩眾。聞是說已即白佛言。世尊。今正是時。惟愿如來。宣揚顯現如是法門。我當頂受。阿難。爾時放光如來。即為宣說法句咒曰。

多(上)侄(遲地反)他(一)阿多隸(二)婆多隸(三)波迦多隸(四)波迦裒留篩(五)伽帝伽陀利(六)旃陀利(七)蘇陀利(八)何利(九)甝(虎甘反)婆利(十)訶帝波啰陀訶帝(十一)波啰迦啰摩帝(十二

【現代漢語翻譯】現代漢語譯本：如果有人如法修行，就如同佛陀在世一樣。因為這樣說的緣故，又能使一切眾生興起供養、恭敬、尊重、讚頌和護持之心。也能使一切沙門（出家修道者）、婆羅門（古印度祭司）、天人以及阿修羅等，都能尊重並一心供養。在一切多聞（廣博學習）中發起勤奮方便之心。因為多聞的緣故，就能在佛法中得以成熟。既然成熟了，就能迅速證得阿耨多羅三藐三菩提（無上正等正覺）。因為這個緣故，如來應當觀察未來世中眾魔的怖畏，爲了這部佛法而作護持，令一切眾生都得到安樂。阿難（佛陀的弟子），那時放光佛聽到這些話后，告訴諸位菩薩說：『摩那婆（年輕的婆羅門），因為這個緣故，你們億數菩薩，九億聲聞（聽聞佛陀教誨而證悟的弟子），以及無量天人大眾，乃至一切眾生，對於這個法門，或者相信或者不相信，都應當專心諦聽接受。聽聞之後要思惟，普遍地為他人宣說，不應該秘藏吝嗇。為什麼呢？如果產生秘藏之心，這個人就會斷滅佛法。如果想要修行的人，應當普遍宣說。為什麼呢？爲了普遍顯現佛法光明勝妙圓滿的緣故。摩那婆，佛法圓滿沒有諸多的過失和罪惡，譬如日月的光輪，遠離一切雲彩遮蔽，清澈圓滿，號為明凈。摩那婆，諸佛如來的法門顯現宣揚微妙也是這樣。』那些菩薩摩訶薩眾，聽到這些話后，就對佛說：『世尊，現在正是時候，希望如來宣揚顯現這樣的法門，我們應當頂戴奉受。』阿難，那時放光如來，就為他們宣說法句咒語說：多(上)侄(遲地反)他(一)阿多隸(二)婆多隸(三)波迦多隸(四)波迦裒留篩(五)伽帝伽陀利(六)旃陀利(七)蘇陀利(八)何利(九)甝(虎甘反)婆利(十)訶帝波啰陀訶帝(十一)波啰迦啰摩帝(十二)

【English Translation】 English version: Practicing the Dharma accordingly is like the Buddha being present in the world. Because it is said so, it further enables all sentient beings to generate offerings, reverence, respect, praise, and protection. It also enables all Shramanas (wandering ascetics), Brahmanas (priests), Devas (gods), humans, and Asuras (demigods) to respect and wholeheartedly make offerings. Among all learning, it inspires diligent and skillful means. Because of extensive learning, one can mature in the Buddha-dharma. Once matured, one can quickly attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). For this reason, the Tathagata (Buddha) should observe the fears of the demons in the future world and protect this Buddha-dharma, so that all sentient beings may obtain peace and happiness. Ananda (Buddha's disciple), at that time, the Buddha of Radiance, having heard these words, said to the Bodhisattvas: 'Manava (young Brahmin), for this reason, you billions of Bodhisattvas, nine hundred million Shravakas (disciples who attain enlightenment by hearing the Buddha's teachings), and the immeasurable assembly of Devas and humans, and even all sentient beings, whether they believe in this Dharma-gate or not, should all attentively listen and receive it. After hearing it, contemplate it and universally proclaim it to others, without being secretive or stingy. Why? If one generates a secretive mind, that person will cut off and destroy the Buddha-dharma. If one wishes to practice, one should universally proclaim it. Why? It is to universally reveal the light, excellence, and perfect completeness of the Buddha-dharma. Manava, the Buddha-dharma is complete and without faults or evils, like the orb of the sun and moon, free from clouds and haze, clear and complete, and called bright and pure. Manava, the manifestation and proclamation of the Dharma-gate of the Buddhas and Tathagatas is also like this.' Those Bodhisattva-Mahasattvas (great beings) , having heard these words, then said to the Buddha: 'World Honored One, now is the right time. We hope that the Tathagata will proclaim and reveal such a Dharma-gate, and we shall respectfully receive it.' Ananda, at that time, the Buddha of Radiance then proclaimed the Dharma-verse mantra, saying: Tadyatha: Atare, Bhatare, Pakatare, Paka Paurushai, Gate Gathari, Chandari, Sudari, Hari, Hum Bhari, Hati Parata Hati, Para Kara Mati.

)伊低尼提(十三)多梯阿毗多梯(十四)阿迦隸(十五)波曷耶(十六)迦婆囉囌曼(十七)阿波質利(十八)卑質利(十九)比遮拘致奶(二十)迦那迦(二十一)摩犁遮泥(二十二)那摩娑婆低(二十三)婆羅摩提多(二十四)阿那那啰(二十五)那訶禰耶帝(二十六)那跋地耶四(二十七)阿醯婆訶耶(二十八)毗沙婆耶(二十九)摩奴沙婆訶耶(三十)薩利娑婆訶夷毗喻呼沒遮低(三十一)阿迦舍(三十二)尼迦舍(三十三)那迦那舍(三十四)娑恒伽(三十五)婆訶跋妒四(三十六)佛多羅毗(三十七)娑婆訶(凡七唱)

摩那婆。是為方便守護。我說汝等宜應一心諦聽。我今更開過去諸佛所說陀羅尼典。說此咒時。彼三千大千世界諸大魔王及其眷屬魔軍兵眾皆大叫呼。其聲亦滿三千世界。阿難。爾時放光如來應供正遍覺。念眉間白毫已。即從眉間放大光明遍照世界。世界所有一切諸魔及魔宮殿種種莊嚴。盡皆闇昧無復威光。諸魔見已心大怖懼。共相謂言。此為何相。將非我等壽命欲盡去離此耶。為當劫時將壞火災起乎。阿難。時諸魔眾。復共觀察。見彼光明。從放光佛眉間而出。心疑未了。皆各相率往詣阇致大魔王所。白言大王。今者光明誰之所有。威力若是蔽迫我宮。猶如金山對於墨聚。乃令

{ "translations": [ "現代漢語譯本：", "伊低尼提(13)（Idineti，名稱）多梯阿毗多梯(14)（Duoti Abiduoti，名稱）阿迦隸(15)（Ajiali，名稱）波曷耶(16)（Boheye，名稱）迦婆囉囌曼(17)（Jia Boluo Suman，名稱）阿波質利(18)（Abozhili，名稱）卑質利(19)（Beizhili，名稱）比遮拘致奶(20)（Bi Zhe Juzi Nai，名稱）迦那迦(21)（Jianajia，名稱）摩犁遮泥(22)（Moli Zeni，名稱）那摩娑婆低(23)（Namo Suobodi，名稱）婆羅摩提多(24)（Poluo Modiduo，名稱）阿那那啰(25)（Ananala，名稱）那訶禰耶帝(26)（Na He Ni Yedi，名稱）那跋地耶四(27)（Na Badiye Si，名稱）阿醯婆訶耶(28)（A Hei Poheye，名稱）毗沙婆耶(29)（Pisha Poheye，名稱）摩奴沙婆訶耶(30)（Monusha Poheye，名稱）薩利娑婆訶夷毗喻呼沒遮低(31)（Sali Suo Poheyi Piyuhu Mozhedi，名稱）阿迦舍(32)（Ajiashe，名稱）尼迦舍(33)（Nijiashe，名稱）那迦那舍(34)（Najianashe，名稱）娑恒伽(35)（Suohengqie，名稱）婆訶跋妒四(36)（Pohe Badu Si，名稱）佛多羅毗(37)（Futuoluopi，名稱）娑婆訶(凡七唱)（Suopohe，結束語，唸誦七遍）", "", "摩那婆（Manava，人名）。這是爲了方便守護。我說你們應當一心諦聽。我現在再開啟過去諸佛所說的陀羅尼經典。說這個咒語時，那三千大千世界的所有大魔王以及他們的眷屬魔軍兵眾都大聲叫喊，他們的聲音也充滿三千世界。阿難（Ananda，佛陀弟子）。那時放光如來應供正遍覺，憶念眉間白毫相后，就從眉間放出大光明遍照世界。世界所有一切諸魔及魔宮殿種種莊嚴，都變得黯淡無光，失去了威光。諸魔看見後心中大為恐懼，互相說道：『這是什麼景象？難道是我們壽命將盡要離開這裡了嗎？還是劫時將要毀滅，火災要起來了嗎？』阿難。當時諸魔眾，又共同觀察，看見那光明從放光佛的眉間發出，心中疑惑不解，都各自相率前往阇致大魔王（Shezhi Da Mowang，魔王名）那裡，稟告說：『大王，現在這光明是誰的？威力如此強大，遮蔽壓迫我們的宮殿，猶如金山對著墨堆，竟然使……』" ], "english_translations": [ "English version:", "Idineti (13) (Idineti, a name), Duoti Abiduoti (14) (Duoti Abiduoti, a name), Ajiali (15) (Ajiali, a name), Boheye (16) (Boheye, a name), Jia Boluo Suman (17) (Jia Boluo Suman, a name), Abozhili (18) (Abozhili, a name), Beizhili (19) (Beizhili, a name), Bi Zhe Juzi Nai (20) (Bi Zhe Juzi Nai, a name), Jianajia (21) (Jianajia, a name), Moli Zeni (22) (Moli Zeni, a name), Namo Suobodi (23) (Namo Suobodi, a name), Poluo Modiduo (24) (Poluo Modiduo, a name), Ananala (25) (Ananala, a name), Na He Ni Yedi (26) (Na He Ni Yedi, a name), Na Badiye Si (27) (Na Badiye Si, a name), A Hei Poheye (28) (A Hei Poheye, a name), Pisha Poheye (29) (Pisha Poheye, a name), Monusha Poheye (30) (Monusha Poheye, a name), Sali Suo Poheyi Piyuhu Mozhedi (31) (Sali Suo Poheyi Piyuhu Mozhedi, a name), Ajiashe (32) (Ajiashe, a name), Nijiashe (33) (Nijiashe, a name), Najianashe (34) (Najianashe, a name), Suohengqie (35) (Suohengqie, a name), Pohe Badu Si (36) (Pohe Badu Si, a name), Futuoluopi (37) (Futuoluopi, a name), Suopohe (recite seven times) (Suopohe, an ending phrase, to be recited seven times).", "", 'Manava (Manava, a person\'s name). This is for the convenience of protection. I say that you should listen attentively with one mind. I will now further open the Dharani scriptures spoken by the Buddhas of the past. When this mantra is spoken, all the great demon kings of the three thousand great thousand worlds, along with their retinue of demon soldiers, shout loudly, and their voices fill the three thousand worlds. Ananda (Ananda, a disciple of the Buddha). At that time, the Tathagata, worthy of offerings, perfectly enlightened, remembering the white hair between his eyebrows, immediately emitted great light from between his eyebrows, illuminating the world. All the demons and the various adornments of their palaces in the world became dim and lost their power. When the demons saw this, they were greatly frightened and said to each other, \'What is this sign? Is it that our lives are about to end and we are about to leave this place? Or is it that the kalpa is about to be destroyed and a fire is about to arise?\' Ananda. At that time, the demons again observed together and saw that the light was emitted from between the eyebrows of the Buddha of Radiance. Doubting and not understanding, they all went together to the Great Demon King Shezhi (Shezhi Da Mowang, name of a demon king) and reported, \'Great King, whose light is this now? Its power is so great that it obscures and oppresses our palaces, like a golden mountain facing a pile of ink, and it even makes...\'" ] }

大小諸鼓箜篌笳吹諸種妓樂無複音聲。又令諸天歌贊五欲歡欣娛適之事寂然不起。如重病者心無所為令我宮殿喪失威光。諸事虛曠亦復如是。阿難。彼大魔王聞是語已告諸魔言。汝等知不。今此世界有佛世尊。名曰放光如來應供正遍覺。出興於世。欲除魔業故放光明奄蔽我宮。奪我威力。椽梠離散四壁圮開。故令一切音樂歌舞五欲之事自然無聲。諸仁者。汝等今日非但不知彼放光如來應供正遍覺。神通威德放一光明。能令一切魔宮音樂喪滅不現耶。其亦不覺神通光明。令諸地獄皆悉空寂。苦惱眾具變成園池。其水涼冷清凈輕便又于池內諸花充布。所謂優缽羅花。波頭摩花拘物頭花。分陀利花。園池樹木叢林郁茂。遙觀遠睹若在目前。魔王復言。諸仁者。彼地獄處所有眾生。蒙佛威力悉生人天。受諸快樂無所乏少。

阿難。時彼阇致魔王最為上首。引諸魔眾詣放光佛。至佛所已頭面禮足。右繞三匝在如來前。合掌端身猶如畫像。如是阿難。時放光佛問魔王言。阇致。汝今何故與無量百千諸魔軍眾來至我所。頂禮端默都無語言。阿難。阇致魔王。聞佛語已即白佛言。世尊。我等今者有大緣故。與諸軍眾而來至此。以見如來放眉間光。令我宮殿破壞分離。音聲五欲心不樂著。是故我等今皆至此。請問如來如是因緣。世

【現代漢語翻譯】現代漢語譯本各種大小的鼓、箜篌、笳、吹奏等各種妓樂的聲音都消失了。又讓諸天的歌頌讚美五欲、歡欣娛樂的事情寂然不起。就像重病的人一樣，心中無所適從，使我的宮殿喪失了威光。諸事空虛曠蕩也是這樣。阿難（Ananda，佛陀的十大弟子之一）。那大魔王聽到這些話后，告訴眾魔說：『你們知道嗎？現在這個世界有佛世尊，名叫放光如來（Buddha of radiating light，佛名），應供（worthy of offerings，值得供養的）、正遍覺（perfectly enlightened，完全覺悟的），出現於世。想要去除魔的行業，所以放出光明，掩蓋我的宮殿，奪走我的威力，屋椽棟樑離散，四壁倒塌。所以讓一切音樂歌舞五欲的事情自然無聲。各位，你們今天非但不知道那放光如來應供正遍覺，神通威德，放出一道光明，就能讓一切魔宮的音樂喪失消失嗎？』他們也沒有覺察到神通光明，讓所有地獄都空寂無聲，痛苦的刑具變成園林水池。池水涼爽清凈輕便，而且在池內各種鮮花遍佈。所謂優缽羅花（utpala，青蓮花），波頭摩花（padma，紅蓮花），拘物頭花（kumuda，白蓮花），分陀利花（pundarika，大白蓮花）。園林水池樹木叢林茂盛，遙遠觀看就像在眼前一樣。魔王又說：『各位，那些在地獄處所的所有眾生，蒙受佛的威力，都轉生到人天，享受各種快樂，沒有什麼缺乏。』阿難（Ananda）。當時，阇致魔王（Jati, a demon king，魔王名）作為首領，帶領眾魔前往放光佛處。到達佛的住所后，頭面禮拜佛足，右繞三圈，在如來面前合掌端身，就像畫像一樣。像這樣，阿難（Ananda）。當時，放光佛問魔王說：『阇致（Jati），你今天為什麼與無量百千的魔軍來到我這裡，頂禮端身沉默不語？』阿難（Ananda）。阇致魔王（Jati）聽到佛的話后，立即對佛說：『世尊（Bhagavan，對佛的尊稱）。我們今天有很大的緣故，與眾軍來到這裡。因為看到如來放出眉間光，讓我的宮殿破壞分離，音聲五欲，心中不樂於執著。所以我們今天都來到這裡，請問如來這樣的因緣。』

【English Translation】 English version All kinds of large and small drums, konghou (a Chinese harp), jia (a reed instrument), and various kinds of musical performances ceased to sound. Furthermore, the songs and praises of the devas (gods) regarding the five desires, joyful entertainment, and pleasure, all became silent and did not arise. It was like a severely ill person who has nothing to do in their heart, causing my palace to lose its majestic light. The emptiness and desolation of all things were also like this. Ananda (one of the ten principal disciples of the Buddha). When the great demon king heard these words, he told the demons, 'Do you know? In this world, there is now a Buddha, the World Honored One, named 'Radiating Light Tathagata' (Buddha of radiating light), worthy of offerings, perfectly enlightened, appearing in the world. He desires to eliminate the works of demons, so he emits light, overshadowing my palace and seizing my power. The rafters and beams are scattered, and the four walls collapse. Therefore, all music, dance, and the affairs of the five desires naturally become silent. Gentlemen, today you not only do not know that the 'Radiating Light Tathagata', worthy of offerings, perfectly enlightened, with his supernatural power and virtue, can emit a single ray of light that can cause all the music of the demon palaces to vanish and disappear?' They also did not perceive that the supernatural light caused all the hells to become empty and silent, and the instruments of suffering were transformed into gardens and ponds. The water was cool, clean, light, and convenient, and various flowers were spread throughout the ponds, such as utpala flowers (blue lotus), padma flowers (red lotus), kumuda flowers (white lotus), and pundarika flowers (great white lotus). The trees and forests of the gardens and ponds were lush and verdant, appearing as if they were right before one's eyes even when viewed from afar.' The demon king further said, 'Gentlemen, all the beings in those hells, through the power of the Buddha, have been reborn in the realms of humans and devas, enjoying all kinds of happiness without any lack.' Ananda (one of the ten principal disciples of the Buddha). At that time, the demon king Jati (a demon king), as the leader, led the demon hosts to the place of the 'Radiating Light Buddha'. Having arrived at the Buddha's residence, they bowed their heads and paid homage at the Buddha's feet, circumambulating three times to the right, and stood before the Tathagata with their palms joined, upright like a painting. Thus, Ananda (one of the ten principal disciples of the Buddha). At that time, the 'Radiating Light Buddha' asked the demon king, 'Jati (a demon king), why have you come to me today with countless hundreds of thousands of demon troops, bowing your heads and standing silently without speaking?' Ananda (one of the ten principal disciples of the Buddha). The demon king Jati (a demon king), having heard the Buddha's words, immediately said to the Buddha, 'World Honored One (Bhagavan, a term of respect for the Buddha). Today, we have a great reason for coming here with the troops. Because we saw the Tathagata emit light from between his eyebrows, causing my palace to be destroyed and separated, and the sounds and five desires no longer bring joy to our hearts. Therefore, we have all come here today to ask the Tathagata about this cause and condition.'

尊。如來今者說陀羅尼咒。欲令諸魔不得安隱。伏諸魔故。亦為憐愍聲聞弟子沙門眾故。世尊。是故我等從今乃至盡形。歸依佛法大眾僧寶。世尊。我從昔來以愚癡故。于佛法僧造三業罪。所有眾惡今對如來誠心懺悔。惟愿如來及以大眾。悲愍我等受我懺悔。世尊。我從今日如佛所教聞悉。奉行住正思惟不敢放逸。

大法炬陀羅尼經卷第一大正藏第 21 冊 No. 1340 大法炬陀羅尼經

大法炬陀羅尼經卷第二

隋天竺三藏法師阇那崛多等譯授魔記品第三三乘行品第四問法性品第五菩薩行品第六

授魔記品第三

阿難。爾時放光如來告魔王言。阇致。汝今乃能發大勇猛具足精進。當固汝心勿違本志。如護戒者自誓莊嚴。心所愿求莫不成就。阿難。時放光佛知諸魔眾精進淳固一切不退菩提之心。以是因緣即便微笑。佛微笑已。時彼眾中有一菩薩摩訶薩。名為月上。此菩薩者。亦是放光如來為菩薩時。同行善友常相隨逐。時彼菩薩從座而起。偏袒右髆右膝著地。合十指掌白言。世尊。何因緣故而復微笑。諸佛世尊凡為微笑必有因緣。若無因緣終不笑也。惟愿世尊。為我解釋。阿難。時放光如來即告月上菩薩言。汝今見是諸魔眾不。月上答言。唯然已見。佛言。摩那婆。此諸

【現代漢語翻譯】世尊。如來現在要說陀羅尼咒，是爲了讓各種魔障不得安寧，爲了降伏各種魔障，也是爲了憐憫聲聞弟子和僧侶大眾。世尊，因此我們從今以後直到生命終結，都歸依佛、法、僧三寶。世尊，我過去因為愚癡，對佛、法、僧造作了身、口、意三業的罪過，所有惡行現在都對著如來誠心懺悔。只願如來以及大眾，慈悲憐憫我們，接受我們的懺悔。世尊，我從今天開始，會像佛所教導的那樣聽聞並奉行，安住于正念思維，不敢放逸。

《大法炬陀羅尼經》卷第一大正藏第21冊 No. 1340 《大法炬陀羅尼經》

《大法炬陀羅尼經》卷第二

隋朝天竺三藏法師阇那崛多（Jñānagupta）等翻譯並傳授，包括授魔記品第三、三乘行品第四、問法性品第五、菩薩行品第六。

授魔記品第三

阿難（Ānanda）。當時放光如來告訴魔王說：『阇致（Jati），你現在能夠發起大勇猛心，具足精進，應當堅定你的心，不要違背最初的志向，像守護戒律的人一樣，用自誓來莊嚴自己，心中所愿求沒有不能成就的。』阿難，當時放光佛知道各位魔眾精進純粹堅定，一切都不退轉菩提之心，因為這個因緣就微笑了。佛微笑之後，當時在那大眾中有一位菩薩摩訶薩（Bodhisattva-Mahāsattva），名為月上（Candra-uttara）。這位菩薩，也是放光如來作為菩薩時，一同修行的善友，常常互相隨從。當時那位菩薩從座位上站起來，袒露右肩，右膝著地，合起十指手掌，稟告說：『世尊，因為什麼因緣而又微笑呢？諸佛世尊凡是微笑必定有因緣，如果沒有因緣終究不會笑的。只願世尊，為我解釋。』阿難，當時放光如來就告訴月上菩薩說：『你現在看見這些魔眾了嗎？』月上回答說：『是的，已經看見。』佛說：『摩那婆（Māṇava），這些

【English Translation】 Venerable One, the Tathāgata (如來) now speaks the Dhāraṇī (陀羅尼) mantra, wishing to prevent all Māras (魔) from being at peace, to subdue all Māras, and also out of compassion for the Śrāvaka (聲聞) disciples and the Saṃgha (僧) community. Venerable One, therefore, from now until the end of our lives, we take refuge in the Buddha (佛), the Dharma (法), and the Saṃgha (僧), the Three Jewels. Venerable One, in the past, due to my ignorance, I committed sins through the three karmas (三業) of body, speech, and mind against the Buddha, the Dharma, and the Saṃgha. I now sincerely repent all my evil deeds before the Tathāgata. May the Tathāgata and the Saṃgha, with compassion, accept my repentance. Venerable One, from today onwards, I will listen to and practice as the Buddha has taught, abide in right mindfulness, and dare not be negligent.

The Great Torch Dhāraṇī Sūtra, Volume 1 Taishō Tripiṭaka, Volume 21, No. 1340, The Great Torch Dhāraṇī Sūtra

The Great Torch Dhāraṇī Sūtra, Volume 2

Translated and transmitted by the Tripiṭaka Master Jñānagupta (阇那崛多) from India during the Sui Dynasty, including Chapter 3 on the Prediction of Māras, Chapter 4 on the Practices of the Three Vehicles, Chapter 5 on the Questioning of Dharma-nature, and Chapter 6 on the Practices of Bodhisattvas.

Chapter 3: Prediction of Māras

Ānanda (阿難). At that time, the Light-emitting Tathāgata said to the Māra King: 'Jati (阇致), you are now able to generate great courage and possess diligence. You should strengthen your mind and not violate your original aspiration, like those who guard the precepts, adorning themselves with self-vows. Whatever your heart desires will be accomplished.' Ānanda, at that time, the Light-emitting Buddha knew that all the Māra assembly were purely and firmly diligent, and that none would retreat from the mind of Bodhi (菩提). Because of this cause, he smiled. After the Buddha smiled, at that time, among the assembly, there was a Bodhisattva-Mahāsattva (菩薩摩訶薩) named Candra-uttara (月上). This Bodhisattva was also a good friend who practiced together with the Light-emitting Tathāgata when he was a Bodhisattva, and they often followed each other. At that time, that Bodhisattva rose from his seat, bared his right shoulder, knelt on his right knee, and with his ten fingers joined, said: 'Venerable One, for what reason do you smile again? All Buddhas, the World Honored Ones, always have a cause for smiling. If there is no cause, they will never smile. May the World Honored One explain it to me.' Ānanda, at that time, the Light-emitting Tathāgata then said to the Bodhisattva Candra-uttara: 'Do you now see these Māra assembly?' Candra-uttara replied: 'Yes, I have seen them.' The Buddha said: 'Māṇava (摩那婆), these'

魔眾見我眉間放大光明。雖居欲界發寬大心。以是因緣過恒沙劫當得成佛。皆同一號名無思光。其佛住世大作利益。若有眾生見彼佛者。一切不退菩提之心。作利益已入般涅槃。佛涅槃後世界諸魔大興供具。供養彼諸如來及聲聞大眾。是諸魔等在諸俗人所住之處。于其夢時。隨所應見現種種形。或現長者。或現居士。或現沙門。或現婆羅門。或現梵王。或現菩薩。現如是等種種形已。若彼眾生心懷迷惑。為說法要除其疑網。因而告曰。汝等舍家。汝等出家。如是世尊出於世間。應受供養。天人所尊。能拔諸苦等與快樂。我蒙佛故今亦獲安。彼魔如是現大神通。化諸居士優婆塞等。增信歡喜。然後說法教令發心。尊重供養如來大眾。發大誓願具修精進。所作功德一切迴向無上菩提。終不墮於二乘之地。凡所教化唯勸修行六波羅蜜。云何復有諸魔事也。當爾之時。一切眾生受大安樂如忉利天眾。諸眾生中佛弟子者。身心安樂如帝釋天王。爾時魔眾皆成佛已。一切眾生等受大樂。于彼剎土具諸香花。皆如天上波利耶多拘毗陀羅樹花。一切莊嚴無有缺減。彼諸眾生乃至無有魔事恐怖。何以故。是時眾生無復亂心。煩惱微薄不為煩惱之所侵迫。皆常一心念空無相無愿法門。於是法門發大精進修行無量。空三昧行。無愿三昧行。無

【現代漢語翻譯】現代漢語譯本魔眾看見我眉間放出大光明。他們雖然居住在欲界，卻發起寬廣的心。因為這個因緣，經過像恒河沙數一樣多的劫數后，他們應當成佛，都同一個名號，叫做無思光（沒有思慮的光明）。這些佛住世時，會廣作利益。如果有眾生見到這些佛，一切都不會退失菩提之心。他們廣作利益后，便入般涅槃。佛涅槃后，世界上的眾魔會大興供養之具，供養那些如來以及聲聞大眾。這些魔等在俗人居住的地方，在他們的夢中，隨著他們應該見到的，顯現種種形象，或者顯現長者，或者顯現居士，或者顯現沙門（出家修道的人），或者顯現婆羅門（印度教祭司），或者顯現梵王（色界天的天王），或者顯現菩薩。顯現像這樣的種種形象后，如果那些眾生心中懷有迷惑，就為他們說法要，解除他們的疑網，因而告訴他們說：『你們捨棄家庭，你們出家吧。』像這樣的世尊出現在世間，應當接受供養，為天人所尊敬，能夠拔除各種痛苦，給予快樂。我蒙受佛的恩德，現在也獲得安樂。那些魔像這樣顯現大神通，化作居士、優婆塞（在家男居士）等，增加他們的信心和歡喜，然後說法教導他們發心，尊重供養如來大眾，發大誓願，具足修行精進，所作的功德一切迴向無上菩提，始終不墮落於二乘（聲聞乘和緣覺乘）之地。凡是所教化的，都勸導修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。怎麼還會有諸魔的事情呢？當那個時候，一切眾生都受到大安樂，像忉利天（欲界第二天）的天眾一樣。眾生中的佛弟子，身心安樂像帝釋天王（忉利天主）一樣。那時，魔眾都成佛后，一切眾生都平等地受到大快樂。在那個剎土，具備各種香花，都像天上波利耶多拘毗陀羅樹花一樣。一切莊嚴都沒有缺少。那些眾生乃至沒有魔事恐怖。為什麼呢？因為這時眾生沒有散亂的心，煩惱輕微，不被煩惱所侵擾，都常常一心念空、無相、無愿法門。於是對這些法門發起大精進，修行無量的空三昧行，無愿三昧行，無相三昧行。

【English Translation】 English version The demons saw great light emanating from between my eyebrows. Although dwelling in the desire realm, they developed vast minds. Due to this cause and condition, after passing through as many kalpas as the sands of the Ganges River, they shall attain Buddhahood, all with the same name, 'No Thought Light' (absence of delibration light). These Buddhas will dwell in the world, greatly benefiting beings. If any sentient beings see these Buddhas, they will never regress from the mind of Bodhi. After benefiting beings, they will enter Parinirvana. After the Buddhas enter Nirvana, the demons in the world will greatly prepare offerings, offering them to those Tathagatas and the Sangha of Shravakas. These demons, in the places where laypeople dwell, will appear in various forms in their dreams, according to what they should see. Sometimes they will appear as elders, sometimes as laymen, sometimes as Shramanas (renunciates), sometimes as Brahmins (Hindu priests), sometimes as Brahma Kings (kings of the Form Realm), sometimes as Bodhisattvas. After appearing in such various forms, if those sentient beings have doubts in their minds, they will preach the Dharma to remove their doubts and tell them: 'You should leave your homes, you should become monks.' Such a World Honored One appears in the world, worthy of offerings, respected by gods and humans, able to remove all suffering and give happiness. I have received the grace of the Buddha and now also obtain peace.' Those demons will manifest great supernatural powers, transforming into laymen, Upasakas (male lay devotees), etc., increasing their faith and joy, and then preach the Dharma, teaching them to generate the Bodhi mind, respect and make offerings to the Tathagata and the Sangha, make great vows, diligently cultivate progress, and dedicate all the merits they have made to unsurpassed Bodhi, never falling into the lands of the Two Vehicles (Shravakayana and Pratyekabuddhayana). All that they teach is to encourage the practice of the Six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom). How then can there be demonic affairs? At that time, all sentient beings will receive great joy, like the gods of the Trayastrimsha Heaven (second heaven of the desire realm). The Buddha's disciples among the sentient beings will have peace and joy in body and mind, like the King of the Devas, Shakra (ruler of Trayastrimsha Heaven). At that time, after all the demons have become Buddhas, all sentient beings will equally receive great joy. In that Buddha-land, there will be all kinds of fragrant flowers, all like the Parijata and Kovidara tree flowers in the heavens. All adornments will be complete without any lack. Those sentient beings will not even have the fear of demonic affairs. Why? Because at that time, sentient beings will no longer have confused minds, their afflictions will be slight, and they will not be oppressed by afflictions. They will always single-mindedly contemplate the Dharma gates of emptiness, signlessness, and wishlessness. Then, they will generate great diligence towards these Dharma gates, cultivating immeasurable practices of the Samadhi of Emptiness, the Samadhi of Wishlessness, and the Samadhi of Signlessness.

相三昧行。滅覺觀除睡眠。斷掉悔離諠雜。常樂空閑阿蘭拏處。恒乞食但三衣。無違諍絕伴侶。畢竟如是行菩薩行。于諸佛法能決定知。菩薩為友無復恐怖。師子虎狼諸惡猛獸毒蟲之類。終不能害。爾時諸魔得菩提已。此諸世尊及聲聞眾具足功德。諸餘眾生不加謗毀。無能降伏。一切外道不能破壞。一切眾魔不能違反。能令眾生滅除恐怖。遠離邪道心得自在。

爾時月上菩薩摩訶薩。復白放光佛言。希有世尊。不可思議。如來具足無量功德。有大慈悲。有大神力。一眉間光能多利益。佛告月上菩薩言。善哉善哉。汝能善知如來世尊智慧功德。摩那婆。如來如是具足大悲。安樂利益諸眾生故。如來如是成就說法。欲令眾生如說行故。於是事中誰能信解。唯有諸佛及不退轉諸大菩薩摩訶薩等。自外一切聲聞辟支佛及四種人。尚非境界。況余凡夫邪見外道。生死惡魔。行無智道。入深黑暗無明㲉藏。行於非義住顛倒道。迷失正路常樂非法。不孝父母不敬沙門及婆羅門。好游邪經破諸禁戒。恒住如是諸不善法。迷惑覆心習惡邪智一切外道。常為愚癡之所覆蔽。不能信受諸佛正法。又以瞋毒猛火熾然燒故。于佛法眾不能和敬。更相侵迫起諸諍事。以是因緣速墮地獄畜生餓鬼。具受無量百千大苦。經于無量百千萬世。設生人

【現代漢語翻譯】現代漢語譯本相三昧行（Xiang Sanmei Xing，通過觀想事物形象而達到的禪定狀態）：滅除覺觀（覺察和思考），消除睡眠，斷除掉舉和追悔，遠離喧囂雜亂，常樂於空閑寂靜的阿蘭拏處（Aranya，遠離人煙的寂靜處）。恒常乞食，只有三衣（袈裟），沒有違背爭端，斷絕伴侶。最終如此修行菩薩行（Bodhisattva Xing，菩薩的修行）。對於諸佛法能夠確定地瞭解。以菩薩為友，不再有恐怖。獅子、老虎、豺狼等各種兇惡的猛獸和毒蟲之類，終究不能加害。那時，諸魔（Mara，佛教中的惡魔）得到菩提（Bodhi，覺悟）之後，這些世尊（Shìzūn，佛的尊稱）以及聲聞眾（Shravaka，聽聞佛法而修行的弟子）具足功德，其餘眾生不會加以誹謗毀壞，沒有誰能夠降伏他們，一切外道（Waidào，佛教以外的宗教或哲學）不能破壞，一切眾魔不能違反，能夠令眾生滅除恐怖，遠離邪道，心得自在。那時，月上菩薩摩訶薩（Yueshang Pusa Mohesa，月上大菩薩）又對放光佛（Fangguang Fo，放光的佛）說：『希有世尊，不可思議！如來（Rulai，佛的稱號）具足無量功德，有大慈悲，有大神力，一眉間光能夠多多利益。』佛告訴月上菩薩說：『善哉善哉！你能夠很好地瞭解如來世尊的智慧功德。摩那婆（Manava，年輕人），如來如此具足大悲，爲了安樂利益諸眾生，如來如此成就說法，想要令眾生如所說而行。』對於這件事，誰能夠信解呢？唯有諸佛以及不退轉的諸大菩薩摩訶薩等。除此之外，一切聲聞、辟支佛（Pizhifo，緣覺）以及四種人，尚且不是他們的境界，更何況其餘凡夫、邪見外道、生死惡魔，行於無智之道，進入深沉黑暗的無明窟藏，行於非義之事，住在顛倒之道，迷失正路，常常喜歡非法之事，不孝順父母，不尊敬沙門（Shamen，出家修道者）以及婆羅門（Poluomen，古印度祭司階層），喜歡遊歷邪經，破壞各種禁戒，恒常住在如此各種不善法中，迷惑覆蓋內心，學習惡邪之智的一切外道，常常被愚癡所覆蓋遮蔽，不能信受諸佛正法。又因為瞋恚毒火猛烈燃燒的緣故，對於佛法僧眾不能和睦恭敬，互相侵擾逼迫，興起各種爭端之事。因為這個因緣，迅速墮入地獄、畜生、餓鬼，具受無量百千大苦，經過無量百千萬世。即使轉生為人

【English Translation】 English version The practice of Xiang Sanmei (Xiang Sanmei Xing, Samadhi achieved through visualizing the image of things): extinguishing perception and contemplation, eliminating sleep, cutting off restlessness and regret, staying away from noisy disturbances, constantly delighting in the empty and quiet Aranya (Aranya, a quiet place far from human habitation). Constantly begging for food, having only three robes (Kesa), without disputes or contentions, severing companionship. Ultimately, practicing the Bodhisattva conduct (Bodhisattva Xing, the practice of a Bodhisattva) in this way. Being able to definitively know all the Buddha-dharmas. With Bodhisattvas as friends, there is no more fear. Lions, tigers, wolves, and all kinds of fierce beasts and poisonous insects will ultimately not be able to harm them. At that time, after the Maras (Mara, demons in Buddhism) attained Bodhi (Bodhi, enlightenment), these World Honored Ones (Shìzūn, a respectful title for the Buddha) and the Shravaka assembly (Shravaka, disciples who practice by listening to the Buddha's teachings) were complete with merit and virtue. Other beings would not slander or destroy them, and no one would be able to subdue them. All external paths (Waidào, religions or philosophies outside of Buddhism) could not destroy them, and all Maras could not violate them. They could enable beings to eliminate fear, stay away from evil paths, and attain freedom in their minds. At that time, Bodhisattva Mahasattva Moon-rise (Yueshang Pusa Mohesa, Great Bodhisattva Moon-rise) again said to Buddha Light-emitting (Fangguang Fo, Buddha emitting light): 'Rare World Honored One, inconceivable! The Tathagata (Rulai, title of the Buddha) is complete with immeasurable merit and virtue, has great compassion, and has great divine power. A single light between the eyebrows can greatly benefit.' The Buddha told Bodhisattva Moon-rise: 'Excellent, excellent! You are able to well understand the wisdom and merit of the Tathagata World Honored One. Manava (Manava, young man), the Tathagata is thus complete with great compassion, for the sake of peace and benefit of all beings. The Tathagata thus accomplishes the teaching of the Dharma, desiring to enable beings to practice as spoken.' Regarding this matter, who can believe and understand it? Only the Buddhas and the great Bodhisattva Mahasattvas who do not regress. Apart from them, all Shravakas, Pratyekabuddhas (Pizhifo, Solitary Buddhas), and the four types of people are not even within their realm, let alone other ordinary people, heretical externalists, evil Maras of birth and death, who walk the path of ignorance, enter the deep and dark cave of ignorance, walk in non-righteousness, dwell in inverted paths, lose the right path, and constantly delight in unlawful things, are not filial to their parents, do not respect Shramanas (Shamen, monks who practice the path) and Brahmins (Poluomen, priestly class in ancient India), like to wander in heretical scriptures, break all precepts, constantly dwell in such unwholesome dharmas, confuse and cover their minds, learn the evil wisdom of all external paths, are constantly covered and obscured by ignorance, and cannot believe and accept the true Dharma of the Buddhas. Moreover, because of the fierce burning of the fire of anger and poison, they cannot be harmonious and respectful towards the Buddha, Dharma, and Sangha, mutually encroach and oppress, and give rise to various disputes. Because of this cause, they quickly fall into hell, the animal realm, and the realm of hungry ghosts, fully receiving immeasurable hundreds of thousands of great sufferings, passing through immeasurable hundreds of millions of kalpas. Even if they are reborn as humans

間。或生旃陀羅家。或生惡咒師家。或生屠宰家。或生竹作師家。或生網捕家。或生獵師家。若或得生有佛法世。好與聲聞諸弟子眾恒起斗諍。既忿諍已增長惡業。便能喪滅諸餘善事。是故未來多受苦惱。

大法炬陀羅尼經三乘行品第四

佛告阿難。爾時放光如來複語眾菩薩言。摩那婆。汝等當念。如來十力無有缺減。具足威儀不斷所作。善能分別彼四聖諦。方便教誨成就聲聞行。亦當善說六波羅蜜。勸進菩薩發行一切波羅蜜心。受持心信修心。行施精進牢固勇猛無諸虛偽。如是方便入于智門。汝等亦知三十七種助菩提法。方便證得沙門果印。又於十二因緣法。勤修觀行成辟支佛。或作聲聞。如是一切諸法相應不相舍離。若行辟支佛者。此是如來方便教誨顛倒說法示現此義。是人出於無佛法世。獨念思惟十二因緣得獨覺涅槃。如是獨覺。不同如來及與聲聞。何以故。是辟支佛思惟因緣得斷疑惑。不從他聞自然獨悟。又唯戒行清凈故專求智力。求智力故得不放逸到于智岸。無諸佛法。唯戒具足得入涅槃。名辟支佛。

爾時月上菩薩復白放光佛言。世尊。以何義故。彼辟支佛具足智慧。然復不能說法度人。既不能說。云何而得於福田中勝聲聞也。阿難。時放光佛告月上菩薩言。摩那婆。此等過去初發心

【現代漢語翻譯】或者投生於旃陀羅（賤民）之家，或者投生於惡咒師之家，或者投生於屠宰之家，或者投生於竹匠之家，或者投生於漁網編織者之家，或者投生於獵戶之家。如果他們出生在有佛法的時代，就喜歡與聲聞弟子們不斷爭鬥。一旦產生忿恨爭鬥，就會增長惡業，從而喪失其他一切善事。因此，未來會遭受諸多苦惱。

《大法炬陀羅尼經·三乘行品》第四

佛陀告訴阿難，當時的放光如來又對眾菩薩說：『摩那婆（年輕人），你們應當記住，如來的十力沒有絲毫缺失，具足威儀，行為不間斷，善於分辨四聖諦，方便教誨，成就聲聞行。也應當善於宣說六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），勸勉菩薩發起一切波羅蜜之心，受持、心信、修心。行佈施，精進牢固勇猛，沒有虛偽。這樣方便地進入智慧之門。你們也知道三十七種助菩提法（四念處、四正勤、四如意足、五根、五力、七覺支、八正道），方便證得沙門果印。又對於十二因緣法，勤奮修行觀行，成就辟支佛，或者成為聲聞。這樣一切諸法相應不相舍離。如果修行辟支佛道，這是如來方便教誨，顛倒說法，示現此義。這種人出生在沒有佛法的時代，獨自唸誦思惟十二因緣，證得獨覺涅槃。這樣的獨覺，不同於如來以及聲聞。為什麼呢？因為辟支佛思惟因緣，斷除疑惑，不從他人聽聞，自然獨自領悟。又唯有戒行清凈，所以專心尋求智力。因為尋求智力，所以得到不放逸，到達智慧的彼岸。沒有諸佛的佛法，唯有戒律具足，得以進入涅槃，名為辟支佛。』

當時，月上菩薩又稟告放光佛說：『世尊，因為什麼緣故，那些辟支佛具足智慧，卻不能說法度人？既然不能說法，怎麼能在福田中勝過聲聞呢？』阿難，當時的放光佛告訴月上菩薩說：『摩那婆，這些人過去最初發心

【English Translation】 Or be born into a Candala (outcaste) family, or be born into the family of an evil mantra practitioner, or be born into the family of a butcher, or be born into the family of a bamboo craftsman, or be born into the family of a net maker, or be born into the family of a hunter. If they are born in a world with the Buddha's teachings, they like to constantly quarrel with the Sravaka disciples. Once anger and strife arise, they increase evil karma, thereby losing all other good deeds. Therefore, they will suffer much misery in the future.

The Great Torch Dharani Sutra, Chapter Four on the Practices of the Three Vehicles

The Buddha told Ananda, 'At that time, the Radiant Light Tathagata again said to the Bodhisattvas: 'Manava (young men), you should remember that the Tathagata's ten powers are without any deficiency, possessing complete dignity, and actions are uninterrupted. He is skilled at distinguishing the Four Noble Truths, conveniently teaching and guiding, and accomplishing the practice of Sravakas. He should also be skilled at expounding the Six Paramitas (Generosity, Morality, Patience, Diligence, Concentration, Wisdom), encouraging Bodhisattvas to generate the mind for all Paramitas, upholding, believing in the mind, and cultivating the mind. Practicing generosity, being diligent, firm, courageous, and without hypocrisy. In this way, one can conveniently enter the gate of wisdom. You also know the thirty-seven aids to Bodhi (Four Foundations of Mindfulness, Four Right Exertions, Four Bases of Supernormal Powers, Five Roots, Five Powers, Seven Factors of Enlightenment, Eightfold Noble Path), conveniently attaining the seal of the fruit of a Sramana. Furthermore, regarding the Twelve Links of Dependent Origination, diligently cultivate contemplation and practice, accomplishing the Pratyekabuddha, or becoming a Sravaka. In this way, all these dharmas are corresponding and inseparable. If one practices the path of a Pratyekabuddha, this is the Tathagata's expedient teaching, inverted speech, demonstrating this meaning. Such a person is born in a world without the Buddha's teachings, reciting and contemplating the Twelve Links of Dependent Origination alone, attaining solitary enlightenment and Nirvana. Such solitary enlightenment is different from the Tathagata and the Sravakas. Why? Because the Pratyekabuddha contemplates the causes and conditions, cutting off doubts, not hearing from others, naturally and independently awakening. Moreover, only with pure moral conduct, they single-mindedly seek the power of wisdom. Because they seek the power of wisdom, they attain non-negligence and reach the shore of wisdom. Without the Buddhadharma, only with complete precepts, they can enter Nirvana, and are called Pratyekabuddhas.'

At that time, the Moon-like Bodhisattva again said to the Radiant Light Buddha, 'World Honored One, for what reason do those Pratyekabuddhas possess complete wisdom, yet are unable to preach the Dharma and liberate people? Since they cannot preach, how can they surpass the Sravakas in the field of merit?' Ananda, at that time, the Radiant Light Buddha told the Moon-like Bodhisattva, 'Manava, these people in the past initially generated the mind

時。但取菩提之名而無勇猛。不能修行檀波羅蜜。尸波羅蜜。羼提波羅蜜。毗離耶波羅蜜。禪波羅蜜。般若波羅蜜。聞思修等悉不能行。是故不能獲得如是無上菩提。何以故。於此法中初聞菩薩行六波羅蜜而不能行。以不具行六波羅蜜故。於一切菩薩法中不能咨問。又復不得樂難持戒。非持無上大菩提戒。但持中戒亦非下戒。行中法故本願成就。得中菩提名辟支佛。摩那婆。是故菩薩常應咨問諸佛如來所說法要。既聽聞已勇猛修行。何以故。菩薩不捨勇猛精進。疾證無上大菩提故。常修多聞發勤方便。亦常不捨求諸佛法。遠離外道勿受邪法。莫舍重擔如善馭者。諸佛世尊所說法門。微妙密語應當奉行。複次摩那婆。云何菩薩能入諸佛深密秘藏方便說門繫念安住。心既住已。然後得入陀羅尼門。月上菩薩復白佛言。世尊。云何當入陀羅尼門。佛言。摩那婆。我已為汝說是句義。如從虛空生諸事業未曾斷絕。復應當知阿迦二字句義腳足。是初方便。隨順得入十二因緣。次第知已。彼人雖更識余法句。皆因初二。摩那婆。是陀羅尼方便法門普遍一切。汝等若欲入此法門。應當發心于無量法中。修習無邊善巧方便。摩那婆。諸佛如來智無有礙。於此法中雲何障礙。所謂執著一切諸法。摩那婆。若諸菩薩摩訶薩。若欲入彼諸如來

智。先當自舍一切執著。亦須遠離諸障礙處。善巧修行智慧方便。

阿難。爾時放光如來複告月上菩薩言。摩那婆。所言著處及以著者。謂于諸有不能捨離。于無為處未有智慧。恒念受生及求生處。皆是無明作生有根本。是故我說雖阿那含于生猶著不能遠離。摩那婆。是中何等是大著處。所謂不能順教修行。于餘事中顛倒贊述。斯由財事愛取因緣不得自在。違佛正教作不應作。于諸境界發起貪心。貪心生已誑惑他人。淫他妻妾。復起瞋恚。瞋恚發已。或時殺害斷他命根。亦因愚癡邪心覆蔽。顛倒取法。若常樂與極重惡人而作伴侶。以是因緣。造作種種諸不善業。或殺父母及以師長。或害羅漢及諸聖人。或毀諸佛。或謗正法。或行破僧。造作如是諸惡業已。生於極惡非人之處。墮破戒中。何等名為墮非人處。摩那婆。我已為汝略說斯事。如彼愚人專樂惡業。以是因緣生於惡趣。是則名為非人處也。摩那婆。智慧之人。應當善知諸佛如來微密妙語。

大法炬陀羅尼經問法性品第五

佛告阿難。時彼眾中有一菩薩摩訶薩。名曰無畏。本是醫方救世家子。昔常與彼放光如來共相親友。時放光佛于大眾中。直視觀察無畏菩薩。無畏菩薩既蒙顧已。遂于佛前偏袒右髆。右膝著地一心合掌。以是世尊未成佛前同意

【現代漢語翻譯】現代漢語譯本：智者，首先應當捨棄一切執著，也必須遠離各種障礙之處，善於修行智慧方便。

阿難，這時放光如來又告訴月上菩薩說：『摩那婆（梵語，意為青年），所說的執著之處以及執著的人，是指對於各種存在（諸有）不能捨離，對於無為的境界沒有智慧，總是想著受生以及追求生處，這些都是因為無明而產生存在的根本。因此我說，即使是阿那含（梵語，意為不還果）對於生存仍然執著，不能遠離。』

『摩那婆，這裡面什麼是最大的執著之處呢？就是不能順從教導修行，卻在其他事情中顛倒讚美。這是由於被財物和事情的愛戀所束縛，不得自在，違背佛的正教而做不應該做的事情，對於各種境界發起貪心。貪心產生后，欺騙迷惑他人，姦淫他人的妻妾，又生起瞋恚。瞋恚發作后，有時殺害他人，斷絕他人的性命。也是因為愚癡邪惡的心矇蔽，顛倒地理解佛法。如果經常喜歡與極重的惡人結伴，因為這些因緣，造作種種不善的業，或者殺害父母以及師長，或者傷害羅漢（梵語，意為阿羅漢）以及各位聖人，或者譭謗諸佛，或者誹謗正法，或者進行破僧（破壞僧團）的行為。造作了這些惡業之後，就會生於極其惡劣的非人之處，墮入破戒之中。什麼叫做墮入非人之處呢？』

『摩那婆，我已經為你簡略地說了這些事情。就像那些愚蠢的人專門喜歡惡業，因為這些因緣而生於惡趣，這就是所謂的非人之處。摩那婆，有智慧的人，應當好好地瞭解諸佛如來微妙隱秘的語言。』

《大法炬陀羅尼經·問法性品》第五

佛告訴阿難：『當時在那大眾之中，有一位菩薩摩訶薩（梵語，意為大菩薩），名叫無畏，原本是醫方救世之家的人，過去常常與那位放光如來互相親近友好。當時放光佛在大眾之中，直接看著觀察無畏菩薩。無畏菩薩既然蒙受顧視，於是就在佛前偏袒右肩，右膝著地，一心合掌，因為這位世尊未成佛之前與他有共同的心意。

【English Translation】 English version: The wise should first relinquish all attachments and also stay away from all obstructing places, skillfully cultivating wisdom and expedient means.

Ananda, then the Tathagata（如來，Tathagata） of Radiating Light further said to the Bodhisattva（菩薩，Bodhisattva） Moon Above: 'Manava（摩那婆，Manava, meaning youth）, what is meant by the place of attachment and the attacher is the inability to relinquish the various existences (bhava（有，bhava）), the lack of wisdom in the unconditioned state, and the constant thought of rebirth and the pursuit of places of rebirth. These are all due to ignorance (avidya（無明，avidya）) creating the root of existence. Therefore, I say that even an Anagamin（阿那含，Anagamin, meaning non-returner） is still attached to existence and cannot relinquish it.'

'Manava, what is the greatest place of attachment in this? It is the inability to follow the teachings and practice, but instead, praising things in a reversed manner. This is due to being bound by the love of wealth and affairs, unable to be free, violating the Buddha's（佛，Buddha） correct teachings and doing what should not be done, and arousing greed towards various realms. Once greed arises, deceiving and deluding others, committing adultery with other people's wives, and also arousing anger. Once anger arises, sometimes killing and severing the life roots of others. It is also due to being obscured by foolish and evil minds, and understanding the Dharma（法，Dharma） in a reversed manner. If one constantly enjoys associating with extremely evil people, due to these causes and conditions, one creates all kinds of unwholesome karma（業，karma）, such as killing parents and teachers, or harming Arhats（羅漢，Arhats） and all the sages, or slandering all the Buddhas, or defaming the correct Dharma, or engaging in Sangha-splitting (breaking up the monastic community). After creating such evil karma, one will be born in extremely evil non-human places, falling into breaking the precepts. What is called falling into non-human places?'

'Manava, I have briefly explained these matters to you. Just like those foolish people who specialize in enjoying evil karma, due to these causes and conditions, they are born in evil realms, which is what is called non-human places. Manava, wise people should well understand the subtle and secret words of all the Buddhas Tathagatas.'

The Great Torch Dharani Sutra, Chapter 5: Questioning the Nature of Dharma

The Buddha told Ananda: 'At that time, among that assembly, there was a Bodhisattva Mahasattva（菩薩摩訶薩，Bodhisattva Mahasattva, meaning great Bodhisattva） named Fearless, who was originally from a family of healers who saved the world. In the past, he was often close and friendly with that Tathagata of Radiating Light. At that time, the Buddha of Radiating Light directly looked at and observed the Bodhisattva Fearless in the assembly. Since the Bodhisattva Fearless had received his attention, he then bared his right shoulder before the Buddha, knelt on his right knee, and joined his palms together with one mind, because this World-Honored One had the same intention as him before becoming a Buddha.'

親善復蒙瞻察。是故競競於世尊所。唯增敬重心無疑慮。但欲請問放光如來修多羅藏法性虛空陀羅尼門甚深義處。阿難。時放光佛知無畏菩薩欲問如是甚深句義。即告之言。無畏。汝今何故住在我前。心生惶懼不速問也。阿難。無畏菩薩聞佛告已。即白佛言。世尊。我誠欲問如來大義。是以我心豫生憂恐。何以故。於此大眾。有諸眾生聞是法已。于諸佛法不能悟解亦無敬信。或起誹謗退沒善根。世尊。我知眾生有如是事故不敢問。

阿難。時放光佛復告無畏菩薩言。無畏。汝但咨問。如來應供正遍覺出現世間。隨汝心疑當爲除斷。是為一切諸如來業。何以故。如來正覺慈悲憐愍利益一切諸眾生故。以是因緣。我于往昔行菩薩時。為此法句具受眾苦。況於今者所作已辦。一切諸法明瞭通達。得一切智證大菩提。唯為安樂諸眾生故。

阿難。爾時無畏菩薩聞佛語已。白言。世尊。如來今說一切諸法同於虛空。應當證知。是故我今欲問斯義。世尊。言虛空者義何謂也。與修多羅一切法門異相云何。阿難。時放光佛告無畏言。善哉善哉。汝於今日為求法故。于佛法中問如是義。無畏。夫虛空者名為如來。亦名應供正遍覺也。無畏復問。以何義故名曰虛空。佛告無畏。虛空者即無所有。以無所有故名虛空。無畏復言

【現代漢語翻譯】現代漢語譯本：再次恭敬地瞻仰世尊。因此在世尊這裡，我更加兢兢業業，唯有增進敬重心，沒有絲毫疑慮。只是想請問關於放光如來（Fangguang Rulai）修多羅藏（xiuduoluozang）法性虛空陀羅尼門（faxing xukong tuoluonimen）的甚深義理之處。阿難（Anan），當時放光佛（Fangguang Fo）知道無畏菩薩（Wuwei Pusa）想要問這些甚深的語句義理，就告訴他說：『無畏（Wuwei），你現在為何站在我面前，心中生出惶恐，不趕快發問呢？』阿難（Anan），無畏菩薩（Wuwei Pusa）聽了佛的告誡后，就對佛說：『世尊（Shizun），我確實想要請問如來的大義，因此我心中預先產生了憂慮和恐懼。為什麼呢？因為在這大眾之中，有一些眾生聽了這些佛法后，不能領悟理解，也沒有敬畏和信心，或者會產生誹謗，喪失了善根。世尊（Shizun），我知道眾生有這樣的情況，所以不敢發問。』阿難（Anan），當時放光佛（Fangguang Fo）又告訴無畏菩薩（Wuwei Pusa）說：『無畏（Wuwei），你儘管提問。如來（Rulai）、應供（Yinggong）、正遍覺（Zheng Bianjue）出現於世間，會隨著你的疑惑為你消除斷除。這是所有如來（Rulai）的職責。為什麼呢？因為如來（Rulai）正覺（Zhengjue）慈悲憐憫，利益一切眾生。因為這個因緣，我在過去行菩薩道時，爲了這些法句，具受各種苦難。更何況現在我所作的事情已經完成，一切諸法都明瞭通達，得到一切智，證得大菩提，只是爲了安樂一切眾生。』阿難（Anan），當時無畏菩薩（Wuwei Pusa）聽了佛的話后，說道：『世尊（Shizun），如來（Rulai）現在說一切諸法都等同於虛空，應當證知。因此我現在想要請問這個意義。世尊（Shizun），所說的虛空，它的意義是什麼呢？與修多羅（xiuduoluo）一切法門的差異又是什麼呢？』阿難（Anan），當時放光佛（Fangguang Fo）告訴無畏（Wuwei）說：『很好，很好。你今天爲了求法，在佛法中詢問這樣的意義。無畏（Wuwei），這虛空，名為如來（Rulai），也名應供（Yinggong）、正遍覺（Zheng Bianjue）。』無畏（Wuwei）又問：『因為什麼意義，稱作虛空呢？』佛告訴無畏（Wuwei）：『虛空就是一無所有。因為一無所有，所以叫做虛空。』無畏（Wuwei）又說：

【English Translation】 English version: Again, I respectfully gaze upon the World-Honored One. Therefore, I am even more diligent in the presence of the World-Honored One, only increasing my respectful heart, without any doubts. I merely wish to inquire about the profound meanings of the Sutra Pitaka (xiuduoluozang) of the Light-Emitting Tathagata (Fangguang Rulai), the Dharma-nature Void Dharani Gate (faxing xukong tuoluonimen). Ananda (Anan), at that time, the Light-Emitting Buddha (Fangguang Fo) knew that the Fearless Bodhisattva (Wuwei Pusa) wished to ask about these profound phrases and meanings, and told him: 'Fearless (Wuwei), why do you stand before me now, with fear arising in your heart, and not quickly ask?' Ananda (Anan), after the Fearless Bodhisattva (Wuwei Pusa) heard the Buddha's instruction, he said to the Buddha: 'World-Honored One (Shizun), I truly wish to ask about the great meaning of the Tathagata (Rulai), therefore, worry and fear have arisen in my heart beforehand. Why? Because among this assembly, there are beings who, after hearing these teachings, cannot comprehend or understand them, nor have reverence or faith, or may give rise to slander, losing their roots of goodness. World-Honored One (Shizun), I know that beings have such circumstances, so I dare not ask.' Ananda (Anan), at that time, the Light-Emitting Buddha (Fangguang Fo) again told the Fearless Bodhisattva (Wuwei Pusa): 'Fearless (Wuwei), you may ask. The Tathagata (Rulai), Worthy of Offerings (Yinggong), Perfectly Enlightened One (Zheng Bianjue) appears in the world, and will eliminate and cut off your doubts according to your mind. This is the duty of all Tathagatas (Rulai). Why? Because the Tathagata (Rulai), the Perfectly Enlightened One (Zhengjue), is compassionate and merciful, benefiting all beings. Because of this cause and condition, when I practiced the Bodhisattva path in the past, I endured all kinds of suffering for these Dharma phrases. Moreover, now that what I have done is completed, all Dharmas are clearly understood and penetrated, I have attained all-knowing wisdom, and realized Great Bodhi, only for the sake of the peace and happiness of all beings.' Ananda (Anan), at that time, after the Fearless Bodhisattva (Wuwei Pusa) heard the Buddha's words, he said: 'World-Honored One (Shizun), the Tathagata (Rulai) now says that all Dharmas are equal to the void, which should be acknowledged. Therefore, I now wish to ask about this meaning. World-Honored One (Shizun), what is the meaning of what is called void? And what is the difference between it and all the Dharma gates of the Sutras (xiuduoluo)?' Ananda (Anan), at that time, the Light-Emitting Buddha (Fangguang Fo) told Fearless (Wuwei): 'Excellent, excellent. Today, for the sake of seeking the Dharma, you ask such a meaning in the Buddha-dharma. Fearless (Wuwei), this void is called Tathagata (Rulai), and is also called Worthy of Offerings (Yinggong), Perfectly Enlightened One (Zheng Bianjue).' Fearless (Wuwei) then asked: 'For what meaning is it called void?' The Buddha told Fearless (Wuwei): 'Void is that which has nothing. Because it has nothing, it is called void.' Fearless (Wuwei) then said:

。若言如來即虛空者。如來虛空云何二別。佛告無畏。是為大智所行境界。難知難證。若能解知則於法性三世平等無復疑惑。無畏。若欲窮盡陀羅尼門甚深源底者。如彼大池水性清凈。底有金沙與土泥合。時有智人取池底沙。隨其多少聚之一處。以水洗濯簡取精者。內于爐鍋置之火中用功陶煉。是人不久必除沙石。得凈妙金堪任為用。彼人爾時隨意造作余莊嚴具靡不充足。如是無畏。如來世尊應供正遍覺。離貪瞋癡。滅除塵垢一切煩惱及諸習氣。成就清凈無礙智慧。出過一切四生眾生。天人大眾最為第一。世稱上首。擊大法鼓口自唱言。仁等可來。汝諸眾生或起疑網。無有智慧暗于諸法。或於世間出世間事不能解了。或時一切天龍八部乃至無量億劫已來。所有疑心迷倒失正。造作諸業墮墜諸有不能自出。此等速來問佛世尊。如來皆能為汝說法。明瞭顯示斷除疑惑。

複次無畏。譬如明鏡見諸色像。如是無畏。如來世尊無有惡行諂曲煩惱穢濁嫉妒諍競垢污淤泥染著。唯有無礙無邊智慧辯才。所可示現言教方便。皆為開發世間眾生。一切皆從虛空所出住于虛空。語言教詔講說談論。猶如虛空離諸染著。無有住處無有邊際。亦無有對及以語言。複次無畏。若有人來作如是問。如是虛空。云何可說何處有說。誰能為說對

【現代漢語翻譯】現代漢語譯本：如果有人說如來就是虛空，那麼如來和虛空又有什麼區別呢？佛告訴無畏菩薩：『這是大智慧所能達到的境界，難以理解和證明。如果能夠理解和認識，那麼對於法性的過去、現在、未來三世平等，就不會再有疑惑了。』無畏菩薩，如果想要窮盡陀羅尼法門的甚深源底，就像一個大池塘，水性清澈乾淨，池底有金沙和泥土混合在一起。這時，有智慧的人取池底的沙，根據取沙的多少，聚攏在一起，用水洗滌，簡選出精細的金沙，放入爐鍋中，用火冶煉。這個人不久必定能去除沙石，得到純凈美好的黃金，可以用來使用。那時，這個人可以隨意製作各種裝飾品，沒有什麼是不能滿足的。像這樣，無畏菩薩，如來世尊、應供、正遍知，遠離貪婪、嗔恨、愚癡，滅除塵垢、一切煩惱以及各種習氣，成就清凈無礙的智慧，超越一切四生（胎生、卵生、濕生、化生）的眾生，在天人和大眾中最為第一，世間尊稱為上首。擊打大法鼓，口中親自宣唱：『你們可以來。你們這些眾生，或許產生了疑惑，沒有智慧，對各種法理感到迷惑，或者對於世間和出世間的事情不能理解，或者有時一切天龍八部乃至無量億劫以來，所有疑心、迷惑、顛倒、失去正見，造作各種惡業，墮落於各種存在之中，不能自己解脫。這些人趕快來問佛世尊，如來都能為你們說法，明白地顯示，斷除疑惑。』再次，無畏菩薩，譬如明鏡能照見各種色像。像這樣，無畏菩薩，如來世尊沒有惡行、諂媚、煩惱、污穢、嫉妒、爭競、垢污、淤泥染著，只有無礙無邊的智慧和辯才。所能示現的言教方便，都是爲了啓發世間的眾生。一切都從虛空產生，安住于虛空。語言教誨、講說談論，猶如虛空，遠離各種染著，沒有住處，沒有邊際，也沒有對立和語言。再次，無畏菩薩，如果有人來這樣問：『這樣的虛空，怎麼能說？哪裡有關於虛空的說法？誰能為虛空說法？』

【English Translation】 English version: 『If one says that the Tathagata (Thus Come One) is identical to emptiness, then what is the difference between the Tathagata (Thus Come One) and emptiness?』 The Buddha told Fearless Bodhisattva: 『This is the realm traversed by great wisdom, difficult to know and difficult to prove. If one can understand and know it, then regarding the Dharma-nature's equality in the three periods of time (past, present, and future), there will be no more doubts.』『Fearless Bodhisattva, if you wish to exhaust the profound source of the Dharani (mantra) gate, it is like a large pond with clear and pure water, and at the bottom, there is gold dust mixed with soil and mud. At that time, a wise person takes sand from the bottom of the pond, gathers it together according to the amount taken, washes it with water, selects the fine gold dust, and places it in a furnace to refine it with fire. This person will soon remove the sand and stones and obtain pure and wonderful gold that can be used. At that time, that person can freely create various ornaments, and nothing will be lacking. In this way, Fearless Bodhisattva, the Tathagata (Thus Come One), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One), is free from greed, hatred, and delusion, eradicates dust and defilement, all afflictions, and all habitual tendencies, achieves pure and unobstructed wisdom, surpasses all sentient beings of the four births (womb-born, egg-born, moisture-born, and transformation-born), and is the foremost among gods and humans, revered as the highest leader in the world. He strikes the great Dharma drum and proclaims with his own mouth: 'You may come. You sentient beings, perhaps you have arisen with doubts, lacking wisdom, and are confused about various Dharmas (teachings), or you cannot understand worldly and transcendental matters, or sometimes all the Nagas (dragons) and the eight classes of beings, even for countless eons, all doubts, confusions, inversions, and loss of right view, creating various karmas, falling into various existences, and unable to liberate yourselves. These people should quickly come and ask the Buddha, the World Honored One, and the Tathagata (Thus Come One) will be able to explain the Dharma (teachings) for you, clearly reveal it, and cut off doubts.』『Furthermore, Fearless Bodhisattva, just as a bright mirror reflects all forms and images, so too, Fearless Bodhisattva, the Tathagata (Thus Come One) has no evil deeds, flattery, afflictions, filth, jealousy, contention, defilement, mud, or attachments. He only possesses unobstructed and boundless wisdom and eloquence. The expedient means of speech and teaching that he can show are all for the purpose of enlightening sentient beings in the world. Everything arises from emptiness and abides in emptiness. Language, teachings, lectures, and discussions are like emptiness, free from all attachments, without a dwelling place, without boundaries, and without opposition or language. Furthermore, Fearless Bodhisattva, if someone comes and asks: 'How can such emptiness be spoken of? Where is there any talk about emptiness? Who can speak about emptiness?'』

何而說。以虛空性本來清凈無垢無染離諸障礙。無畏。如來亦爾。無言無對無染無著離諸障礙。如此言說。即是入于虛空三昧。無畏。譬如涅槃本性寂靜。假以無量言辭演說。求其體相了不可得。如是無畏。汝所問我虛空義者。先已宣說。如此說者。當知即是如來方便微密法要。若知如來微密教者。是則名為得大利益。汝等當思。如來何見說何等法是如來性。復說何等是如來智同於虛空。今于如是如來教中方便略說。無畏。我今復以種種譬喻。喻如來智。或以涅槃。或以實際。然而彼智及與涅槃。俱無可說無有分別。無相無念無名無字。去來現在三世皆無。乃至世間一切諸法。亦同涅槃不可見說。當知是中實無凡夫能得知見。言凡夫知者。無有是處。但諸凡夫以愚癡故。自心所見言我證知。今我已說了義法句及無證處。如是所說不在彼此不在兩間。是平等中無證知者。既於三世去來現在。斯皆平等不可證說。云何而言是誰所說對何而說。何處有說。云何可說。複次無畏。如來世尊于彼已說。汝當觀察言教方便應善思惟。既思惟已。即得成就無量智聚。無畏。佛智無邊不可思議。凡所攝受亦不可思議。開示言教應善分別。亦當思惟。前所問者即此義也。複次無畏。我今問汝。隨汝意答。汝謂一切後身菩薩從何所來而處胎

【現代漢語翻譯】現代漢語譯本：根據什麼而說呢？因為虛空的體性本來就是清凈的，沒有污垢，沒有染著，遠離一切障礙，沒有恐懼。如來也是這樣，沒有言語，沒有對立，沒有染著，沒有執著，遠離一切障礙。這樣說，就是進入了虛空三昧（一種禪定狀態）。無畏（佛陀對一位名叫無畏的菩薩的稱呼），譬如涅槃（佛教術語，指解脫）的本性是寂靜的，即使用無量的言辭來演說，想要找到它的實體和形象，也是完全不可能的。像這樣，無畏，你所問我的虛空之義，我已經說過了。這樣說，應當知道這就是如來方便的、微妙的、秘密的法要。如果知道如來的秘密教義，那就是得到了大利益。你們應當思考，如來以什麼樣的見解說了什麼樣的法才是如來之性？又說了什麼才是如來的智慧，如同虛空一樣？現在對於如來教義中的這些方面，我方便地簡略說明。無畏，我現在再用種種譬喻來比喻如來的智慧，或者用涅槃，或者用實際（真如的別名）。然而，那個智慧以及涅槃，都是不可說的，沒有分別的，沒有形象的，沒有念頭的，沒有名稱的，沒有文字的，過去、現在、未來三世都沒有。乃至世間一切諸法，也和涅槃一樣，不可見，不可說。應當知道，這裡面實在沒有凡夫能夠得知和看見。說凡夫知道，是沒有這樣的道理的。但是，那些凡夫因為愚癡的緣故，把自己心裡所見到的，就說成是自己證悟到的。現在我已經說了義理的法句，以及沒有證悟之處。像這樣所說的，不在彼此之間，不在兩者中間，這是一種平等的狀態，沒有證悟者。既然對於過去、現在、未來三世，都是平等而不可證說的，那麼怎麼能說這是誰說的，對誰說的，哪裡有說，怎麼能說呢？再次，無畏，如來世尊對於那些已經說過的，你應當觀察言教的方便，應當好好地思維。既然思維了，就能成就無量的智慧聚集。無畏，佛的智慧是無邊的，不可思議的，凡是所攝受的，也是不可思議的。開示的言教應當好好地分辨，也應當思維。先前所問的，就是這個意思。再次，無畏，我現在問你，隨你的意思回答。你認為一切後身菩薩（指未來將要成佛的菩薩）從哪裡來，而進入母胎呢？

【English Translation】 English version: On what basis is it spoken? It is because the nature of emptiness is originally pure, without defilement, without attachment, free from all obstacles, and without fear. The Tathagata (如來，another name for Buddha) is also like that, without words, without opposition, without defilement, without attachment, free from all obstacles. To speak in this way is to enter the Samadhi (三昧，a state of meditative consciousness) of emptiness. O Fearless One (無畏，the name of a Bodhisattva addressed by the Buddha), just as the nature of Nirvana (涅槃，liberation from suffering) is inherently tranquil, even if countless words are used to expound it, seeking its substance and form is utterly unattainable. Likewise, O Fearless One, the meaning of emptiness that you asked me about, I have already explained. To speak in this way, know that it is the Tathagata's expedient, subtle, and secret Dharma (法，teachings) essence. If one knows the secret teachings of the Tathagata, then it is called obtaining great benefit. You should contemplate, with what view does the Tathagata speak of what Dharma is the nature of the Tathagata? And what does he say is the wisdom of the Tathagata, like emptiness? Now, regarding these aspects of the Tathagata's teachings, I will expediently and briefly explain. O Fearless One, I will now use various metaphors to illustrate the wisdom of the Tathagata, or with Nirvana, or with Reality (實際，another name for 真如, suchness). However, that wisdom and Nirvana are both unspeakable, without distinction, without form, without thought, without name, without word, without past, present, or future. Even all the Dharmas of the world are like Nirvana, invisible and unspeakable. Know that in this, there is truly no ordinary person who can know and see. To say that an ordinary person knows is not the case. But those ordinary people, because of their ignorance, take what they see in their own minds and say that they have realized it. Now I have spoken the meaningful Dharma phrases and the place of no realization. What is spoken in this way is not in the other, not in between the two; it is in a state of equality, without a knower. Since the past, present, and future are all equal and unspeakable, how can one say who said it, to whom it was said, where it was said, and how can it be said? Furthermore, O Fearless One, regarding what the Tathagata, the World-Honored One, has already spoken, you should observe the skillful means of the teachings and contemplate them well. Having contemplated them, you will achieve a gathering of immeasurable wisdom. O Fearless One, the Buddha's wisdom is boundless and inconceivable, and whatever is embraced by it is also inconceivable. The teachings that are revealed should be carefully distinguished, and you should also contemplate. What you asked earlier is this meaning. Furthermore, O Fearless One, I will now ask you, answer according to your intention. From where do you think all future Bodhisattvas (菩薩，beings on the path to Buddhahood) come, and where do they enter the womb?

耶。無畏白言。世尊。我知菩薩從兜率陀天降入母胎。佛言。無畏。今重問汝。汝善答我。于意云何。是後身菩薩從天來者。有所取法而入胎乎。無畏答曰。不也世尊。非取法故入于母胎。佛告無畏。如是如是。一切諸法皆無所取。但從妄想分別故生。汝于如是分別法中。既以三事請問於我。何謂為三。一問虛空名義有無。二問虛空諸法同異。三問虛空平等無差。無畏。如汝所問。何者虛空。如是虛空有依止耶。無依止乎。無畏復問。實有虛空可依止耶。佛言。無畏。亦有虛空是依止法。若凡夫人見有依止。若離依止則不能知。亦不可說有無名字。無畏。若有虛空不依事現者。則無名字。以依事故得有名字。與事和合入于數相。無畏復言。世尊。何等虛空與事和合。則有名字入于數中。佛告無畏。汝寧不聞。而今此身依止地界。地依水界。水依火界。火依風界。如是四種及與識界悉依空也。無畏白言。唯然世尊。我皆已聞。佛言。無畏。是謂虛空依止入于數中。此即如來為諸凡夫。譬喻方便開示教授。因於名字令其得知。是故名為虛空依止。複次無畏。若智慧人思惟觀察而能知者。此平等法世間普證但有名字。如是知已。彼諸智人復欲教他令得實義。摩那婆。有智之人應當思惟。如來自證為眾生故說此法門。摩那婆。

【現代漢語翻譯】現代漢語譯本耶(ye)。無畏(abhaya，意為無畏)菩薩說道：『世尊，我知道菩薩從兜率陀天(tusita heaven，佛教欲界六天之一)降生進入母親的子宮。』佛說：『無畏，我現在重新問你，你要好好回答我。你認為，這位將要轉世的菩薩從天上下來時，是執取了某種法才進入子宮的嗎？』無畏菩薩回答說：『不是的，世尊。不是因為執取了某種法才進入母親的子宮。』佛告訴無畏菩薩：『是的，是的。一切諸法都沒有什麼可以執取的，只是從虛妄的念想和分別中產生。你對於這種分別之法，已經用三件事來請問我了。』『哪三件事呢？一是問虛空(akasa，指沒有實體和阻礙的空間)的名義是有還是沒有；二是問虛空的諸法是相同還是不同；三是問虛空是平等沒有差別的。』『無畏，正如你所問的，什麼是虛空？這樣的虛空是有所依止呢，還是沒有依止呢？』無畏菩薩又問：『實際上有虛空可以作為依止嗎？』佛說：『無畏，也有虛空是作為依止之法的。凡夫俗人認為虛空有所依止，如果離開依止就不能認識虛空，也不能說虛空是有還是沒有名字。』『無畏，如果沒有依靠事物而顯現的虛空，那麼虛空就沒有名字。因為依靠事物，虛空才有了名字，與事物和合，進入了數量的範疇。』無畏菩薩又說：『世尊，什麼樣的虛空與事物和合，才有了名字，進入了數量之中呢？』佛告訴無畏菩薩：『你難道沒有聽說過嗎？現在這個身體依靠地界(earth element)，地依靠水界(water element)，水依靠火界(fire element)，火依靠風界(wind element)，這四種元素以及識界(consciousness element)都依靠虛空。』無畏菩薩說：『是的，世尊，我都聽過。』佛說：『無畏，這就是虛空依靠事物而進入數量之中。這就像如來爲了凡夫俗人，用譬喻和方便法門來開示和教導，通過名字讓他們能夠理解。所以才說虛空有所依止。』『再次，無畏，如果智慧之人通過思考和觀察能夠明白，這種平等之法在世間普遍被證實，但僅僅只是個名字。像這樣理解之後，那些有智慧的人又想教導他人，讓他們得到真實的意義。摩那婆(manava，年輕人)，有智慧的人應當思考，如來自己證悟，爲了眾生的緣故才說這個法門。摩那婆。』

【English Translation】 English version Thus, Abhaya (abhaya, meaning fearless) spoke: 'World Honored One, I know that Bodhisattvas descend from the Tusita Heaven (tusita heaven, one of the six heavens of desire in Buddhism) and enter their mother's womb.' The Buddha said: 'Abhaya, I will now ask you again, and you should answer me well. What do you think? When this Bodhisattva who is about to be reborn comes from the heavens, does he enter the womb by grasping onto some dharma?' Abhaya replied: 'No, World Honored One. He does not enter his mother's womb by grasping onto any dharma.' The Buddha told Abhaya: 'That is right, that is right. All dharmas have nothing to be grasped onto, but arise from false thoughts and discriminations. You have already asked me about this discriminating dharma with three questions.' 'What are the three questions? First, you asked whether the name and meaning of space (akasa, referring to space without substance or obstruction) exists or not; second, you asked whether the dharmas of space are the same or different; third, you asked whether space is equal and without difference.' 'Abhaya, as you asked, what is space? Does such space have a support, or does it have no support?' Abhaya asked again: 'Is there actually space that can be relied upon as a support?' The Buddha said: 'Abhaya, there is also space that is a dharma of support. Ordinary people believe that space has a support, and if they are separated from the support, they cannot know space, nor can it be said whether space has a name or not.' 'Abhaya, if there is space that does not appear by relying on things, then space has no name. Because it relies on things, space has a name, and it unites with things and enters the category of numbers.' Abhaya said again: 'World Honored One, what kind of space unites with things, so that it has a name and enters into numbers?' The Buddha told Abhaya: 'Have you not heard? This body now relies on the earth element, the earth relies on the water element, the water relies on the fire element, the fire relies on the wind element, and these four elements and the consciousness element all rely on space.' Abhaya said: 'Yes, World Honored One, I have heard all of that.' The Buddha said: 'Abhaya, this is what is meant by space relying on things and entering into numbers. This is like the Tathagata using metaphors and expedient means to reveal and teach for the sake of ordinary people, so that they can understand through names. That is why it is said that space has a support.' 'Furthermore, Abhaya, if wise people can understand through thinking and observing, this equal dharma is universally proven in the world, but it is only a name. After understanding in this way, those wise people want to teach others so that they can obtain the true meaning. Manava (manava, young man), wise people should think that the Tathagata himself realized this and spoke this dharma gate for the sake of sentient beings. Manava.'

我已為汝隨順分別。應如是知如來方便。於我所說受持唸誦。思惟義理如法修行。如是修已。過去所有功德願行。皆得增長成就具足。所以者何。如來先已為汝等說一切諸法無有去來。是故如來所言真實無有虛妄。為欲利益諸眾生故。分別顯示是最勝法。隨其所應皆得具足。若言如來有所言說。不能顯示是大乘法。願行不具者。無有是處。菩薩應思非我境界。

複次摩那婆。如虛空界。名曰可行。眾生依止。如彼眾鳥飛行虛空。翱翔自在如履于地。雖以翅力及風因緣往來游處。而跡不可得。摩那婆。復有眾生依空界住。如須彌山頂三十三天已上諸天宮殿。皆依于空而得安住。乃至兜率他化自在欲界諸天。所有宮殿依空亦爾。摩那婆。如彼色界。從梵天住處。乃至色究竟天。依于空住亦復如是。摩那婆。如我略說。自此已上盡于有頂名無色界。從有頂外無有依止。虛空行者。唯有一種別風輪界。厚六十八千由旬。過是以往更有空界。即是二界中間亦無依處。摩那婆。從是已上覆有風輪。名曰不動。厚六十四俱致百千由旬。住持水界。彼風輪界。無有眾生往來依處。何以故。彼空及風各不動搖故。而彼空界不可見知。無有名字不可得說摩那婆。汝今當知我所說法。如彼虛空無有異也。

複次摩那婆。譬如有人

【現代漢語翻譯】現代漢語譯本：我已經為你隨順地分別解說了。你應該這樣瞭解如來的方便法門。對於我所說的，要接受、持守、唸誦，思維其中的義理，如法修行。這樣修行之後，過去所有的功德和願行，都能夠增長、成就、具足。為什麼呢？因為如來先前已經為你們說了一切諸法沒有去來。所以如來說的話是真實的，沒有虛妄。爲了利益一切眾生，分別顯示這是最殊勝的法。隨順眾生的根器，都能得到具足。如果說如來有所言說，不能顯示大乘法，願行不具足，那是沒有道理的。菩薩應該思維非我境界。

再次，摩那婆（Manava，人名）。比如虛空界，名為可行，眾生依止。如同那些鳥兒飛行在虛空中，翱翔自在，如同行走在地上。雖然憑藉翅膀的力量和風的因緣往來遊動，但是痕跡是不可得的。摩那婆（Manava，人名），又有眾生依空界而住，如同須彌山頂的三十三天以上的諸天宮殿，都依靠虛空而得以安住。乃至兜率天、他化自在天等欲界諸天，所有的宮殿也是依空而住。摩那婆（Manava，人名），如同那些梵天，從梵天住處，乃至色究竟天，依于空住也是如此。摩那婆（Manava，人名），如我略說，自此以上，直到有頂天，名為無色界。從有頂天之外，沒有依止。虛空行者，唯有一種別風輪界，厚六十八千由旬。過了這裡，更有空界，即是二界中間也沒有依處。摩那婆（Manava，人名），從這裡以上，又有風輪，名叫不動，厚六十四俱致百千由旬，住持水界。那個風輪界，沒有眾生往來依處。為什麼呢？因為那個空和風各自不動搖的緣故。而那個空界不可見知，沒有名字，不可得說。摩那婆（Manava，人名），你現在應當知道我所說的法，如同那個虛空，沒有差異。

再次，摩那婆（Manava，人名）。譬如有人

【English Translation】 English version: I have already explained to you in accordance with the proper distinctions. You should understand the Tathagata's (如來，Tathagata) expedient means in this way. Regarding what I have said, accept, uphold, recite, contemplate its meaning, and practice according to the Dharma. Having practiced in this way, all past merits and vows will increase, be accomplished, and be complete. Why? Because the Tathagata (如來，Tathagata) has already told you that all dharmas have no coming or going. Therefore, the words of the Tathagata (如來，Tathagata) are true and without falsehood. For the sake of benefiting all sentient beings, distinguishing and revealing this is the most supreme Dharma. According to their respective capacities, all can be fully attained. If it is said that the Tathagata (如來，Tathagata) has said something that cannot reveal the Mahayana Dharma, and the vows and practices are incomplete, that is not the case. Bodhisattvas should contemplate the realm that is not 'I'.

Furthermore, Manava (摩那婆，Manava, a name). For example, the space realm is called 'traversable,' and sentient beings rely on it. Like those birds flying in the sky, soaring freely as if walking on the ground. Although they travel and dwell by the power of their wings and the conditions of the wind, their traces are unattainable. Manava (摩那婆，Manava, a name), there are also sentient beings who dwell relying on the space realm, like the palaces of the Trayastrimsa Heavens (三十三天) and above on the summit of Mount Sumeru (須彌山), all of which rely on space to be able to dwell securely. Even the Tushita Heaven (兜率天) and Paranirmita-vasavartin Heaven (他化自在天), the desire realm heavens, all their palaces also rely on space. Manava (摩那婆，Manava, a name), like those Brahmas (梵天), from the Brahma's dwelling place, up to the Akanistha Heaven (色究竟天), relying on space is also like this. Manava (摩那婆，Manava, a name), as I briefly say, from here upwards, up to the Peak of Existence (有頂天), it is called the Formless Realm (無色界). Beyond the Peak of Existence, there is no reliance. Those who travel in space have only one special wind wheel realm, which is sixty-eight thousand yojanas (由旬) thick. Beyond this, there is more space, that is, there is no place to rely on in the middle of the two realms. Manava (摩那婆，Manava, a name), from here upwards, there is another wind wheel, called 'Immovable,' which is sixty-four kotis (俱致) of a hundred thousand yojanas (由旬) thick, and it supports the water realm. That wind wheel realm has no sentient beings coming and going to rely on. Why? Because that space and wind do not move. And that space realm is invisible and unknowable, has no name, and cannot be spoken of. Manava (摩那婆，Manava, a name), you should now know that the Dharma I speak is like that space, without difference.

Furthermore, Manava (摩那婆，Manava, a name). For example, if someone

夜中暗坐。執持弓箭漫射虛空。以暗發故不知方所。如是如是。摩那婆。一切凡夫愚無慧目。又不師受。雖修業行無諸方便。不得成就亦復如是。摩那婆。又如生不學射。雖擬埻(音準)的尚不能中。況前無垛。云何言著。摩那婆。是諸凡夫于甚深法自心分別。舍離師咨不能解悟。亦復如是。摩那婆。汝前問我三種義者。所謂虛空平等諸法。此三種法。雖難說聞我知是處。有所依止亦非依止。摩那婆。汝問諸法平等。今當解釋。汝應善思。前以譬喻顯示虛空諸有智者。知此譬喻言教方便示現平等。遠離依止。言說分別故。又如空界無邊。佛法亦爾。如是法界。皆依平等無有別異。如彼虛空無有依處。法與非法亦無依處。當知是中悉皆平等。彼虛空譬方便示現。此乃但為智者所知。非是一切凡夫境界。彼諸凡夫執取一相不善分別不能了達。妄想取故。智慧之人於此深法乃能了知。作利益故。而諸凡夫妄生執著。于深佛法不信不解不咨智人。於世間事妄起分別執著不捨。所謂此即是地是水是火是風等。如是乃至分別取著。諸天宮殿住處往來。及取地天諸龍夜叉緊那羅摩睺羅伽地居之類。又亦分別。諸佛如來初成道時大聲說法。彼等聞已。即于地中發大聲言。佛生說法天人增道。其聲上徹色究竟天。皆說如來轉法輪事。摩那

【現代漢語翻譯】現代漢語譯本：在夜晚黑暗中靜坐，手持弓箭隨意射向虛空。因為黑暗的緣故，不知道射向何方。就是這樣，摩那婆（年輕的婆羅門）。一切凡夫愚昧沒有智慧的眼睛，又不接受老師的教導，即使修行也缺乏方便之法，不能成就也是這樣。摩那婆，又如天生沒有學過射箭的人，即使瞄準箭靶也尚且不能射中，更何況前面沒有箭靶，怎麼能說射中呢？摩那婆，這些凡夫對於甚深的佛法，用自己的心去分別，捨棄老師的教導，不能理解覺悟，也是這樣。摩那婆，你之前問我的三種意義，所謂虛空、平等、諸法。這三種法，雖然難以說和聽聞，但我知道它們所處的地方，有所依靠也並非依靠。摩那婆，你問諸法平等，現在我來解釋。你應該好好思考。之前用譬喻顯示虛空，那些有智慧的人，知道這個譬喻是用言語教導，方便示現平等，遠離依靠，用言語分別的緣故。又如虛空沒有邊際，佛法也是這樣。這樣的法界，都依靠平等，沒有差別。如同虛空沒有依靠之處，法與非法也沒有依靠之處。應當知道這裡面全部都是平等的。那個虛空的譬喻，是方便示現，這只是智者才能理解的，不是一切凡夫的境界。那些凡夫執取一個相，不能好好分別，不能瞭解通達，因為妄想執取的緣故。有智慧的人對於這種深奧的佛法才能瞭解，從而作出利益眾生的事情。而那些凡夫妄生執著，對於深奧的佛法不相信、不理解、不請教有智慧的人，對於世間的事情妄起分別，執著不捨，所謂這就是地、是水、是火、是風等等。像這樣乃至分別執取諸天宮殿的住處往來，以及執取地天、諸龍、夜叉（守護神）、緊那羅（天樂神）、摩睺羅伽（大蟒神）等地居之類。又分別諸佛如來初成道時大聲說法，他們聽聞后，就在地中發出大聲說：『佛出生說法，天人增多。』其聲音上徹色究竟天（最高的天界），都說如來轉法輪的事情。摩那婆

【English Translation】 English version: Sitting in darkness at night, holding a bow and arrow, randomly shooting into the void. Because of the darkness, one does not know where the arrow lands. Just so, Manava (young Brahmin). All ordinary people are foolish, lacking the eyes of wisdom, and do not receive instruction from teachers. Even if they cultivate practices, they lack skillful means and cannot achieve success. It is just like that. Manava, it is also like someone who is born without learning archery; even if they aim at a target, they still cannot hit it. How much more so if there is no target in front? How can one say they hit it? Manava, these ordinary people, regarding the profound Dharma, use their own minds to discriminate. Abandoning the guidance of teachers, they cannot understand and awaken. It is just like that. Manava, the three meanings you asked me about earlier—namely, emptiness, equality, and all dharmas—these three dharmas, although difficult to speak of and hear, I know where they are. They have a basis, yet they are not based on anything. Manava, you asked about the equality of all dharmas; now I will explain. You should think carefully. Earlier, I used the analogy to show emptiness. Those with wisdom know that this analogy uses words to teach, conveniently showing equality, being far from reliance, because of verbal discrimination. Furthermore, just as the realm of emptiness is boundless, so too is the Buddha-dharma. Such is the realm of Dharma, all relying on equality, without difference. Just as emptiness has no place to rely on, so too do Dharma and non-Dharma have no place to rely on. One should know that everything within it is equal. That analogy of emptiness is a convenient demonstration; this is only known by the wise, not the realm of all ordinary people. Those ordinary people grasp onto one aspect, cannot discriminate well, and cannot understand thoroughly, because of delusional grasping. People with wisdom can understand this profound Dharma, thereby doing things that benefit sentient beings. But those ordinary people give rise to false attachments, and regarding the profound Buddha-dharma, they do not believe, do not understand, and do not consult wise people. Regarding worldly matters, they falsely create discriminations, clinging to them without letting go, saying, 'This is earth, this is water, this is fire, this is wind,' and so on. In this way, they even discriminate and grasp onto the abodes and comings and goings of the heavenly palaces, as well as grasping onto the earth-dwelling beings such as earth gods, dragons, yakshas (guardian deities), kinnaras (celestial musicians), and mahoragas (great serpent deities). They also discriminate that when the Buddhas, the Thus Come Ones, first attained enlightenment, they spoke the Dharma in a loud voice. After hearing it, they made a loud sound in the earth, saying, 'The Buddha is born and speaks the Dharma, and the number of gods and humans is increasing.' The sound reached up to the Akanistha Heaven (the highest heaven), and all spoke of the Thus Come One turning the wheel of Dharma. Manava

婆。世間之人以愚癡故執著此事。著是事已。如乘空輪作大車想。凡夫取著其事若此。

複次摩那婆。譬如有人悕求射術無師就學。雖苦身心終不成藝。如是摩那婆。三法亦爾。若不方便施功修集。難可證知。摩那婆。如是三法如來若說終無有盡。若一劫若十劫。若百劫若千劫。若無量劫亦無有盡。如來於此劫數時節多少增減。隨意欲說種種名字種種義味。即能解說。然于如來口業言教。亦無有減。此三句義為是億數。諸菩薩等得受持故。是句義處。如來或時於一句中能以無量種種名義差別解說。若此法句及所攝義。乃至字本所有出生。語言音聲是色法者。假令於是三千大千世界。盡除土地山石草木。東西南北上至有頂悉為虛空。不能容受。設此世界滿中芥子。有時取一盡諸芥子。以如來辯演說一句。亦不能盡乃至少分。摩那婆。汝等當知。此一句義陀羅尼門。其有必能善受持者。於一彈指頃盡能分別。摩那婆。此句義門。終亦不可以言說盡。假使無量眾生起種種問。然是菩薩盡分別答。喻如流水。以心不亂故。此陀羅尼名為大事。能為一切諸法根本。故言陀羅尼。此一法句出無量句。是大總持通說諸義。何以故。欲令一切眾生易受解故。又以一句難解知故。引多譬喻方便言辭。令人得悟如是諸法。悉不可見自

【現代漢語翻譯】現代漢語譯本：婆羅門（Bāluómén）。世間之人因為愚癡的緣故執著於此事。執著於此事後，就好像乘坐虛空的輪子，卻想著造出大車一樣。凡夫的執著就像這樣。

再者，摩那婆（Mónàpó）。譬如有人希望學習射箭的技術，卻沒有老師指導。即使他非常努力，最終也無法掌握這門技藝。同樣的，摩那婆（Mónàpó），這三種法也是如此。如果不方便施加功力去修行，就難以證悟。摩那婆（Mónàpó），如果如來說這三種法，永遠也不會有窮盡的時候。無論是一個劫、十個劫、一百個劫、一千個劫，還是無量劫，都不會有窮盡的時候。如來可以根據劫數、時間長短、增減，隨意想說出種種名字、種種義理，都能解釋清楚。然而，如來的口業言教也不會因此減少。這三句的意義，是爲了億萬菩薩能夠受持。在這個句義之處，如來有時能在一句話中，用無量種種名義差別來解釋。如果這個法句以及所包含的意義，乃至字本所有出生，語言音聲是色法，假設將這三千大千世界，全部除去土地、山石、草木，東西南北上至有頂天，全部變成虛空，也不能容納。假設這個世界裝滿了芥子，有時取出一個，直到取盡所有的芥子，用如來的辯才來演說一句，也不能窮盡哪怕是少部分。摩那婆（Mónàpó），你們應當知道，這一句義的陀羅尼門，如果有人能夠好好地受持，在一彈指的時間內就能分辨清楚。摩那婆（Mónàpó），這句義門，最終也是無法用言語說盡的。假設無量眾生提出種種問題，然而菩薩都能一一分別回答，就像流水一樣，因為心不散亂的緣故。這個陀羅尼名為大事，能為一切諸法的根本，所以稱為陀羅尼。這一法句能生出無量句，是大總持，通達解說諸義。為什麼呢？爲了讓一切眾生容易接受和理解。又因為一句難以理解，所以引用許多譬喻，用方便的言辭，讓人得以領悟，像這樣的諸法，都是不可見的。現代漢語譯本結束

【English Translation】 English version: Brahmin (Bāluómén). People in the world, due to their ignorance, are attached to this matter. Being attached to this matter, it is like riding on an empty wheel, yet imagining creating a great chariot. The attachment of ordinary people is like this.

Furthermore, Manava (Mónàpó). Suppose someone desires to learn archery but studies without a teacher. Even if they exert great effort in body and mind, they will never master the art. Similarly, Manava (Mónàpó), it is with these three dharmas. If one does not conveniently apply effort to cultivate them, it is difficult to realize them. Manava (Mónàpó), if the Tathagata were to speak of these three dharmas, there would never be an end. Whether it be one kalpa, ten kalpas, a hundred kalpas, a thousand kalpas, or immeasurable kalpas, there would be no end. The Tathagata can, according to the number of kalpas, the length of time, the increase or decrease, freely desire to speak of various names and various meanings, and be able to explain them clearly. However, the Tathagata's verbal teachings will not be diminished thereby. The meaning of these three sentences is for the sake of billions of Bodhisattvas being able to uphold them. In this place of sentence meaning, the Tathagata can sometimes explain with immeasurable various names and meanings within one sentence. If this dharma sentence and the meaning it encompasses, even the origin of the words, the language and sounds that are form, suppose that in this three thousand great thousand world, all the land, mountains, rocks, and vegetation are removed, and the east, west, north, south, and up to the peak of existence are all turned into emptiness, it would not be able to contain it. Suppose this world is filled with mustard seeds, and one sometimes takes one out, until all the mustard seeds are exhausted, using the Tathagata's eloquence to expound one sentence, it would not be able to exhaust even a small portion. Manava (Mónàpó), you should know that this Dharani gate of sentence meaning, if there are those who can well uphold it, they can distinguish it clearly in the snap of a finger. Manava (Mónàpó), this gate of sentence meaning, ultimately cannot be exhausted by words. Suppose countless beings raise various questions, yet the Bodhisattva can answer them all separately, like flowing water, because the mind is not distracted. This Dharani is called a great matter, and can be the root of all dharmas, therefore it is called Dharani. This one dharma sentence can produce immeasurable sentences, it is the great total retention, thoroughly explaining all meanings. Why? In order to make it easy for all beings to accept and understand. Also, because one sentence is difficult to understand, many metaphors are cited, using expedient language, so that people can realize that such dharmas are all invisible. English version ends

體本空。遠離語言故。摩那婆。若諸菩薩初發大心欲行大事。大事者。謂大乘法。然此菩薩。空發其心不問不修。終無成辦。摩那婆。如行聲聞乘者。雖聞三十七助菩提法。無意念修。即自唱言。我得羅漢所作已辦。如是摩那婆。若有欲行佛法事者。應發是心。如須彌山安住不動。隨順修行。

大法炬陀羅尼經菩薩行品第六之一

阿難爾時無畏菩薩。復白放光如來應供正遍覺言。快哉世尊。大慈慜我及余未學諸眾生等。如我無異。世尊。我等頻重咨問是義。如來悲愛教誨我等。猶如父母。然我今者。于佛所說更加尊重不敢譭謗。

爾時放光如來告無畏言。如是如是。摩那婆。如汝所說。若有菩薩于如來所起尊敬心不斷絕者。一切世間天人眾等。於是菩薩亦深敬重。如是菩薩。於我法中大弘利益。何以故。如是菩薩。住諸佛法順於佛教。當來之世大作佛事。是故如來知此菩薩為佛法器。堪受一切諸佛記證方便。令彼速得成就。無畏菩薩復白佛言。世尊。所言極愛義何謂也。佛言。摩那婆。我言極愛即是顯示。哀慜世間無救眾生。教入佛法令不斷絕。以是義故。如來說言是為大事。是大重擔。無畏復問。菩薩久如當舍此擔。佛言。無畏。此菩薩作是念。我要當令一切眾生度生死海入無餘涅槃。若眾生盡

【現代漢語翻譯】現代漢語譯本：自性本空，因為它遠離了語言文字的描述。摩那婆（年輕人），如果諸位菩薩初次發起大菩提心，想要行持偉大的事業，這偉大的事業指的是大乘佛法。然而，如果這位菩薩只是空發菩提心，不去請教學習和修行，最終也不會有所成就。摩那婆，就像那些修習聲聞乘的人，即使聽聞了三十七道品（三十七種幫助達到覺悟的方法），卻沒有意願去思念和修習，就自己宣稱：『我已經證得阿羅漢果位，該做的事情已經做完了。』像這樣，摩那婆，如果有人想要行持佛法事業，就應當發起像須彌山一樣安住不動的心，並且隨順佛法去修行。

《大法炬陀羅尼經·菩薩行品》第六之一

阿難，這時，無畏菩薩再次對放光如來應供正遍覺說：『太好了，世尊！您以大慈悲心憐憫我和其他尚未學習的眾生，就像對待自己一樣。世尊，我們多次請教這些道理，如來您都以慈愛之心教誨我們，猶如父母一般。然而，我現在對於佛陀所說的話更加尊重，不敢有絲毫的譭謗。』

這時，放光如來告訴無畏菩薩說：『是的，是的，摩那婆。正如你所說，如果菩薩對於如來始終保持恭敬心，不令斷絕，那麼一切世間的天人等眾，也會對這位菩薩深深地敬重。這樣的菩薩，在我的佛法中能夠弘揚廣大的利益。為什麼呢？因為這樣的菩薩，安住于諸佛的教法，順從佛陀的教誨，在未來世能夠廣作佛事。因此，如來知道這位菩薩是佛法的法器，堪能接受一切諸佛的授記和印證，方便地令他迅速獲得成就。』無畏菩薩再次問佛說：『世尊，您所說的『極愛』的含義是什麼呢？』佛說：『摩那婆，我說『極愛』，就是顯示哀憫世間沒有救護的眾生，教導他們進入佛法，使之不令斷絕。因為這個緣故，如來說這是偉大的事業，是重大的負擔。』無畏菩薩又問：『菩薩要多久才能捨棄這個重擔呢？』佛說：『無畏，這位菩薩應當這樣想：『我一定要令一切眾生度脫生死苦海，進入無餘涅槃。』如果眾生都度盡了，

【English Translation】 English version: The essence of reality is emptiness, because it is beyond the reach of language. Manava (young man), if Bodhisattvas initially generate the great Bodhicitta (the mind of enlightenment) and wish to engage in great deeds—these great deeds referring to the Mahayana Dharma (the Great Vehicle teachings)—yet these Bodhisattvas merely generate the mind without inquiring, learning, or practicing, they will ultimately not accomplish anything. Manava, it is like those who practice the Sravaka Vehicle (the Hearer's Vehicle); even if they hear of the thirty-seven aids to Bodhi (thirty-seven factors that help achieve enlightenment), they have no intention to contemplate and practice them, and they proclaim, 'I have attained the Arhat state; what needed to be done has been done.' Likewise, Manava, if someone wishes to engage in the activities of the Buddha's Dharma, they should generate a mind as stable and immovable as Mount Sumeru (the central mountain in Buddhist cosmology) and practice in accordance with the Dharma.

The Great Torch Dharani Sutra, Chapter Six on Bodhisattva Conduct, Part One

Ananda, at that time, the Fearless Bodhisattva again said to the Light-Emitting Tathagata (the Thus-Gone One), worthy of offerings, perfectly enlightened: 'Excellent, World Honored One! With great compassion, you have pity on me and other unlearned beings, treating us as if we were yourself. World Honored One, we frequently inquire about these meanings, and the Tathagata teaches us with loving-kindness, like parents. However, I now have even greater respect for what the Buddha has said and dare not slander it in the slightest.'

At that time, the Light-Emitting Tathagata said to the Fearless Bodhisattva: 'So it is, so it is, Manava. Just as you have said, if a Bodhisattva constantly maintains respect for the Tathagata, never allowing it to cease, then all beings in the world, including gods and humans, will also deeply respect this Bodhisattva. Such a Bodhisattva will greatly promote benefits within my Dharma. Why? Because such a Bodhisattva abides in the teachings of all Buddhas, follows the Buddha's teachings, and will perform great Buddha activities in the future. Therefore, the Tathagata knows that this Bodhisattva is a vessel for the Dharma, capable of receiving all the Buddhas' predictions and confirmations, conveniently enabling them to quickly achieve accomplishment.' The Fearless Bodhisattva again asked the Buddha: 'World Honored One, what is the meaning of what you call 'extreme love'?' The Buddha said: 'Manava, what I call 'extreme love' is to show compassion for the helpless beings in the world, teaching them to enter the Buddha's Dharma, so that it never ceases. For this reason, the Tathagata says that this is a great undertaking, a heavy burden.' The Fearless Bodhisattva then asked: 'How long will it take for a Bodhisattva to relinquish this burden?' The Buddha said: 'Fearless one, this Bodhisattva should think: 'I must lead all beings across the ocean of birth and death and into Nirvana without remainder.' If all beings are exhausted,

者此擔方息。無畏復問。所言重擔。若同世間頂戴揹負則可見知。今不如是云何可信。佛言。摩那婆。如汝所言。在頂髆者。是謂世間愚伕力負。非菩薩擔。菩薩擔者。誓願荷負一切眾生。出離世間非頂背也。無畏復問悲願荷負既非項髆。以何義故名之為擔。佛言。摩那婆。如東方一切無邊世界所有眾生。菩薩發心荷負。悉當令入無餘涅槃。南西北方四維上下盡虛空界所有眾生。菩薩安處亦復如是。摩那婆。十方所有諸眾生界若現不現。菩薩皆令住涅槃中。以是因緣名之為擔。無畏復問。以何義故複名荷負。佛言。摩那婆。譬如長者家內豐饒多諸珍寶。種種資財倉庫充溢具足童隸。唯有一子。然彼長者於是子所。心常愛念終不暫舍。見其所為亦無違逆。以愛念故財寶樂具。悉給與之無有疲倦。如是摩那婆。菩薩摩訶薩憐愍眾生亦復如是。一切樂具盡皆與之。乃至令入無餘涅槃。是故名為荷負重擔。如是菩薩愍諸眾生行大精進。亦令眾生行菩薩事。速疾成熟諸波羅蜜。亦滿自身精進莊嚴。無畏復問。何謂成熟。佛言。摩那婆。所言成熟者。是謂菩薩于諸眾生起大慈悲與究竟樂離自憂惱。是名成熟。又于諸佛不生謗毀常加讚歎。亦名成熟。無畏復曰。若如是者。諸佛如來於眾生中最為殊勝。皆由憐愍諸眾生故。佛告摩那婆

【現代漢語翻譯】現代漢語譯本：佛陀這樣解釋了停止承擔重擔的方法。無畏菩薩又問：『您所說的重擔，如果像世間人那樣用頭頂或肩膀揹負，那還可以看到並理解。但現在不是這樣，怎麼能讓人相信呢？』佛陀說：『摩那婆（Manava，意為青年），正如你所說，用頭頂或肩膀揹負，那是世間愚人才會做的。不是菩薩所承擔的重擔。菩薩所承擔的重擔是發誓要承擔一切眾生，使他們脫離世間輪迴，而不是用頭頂或肩膀揹負。』無畏菩薩又問：『既然悲願的承擔不是用脖子或肩膀，那麼用什麼意義來稱之為「擔」呢？』佛陀說：『摩那婆，比如東方一切無邊世界的所有眾生，菩薩發心承擔，都要讓他們進入無餘涅槃（Nirvana，意為寂滅）。南方、西方、北方、四維（東南、東北、西南、西北）、上方、下方，直到虛空界的所有眾生，菩薩安置他們也是這樣。』『摩那婆，十方所有眾生界，無論是顯現的還是未顯現的，菩薩都讓他們安住在涅槃中。因為這個因緣，所以稱之為「擔」。』無畏菩薩又問：『用什麼意義又稱之為「荷負」呢？』佛陀說：『摩那婆，譬如一個富裕的長者，家中豐饒，有很多珍寶，各種資財倉庫都充滿具足，也有童僕。只有一個兒子。然而這位長者對於這個兒子，心中常常愛念，終不捨棄。看到他所做的事情，也不會違逆他。因為愛念的緣故，財寶和各種享樂的器具，都給他，沒有疲倦。』『像這樣，摩那婆，菩薩摩訶薩（Bodhisattva-Mahasattva，意為大菩薩）憐憫眾生也是這樣。一切快樂的器具都給他們，乃至讓他們進入無餘涅槃。所以稱之為荷負重擔。』『像這樣，菩薩憐憫眾生，行大精進，也令眾生行菩薩道，迅速成熟各種波羅蜜（Paramita，意為到彼岸），也圓滿自身精進的莊嚴。』無畏菩薩又問：『什麼叫做成熟？』佛陀說：『摩那婆，所說的成熟，是指菩薩對於一切眾生生起大慈悲心，給予他們究竟的快樂，遠離自身的憂惱。這叫做成熟。』『又對於諸佛不生誹謗和毀壞，常常加以讚歎，也叫做成熟。』無畏菩薩又說：『如果像這樣，諸佛如來（Tathagata，意為如來）在眾生中最為殊勝，都是因為憐憫眾生的緣故。』佛陀告訴摩那婆：

【English Translation】 English version: Thus, the Buddha explained the way to cease bearing the burden. Fearless (無畏, Wuwei) then asked: 'The burden you speak of, if it were like the worldly carrying on the head or back, it could be seen and understood. But now it is not so, how can it be believed?' The Buddha said: 'Manava (摩那婆, Manava, meaning youth), as you say, carrying on the head or shoulders is what worldly fools do. It is not the burden borne by a Bodhisattva. The burden borne by a Bodhisattva is the vow to bear all sentient beings, to liberate them from the world, not to carry them on the head or back.' Fearless (無畏, Wuwei) then asked: 'Since the compassionate vow is not borne on the neck or shoulders, in what sense is it called a 'burden'?' The Buddha said: 'Manava, for example, all sentient beings in the boundless worlds of the East, the Bodhisattva resolves to bear them, and will lead them all into Nirvana (涅槃, Nirvana, meaning extinction). The Bodhisattva also settles all sentient beings in the South, West, North, the four intermediate directions (Southeast, Northeast, Southwest, Northwest), above, and below, until the end of space, in the same way.' 'Manava, all realms of sentient beings in the ten directions, whether manifest or unmanifest, the Bodhisattva settles them in Nirvana. Because of this cause and condition, it is called a 'burden'.' Fearless (無畏, Wuwei) then asked: 'In what sense is it called 'bearing'?' The Buddha said: 'Manava, for example, a wealthy elder, whose house is rich and abundant, with many treasures, various resources, and fully stocked warehouses, also has servants. He has only one son. However, this elder always cherishes and loves this son in his heart, never abandoning him. Seeing what he does, he does not go against him. Because of love, he gives him treasures and all kinds of enjoyable things, without weariness.' 'Like this, Manava, the Bodhisattva-Mahasattva (菩薩摩訶薩, Bodhisattva-Mahasattva, meaning great Bodhisattva) also has compassion for sentient beings. He gives them all enjoyable things, even leading them into Nirvana. Therefore, it is called bearing a heavy burden.' 'Like this, the Bodhisattva has compassion for sentient beings, practices great diligence, and also causes sentient beings to practice the Bodhisattva path, quickly maturing the various Paramitas (波羅蜜, Paramita, meaning to the other shore), and also fulfilling the adornment of his own diligence.' Fearless (無畏, Wuwei) then asked: 'What is called maturity?' The Buddha said: 'Manava, what is called maturity refers to the Bodhisattva arousing great compassion for all sentient beings, giving them ultimate happiness, and being free from his own worries. This is called maturity.' 'Also, not giving rise to slander or destruction towards the Buddhas, but always praising them, is also called maturity.' Fearless (無畏, Wuwei) then said: 'If it is like this, the Tathagatas (如來, Tathagata, meaning Thus Come One) are the most excellent among sentient beings, all because of their compassion for sentient beings.' The Buddha told Manava:

。我言成熟者。謂於一切善法具足圓滿。乃名成熟。摩那婆。譬如陶師欲造諸器。先取好土雜以石沙。用水和治手柔足踐。令泥精熟堪任為器。置諸輪上執杖轉輪。極令迅急以手搏拍。隨作何器壞皆成就。何以故。以泥先調故。而彼陶師將諸器壞。或置日中。或在陰處。漸令乾燥。然後更以雜色涂之。暴令牢實。或積窯中。若聚平地。兼取薪糞晝夜焚燒。於是陶師與其眷屬。周遍觀察迭共防守。不令惡人挾持青豆及以胡麻擲置窯中毀壞諸器。比達天明火勢亦盡器皆成熟。此時陶師方大歡喜。卻坐思念眾器得成我事已辦。如是摩那婆。如來常教諸菩薩等。次第修行六波羅蜜。欲令成熟亦復如是。

大法炬陀羅尼經卷第二大正藏第 21 冊 No. 1340 大法炬陀羅尼經

大法炬陀羅尼經卷第三

隋天竺三藏法師阇那崛多等譯菩薩行品之餘相好品第七

菩薩行品之餘

複次摩那婆。我先已說教諸菩薩方便修行諸波羅蜜攝眾生法。凡教授菩薩令不退轉。有二種波羅蜜。何等為二。所謂精進波羅蜜。般若波羅蜜。諸佛世尊。復為世間說餘四波羅蜜。更為諸餘眾生說助菩提法。方便成熟故。摩那婆汝等當知。彼四波羅蜜中。檀波羅蜜。尸波羅蜜。此二波羅蜜。與彼聲聞辟支佛乃

【現代漢語翻譯】現代漢語譯本：我說『成熟』，是指在一切善法上都具足圓滿，才叫做『成熟』。摩那婆（Manava，人名），譬如陶師想要製造各種器皿，先取好的泥土，摻雜石沙，用水調和，用手揉搓，用腳踩踏，使泥土精細熟練，堪能用來製作器皿。然後將泥土放置在輪盤上，手持木杖轉動輪盤，使其快速旋轉，用手拍打，無論製作什麼器皿都能成功。為什麼呢？因為泥土事先已經調和好了。而那陶師將這些器皿的坯子，或者放置在陽光下，或者放置在陰涼處，使其逐漸乾燥。然後用各種顏色塗飾它們，暴曬使之牢固結實，或者堆積在窯中，或者堆積在平地上，取來柴薪糞便，日夜焚燒。於是陶師和他的眷屬，周遍觀察，互相防守，不讓壞人夾帶青豆和胡麻，投擲到窯中毀壞這些器皿。等到天亮，火勢也燒盡了，器皿都成熟了。這時陶師才非常歡喜，坐下來思念：『各種器皿都做成了，我的事情已經辦完了。』摩那婆，如來（Tathagata，佛的稱號）常常教導各位菩薩（Bodhisattva，指發願成佛的修行者）等，次第修行六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧），想要使他們成熟也是這樣。

《大法炬陀羅尼經》卷第二大正藏第 21 冊 No. 1340 《大法炬陀羅尼經》

《大法炬陀羅尼經》卷第三

隋朝天竺三藏法師阇那崛多（Janagupta）等譯《菩薩行品》之餘《相好品》第七

《菩薩行品》之餘

再者，摩那婆，我先前已經說過教導各位菩薩方便修行各種波羅蜜，攝受眾生的方法。凡是教授菩薩使他們不退轉，有兩種波羅蜜。哪兩種呢？就是精進波羅蜜（Virya-paramita，努力修行）和般若波羅蜜（Prajna-paramita，智慧）。諸佛世尊（Buddha-bhagavat，對佛的尊稱）又為世間宣說其餘四種波羅蜜，更為其餘眾生宣說輔助菩提（Bodhi，覺悟）之法，方便使他們成熟。摩那婆，你們應當知道，那四種波羅蜜中，檀波羅蜜（Dana-paramita，佈施）和尸波羅蜜（Sila-paramita，持戒），這兩種波羅蜜，與那些聲聞（Sravaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，獨自覺悟者）乃至

【English Translation】 English version: I say 'maturity' refers to being fully complete in all good dharmas. That is called 'maturity'. Manava (person's name), for example, if a potter wants to make various vessels, he first takes good clay, mixes it with stone and sand, and mixes it with water. He kneads it with his hands and treads on it with his feet, making the clay fine and skilled, capable of being used to make vessels. Then he places the clay on the wheel, holds a stick to turn the wheel, making it spin quickly, and pats it with his hands. No matter what vessel he makes, it will be successful. Why? Because the clay has been prepared beforehand. And that potter places the blanks of these vessels either in the sun or in the shade, gradually drying them. Then he decorates them with various colors, exposing them to the sun to make them firm and solid, or piles them in a kiln, or piles them on the ground, taking firewood and dung to burn them day and night. Then the potter and his family observe all around, guarding each other, not allowing bad people to bring green beans and sesame seeds and throw them into the kiln to destroy these vessels. When it dawns, the fire has also burned out, and the vessels are all mature. At this time, the potter is very happy and sits down to think: 'All kinds of vessels have been made, and my work is done.' Manava, the Tathagata (title of the Buddha) often teaches all the Bodhisattvas (those who aspire to become Buddhas) to cultivate the Six Paramitas (Dana, Sila, Ksanti, Virya, Dhyana, Prajna) in sequence, wanting to make them mature in the same way.

The Great Torch Dharani Sutra, Volume 2 Taisho Tripitaka Volume 21, No. 1340, The Great Torch Dharani Sutra

The Great Torch Dharani Sutra, Volume 3

Translated by Janagupta, a Tripitaka Master from India of the Sui Dynasty, and others. The Remaining of the Chapter on Bodhisattva Conduct, Chapter 7 on Auspicious Marks

The Remaining of the Chapter on Bodhisattva Conduct

Furthermore, Manava, I have already spoken about teaching all the Bodhisattvas the methods of conveniently cultivating the various Paramitas and gathering sentient beings. In teaching Bodhisattvas to prevent them from regressing, there are two Paramitas. What are the two? They are the Virya-paramita (diligence) and the Prajna-paramita (wisdom). The Buddhas-Bhagavats (honorific title for the Buddha) also proclaim the remaining four Paramitas for the world, and even more proclaim the methods that aid Bodhi (enlightenment) for the remaining sentient beings, conveniently making them mature. Manava, you should know that among those four Paramitas, the Dana-paramita (giving) and the Sila-paramita (morality), these two Paramitas, along with those Sravakas (disciples who hear and practice the Dharma) and Pratyekabuddhas (solitary Buddhas) and even

至外道五通神仙共同行故。摩那婆。若羼提波羅蜜者。此唯阿羅漢成就舍事故。其禪波羅蜜者。此中總說。能生六波羅蜜故。摩那婆。此諸波羅蜜。如來如是差別說之。汝等當知。一切諸法虛空所生相同虛空。摩那婆若此前上二波羅蜜地。彼聲聞辟支佛二乘聖人尚不能成就。何況外道神仙諸餘凡夫也。摩那婆。若菩薩欲成就此二波羅蜜者。應當一心念勤精進。摩那婆。若人慾思如來譬喻巧說辯才。應先學觀此陀羅尼門。無畏復問。我等云何當能成就此陀羅尼觀耶。佛言。摩那婆。我今為汝更以譬喻顯示此義令易解知。摩那婆。譬如漁人生子。以貪利故早教其子水底潛行。于嬰孩時即取器水。日三沈之不令致困。如是漸沒從旦至暮。能訖一日在於水下。或經二日若三日。若十二十。若一月乃至一年。住於水中而能不死。然彼小兒漸漸長大即入大河。觀是河中所有水族眾生品類。了了分明。是兒后時身雄氣爽。水觀明利遂能入海。大海之中多諸異類。奇蟲怪獸巨魚妒龍。毒物雖多終莫能害。又見眾寶清澈分明。非余凡人所能瞻睹。是人於是在大海中。具取珍寶造作眾事。凡有所欲隨意即成。如是摩那婆。菩薩摩訶薩。若能入是陀羅尼甚深法門。則能成辦一切佛法。亦復如是。摩那婆。言大海者即陀羅尼門。若初入此陀羅尼

【現代漢語翻譯】現代漢語譯本至於外道、五通神仙共同修行的法門。摩那婆（年輕人）。如果說羼提波羅蜜（忍辱波羅蜜）的話，這隻有阿羅漢才能成就捨棄。至於禪波羅蜜（禪定波羅蜜），這裡總括地說明，因為它能生出六波羅蜜。摩那婆，這些波羅蜜，如來是這樣差別地解說的，你們應當知道，一切諸法從虛空所生，其相同之處在於都如同虛空。摩那婆，如果此前面所說的兩個波羅蜜地，那些聲聞、辟支佛二乘聖人都尚且不能成就，更何況外道神仙以及其他凡夫俗子呢？摩那婆，如果菩薩想要成就這兩個波羅蜜，應當一心一意地念誦、勤奮精進。摩那婆，如果有人想要思考如來的譬喻、巧妙的說法和辯才，應該先學習觀察這個陀羅尼門（總持法門）。無畏菩薩又問：『我們應當如何才能成就這個陀羅尼觀呢？』佛說：『摩那婆，我現在爲了你們，再用譬喻來顯示這個道理，使它容易理解。摩那婆，譬如漁人生了兒子，因為貪圖利益，很早就教他的兒子在水底潛行。在嬰兒時期，就取來器皿盛水，每天三次將他放入水中，不讓他感到睏倦。這樣逐漸地讓他潛入水中，從早到晚，能夠整整一天都在水下。或者經過兩天、三天，或者十天、二十天，或者一個月乃至一年，住在水中而能夠不死。然後那個小孩漸漸長大，就進入大河。觀察這條河中所有水族眾生的品類，清清楚楚、明明白白。這孩子後來身體強壯、氣宇軒昂，水觀明利，於是能夠進入大海。大海之中有很多不同的種類，奇異的蟲子、怪異的野獸、巨大的魚、妒忌的龍。雖然毒物很多，最終也不能傷害他。又能看見各種珍寶，清澈分明，不是其他凡人所能看見的。這個人於是在大海中，獲取各種珍寶，製造各種事物。凡是想要得到的，隨意就能成功。就像這樣，摩那婆，菩薩摩訶薩，如果能夠進入這個陀羅尼甚深法門，就能成就一切佛法。也是這樣。摩那婆，所說的大海，就是陀羅尼門。如果最初進入這個陀羅尼』

【English Translation】 English version As for the paths practiced jointly by heretics and Immortals with Five Supernatural Powers. Manava (young man), if it is the Ksanti-paramita (Perfection of Patience), only Arhats can achieve abandonment. As for the Dhyana-paramita (Perfection of Meditation), it is generally discussed here because it can generate the Six Paramitas. Manava, the Tathagata explains these Paramitas in such a differentiated way. You should know that all dharmas are born from emptiness, and their similarity lies in being like emptiness. Manava, if those two Paramita grounds mentioned earlier cannot be achieved even by Sravakas and Pratyekabuddhas, the Two Vehicle Sages, how much less by heretics, Immortals, and other ordinary people? Manava, if a Bodhisattva wants to achieve these two Paramitas, they should single-mindedly recite and diligently strive forward. Manava, if someone wants to contemplate the Tathagata's parables, skillful speech, and eloquence, they should first learn to observe this Dharani-gate (gate of total retention). Fearless Bodhisattva then asked: 'How can we achieve this Dharani-observation?' The Buddha said: 'Manava, now, for you, I will use another parable to reveal this principle, making it easy to understand. Manava, for example, a fisherman has a son, and because of greed for profit, he teaches his son to dive underwater very early. In infancy, he takes a container of water and submerges him in it three times a day, not letting him get tired. Gradually, he submerges him from morning to night, so that he can stay underwater for a whole day. Or after two days, three days, or ten days, twenty days, or a month, even a year, he can live in the water and not die. Then the child gradually grows up and enters a large river. He observes all the species of aquatic creatures in this river, clearly and distinctly. Later, this child becomes strong and vigorous, with sharp water-observation, and is able to enter the sea. In the sea, there are many different kinds, strange insects, bizarre beasts, giant fish, and jealous dragons. Although there are many poisonous things, they ultimately cannot harm him. He can also see various treasures, clear and distinct, which other ordinary people cannot see. This person then obtains various treasures in the sea and creates various things. Whatever he wants, he can achieve it at will. Just like this, Manava, if a Bodhisattva-Mahasattva can enter this profound Dharani-gate, they can accomplish all Buddha-dharmas. It is also like this. Manava, the so-called sea is the Dharani-gate. If one initially enters this Dharani'

門。應當修學速令成就。如漁人子漸漸長大習業成就。摩那婆。若是菩薩能入陀羅尼佛法海中。自在成辦一切佛事。如漁師子處大海中建種種事。摩那婆。汝應當知諸佛菩提。不可以少行少緣而能成就。要須入此陀羅尼法門。於此陀羅尼一句義中。有種種音聲種種語言種種辯才種種方便。無方便處悉皆能知。有諸眾生心行差別。亦皆能知。又復眾生或現不現。或可見或不可見。皆從陀羅尼句方便力中。明瞭證知。或天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人及非人。乃至禽獸四生種類。或音聲或語言。或心慮事。或作業事。或誓願事。或無愿事。或多事或少事。或惡事非惡事。或怖畏事。或無怖畏。如是等事皆悉了知。於此作處一切悉知。乃至授記事。或身業或口業。或眾生業。或為自身或欲教他。悉皆能知。若菩薩在阿蘭拏學方便行。即得成就所作善根所為事業。乃至欲成不退轉事。亦悉能知。云何得辟支佛果。亦悉了知。云何得聲聞果地亦悉能知。或在家諸人種種事業語言。或盜他財惱他求財。若粗若細亦皆能知。或地獄餓鬼畜生。心意倒錯。行惡不信故生畜生等中。亦悉能知。或以業行墮餓鬼中。亦以諂曲慳貪嫉妒我慢貢高因緣故。生阿修羅中。或因五戒十善業故。得生欲界人天之中。自過生悔不見他過。

【現代漢語翻譯】現代漢語譯本：佛陀說：『應當修學此法門，迅速獲得成就，就像漁人的孩子漸漸長大，熟練掌握捕魚的技藝一樣。摩那婆（Manava，意為青年）。如果菩薩能夠進入陀羅尼（Dharani，意為總持）佛法的海洋中，就能自在地成就一切佛事，就像漁師的兒子在大海中建立各種事業一樣。摩那婆，你應該知道，諸佛的菩提（Bodhi，意為覺悟）不是通過少量的修行和因緣就能成就的，必須進入這個陀羅尼法門。在這個陀羅尼的一句義中，包含著種種音聲、種種語言、種種辯才、種種方便，對於沒有方便的地方，也都能知曉。對於各種眾生的心行差別，也都能知曉。而且，眾生或者顯現或者不顯現，或者可見或者不可見，都能從陀羅尼句的方便力中，明瞭地證知。無論是天（Deva，意為天神）、龍（Naga，意為龍族）、夜叉（Yaksa，意為夜叉）、乾闥婆（Gandharva，意為香神）、阿修羅（Asura，意為非天）、迦樓羅（Garuda，意為金翅鳥）、緊那羅（Kinnara，意為歌神）、摩睺羅伽（Mahoraga，意為大蟒神）、人以及非人，乃至禽獸四生種類，他們的音聲或語言，或心中所想之事，或所作之事，或誓願之事，或無愿之事，或多事或少事，或惡事或非惡事，或怖畏之事，或無怖畏，像這些事情都能完全瞭解。對於在此處所作的一切，都能完全知曉，乃至授記之事，無論是身業還是口業，無論是眾生的業，還是爲了自身或者想要教導他人，都能知曉。如果菩薩在阿蘭拏（Aranya，意為寂靜處）修學方便之行，就能成就所作的善根和所為的事業，乃至想要成就永不退轉之事，也都能知曉。如何證得辟支佛（Pratyekabuddha，意為緣覺）果，也能完全知曉。如何證得聲聞（Sravaka，意為聲聞）果地，也能完全知曉。或者在家之人的種種事業語言，或者盜取他人財物，惱亂他人求財，無論是粗略的還是細微的，都能知曉。或者地獄、餓鬼、畜生，心意顛倒錯亂，因為行惡不信的緣故而生於畜生等道中，也能完全知曉。或者因為業行而墮入餓鬼道中，或者因為諂曲、慳貪、嫉妒、我慢、貢高等因緣，而生於阿修羅道中。或者因為五戒十善業的緣故，而得生於欲界人天之中，只看到自己的過失而看不到他人的過失。』

【English Translation】 English version: The Buddha said: 'You should study and practice this Dharma gate diligently to quickly achieve accomplishment, just like the child of a fisherman gradually grows up and becomes proficient in the fishing profession. Manava (meaning youth). If a Bodhisattva can enter the Dharani (meaning total retention) ocean of the Buddha Dharma, he can freely accomplish all Buddha activities, just like the son of a fisherman establishes various enterprises in the great ocean. Manava, you should know that the Bodhi (meaning enlightenment) of all Buddhas cannot be achieved through a small amount of practice and conditions; one must enter this Dharani Dharma gate. Within the meaning of a single phrase of this Dharani, there are various sounds, various languages, various eloquence, and various skillful means. One can know all places where there are no skillful means. One can also know the differences in the minds and actions of all beings. Moreover, whether beings appear or do not appear, whether they are visible or invisible, one can clearly realize and know them through the power of the skillful means of the Dharani phrase. Whether they are Devas (meaning gods), Nagas (meaning dragons), Yakshas (meaning night demons), Gandharvas (meaning celestial musicians), Asuras (meaning non-gods), Garudas (meaning golden-winged birds), Kinnaras (meaning celestial musicians), Mahoragas (meaning great serpent gods), humans, or non-humans, even birds and beasts of the four types of birth, their sounds or languages, their thoughts, their actions, their vows, or their lack of vows, whether they are many things or few things, whether they are evil things or non-evil things, whether they are fearful things or non-fearful things, all these things can be completely understood. One can completely know everything done in this place, even the matter of predictions, whether it is bodily karma or verbal karma, whether it is the karma of beings, whether it is for oneself or to teach others, one can know it all. If a Bodhisattva practices skillful means in Aranya (meaning quiet place), he will accomplish the good roots he has made and the deeds he has done, and even if he wants to accomplish non-retrogression, he will know it all. How to attain the fruit of Pratyekabuddha (meaning solitary Buddha), one can also completely know. How to attain the ground of Sravaka (meaning hearer), one can also completely know. Or the various activities and languages of people at home, or stealing other people's wealth, disturbing others in seeking wealth, whether it is coarse or subtle, one can know it all. Or those in hell, hungry ghosts, and animals, whose minds are confused and inverted, who are born into the animal realm because of evil deeds and disbelief, one can also completely know. Or those who fall into the realm of hungry ghosts because of their karmic actions, or those who are born into the realm of Asuras because of causes such as flattery, stinginess, jealousy, arrogance, and pride. Or those who are born into the human and heavenly realms of the desire realm because of the precepts and the ten good deeds, only seeing their own faults and not seeing the faults of others.'

總說如是諸方便智。他作他受自作自受。一切四生眾生及五道處。所有造業方便及業。名字業相成熟及受報處。種種心行。種種言說。種種忍樂。種種諸見。無善法處。如是等事。盡皆拔除。是故名曰陀羅尼門。摩那婆。若必有能如是行者。是則名為方便成就。摩那婆。若以自智慧力。決定成就此事者。當獨坐思惟遠離諸欲。摩那婆。如是法中。有種種音聲種種語言種種辯才種種行行種種生處種種作業。汝當諦聽善思念之。受持奉行莫令忘失。天人作事方便和合。故有語言。畜生眾生種種口業音聲差別。乃至生處名字亦殊。彼等眾生皆悉隨其形類音聲。而置名字以名其身如烏雀等。而彼餓鬼眾生之中。無有決定差別名字。何以故。彼中不得聞名依止故。亦如地獄中。唯言地獄眾生等。摩那婆。汝等勿謂天定天也。人定人也。餓鬼定餓鬼也。摩那婆。我已為汝總略說訖。今當爲汝具分別說名字義處。摩那婆。如一事有種種名。如一人有種種名。如一天乃至餓鬼畜生有種種名。亦復如是。亦有多餓鬼全無名字。於一彈指頃轉變身體作種種形。摩那婆。如是眾生於一時間。現無量色身。云何可得呼其名也。若餓鬼等。有生處名字受食名字及壽命名字。若地獄眾生無有名字生處者。則其形亦無定。彼中惡業因緣未盡故。於一念

【現代漢語翻譯】現代漢語譯本：總而言之，以上所說的都是各種方便智慧。包括他人的作為和承受，以及自身的作為和承受。一切胎、卵、濕、化四生眾生，以及地獄、餓鬼、畜生、人、天五道之處，所有造業的方便和業本身，業的名稱、業的相狀、業的成熟以及承受果報的地方，種種心念行為，種種言語說法，種種忍耐和喜樂，種種見解，沒有善法之處等等這些事情，全部都要拔除。所以叫做陀羅尼門（Dharani-gate，總持之門）。摩那婆（Manava，人）。如果確實有人能夠這樣做，這就叫做方便成就。摩那婆。如果憑藉自己的智慧力量，決定要成就這件事，應當獨自靜坐思惟，遠離各種慾望。摩那婆。這樣的法門中，有種種音聲、種種語言、種種辯才、種種行為、種種生處、種種作業。你應該仔細聽，好好思考，受持奉行，不要忘記。天人和合做事，所以有語言。畜生眾生有種種口業和音聲的差別，乃至出生的處所和名字也不同。那些眾生都隨著自己的形體和聲音，而設定名字來稱呼自己，比如烏鴉、麻雀等。但是餓鬼眾生之中，沒有確定的差別名字。為什麼呢？因為它們在那裡無法聽到名字並依靠它。也像地獄中，只說地獄眾生等。摩那婆。你們不要認為天就一定是天，人就一定是人，餓鬼就一定是餓鬼。摩那婆。我已經為你們總略地說完了。現在要為你們詳細分別解說名字的意義和處所。摩那婆。就像一件事有種種名稱，如一個人有種種名字，如一個天人乃至餓鬼畜生有種種名字，也是這樣。也有很多餓鬼完全沒有名字，在一彈指的時間內轉變身體，變成種種形狀。摩那婆。這樣的眾生在一瞬間，顯現無量色身，怎麼能夠叫出它們的名字呢？如果餓鬼等，有出生的地方的名字、接受食物的名字以及壽命的名字。如果地獄眾生沒有名字和出生的地方，那麼它們的形體也沒有定數。因為它們在那裡惡業的因緣還沒有結束，在一念之間

【English Translation】 English version: In summary, all the above are various expedient wisdoms. This includes the actions and receptions of others, as well as one's own actions and receptions. All beings born from eggs, wombs, moisture, and transformation (the four kinds of birth), and the five realms of existence—hells, hungry ghosts, animals, humans, and heavens—all the means of creating karma and the karma itself, the names of karma, the characteristics of karma, the maturation of karma, and the places where retribution is received, various mental activities, various speech and expressions, various endurance and pleasures, various views, places where there is no wholesome Dharma, and so on, all these things must be eradicated. Therefore, it is called the Dharani-gate (Dharani-gate, the gate of total retention). Manava (Manava, human). If there is indeed someone who can do this, it is called the accomplishment of skillful means. Manava. If one is determined to accomplish this through the power of one's own wisdom, one should sit alone in contemplation, away from all desires. Manava. In such a Dharma, there are various sounds, various languages, various eloquence, various behaviors, various places of birth, and various actions. You should listen carefully, think deeply, uphold and practice it, and do not forget it. Gods and humans work together, so there is language. Animal beings have various differences in verbal karma and sounds, even their places of birth and names are different. Those beings all use names to refer to themselves according to their forms and sounds, such as crows and sparrows. However, among hungry ghost beings, there are no definite distinguishing names. Why? Because they cannot hear names and rely on them there. It is also like in hell, where they only say hell beings, etc. Manava. Do not think that a god is definitely a god, a human is definitely a human, and a hungry ghost is definitely a hungry ghost. Manava. I have already given you a general summary. Now I will explain in detail the meaning and location of names. Manava. Just as one thing has various names, such as one person having various names, such as a deva (deva, god) or even a hungry ghost or animal having various names, it is also like that. There are also many hungry ghosts who have no names at all, and transform their bodies into various shapes in the snap of a finger. Manava. Such beings manifest countless forms in an instant, how can one call out their names? If hungry ghosts, etc., have names of places of birth, names of receiving food, and names of lifespan. If hell beings have no names and places of birth, then their forms are also indefinite. Because the karmic conditions of their evil deeds have not yet ended there, in a single thought

中種種變身。

爾時無畏菩薩復言。世尊。如是人中語言相承近習我等已知。而彼四道眾生言音名字。云何可識。是故我今請問世尊。唯愿解說。阿難。彼無畏菩薩。如是問已。時放光佛告無畏言。此是諸佛菩薩神通智慧境界。非諸聲聞辟支佛及余菩薩智慧所能分別也。摩那婆。若菩薩不知眾生言音。則不願生彼眾生中。若菩薩解知一切眾生言音及諸事業。便愿生彼。欲覺悟彼說法教化隨宜利益故。摩那婆。如是菩薩。以知眾生言音心業故。于處處諸有受生。欲令眾生髮解修行斷諸業故。摩那婆。于彼三道有知故可化。二道眾生中無知解故。當知菩薩亦不願生彼也。摩那婆。若菩薩摩訶薩必知地獄餓鬼眾生中有知解可化者。如是菩薩為一一眾生故。住大地獄中經恒沙等劫。要令眾生得彼法利。摩那婆。諸菩薩摩訶薩。成就如是大慈大悲。成就具足如是精進故。必定當得三十二相。摩那婆。是為如來略說菩薩慈悲因緣也。

大法炬陀羅尼經相好品第七之一

阿難爾時無畏菩薩摩訶薩復白放光如來言。世尊。唯愿為我具說菩薩成就諸相無有缺減。又復如來應供正遍覺。先為我等說波羅蜜方便教菩薩行。我等未解。是故更問此波羅蜜。世尊。波羅蜜者義何謂也。如是問已。彼放光佛告無畏菩薩言。摩那婆

【現代漢語翻譯】現代漢語譯本：種種變化身形。

這時，無畏菩薩又說：『世尊，人間語言的傳承和習慣，我們已經瞭解。但那四道眾生的語言和名稱，如何才能識別呢？因此，我現在請問世尊，希望您能解說。』阿難，這位無畏菩薩這樣問后，放光佛告訴無畏菩薩說：『這是諸佛菩薩神通智慧的境界，不是聲聞、辟支佛以及其他菩薩的智慧所能分辨的。摩那婆（Manava，意為青年），如果菩薩不知道眾生的語言，就不願生到那些眾生之中。如果菩薩瞭解一切眾生的語言和各種行為，就願意生到那裡，爲了覺悟他們，說法教化，隨其所宜地利益他們。摩那婆，這樣的菩薩，因為知道眾生的語言和心念業力，所以在各處諸有中受生，想要讓眾生髮起理解，修行，斷除各種業力。摩那婆，在那三道中，因為有知解，所以可以教化。在二道眾生中，因為沒有知解，所以應當知道菩薩也不願生到那裡。摩那婆，如果菩薩摩訶薩必定知道地獄、餓鬼眾生中有知解可以教化者，這樣的菩薩爲了每一個眾生，住在大地獄中經歷恒河沙數般的劫，一定要讓眾生得到那佛法的利益。摩那婆，諸位菩薩摩訶薩，成就這樣的大慈大悲，成就具足這樣的精進，必定會得到三十二相。摩那婆，這是如來略說菩薩慈悲的因緣。』

《大法炬陀羅尼經·相好品》第七之一

阿難，這時，無畏菩薩摩訶薩又對放光如來說：『世尊，希望您為我詳細解說菩薩成就各種相好，沒有缺減。又，如來應供正遍覺，先前為我們說了波羅蜜（Paramita，意為到彼岸）的方便，教導菩薩修行，我們還不理解，所以再次請問這波羅蜜。世尊，波羅蜜的含義是什麼呢？』這樣問后，放光佛告訴無畏菩薩說：『摩那婆』

【English Translation】 English version: Transforming into various bodies.

At that time, the Fearless Bodhisattva further said: 'World Honored One, we already understand the transmission and customs of human language. But how can we recognize the languages and names of beings in the four realms? Therefore, I now ask the World Honored One, hoping you can explain.' Ananda, after the Fearless Bodhisattva asked this, the Light-Emitting Buddha told the Fearless Bodhisattva: 'This is the realm of the supernatural powers and wisdom of all Buddhas and Bodhisattvas, which cannot be distinguished by the wisdom of Sravakas (Śrāvaka, meaning Hearers), Pratyekabuddhas (Pratyekabuddha, meaning Solitary Buddhas), and other Bodhisattvas. Manava (Māṇava, meaning youth), if a Bodhisattva does not know the languages of beings, he will not wish to be born among those beings. If a Bodhisattva understands the languages and various actions of all beings, he will wish to be born there, in order to awaken them, teach them the Dharma, and benefit them according to their needs. Manava, such a Bodhisattva, because he knows the languages and mental karma of beings, is born in various realms of existence, wanting to enable beings to develop understanding, practice, and cut off various karmas. Manava, in those three realms, because there is understanding, they can be taught. In the beings of the two realms, because there is no understanding, it should be known that Bodhisattvas also do not wish to be born there. Manava, if a Bodhisattva-Mahasattva (Bodhisattva-Mahāsattva, meaning Great Bodhisattva) certainly knows that there are beings in hell and among hungry ghosts who have understanding and can be taught, such a Bodhisattva, for the sake of each and every being, stays in the great hell for as many kalpas (kalpa, meaning eon) as there are sands in the Ganges River, and must enable beings to obtain the benefit of that Dharma. Manava, all Bodhisattva-Mahasattvas, having achieved such great compassion, and having achieved such diligent effort, will certainly obtain the thirty-two marks.' Manava, this is the Tathagata's (Tathāgata, meaning Thus Come One) brief explanation of the causes and conditions of the Bodhisattva's compassion.

The Great Torch Dharani Sutra, Chapter Seven on Physical Characteristics, Part One

Ananda, at that time, the Fearless Bodhisattva-Mahasattva again said to the Light-Emitting Tathagata: 'World Honored One, I hope you will explain to me in detail how a Bodhisattva achieves all the physical characteristics without any deficiency. Also, the Tathagata, worthy of offerings, perfectly enlightened, previously spoke to us about the means of Paramita (Pāramitā, meaning Perfection), teaching Bodhisattvas to practice, but we still do not understand, so we ask again about this Paramita. World Honored One, what is the meaning of Paramita?' After asking this, the Light-Emitting Buddha told the Fearless Bodhisattva: 'Manava'

。所言波羅蜜者。不可度量。不可數知。無有邊際。故名波羅蜜。又波羅蜜者最為尊勝。一切凡夫一切聲聞辟支佛等。非其境界。故名波羅蜜。如汝所問波羅蜜句有如是義。所謂無有數量故言波羅蜜。無畏復言。如世尊說。無有量故名波羅蜜。我今現見行檀波羅蜜。但依資財及以己身。是既有限云何無量。

佛告無畏菩薩言。摩那婆。于意云何。汝今知彼凡夫人心取著何等而行佈施耶。世尊。我知凡夫取著於事而行佈施。佛復問言。何謂為事。無畏言。世尊。我知現在諸陰。是名為事。佛言。無畏。汝謂諸陰是事耶。汝應諦思如來所說。然後答我。莫如世間凡夫所見。摩那婆。汝今若取陰為事者。於五陰中何者是事。為色是事耶。受是事耶。乃至想行識等是事耶。摩那婆。是等諸陰不名為事。何以故。本性空故。汝今云何取為事也。復應當知。如來方便總相說此五陰諸法事非事耳。摩那婆。諸凡夫人於五陰中取和合相故。復執著十二入等。凡夫如是縛著世間。所謂取著眼是為縛。如取著眼。如是取著耳。乃至取著鼻舌身意等。斯為大縛。以能分別取著諸事無邊。執持密緻牢固深入故。無畏復問。世尊所言縛者。是復云何。佛言。摩那婆。復有六縛處能縛眾生。故名為縛。何等為六。謂如眼色為縛。是諸凡夫著此

【現代漢語翻譯】現代漢語譯本：佛說，所謂的波羅蜜（Paramita，意為到彼岸），是不可度量的，不可計數知曉的，沒有邊際的。所以叫做波羅蜜。而且波羅蜜是最為尊勝的，一切凡夫、一切聲聞（Sravaka，聽聞佛法而悟道者）、辟支佛（Pratyekabuddha，無師自悟的修行者）等，都不是它的境界。所以叫做波羅蜜。正如你所問的，波羅蜜這句話有這樣的意義，就是因為沒有數量所以叫做波羅蜜。無畏菩薩又說，正如世尊所說，因為沒有量所以叫做波羅蜜。我現在看到有人行檀波羅蜜（Dana-paramita，佈施到彼岸），但是依靠資財以及自己的身體，這既然是有限的，怎麼能說是無量呢？

佛告訴無畏菩薩說：『摩那婆（Manava，意為年輕人），你認為怎麼樣？你現在知道那些凡夫的心執著于什麼而行佈施嗎？』世尊，我知道凡夫執著於事物而行佈施。佛又問：『什麼叫做事物？』無畏菩薩說：『世尊，我知道現在的諸陰（Skandha，構成個體存在的要素），這叫做事物。』佛說：『無畏，你認為諸陰就是事物嗎？你應該仔細思考如來所說的，然後再回答我，不要像世間凡夫所見的那樣。摩那婆，你現在如果認為陰是事物，那麼在五陰（Panca-skandha，色、受、想、行、識）中，哪個是事物？是色（Rupa，物質）是事物嗎？受（Vedana，感受）是事物嗎？乃至想（Samjna，表象）、行（Samskara，意志）、識（Vijnana，認知）等是事物嗎？摩那婆，這些諸陰不叫做事物。為什麼呢？因為它們的本性是空（Sunyata，空性）的。你現在怎麼能執著它們為事物呢？還應當知道，如來方便地總括地說這五陰諸法，既是事又非事罷了。摩那婆，諸凡夫在五陰中執著于和合相，所以又執著於十二入（Dvadasha-ayatana，六根六塵）。凡夫就這樣被束縛在世間，所謂執著眼就是束縛，像執著眼一樣，這樣執著耳，乃至執著鼻舌身意等，這是很大的束縛。因為能夠分別執著諸事無邊無際，執持得緊密牢固深入。』無畏菩薩又問：『世尊所說的束縛，又是什麼呢？』佛說：『摩那婆，還有六個束縛處能夠束縛眾生，所以叫做束縛。哪六個呢？就是眼和色為束縛，這些凡夫執著於此。』

【English Translation】 English version: The Buddha said, 'What is called Paramita (meaning 'to the other shore') is immeasurable, uncountable, and without boundaries. Therefore, it is called Paramita. Moreover, Paramita is the most supreme and victorious; it is not the realm of all ordinary beings, all Sravakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and so on. Therefore, it is called Paramita. Just as you asked, the phrase Paramita has such a meaning, which is that it is called Paramita because it has no quantity.' The Bodhisattva Fearless (Wúwèi) then said, 'Just as the World Honored One said, it is called Paramita because it has no measure. I now see people practicing Dana-paramita (the perfection of giving), but relying on wealth and their own bodies. Since this is limited, how can it be said to be limitless?'

The Buddha said to the Bodhisattva Fearless, 'Manava (meaning 'young man'), what do you think? Do you now know what ordinary people's minds are attached to when they practice giving?' The World Honored One, I know that ordinary people are attached to things when they practice giving.' The Buddha then asked, 'What is called 'things'?' The Bodhisattva Fearless said, 'World Honored One, I know that the present Skandhas (the elements that constitute individual existence) are called 'things'.' The Buddha said, 'Fearless, do you think that the Skandhas are 'things'? You should carefully consider what the Tathagata (another name for the Buddha) has said, and then answer me, not like the views of ordinary people in the world. Manava, if you now think that the Skandhas are 'things', then among the five Skandhas (Panca-skandha: Rupa (form), Vedana (feeling), Samjna (perception), Samskara (mental formations), Vijnana (consciousness)), which is the 'thing'? Is Rupa (matter) the 'thing'? Is Vedana (sensation) the 'thing'? And so on, are Samjna (cognition), Samskara (volition), Vijnana (consciousness), etc., the 'things'? Manava, these Skandhas are not called 'things'. Why? Because their nature is empty (Sunyata). How can you now cling to them as 'things'? You should also know that the Tathagata expediently and generally says that these five Skandhas and all dharmas are both 'things' and not 'things'. Manava, ordinary people cling to the aggregate aspect in the five Skandhas, so they also cling to the twelve Ayatanas (Dvadasha-ayatana: the six sense organs and their six corresponding objects). Ordinary people are thus bound in the world, so-called clinging to the eye is bondage, like clinging to the eye, so clinging to the ear, and even clinging to the nose, tongue, body, mind, etc., this is a great bondage. Because they can distinguish and cling to all things without end, holding them tightly, firmly, and deeply.' The Bodhisattva Fearless then asked, 'What is the bondage that the World Honored One speaks of?' The Buddha said, 'Manava, there are also six places of bondage that can bind sentient beings, so they are called bondage. What are the six? That is, the eye and form are bondage, and these ordinary people are attached to this.'

處已難得解脫。諸欲因緣墮于惡道。生死相續。故名為縛。如是乃至意法為縛。以意思念故即愿求稱意之所。故名為縛。摩那婆。如是菩薩摩訶薩等。以諸善根清凈故。則得成就三十二種大人之相。而我今者。更為汝等說清凈善根成就相法。若諸菩薩摩訶薩唯修一善根。便能成就一大人相。若更具足清凈一善根。然後成就三十二相。無畏復問。諸菩薩等修一善根。云何當能成就三十二大人相。

時放光佛告無畏菩薩言。摩那婆。汝今不應取彼諸相為如來也。何以故。汝寧不聞轉輪聖王成就眾相乎。無畏答曰。我聞世尊。佛言。摩那婆。而彼輪王實具眾相。而不能證無上菩提。亦不名佛是故汝等莫謂眾相為如來也。摩那婆。若菩薩摩訶薩取彼眾相著彼眾相者。當知是人未離我相及眾生相也。摩那婆。是故菩薩不以成就諸相成就色等為不著也。摩那婆。夫佛菩提者。無有著處。無有想處。無有說處。無有合處。非如世間諸凡夫人于相法中歡喜執著。摩那婆。以是義故。汝當諦聽。吾為汝說修諸相法。摩那婆。若有成就一善根已更立誓願。必當具足三十二相。無畏復問。何謂一善根也。佛言。摩那婆。若有菩薩摩訶薩。舍家出家于修行處。忽見世尊舍利塔廟將欲破壞。即作是念。今此尊塔。我若不治便成毀壞。如是念

【現代漢語翻譯】現代漢語譯本：已經很難從中解脫。各種慾望因緣導致墮入惡道，生死輪迴相續不斷，因此稱為『縛』（b縛：束縛）。像這樣乃至意法為『縛』，因為意思念頭會愿求稱心如意的事物，所以稱為『縛』。摩那婆（Māṇava：青年）。像這樣，菩薩摩訶薩（Bodhisattva-mahāsattva：大菩薩）等，因為各種善根清凈的緣故，就能成就三十二種大人之相。而我現在，爲了你們說清凈善根成就相法。如果各位菩薩摩訶薩只修一種善根，便能成就一種大人之相。如果更加具足清凈的一種善根，然後才能成就三十二相。無畏（Abhaya：菩薩名）又問：各位菩薩等修一種善根，要怎樣才能成就三十二大人之相呢？當時放光佛（Prabhāṃkaratejas：佛名）告訴無畏菩薩說：摩那婆，你現在不應該把那些相認為就是如來（Tathāgata：佛的稱號）。為什麼呢？你難道沒有聽說轉輪聖王（cakravartin：擁有統治世界的輪寶的聖王）也成就了各種相嗎？無畏回答說：我聽說了，世尊。佛說：摩那婆，那位輪王確實具有各種相，但是不能證得無上菩提（anuttarā-samyak-saṃbodhi：無上正等正覺），也不能稱為佛。因此你們不要認為各種相就是如來。摩那婆，如果菩薩摩訶薩執取那些相，並且執著于那些相，應當知道這個人還沒有離開我相和眾生相。摩那婆，因此菩薩不因為成就各種相，成就色等，就是不執著。摩那婆，佛的菩提，是沒有著落之處，沒有想像之處，沒有言說之處，沒有聚合之處的。不像世間的各種凡夫俗子，在相法中歡喜執著。摩那婆，因為這個緣故，你應該仔細聽，我為你解說修各種相的方法。摩那婆，如果有人成就了一種善根之後，更立下誓願，必定要具足三十二相。無畏又問：什麼叫做一種善根呢？佛說：摩那婆，如果有菩薩摩訶薩，捨棄家庭出家，在修行的地方，忽然看見世尊的舍利塔廟將要破壞，就產生這樣的念頭：現在這座尊塔，我如果不修繕就會毀壞，這樣想

【English Translation】 English version: It is already difficult to gain liberation from it. All desires and conditions lead to falling into evil paths, with the cycle of birth and death continuing endlessly, hence it is called 'bondage' (b縛: fetter). Thus, even mental objects are 'bondage,' because thoughts and ideas lead to seeking things that are pleasing to the mind, hence it is called 'bondage.' Manava (Māṇava: youth). In this way, Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva: great bodhisattvas), through the purity of their various roots of goodness, can achieve the thirty-two marks of a great man. And now, I will explain to you the Dharma of achieving these marks through pure roots of goodness. If all Bodhisattva-mahāsattvas cultivate only one root of goodness, they can achieve one mark of a great man. If they further possess a pure root of goodness, then they can achieve all thirty-two marks. Abhaya (Abhaya: name of a Bodhisattva) further asked: How can all Bodhisattvas achieve the thirty-two marks of a great man by cultivating one root of goodness? At that time, Prabhāṃkaratejas Buddha (Prabhāṃkaratejas: name of a Buddha) said to Abhaya Bodhisattva: Manava, you should not take those marks to be the Tathagata (Tathāgata: title of a Buddha). Why? Have you not heard that a Wheel-Turning Sage King (cakravartin: a holy king possessing a wheel treasure that rules the world) also achieves many marks? Abhaya replied: I have heard, World Honored One. The Buddha said: Manava, that Wheel-Turning King indeed possesses many marks, but he cannot attain Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi: unsurpassed perfect enlightenment), nor is he called a Buddha. Therefore, you should not think that the marks are the Tathagata. Manava, if a Bodhisattva-mahāsattva grasps at those marks and is attached to those marks, know that this person has not yet separated from the self-image and the image of sentient beings. Manava, therefore, a Bodhisattva is not considered unattached simply because he achieves various marks and attains form, etc. Manava, the Bodhi of the Buddha has no place to settle, no place to imagine, no place to speak of, no place to unite. It is not like the various ordinary people of the world who delight in and are attached to the Dharma of marks. Manava, for this reason, you should listen carefully, and I will explain to you the method of cultivating various marks. Manava, if someone achieves one root of goodness and then makes a vow that he will surely possess the thirty-two marks. Abhaya further asked: What is called one root of goodness? The Buddha said: Manava, if a Bodhisattva-mahāsattva renounces his home and becomes a monk, and in a place of practice, suddenly sees that the stupa and temple of the World Honored One are about to be destroyed, he immediately thinks: Now, if I do not repair this venerable stupa, it will be destroyed. Thinking thus

已遂行乞食。既得食已。然後求人以己供施請令治塔。告彼人曰。此是如來舍利寶塔。福田尊重今誠毀壞。汝為丈夫氣力康健。我當與汝共營斯福。作是言已。隨辦所須即事治補。如是菩薩自忍飢餓以食惠人。尚輕己身。況重餘食。更發勝愿口唱誓言。我今希有成就寶塔。此功深厚豈愛一食。以貪食故世間著我。既求遣我寧當念食。我今唯應如是精進。于諸飲食舍念著心。如是菩薩以食施故。莊嚴塔故。發誓愿故。便得滿足三十二相。摩那婆。若諸菩薩摩訶薩等。以斯次第具足當得三十二種大人之相。如彼菩薩修治如來舍利塔故。是菩薩身。即得成就三十二種大人妙相。莊嚴亦爾。摩那婆。若菩薩摩訶薩成就心業。則能具足滿菩薩道。何以故。摩那婆。一切諸相皆是心業。如彼造業當發願者亦得如是。諸佛菩提而不可見。摩那婆。復有無量微妙善根可分別說。具足種種無量方便無量心聚。而諸善根應速成就。但諸如來亦為憐愍諸菩薩故。不具說之。所以者何。是中有諸菩薩。聞是事已心生恐怖。以恐怖故便有退心。以退心故。不能速證不退轉地。于不退轉菩薩功德不成就故。即便違背。是諸菩薩捨本愿已隨宜愿樂。住彼聲聞辟支佛地。如是人等漸次違背。以違背故。於此法門無有愛心。唯得成彼世間之業。而彼因復造

【現代漢語翻譯】現代漢語譯本乞討化緣已經完成，得到食物后，再去請求別人用自己的食物來供養並修繕佛塔。告訴那人說：『這是如來（Tathagata）的舍利寶塔（sarira-stupa），是殊勝的福田，現在已經損壞。您是身強力壯的男子，我願意與您一同修繕這座佛塔，共同培植福德。』說完這些話后，就盡力準備所需的材料，立即開始修補佛塔。這樣的菩薩（Bodhisattva）自己忍受飢餓，將食物佈施給他人，尚且輕視自己的身體，更何況是珍視剩餘的食物呢？菩薩更進一步發起殊勝的誓願，口中唸誦誓言：『我今天能夠有幸成就這座寶塔，這份功德深厚，怎麼會吝惜一份食物呢？因為貪圖食物的緣故，世間才會執著於我。既然我已立志捨棄世間，又怎麼會貪戀食物呢？我現在唯一應該做的就是如此精進，對於各種飲食，捨棄貪念和執著。』這樣的菩薩因為佈施食物，因為莊嚴佛塔，因為發起誓願的緣故，便能圓滿成就三十二相（thirty-two major marks）。摩那婆（Manava），如果各位菩薩摩訶薩（Bodhisattva-Mahasattva）等，按照這樣的次第具足修行，就應當能夠獲得三十二種大丈夫相（thirty-two major marks of a great man），如同那位菩薩修繕如來舍利塔的緣故，這位菩薩的身軀，就能成就三十二種大丈夫的殊妙之相，莊嚴自身也是如此。摩那婆，如果菩薩摩訶薩成就了心業，就能具足圓滿菩薩道（Bodhisattva path）。為什麼呢？摩那婆，一切諸相都是心業所顯現。如同那些造業的人，當他們發願時，也能得到這樣的果報。諸佛的菩提（Bodhi）是不可見的。摩那婆，還有無量微妙的善根可以分別解說，具足種種無量的方便和無量的心聚，而這些善根應該迅速成就。但是諸如來也因為憐憫各位菩薩的緣故，沒有完全說出。這是什麼原因呢？因為這些人中有些菩薩，聽到這些事後心中會產生恐懼。因為恐懼的緣故，便會產生退轉之心。因為退轉之心的緣故，就不能迅速證得不退轉地（Avivartana）。由於不退轉菩薩的功德不能成就，就會違背本來的誓願。這些菩薩捨棄了本來的誓願后，隨順自己的意願和喜好，安住在聲聞（Sravaka）或辟支佛（Pratyekabuddha）的境界。這樣的人逐漸違背正道，因為違背的緣故，對於這個法門沒有愛樂之心，只能成就世間的業報，並且因為這些業報再次造業。

【English Translation】 English version Having completed the alms-begging, and having obtained food, then he seeks someone to use his own food to offer and repair the stupa. He tells that person, 'This is the Tathagata's (如來) sarira-stupa (舍利寶塔), a supreme field of merit, which is now damaged. You are a strong and healthy man, and I am willing to repair this stupa with you and cultivate merit together.' After saying these words, he prepares the necessary materials as much as possible and immediately begins to repair the stupa. Such a Bodhisattva (菩薩), enduring hunger himself, gives food to others, valuing his own body lightly, let alone cherishing the remaining food? The Bodhisattva further generates a supreme vow, reciting the vow, 'Today I am fortunate to accomplish this precious stupa. This merit is profound, how can I be stingy with a portion of food? Because of greed for food, the world is attached to me. Since I have resolved to renounce the world, how can I crave food? The only thing I should do now is to be so diligent, and for all kinds of food, abandon greed and attachment.' Such a Bodhisattva, because of giving food, because of adorning the stupa, and because of making vows, can perfectly accomplish the thirty-two major marks (三十二相). Manava (摩那婆), if all Bodhisattva-Mahasattvas (菩薩摩訶薩) and others cultivate according to this sequence, they should be able to obtain the thirty-two major marks of a great man (三十二大丈夫相), just as that Bodhisattva repaired the Tathagata's sarira-stupa, this Bodhisattva's body can accomplish the thirty-two wonderful marks of a great man, and adorning himself is also the same. Manava, if a Bodhisattva-Mahasattva accomplishes the karma of the mind, he can fully complete the Bodhisattva path (菩薩道). Why? Manava, all the marks are manifested by the karma of the mind. Like those who create karma, when they make vows, they can also receive such rewards. The Bodhi (菩提) of all Buddhas is invisible. Manava, there are also countless subtle roots of goodness that can be explained separately, possessing all kinds of immeasurable means and immeasurable collections of minds, and these roots of goodness should be quickly accomplished. But the Tathagatas also, out of compassion for all Bodhisattvas, did not fully explain them. What is the reason for this? Because some Bodhisattvas among these people will feel fear in their hearts after hearing these things. Because of fear, they will develop a mind of regression. Because of the mind of regression, they will not be able to quickly attain the state of non-retrogression (Avivartana). Because the merits of the non-retrogressing Bodhisattva cannot be accomplished, they will violate their original vows. These Bodhisattvas abandon their original vows and abide in the realm of Sravakas (聲聞) or Pratyekabuddhas (辟支佛) according to their own wishes and preferences. Such people gradually violate the right path, and because of the violation, they have no love for this Dharma, and can only accomplish worldly karma, and because of these karmas, they create karma again.

作種種諸不善事。墮于地獄餓鬼畜生。輪轉往來備受生死。以是因緣。如來見此諸菩薩等及未來世恐怖過故。不具足說諸善根事。但隨順說彼所堪能應受行者。除彼見實及佛法中得決定者。若佛如來見諸菩薩于佛法中未得決定。終不為彼具說善根。

複次摩那婆。汝當聽是三十二種大人相法。我當更說諸餘善根。爾時無畏菩薩復白佛言。世尊。何等名為三十二種大人相法。如是眾相有現不現。然此會眾有鈍根者。尚未得聞三十二種大人相名。何況能解。唯愿如來憐愍眾生。具足演說三十二相。眾生聞已得了是義。于如來所生尊重心。因此速證大般涅槃。阿難。時無畏菩薩如是問已。放光如來應供正遍覺告無畏菩薩摩訶薩言。摩那婆。諸佛如來凡有三十二相。三十相現二相不現。摩那婆。今宜諦聽。吾當為汝辯明諸相現不現義。摩那婆。如來有十相。摩那婆。如來複有六相在手。摩那婆。復有四相在體。復有二輪相。復有二相在頭。摩那婆。復有四相遍諸身體。摩那婆。諸佛如來有如是等三十相現。余有二相不顯現者。所謂馬陰藏及舌闊長相。

複次摩那婆。如來今當更為汝等分別如是諸相功德。摩那婆。如來有七處滿相。兩手兩足兩髆及頸等。摩那婆。如來有網縵相在手足指。摩那婆。如來有白毫相在眉

【現代漢語翻譯】現代漢語譯本做各種各樣的不善之事，墮入地獄、餓鬼、畜生道，在輪迴中往來，備受生死的痛苦。因為這個緣故，如來見到這些菩薩以及未來世的眾生因為恐懼的緣故，不完全宣說諸善根之事，只是隨順著說他們所能理解和接受的修行方法，除了那些已經證見實相以及在佛法中得到堅定信念的人。如果佛如來見到諸菩薩在佛法中還沒有得到堅定信念，終究不會為他們完全宣說善根。

再者，摩那婆（Manava，意為青年），你應該聽這三十二種大人相法，我將進一步宣說其他的善根。當時，無畏菩薩（Abhaya Bodhisattva）再次對佛說：『世尊，什麼叫做三十二種大人相法？這些相有顯現的，也有不顯現的。然而，此處的聽眾中有根器遲鈍的人，尚未聽聞三十二種大人相的名字，更何況理解其含義。唯愿如來憐憫眾生，完整地演說三十二相，眾生聽聞后理解了這些意義，對如來產生尊重之心，因此迅速證得大般涅槃。』阿難（Ananda），當時，無畏菩薩這樣問完后，放光如來（Dipankara Tathagata）應供、正遍覺告訴無畏菩薩摩訶薩（Mahasattva，意為大菩薩）說：『摩那婆，諸佛如來總共有三十二相，三十相顯現，二相不顯現。摩那婆，現在應該仔細聽，我將為你辨明諸相顯現與不顯現的意義。』摩那婆，如來有十相。摩那婆，如來又有六相在手上。摩那婆，又有四相在身體上。又有二輪相。又有二相在頭上。摩那婆，又有四相遍佈在各個身體部位。摩那婆，諸佛如來有像這樣的三十相顯現，其餘有二相不顯現，就是所謂的馬陰藏相和舌頭寬長相。

再者，摩那婆，如來現在將進一步為你們分別這些相的功德。摩那婆，如來有七處滿相，兩手、兩足、兩肩以及頸部等。摩那婆，如來有網縵相在手足的指間。摩那婆，如來有白毫相在眉間。

【English Translation】 English version Doing all kinds of unwholesome deeds, they fall into hell, the realm of hungry ghosts, and the animal realm, revolving in samsara and enduring all the sufferings of birth and death. Because of this reason, the Tathagata, seeing these Bodhisattvas and future beings fearful, does not fully explain all the matters of wholesome roots, but only speaks in accordance with what they can understand and accept for practice, except for those who have seen reality and have gained firm conviction in the Buddhadharma. If the Buddha Tathagata sees that the Bodhisattvas have not yet gained firm conviction in the Buddhadharma, he will not fully explain the wholesome roots to them.

Furthermore, Manava (Manava, meaning youth), you should listen to these thirty-two marks of a great man, and I will further explain other wholesome roots. At that time, Abhaya Bodhisattva (Abhaya Bodhisattva) again said to the Buddha: 'World Honored One, what are the thirty-two marks of a great man? Are these marks manifest or not manifest? However, among the assembly here, there are those of dull faculties who have not yet heard the names of the thirty-two marks of a great man, let alone understand their meaning. May the Tathagata have compassion on sentient beings and fully explain the thirty-two marks, so that sentient beings, having heard them and understood their meaning, may generate respect for the Tathagata and thereby quickly attain great Nirvana.' Ananda (Ananda), at that time, after Abhaya Bodhisattva asked this, Dipankara Tathagata (Dipankara Tathagata), worthy of offerings, perfectly enlightened, told Abhaya Bodhisattva Mahasattva (Mahasattva, meaning great Bodhisattva): 'Manava, all Buddhas Tathagatas have a total of thirty-two marks, thirty marks are manifest, and two marks are not manifest. Manava, now you should listen carefully, and I will explain to you the meaning of the marks that are manifest and not manifest.' Manava, the Tathagata has ten marks. Manava, the Tathagata also has six marks on his hands. Manava, there are also four marks on the body. There are also two wheel marks. There are also two marks on the head. Manava, there are also four marks all over the body. Manava, the Buddhas Tathagatas have these thirty marks manifest, and the remaining two marks are not manifest, which are the hidden horse-like genitals and the broad, long tongue.

Furthermore, Manava, the Tathagata will now further explain to you the merits of these marks. Manava, the Tathagata has seven full marks, the two hands, two feet, two shoulders, and the neck, etc. Manava, the Tathagata has webbed fingers and toes. Manava, the Tathagata has a white hair mark between the eyebrows.

間。猶如月光。有四十齒相。寬長舌相。及住大功德相。如是舌根。辨諸言音具足宣說。復有目不眴相。摩那婆。如來頂相。一切人天乃至有頂不能睹見。摩那婆。如來手足二十指爪。如赤銅色薄如蓮花。光澤分明勝於余色。摩那婆。如來𦟛足跟相赤如花葉。塵水泥垢不能玷汙。摩那婆。如來髀腨端直牢固。猶如金剛。經途近遠終無疲極。摩那婆。如來身金色相。勝於一切無能動搖。摩那婆。諸天宮殿紫金所成。取是紫金如芥子許。勝諸七寶滿閻浮提。如是摩那婆。若以天紫金聚滿如來前。而佛常光。令天金色悉皆闇昧無有光澤。摩那婆。譬如日出諸螢火蟲光明悉滅無能見者。如是彼天金光非日能蔽。唯佛常光乃能蔽耳。如是摩那婆。汝等應知諸佛世尊。如是分別顯示諸相。複次摩那婆。如來今當分別諸相善根因緣。汝應一心正念無亂調伏諸根。攝耳靜住勿念他事。欲得勝智莫隨余緣。生殷重心發希有意。于如是處起至誠心。應善分別諸相功德。當於如來應供正遍覺前。諦聽諦受。其兩足下千輻輪相。一一相中放千光明。于彼兩足所蹈之處。此光明網直至下方所有世界。彼中眾生見是光已。生希有心起尊重意。于彼如來應供正遍覺前。辯論法相彼佛復告無畏菩薩言。摩那婆。是為如來足輪相光。功能力用遠至他方。教

【現代漢語翻譯】現代漢語譯本：間，就像月光一樣。有四十齒相（佛的三十二相之一，牙齒潔白平整）。有廣長舌相（佛的三十二相之一，舌頭柔軟且覆蓋整個面部）。以及安住于大功德的相。這樣的舌根，能夠清楚地辨別各種語言的聲音，並完整地宣說佛法。還有眼不瞬相（佛的三十二相之一，眼睛不眨動）。摩那婆（人名，意為『青年』）。如來的頂相，一切人天乃至有頂天都無法看見。摩那婆。如來的手足二十個指甲，顏色像赤銅一樣，薄得像蓮花瓣，光澤明亮勝過其他顏色。摩那婆。如來的腳踝和腳跟，紅潤如花葉，塵土和污垢都不能沾染。摩那婆。如來的大腿和小腿，端正筆直，堅固猶如金剛，即使經過遙遠的路途也不會感到疲憊。摩那婆。如來的身體呈現金色，勝過一切，無法動搖。摩那婆。諸天宮殿都是用紫金造成的，取一粒芥子大小的紫金，就勝過充滿整個閻浮提（Jambudvipa，佛教宇宙觀中的人類居住地）的七寶。摩那婆，如果將天上的紫金堆滿在如來面前，佛陀的常光也會讓天上的金色黯然失色，毫無光澤。摩那婆。譬如太陽出來時，所有的螢火蟲的光明都會熄滅，無法看見。同樣，天上的金光不能被太陽遮蔽，只有佛陀的常光才能遮蔽它。摩那婆，你們應當知道諸佛世尊，是這樣分別顯示各種相的。再次，摩那婆。如來現在將分別解說各種相的善根因緣，你應該一心一意，正念不亂，調伏諸根，收攝耳根安靜住下，不要想其他事情。想要獲得殊勝的智慧，就不要追隨其他因緣。生起殷重的心，發起希望之心。在這樣的地方生起至誠之心，應當好好分別各種相的功德。應當在如來應供正遍覺（Tathagata Arhat Samyak-sambuddha，佛的稱號，意為如來、阿羅漢、正等覺者）前，仔細聽聞，仔細領受。他的兩足之下有千輻輪相（佛的三十二相之一，足底有輪狀紋樣），每一個輪相中都放出千道光明。從他的兩足所踩踏的地方，這光明網一直到達下方所有的世界。那裡的眾生見到這光明后，生起稀有之心，產生尊重之意，在如來應供正遍覺前，辯論法相。佛陀又告訴無畏菩薩（Fearless Bodhisattva）說，摩那婆。這就是如來足輪相光的功能和力量，能夠遠及他方，教化眾生。

【English Translation】 English version: Like moonlight. He possesses the forty teeth characteristic (one of the thirty-two major marks of a Buddha, referring to even and white teeth). He possesses the broad and long tongue characteristic (one of the thirty-two major marks of a Buddha, referring to a long and soft tongue that can cover the entire face). And he abides in the characteristic of great merit. With such a tongue, he can clearly distinguish the sounds of all languages and fully proclaim the Dharma. He also possesses the unblinking eyes characteristic (one of the thirty-two major marks of a Buddha, referring to eyes that do not blink). Manava (name, meaning 'youth'). The crown of the head of the Tathagata (Tathagata, meaning 'Thus Gone One', an epithet of the Buddha) cannot be seen by all humans and devas (deities) up to the highest heaven. Manava. The twenty fingernails and toenails of the Tathagata are the color of red copper, thin like lotus petals, and their luster is brighter than any other color. Manava. The ankles and heels of the Tathagata are as red as flower petals, and dust and dirt cannot stain them. Manava. The thighs and calves of the Tathagata are straight and firm, like diamond, and he never feels tired even after traveling long distances. Manava. The body of the Tathagata is golden in color, surpassing all others, and cannot be shaken. Manava. The palaces of the devas are made of purple gold, and a piece of this purple gold the size of a mustard seed is superior to the seven treasures that fill the entire Jambudvipa (the continent where humans reside in Buddhist cosmology). Manava, if the heavenly purple gold were piled up before the Tathagata, the constant light of the Buddha would dim the heavenly gold, making it lusterless. Manava. Just as when the sun rises, the light of all fireflies is extinguished and cannot be seen, similarly, the golden light of the devas cannot be obscured by the sun, but only by the constant light of the Buddha. Manava, you should know that the Buddhas, the World Honored Ones, thus distinguish and display these characteristics. Furthermore, Manava. The Tathagata will now explain the causes and conditions of the roots of goodness for these characteristics. You should be single-minded, with right mindfulness and without confusion, subdue your senses, gather your ears and dwell in stillness, and do not think of other matters. If you wish to obtain supreme wisdom, do not follow other conditions. Generate a sincere heart and a hopeful mind. In such a place, generate a sincere heart and carefully distinguish the merits of these characteristics. You should listen attentively and receive carefully before the Tathagata Arhat Samyak-sambuddha (an epithet of the Buddha, meaning 'Thus Gone One, Worthy One, Perfectly Enlightened One'). Beneath his two feet are the thousand-spoked wheel marks (one of the thirty-two major marks of a Buddha, referring to wheel-like patterns on the soles of the feet), and from each wheel mark emanates a thousand rays of light. From the places where his two feet step, this network of light extends to all the worlds below. When the beings there see this light, they generate a rare mind and a respectful intention, and they discuss the aspects of the Dharma before the Tathagata Arhat Samyak-sambuddha. The Buddha then said to Fearless Bodhisattva, Manava. This is the function and power of the light of the wheel marks on the feet of the Tathagata, which can reach distant lands and teach beings.

化眾生令發善根。汝當諦聽。我今分別彼諸善根成就之事摩那婆。若諸菩薩為佛世尊。于山林中造經行處。除諸瓦石掃灑治飾。以柔軟草敷置其上。既成就已奉獻如來。如是菩薩。若見如來在彼經行。或見往來。或見宴息隨意威儀。如是菩薩。若見如來足千輪相。澈過草下分炳地上。妙如蓮華眾光莊嚴。如是菩薩。見此相已。則於己身無慳吝想。所以者何。今此如來有如是等圓滿相法希有之事。尚不吝惜。況我此身穢惡充滿𡱁尿盈溢。皮裹血涂筋肉骨等更相纏縛。九孔常流癰膿臭處。是不凈聚諸蟲所居。云何我等不速厭離。如是菩薩發精進心。求菩提分成就輪相。心口稱讚入無相法。如是菩薩。晝夜思惟便生歡喜。以歡喜心即念如來。或在經行。或坐或立。或入禪定。如是菩薩。分別此已復作是念。我今不應取著諸相。若有菩薩不取相者。則離我想及眾生想。菩薩如是思惟此已。則能具發無緣精進。

複次摩那婆。菩薩摩訶薩。云何得發無緣精進。摩那婆。如空中風無有方所。是風不住東方及於余方。如是不住即名無住。既無所住云何可名。無畏白言。如是世尊。實無可名。佛告無畏。若法無名云何可說。無畏復言。是無相中亦無可說。佛告無畏。若無相中無可說者。云何有念。若無念者。即無所有。若無所有

【現代漢語翻譯】現代漢語譯本：教化眾生，使他們生髮善根。你應當仔細聽。我現在分別解說那些善根成就的事情，摩那婆（Manava，意為青年）。如果諸位菩薩爲了佛世尊，在山林中建造經行之處（供佛陀散步的場所），清除瓦礫石頭，灑掃修飾，用柔軟的草鋪在上面。建造完成後，奉獻給如來（Tathagata，佛的稱號之一）。這樣的菩薩，如果看見如來在那裡經行，或者看見如來往來，或者看見如來隨意安詳的威儀。這樣的菩薩，如果看見如來的足底有千輻輪相（象徵佛陀的莊嚴），穿透草地，清晰地顯現在地上，美妙如同蓮花，被各種光芒莊嚴。這樣的菩薩，看見這個相之後，就會對自己身體不再有吝惜的想法。為什麼呢？因為現在這位如來有這樣圓滿的相好和稀有的功德，尚且不吝惜（自己的身體），更何況我這充滿污穢，糞尿盈溢，皮包裹著血，肌肉骨頭互相纏繞，九個孔穴經常流出膿液，散發臭氣的不凈之身，是各種蟲子居住的地方。我怎麼能不迅速厭離呢？這樣的菩薩發起精進心，爲了成就菩提（Bodhi，覺悟）的組成部分而追求輪相，口中稱讚，心中進入無相之法。這樣的菩薩，晝夜思惟，便生歡喜。以歡喜心就憶念如來，或在經行，或坐或立，或入禪定。這樣的菩薩，分別這些之後，又這樣想：我現在不應該執著于各種相。如果有菩薩不執著于相，就遠離了『我』的執念以及對眾生的執念。菩薩這樣思惟之後，就能完全發起無緣大慈的精進。

再次，摩那婆，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）如何才能發起無緣大慈的精進呢？摩那婆，比如空中的風沒有固定的方向。這風不住在東方以及其他任何方向。這樣不住在任何地方就叫做『無住』。既然沒有住所，又怎麼能給它命名呢？無畏（Fearless）回答說：『確實如此，世尊，實在沒有什麼可以命名。』佛告訴無畏：『如果法沒有名稱，又怎麼能說呢？』無畏又回答說：『在這無相之中，也沒有什麼可以說的。』佛告訴無畏：『如果無相之中沒有什麼可以說的，又怎麼會有念頭呢？如果沒有念頭，那就什麼都沒有了。如果什麼都沒有了，

【English Translation】 English version: To transform sentient beings and cause them to generate roots of goodness, you should listen attentively. I will now explain the matters concerning the accomplishment of those roots of goodness, Manava (meaning youth). If those Bodhisattvas, for the sake of the Buddha-World Honored One, construct a promenade in the mountains and forests, removing tiles and stones, sweeping, sprinkling, and decorating it, and spreading soft grass upon it. Having completed it, they offer it to the Tathagata (one of the titles of the Buddha). Such Bodhisattvas, if they see the Tathagata walking there, or see him coming and going, or see his peaceful and dignified demeanor. Such Bodhisattvas, if they see the thousand-spoked wheel mark on the sole of the Tathagata's foot, penetrating the grass and clearly appearing on the ground, wonderfully like a lotus flower, adorned with various lights. Such Bodhisattvas, having seen this mark, will no longer have any stinginess towards their own bodies. Why? Because now this Tathagata, possessing such perfect marks and rare virtues, does not begrudge (his own body), how much less should I, whose body is filled with filth, overflowing with excrement and urine, skin wrapped in blood, muscles and bones intertwined, nine orifices constantly flowing with pus, a foul and impure place inhabited by various insects. How can I not quickly become disgusted with it? Such Bodhisattvas generate a mind of diligence, seeking the wheel mark for the accomplishment of the components of Bodhi (enlightenment), praising with their mouths and entering the Dharma of no-form in their hearts. Such Bodhisattvas, contemplating day and night, then generate joy. With a joyful mind, they then remember the Tathagata, whether walking, sitting, standing, or entering into meditation. Such Bodhisattvas, having distinguished these, then think thus: I should not be attached to various forms. If there are Bodhisattvas who do not grasp at forms, then they are separated from the attachment to 'self' and the attachment to sentient beings. Bodhisattvas, having contemplated thus, are then able to fully generate unconditioned diligence.

Furthermore, Manava, how can a Bodhisattva-Mahasattva (Great Bodhisattva) generate unconditioned diligence? Manava, like the wind in the sky, which has no fixed direction. This wind does not dwell in the east or in any other direction. Such non-dwelling is called 'non-abiding'. Since there is no dwelling place, how can it be named? Fearless replied: 'Indeed, World Honored One, there is really nothing that can be named.' The Buddha told Fearless: 'If the Dharma has no name, how can it be spoken of?' Fearless replied again: 'In this no-form, there is also nothing that can be spoken of.' The Buddha told Fearless: 'If in no-form there is nothing that can be spoken of, how can there be thought? If there is no thought, then there is nothing at all. If there is nothing at all,

云何有入。既無入處云何有陰及與諸大。若無陰大云何有有。若無有有云何有生。若無有生何有生處。若無生處云何而有名色諸相。摩那婆。若無諸相即是無相。無相為相者。是名無我。摩那婆。若人能作如是說者。當知即是不退菩薩。何以故。善說無相行於無相故。摩那婆。如來輪相成就如是次第分別諸善根義。複次摩那婆。于意云何。後身菩薩菩提樹下坐于道場獲三明時證何等法。復以何義名為證耶。無畏白言。世尊。彼時證者。見己法身故名身證。具足明力斷除無明。離無明故為眾生說。是諸眾生遠離大智。為彼無明愚闇所蔽。是故如來。以諸明慧及無畏力。知諸眾生為彼無明黑暗所覆。我慢貢高所渴。瞋恚斗諍所燒。顛倒失心盲冥無目被他所使。違背正道破壞正念。或復妄行迷惑亂心深入邪徑。是故如來為說八道告諸眾生。汝等皆可乘此正路安意而行。是道無畏安隱快樂。能相應者攝取大利。若有眾生行此道者。皆與無邊大利相應。及諸菩薩法行精進。世尊。菩薩摩訶薩發如是心斷除疑網。然後乃證阿耨多羅三藐三菩提。阿難。彼放光如來告無畏菩薩言。善哉善哉。摩那婆。汝今乃能隨順如來方便說也。

複次摩那婆。如來二手掌中有千輻輪相。寬大分明成就二相善根因緣。汝等諦聽。我今當說。摩那

【現代漢語翻譯】現代漢語譯本什麼是『有入』（ayatana，處）。既然沒有『入處』，又怎麼會有『陰』（skandha，蘊）以及『諸大』（mahābhūta，四大）？如果沒有『陰』和『大』，又怎麼會有『有』（bhava，存在）？如果沒有『有』，又怎麼會有『生』（jāti，出生）？如果沒有『生』，又怎麼會有『生處』？如果沒有『生處』，又怎麼會有『名色』（nāmarūpa，名稱與形式）諸相？摩那婆（Mānavaka，年輕人），如果沒有諸相，那就是無相。以無相為相，這叫做無我（anatta，非我）。摩那婆，如果有人能這樣說，應當知道他就是不退轉的菩薩。為什麼呢？因為他善於宣說無相，並且行於無相。摩那婆，如來（Tathāgata）的輪相成就，就是這樣次第分別諸善根的意義。再者，摩那婆，你認為如何？後身菩薩（bodhisattva）在菩提樹下，坐在道場（bodhimaṇḍa，覺悟之地）獲得三明（tevijja，三種智慧）時，證悟了什麼法？又以什麼意義稱為證悟呢？無畏（Abhaya）回答說：『世尊（Bhagavān），那時證悟的人，見到了自己的法身（dharmakāya），所以稱為身證。他具足明力，斷除了無明（avijjā，無知）。因為遠離無明，所以為眾生說法。這些眾生遠離大智慧，被無明愚闇所矇蔽。因此，如來以諸明慧以及無畏之力，知道這些眾生被無明黑暗所覆蓋，被我慢貢高所渴求，被瞋恚斗諍所燒灼，顛倒失心，盲冥無目，被他人所使，違背正道，破壞正念，或者妄行，迷惑亂心，深入邪徑。所以如來為他們宣說八道（aṭṭhaṅgika-magga，八正道），告訴眾生：你們都可以乘坐這條正路，安心而行。這條道路無畏、安穩、快樂，能相應的人可以攝取大利。如果有眾生行此道，都與無邊大利相應，以及諸菩薩的法行精進。』世尊，菩薩摩訶薩（bodhisattva-mahāsattva）發起這樣的心，斷除疑網，然後才證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。阿難（Ānanda），彼放光如來（Tathāgata）告訴無畏菩薩說：『善哉善哉！摩那婆，你現在能夠隨順如來的方便說法了。』再者，摩那婆，如來的二手掌中有千輻輪相（cakra，輪），寬大分明，成就二相善根因緣。你們仔細聽，我現在當說。

【English Translation】 English version What is 『ayatana』 (sense-fields)? Since there are no 『sense-fields』, how can there be 『skandhas』 (aggregates) and 『mahābhūtas』 (great elements)? If there are no 『skandhas』 and 『elements』, how can there be 『bhava』 (existence)? If there is no 『existence』, how can there be 『jāti』 (birth)? If there is no 『birth』, how can there be a 『place of birth』? If there is no 『place of birth』, how can there be the various aspects of 『nāmarūpa』 (name and form)? Mānavaka (young man), if there are no aspects, then that is no-aspect. To take no-aspect as an aspect, that is called no-self (anatta). Mānavaka, if someone can say this, know that they are a non-regressing Bodhisattva. Why? Because they skillfully speak of no-aspect and practice in no-aspect. Mānavaka, the wheel mark of the Tathāgata is accomplished in this way, distinguishing the meaning of all good roots in sequence. Furthermore, Mānavaka, what do you think? When a Bodhisattva in their last life sits under the Bodhi tree in the bodhimaṇḍa (place of enlightenment) and attains the three kinds of knowledge (tevijja), what Dharma do they realize? And in what sense is it called realization? Abhaya replied: 『Bhagavān (World-Honored One), at that time, the one who realizes sees their own dharmakāya (Dharma body), so it is called body-realization. They are complete with the power of knowledge, cutting off ignorance (avijjā). Because they are free from ignorance, they speak for the sake of sentient beings. These sentient beings are far from great wisdom, obscured by the darkness of ignorance. Therefore, the Tathāgata, with all knowledge and fearless power, knows that these sentient beings are covered by the darkness of ignorance, thirsting for arrogance and pride, burned by anger and strife, inverted, losing their minds, blind and without eyes, being used by others, going against the right path, destroying right mindfulness, or acting wrongly, confused in mind, and deeply entering wrong paths. Therefore, the Tathāgata speaks the Eightfold Path (aṭṭhaṅgika-magga) for them, telling sentient beings: You can all ride this right path and walk in peace. This path is fearless, peaceful, and joyful; those who are in accord with it can obtain great benefit. If there are sentient beings who walk this path, they will all be in accord with boundless great benefit, as well as the Dharma practice and diligence of all Bodhisattvas.』 World-Honored One, a Bodhisattva-Mahāsattva (bodhisattva-mahāsattva) generates such a mind, cuts off the net of doubt, and then attains anuttarā-samyak-saṃbodhi (unexcelled, complete and perfect enlightenment). Ānanda, that radiating Tathāgata said to the Bodhisattva Abhaya: 『Excellent, excellent! Mānavaka, you are now able to speak in accordance with the Tathāgata's expedient means.』 Furthermore, Mānavaka, in the palms of the Tathāgata's two hands, there are thousand-spoked wheels (cakra), wide and clear, accomplishing the good root cause of two aspects. Listen carefully, I will now speak.

婆。若諸菩薩現處居家。有教誨師實阿羅漢。諸漏已盡所作已辦。如是羅漢真為法師。能如實說諸佛正法。雖常法施而不求報。如諸漏盡無所著故。后時彼師遇二重病。一者上吐。二者下痢。篤疾既久身甚羸弊。如是菩薩于彼師所。常生希有尊重之心。睹師患苦專念求治。晝夜孜孜未曾遠離。右手承吐左手除糞。雖多臭穢無厭惡心。菩薩如是愛師命故。手持眾藥內師口中。以羸瘦故藥不能下。菩薩親用兩手摩捫扶抱將侍。終日虔虔乃至除愈。菩薩以是躬自摩洗師長功德善根因緣故。于手掌內輪相分明。若諸智人。見彼菩薩供養師長。生希有心。令彼比丘重病得滅。或有諸人發心聽法。于聞法時起尊重心。如法師說隨順奉行。復令多人皆得聞法具足歡喜。如彼菩薩盡命報恩。一心求治師病除愈。以如是等善根因緣。輪相具足無有缺少。摩那婆。此手輪相善根因緣。我已說竟。複次摩那婆。如來髆有三輪滿相善根因緣。汝等諦聽。我今當說。摩那婆。若有菩薩。于如來滅后。睹佛正法垂欲滅壞。時此菩薩起大悲心發勇猛志。斷除世務舍家出家。與諸外道而作怨敵。何以故。為欲建立住持正法。守護正法攝受正法。欲令正法得久住故。正法增長故。是故菩薩獨以一身。必欲摧伏一切在家出家諸人及外道等故。於國王大臣無量

眾中。種種方便稱揚贊說諸如來名。亦說功德勝妙之事。又說空無相愿一切法門。復說正念諸餘善根。降伏一切諸外道等。如是菩薩。建立荷負諸佛正法。善根因緣成就具足三輪滿相。是相微妙悉能照曜一切世間。見者歡喜。若有眾生聞諸如來眾相愿時。當生敬信復應慶喜。摩那婆。是為如來以一善根攝諸功德成三滿相。

複次摩那婆。如來諸指網縵相者。猶如鵝王間無缺漏。薄如蓮華三畫分明。能令眾生見者歡喜。如是諸相善根因緣。我今當說。汝宜諦受。如我過去無量劫中修諸善根。為成就此一切智故。摩那婆。若有菩薩摩訶薩。處大王位國富民繁。凡諸庫藏莫不盈滿。事業宮殿盡皆充足。是菩薩王國化之內種類眾多。農商工估及諸仕類或境內眾。或他國來。皆懷瞋毒共相論說。或時忿諍各有怨心。詣菩薩所辯訟求勝。菩薩爾時見彼眾生瞋覺所惱。為救解故。以自在力而誨責曰。汝等眾生勿得斗諍。夫斗諍者豈為入法。是畜生事。而諸畜生癡恚亂心。故求斗諍共相牴觸。或相嚙蹋。更相伺便。互相殺害。即是地獄眾生惡法。汝諸眾生勿學地獄。勿習畜生造諸惡業。汝等皆應歸依如來歸依法僧。盡形不殺受持五戒。我攝受汝。以我攝故。令汝今身常受安樂。舍此身已則生天上。如是菩薩。知諸眾生舍諸惡事。

【現代漢語翻譯】現代漢語譯本：大眾之中，用種種方便稱揚讚歎諸佛的名號，也宣說功德殊勝美妙的事蹟，又宣說空、無相、無愿一切法門，還宣說正念以及其他善根，降伏一切外道等等。這樣的菩薩，建立並承擔諸佛的正法，以善根因緣成就具足三輪圓滿之相，此相微妙，能夠照耀一切世間，見到的人都心生歡喜。摩那婆（青年），如果眾生聽聞諸佛的眾相和誓願時，應當生起敬信之心，並且應當慶幸歡喜。摩那婆，這就是如來以一個善根攝取各種功德，成就三圓滿之相。

其次，摩那婆，如來的手指之間有網縵之相，就像鵝王的腳蹼一樣沒有缺漏，薄如蓮花，三條紋路分明，能夠讓眾生見到的人都心生歡喜。像這樣的諸相，是怎樣的善根因緣所致呢？我現在應當宣說，你應當仔細聽受。就像我過去無量劫中修習各種善根，爲了成就這無上智慧的緣故。摩那婆，如果有菩薩摩訶薩，處在大王之位，國家富裕，人民繁榮，凡是倉庫儲藏都充滿盈溢，事業宮殿也都充足完備。這位菩薩的王國教化之內，種類眾多，農夫、商人、工匠以及各種士人，或者境內民眾，或者從他國而來的人，都懷著嗔恨毒害之心，共同議論爭吵，有時憤怒爭鬥，各自懷有怨恨之心，來到菩薩這裡辯論訴訟，尋求勝利。菩薩那時見到那些眾生被嗔恨煩惱所困擾，爲了救助解脫他們，用自在的力量教誨責備他們說：『你們這些眾生不要爭鬥。爭鬥哪裡是入法之道呢？這是畜生的行為。那些畜生因為愚癡嗔恚，心意混亂，所以才求取爭鬥，互相牴觸，或者互相撕咬踐踏，互相伺機，互相殺害，這就是地獄眾生的惡法。你們這些眾生不要學習地獄，不要效仿畜生造作各種惡業。你們都應當歸依如來，歸依佛法僧三寶，盡形壽不殺生，受持五戒。我攝受你們，因為我的攝受，讓你們今生常常享受安樂，捨棄此身之後就生到天上。』像這樣的菩薩，知道眾生捨棄各種惡事。

【English Translation】 English version: Among the assembly, with various skillful means, he praises and extols the names of all the Tathagatas (Thus Come Ones, Buddhas), and also speaks of the merits and virtues of sublime and wonderful events. He further speaks of the emptiness, signlessness, and wishlessness of all Dharma (teachings), and also speaks of right mindfulness and other good roots, subduing all the heretics and so on. Such a Bodhisattva (enlightenment being) establishes and bears the burden of the Buddhas' true Dharma. With the causes and conditions of good roots, he accomplishes and fully possesses the three wheels' perfect marks. These marks are subtle and wonderful, capable of illuminating all the worlds. Those who see them rejoice. Manava (youth), if sentient beings hear the various marks and vows of the Tathagatas, they should generate reverence and faith, and should rejoice with gladness. Manava, this is how the Tathagata, with one good root, gathers all merits and virtues, accomplishing the three perfect marks.

Furthermore, Manava, the Tathagata's webbed fingers resemble the feet of a swan king, without gaps or omissions, as thin as a lotus flower, with three distinct lines, capable of causing joy in those who see them. Regarding the causes and conditions of good roots for such marks, I shall now explain. You should listen attentively. Just as in my past countless kalpas (eons), I cultivated various good roots for the sake of accomplishing this all-knowing wisdom. Manava, if there is a Bodhisattva-Mahasattva (great being), residing in the position of a great king, with a wealthy country and prosperous people, where all treasuries are full and overflowing, and all affairs and palaces are fully sufficient. Within the kingdom governed by this Bodhisattva, there are many kinds of people: farmers, merchants, artisans, and various scholars, whether they are residents of the country or come from other lands, all harboring anger and poison in their hearts, discussing and arguing together. Sometimes they are in angry disputes, each holding resentment, coming to the Bodhisattva to debate and litigate, seeking victory. At that time, the Bodhisattva, seeing those sentient beings troubled by anger and afflictions, in order to rescue and liberate them, uses his power of self-mastery to instruct and rebuke them, saying: 'You sentient beings must not engage in strife. How can strife be the way to enter the Dharma? This is the behavior of animals. Those animals, due to ignorance and anger, have confused minds, and therefore seek strife, colliding with each other, or biting and trampling each other, waiting for opportunities to harm each other, killing each other. This is the evil Dharma of beings in hell. You sentient beings must not learn from hell, must not imitate animals in creating various evil deeds. You should all take refuge in the Tathagata, take refuge in the Dharma and the Sangha (community), for the rest of your lives not kill, and uphold the five precepts. I will embrace and protect you. Because of my protection, may you in this life always enjoy peace and happiness, and after abandoning this body, be reborn in the heavens.' Such a Bodhisattva knows that sentient beings abandon all evil deeds.

各相慈愛無復噁心。在佛塔前。即便授與三歸五戒。教導皆令斷惡生善。如是菩薩。以能和合眾生善根業因緣故。成就如是網縵等相。摩那婆。是為如來手足網縵善根因緣。我已說竟。

複次摩那婆。如來指爪直長纖密無有疏減。成就因緣我今當說。汝等一心莫念他事。摩那婆。若有菩薩摩訶薩所在諸方。或獨坐思惟。或與眾談論以無餘念心常歡喜。如是菩薩。凡處世間隨何等類。即能同彼而行。教化于彼。彼眾若復賊盜。若旃陀羅。若獵師。若屠膾復有造作諸不善業。菩薩悉能隨類覺知。以悲慜故為說法要。先教眾生。遠離種種諸不善事及以噁心。然後教令合十指掌口唱是言。我今歸命世間所有尊重福田應受供者。為物出現。智人所贊。所謂諸佛如來應供正遍覺。及有正法僧寶之處。我皆等發無量敬心。如是菩薩化彼無量諸惡眾生。皆令迴心修諸善業。以是因緣成就妙甲。猶如赤銅。指直纖長軟密光澤。摩那婆。是為如來指爪諸相功德因緣。我今說竟。摩那婆。汝於是中當深敬信。摩那婆。若諸菩薩。或時為彼善行眾生。經無量劫說法教化。或復有為不善眾生一時說法。乃至一彈指頃。所得功德非復前比。何以故。摩耶婆。如來常說。有人少時供養如來敬事尊重。即便為彼智者所嘆。

複次摩那婆。如

【現代漢語翻譯】現代漢語譯本彼此互相慈愛，不再有邪惡之心。在佛塔前，就為他們授予三歸（皈依佛、皈依法、皈依僧）五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）。教導他們都斷除惡行，行善事。這樣的菩薩，因為能夠和合眾生的善根業因緣，所以成就這樣的網縵等相。摩那婆（梵語：Manava，意為青年），這就是如來手足網縵的善根因緣，我已經說完了。

再次，摩那婆，如來的手指和腳趾正直修長，纖細緊密，沒有疏漏減少，成就這種相的因緣，我現在要說。你們要一心一意，不要想其他的事情。摩那婆，如果有菩薩摩訶薩（梵語：Mahasattva，意為大士）在任何地方，或者獨自靜坐思惟，或者與大眾談論，都以沒有其他雜念的心常懷歡喜。這樣的菩薩，凡是處在世間任何種類的人群中，就能與他們相同，從而教化他們。那些人群如果從事盜竊，如果是旃陀羅（梵語：Chandala，印度古代的賤民），如果是獵人，如果是屠夫，或者有造作各種不善業的人，菩薩都能隨他們的類別而覺知，因為悲憫的緣故為他們說法要。先教導眾生，遠離種種不善的事情以及噁心，然後教導他們合起十指手掌，口中唸誦這些話：『我現在歸命於世間所有尊重、福田、應該接受供養的人，爲了利益眾生而出現，被智者所讚歎，也就是諸佛如來應供正遍覺，以及有正法僧寶的地方，我都平等地發起無量敬心。』這樣的菩薩教化那些無量邪惡的眾生，都讓他們回心轉意修習各種善業。因為這個因緣，成就美妙的指甲，猶如赤銅，手指正直纖長，柔軟緊密，光亮潤澤。摩那婆，這就是如來指甲各種相的功德因緣，我已經說完了。摩那婆，你對此應當深深地敬信。摩那婆，如果各位菩薩，有時爲了那些行善的眾生，經過無量劫的時間說法教化，或者有時爲了不善的眾生一時說法，乃至一個彈指的時間，所得的功德就不是之前可以相比的。為什麼呢？摩那婆，如來常說，有人在短時間內供養如來，敬事尊重，就會被那些智者所讚歎。

再次，摩那婆，如...

【English Translation】 English version May they love each other and have no more evil thoughts. In front of the stupa, they are immediately given the Three Refuges (refuge in the Buddha, refuge in the Dharma, refuge in the Sangha) and the Five Precepts (not to kill, not to steal, not to commit sexual misconduct, not to lie, not to consume intoxicants). They are taught to abandon evil and cultivate goodness. Such a Bodhisattva, by being able to harmonize the good roots and karmic causes of sentient beings, achieves such marks as webbed hands and feet. Manava (Sanskrit: Manava, meaning youth), this is the good root cause of the Tathagata's webbed hands and feet. I have finished speaking.

Furthermore, Manava, the Tathagata's fingers and toes are straight, long, slender, and close together, without any gaps or deficiencies. I will now explain the causes and conditions for achieving this. You should concentrate and not think of other matters. Manava, if there is a Bodhisattva-Mahasattva (Sanskrit: Mahasattva, meaning great being) in any place, whether sitting alone in contemplation or discussing with others, they are always joyful with a mind free from other thoughts. Such a Bodhisattva, wherever they are in the world, in any kind of group, can be the same as them and thus teach and transform them. If those people are engaged in theft, if they are Chandalas (Sanskrit: Chandala, ancient Indian outcasts), if they are hunters, if they are butchers, or if they are creating various unwholesome deeds, the Bodhisattva can perceive them according to their kind. Out of compassion, they teach them the essentials of the Dharma. First, they teach sentient beings to stay away from all kinds of unwholesome things and evil thoughts, and then they teach them to put their palms together and say these words: 'I now take refuge in all those in the world who are respected, fields of merit, and worthy of offerings, who appear for the benefit of sentient beings, and are praised by the wise, namely the Buddhas, Tathagatas, Arhats, Perfectly Enlightened Ones, and where there is the treasure of the true Dharma and the Sangha. I equally generate immeasurable reverence.' Such a Bodhisattva transforms those immeasurable evil beings, causing them all to turn their minds and cultivate various good deeds. Because of this cause, they achieve beautiful nails, like red copper, fingers straight and slender, soft, close together, bright, and lustrous. Manava, this is the cause and condition of the merits and virtues of the various marks of the Tathagata's nails. I have finished speaking. Manava, you should deeply respect and believe in this. Manava, if the Bodhisattvas, sometimes for those sentient beings who practice good deeds, teach and transform them for countless kalpas, or sometimes for unwholesome sentient beings, teach the Dharma for a moment, even for the time of a finger snap, the merits gained are not comparable to before. Why? Manava, the Tathagata often says that if someone makes offerings to the Tathagata for a short time, respects and reveres them, they will be praised by those wise ones.

Furthermore, Manava, as...

來應供正遍覺。成就身紫金色善業因緣。汝等諦聽。我今當說。摩那婆。如來在世。若諸菩薩為聽法故詣如來所。咨問如來大乘經名菩薩行法。時佛世尊默然不答。起而遊行適至一所。遼廓艱險唯多禽獸。無有人民。不見城隍聚落居室。乃至無有樹林眾草。設欲停憩無可敷施。時此菩薩常隨佛后。不憚危阻共入磧中。值天布云震雷大雨。時彼如來衣服盡濕。菩薩睹此增敬重心。遂自解衣奉覆佛上。乃至雨止取衣暴曬。還自服已從佛而行。世尊因此始為菩薩說大乘經。名曰身愿時彼眾中。有諂曲菩薩及以初學出家沙門。或未具戒。如是人等衣缽資須隨時趣足。無諸積聚清凈身心。即得正念喜悅充滿。菩薩爾時。得聞經已。于菩薩眾及比丘前。具為解釋大乘經典。教除諂曲及破戒心。緣此善根得是果報。獲金色身。何以故。以能滅除破戒諂曲垢。及不惜身解衣覆佛。是故后時身紫金色。映蔽世間而能久住。摩那婆。是為如來身真金色善根因緣。我今說竟。

大法炬陀羅尼經卷第三大正藏第 21 冊 No. 1340 大法炬陀羅尼經

大法炬陀羅尼經卷第四

隋天竺三藏法師阇那崛多等譯相好品之餘四念處品第八

相好品之餘

複次摩那婆。如來有常光相成就因緣。我今當說

【現代漢語翻譯】現代漢語譯本：來應供正遍覺（Tathagata Arhat Samyaksambuddha，如來、阿羅漢、正等覺）。成就紫金色身的善業因緣。你們仔細聽。我現在要說。摩那婆（Manava，人）。如來在世時，如果諸位菩薩爲了聽法來到如來處所，請問如來關於大乘經典的名稱和菩薩的修行方法。當時佛陀世尊默然不答，起身前往一處地方。那裡遼闊艱險，只有許多禽獸，沒有人民，看不到城池聚落和居室，甚至沒有樹林草地，想要停下來休息也沒有可以鋪設的地方。當時這位菩薩常常跟隨在佛陀身後，不畏懼危險阻礙，一同進入沙漠中。遇到天空佈滿烏雲，震雷大雨。當時如來的衣服全部濕透。菩薩看到這種情況，更加敬重佛陀，於是自己脫下衣服覆蓋在佛陀身上，直到雨停后，取下衣服曬乾，然後自己穿上，跟隨佛陀前行。世尊因此開始為菩薩宣說大乘經典，名為《身愿》。當時在那大眾中，有諂媚虛偽的菩薩以及剛出家學習的沙門，或者還沒有受具足戒的人。這些人衣缽和生活所需隨時都能滿足，沒有積聚，身心清凈。立即得到正念，喜悅充滿。菩薩當時，聽聞經典后，在菩薩眾和比丘面前，詳細地解釋大乘經典，教導去除諂媚虛偽和破戒之心。因為這個善根，得到這樣的果報，獲得金色身。為什麼呢？因為能夠滅除破戒和諂媚的污垢，並且不吝惜身體，解衣覆蓋佛陀。因此後來身體呈現紫金色，光芒照耀世間並且能夠長久住世。摩那婆（Manava，人）。這就是如來身真金色的善根因緣。我現在說完了。

《大法炬陀羅尼經》卷第三大正藏第21冊 No. 1340 《大法炬陀羅尼經》

《大法炬陀羅尼經》卷第四隋朝天竺三藏法師阇那崛多（Janagupta）等譯相好品之餘四念處品第八

相好品之餘

再次，摩那婆（Manava，人）。如來具有常光相的成就因緣。我現在要說。

【English Translation】 English version: Thus comes the Tathagata Arhat Samyaksambuddha (Tathagata, Arhat, Perfectly Enlightened One). He accomplished the good karma that resulted in a body of purple-gold color. Listen carefully. I will now speak. Manava (Manava, person). When the Tathagata was in the world, if bodhisattvas came to the Tathagata's place to listen to the Dharma, and asked the Tathagata about the names of the Mahayana sutras and the practices of bodhisattvas, the Buddha remained silent and did not answer. He arose and went to a place that was vast, desolate, and dangerous, with only many birds and beasts, no people, no city walls, settlements, or dwellings, and not even forests or grasses. There was no place to rest. At that time, this bodhisattva always followed behind the Buddha, unafraid of dangers and obstacles, and entered the desert together. They encountered clouds covering the sky, thunder, and heavy rain. At that time, the Tathagata's clothes were completely soaked. Seeing this, the bodhisattva increased his respect for the Buddha, and took off his own clothes to cover the Buddha, until the rain stopped. He then took the clothes to dry in the sun, put them back on, and followed the Buddha. Therefore, the World Honored One began to explain the Mahayana sutra to the bodhisattva, called 'Body Vow'. At that time, in that assembly, there were flattering and deceitful bodhisattvas, as well as newly ordained shramanas who were still learning, or those who had not yet received the full precepts. These people had their robes and necessities readily available, without any accumulation, and their bodies and minds were pure. They immediately attained right mindfulness and were filled with joy. At that time, after hearing the sutra, the bodhisattva explained the Mahayana sutra in detail before the assembly of bodhisattvas and bhikshus, teaching them to eliminate flattery and deceit, and to break the mind of precepts. Because of this good root, he obtained this result, gaining a golden body. Why? Because he was able to eliminate the defilements of breaking precepts and flattery, and did not hesitate to take off his clothes to cover the Buddha. Therefore, later his body appeared purple-gold, illuminating the world and being able to abide for a long time. Manava (Manava, person). This is the good karma cause and condition of the Tathagata's true golden body. I have now finished speaking.

The Great Torch Dharani Sutra, Volume 3 T21 No. 1340 The Great Torch Dharani Sutra

The Great Torch Dharani Sutra, Volume 4 Translated by Janagupta and others, Tripitaka Master of Tianzhu (India) of the Sui Dynasty Remaining of the Marks and Characteristics Chapter, Chapter 8 on the Four Foundations of Mindfulness

Remaining of the Marks and Characteristics Chapter

Furthermore, Manava (Manava, person). The Tathagata has the cause and condition for the accomplishment of the constant light mark. I will now speak.

。汝等諦聽無令心亂。摩那婆。若諸菩薩于如來所。凡有造業終不虛也。假使發心莊嚴。修行莊嚴。資財莊嚴。作如是等諸莊嚴事。發心備辦。于如來所種諸善根。即得具足一切世間無能勝者。諸煩惱垢不能染污。複次摩那婆。如來世尊如此常光。假使世間所有一切日月光明不能覆蔽。乃至諸天所有光明亦不能障蔽。複次摩那婆。假使大梵天王放大光明。普照三千大千世界。如是梵光悉能覆蔽世間所有日月光明。除如來光余無能比。複次摩那婆。置一梵光。假使東方恒沙世界。諸梵天王盡放光明。以眾梵光合為一光。可謂極大。以此大光置於佛前。如來常光皆能覆蔽無復遺余。複次摩那婆。置眾梵光。假使十方恒沙世界諸梵光明。如來常光盡皆覆沒亦無遺余。摩那婆。諸佛如來。於一切時唯有常光。自余奇光無緣不放。何以故佛若常放殊異光者。世間則無日月星辰。晝夜時節晦朔弦望。乃至無有春夏秋冬及以歲等。是故如來。要待因緣然後放光。彼常光恒在以住持故。摩那婆。如來光明寬大無量功德微妙。修行善根得是安樂。

複次摩那婆。若有菩薩。發心修行舍家出家歸佛世尊。正值如來始坐道場將成等覺。即往佛所頂禮尊足。立住一面。瞻仰如來作如是念。世尊有教我乃敢坐。時彼如來結加趺坐。菩薩立住

【現代漢語翻譯】現代漢語譯本：你們仔細聽著，不要心神散亂。摩那婆（青年）。如果各位菩薩在如來處，凡有所造作，終究不會是虛假的。即使發心莊嚴佛土，修行莊嚴自身，用資財莊嚴供養，做如此等等的莊嚴之事，發心備辦，在如來處種下各種善根，就能具足一切世間無能勝過的功德，各種煩惱污垢也不能染污。再次，摩那婆（青年）。如來世尊是如此的常光，即使世間所有一切日月的光明也不能遮蔽，乃至諸天所有的光明也不能障礙遮蔽。再次，摩那婆（青年）。即使大梵天王放出大光明，普遍照耀三千大千世界，這樣的梵光都能遮蔽世間所有日月的光明，除了如來的光明，沒有其他可以相比。再次，摩那婆（青年）。放置一個梵光，即使東方恒河沙數世界，所有的梵天王都放出光明，用眾多的梵光合成為一個光明，可以說是極大了。用這個大光明放置在佛前，如來的常光都能遮蔽，沒有剩餘。再次，摩那婆（青年）。放置眾多的梵光，即使十方恒河沙數世界諸梵的光明，如來的常光都能全部遮沒，也沒有剩餘。摩那婆（青年）。諸佛如來，在一切時只有常光，其餘奇異的光芒沒有因緣不會放出。為什麼呢？如果佛經常放出殊異的光芒，世間就沒有日月星辰，沒有晝夜時節，沒有晦朔弦望，乃至沒有春夏秋冬以及年歲等等。所以如來，要等待因緣然後才放光。那常光恒常存在，用以住持世間。摩那婆（青年）。如來光明寬大無量，功德微妙，修行善根才能得到這樣的安樂。再次，摩那婆（青年）。如果有菩薩，發心修行，捨棄家庭出家，歸依佛世尊，正值如來剛坐在菩提道場將要成就正等覺，就前往佛所，頂禮佛的尊足，站立在一旁，瞻仰如來，作這樣的念頭：世尊有教導我才敢坐下。這時，那位如來結跏趺坐，菩薩站立一旁。

【English Translation】 English version: Listen attentively, all of you, and do not let your minds be disturbed. Manava (youth). If all Bodhisattvas, in the presence of the Tathagata (one who has thus come), perform any actions, they will ultimately not be in vain. Even if they aspire to adorn the Buddha-land, cultivate themselves with adornments, and use wealth to adorn offerings, doing such adornment-related things, aspiring to prepare, and planting various roots of goodness in the presence of the Tathagata, they will attain all the virtues that no one in the world can surpass, and various defilements of afflictions cannot taint them. Furthermore, Manava (youth). The Tathagata, the World-Honored One, has such constant light that even all the light of the sun and moon in the world cannot obscure it, and even the light of all the devas (gods) cannot hinder or obscure it. Furthermore, Manava (youth). Even if the Great Brahma King emits great light, universally illuminating the three thousand great thousand worlds, such Brahma light can obscure all the light of the sun and moon in the world; except for the light of the Tathagata, there is nothing else that can compare. Furthermore, Manava (youth). Place one Brahma light, and even if all the Brahma Kings in the Ganges-sand-number worlds of the East emit light, combining the numerous Brahma lights into one light, it can be said to be extremely great. Place this great light before the Buddha, and the constant light of the Tathagata can obscure it all, leaving nothing remaining. Furthermore, Manava (youth). Place numerous Brahma lights, and even if the light of all the Brahmas in the Ganges-sand-number worlds of the ten directions, the constant light of the Tathagata can completely submerge them all, leaving nothing remaining. Manava (youth). The Buddhas, the Tathagatas, at all times only have constant light; other extraordinary lights are not emitted without a cause. Why? If the Buddha constantly emits extraordinary lights, the world would have no sun, moon, or stars, no day and night seasons, no waning and waxing of the moon, and even no spring, summer, autumn, or winter, and no years, etc. Therefore, the Tathagata waits for the right conditions before emitting light. That constant light is always present, used to sustain the world. Manava (youth). The light of the Tathagata is vast and immeasurable, and its merits are subtle; only by cultivating roots of goodness can one attain such peace and happiness. Furthermore, Manava (youth). If a Bodhisattva (enlightenment being) aspires to cultivate, renounces their home to become a monk, and takes refuge in the Buddha, the World-Honored One, just as the Tathagata is sitting in the Bodhi (enlightenment) field about to attain perfect enlightenment, they go to the Buddha, prostrate themselves at the Buddha's feet, stand to one side, gaze upon the Tathagata, and think thus: 'I will only sit down when the World-Honored One instructs me to do so.' At this time, that Tathagata sits in the lotus position, and the Bodhisattva stands to one side.

經於七日。欲為未來無上道故。過七日已。時佛世尊。從菩提樹道場處起。告菩薩言。汝真丈夫。欲學諸佛行耶。汝善丈夫。欲受佛語隨順佛教。汝今乃能於我座前。立住七日都無睡眠。汝舍無常不牢固法。欲求常住同虛空身。能求此者真為丈夫。汝今已入諸佛法中。若諸菩薩欲決疑網。當如是學亦如是行。摩那婆。此是如來常光初修善根因緣。若有菩薩。在菩薩地初見如來。為一切眾生請佛說法。欲修行清凈諸功德故。修行清凈戒行故。修行清凈禪定故。修行清凈佈施故。此菩薩修諸功德。勝一切眾生修行善根。摩那婆。是為如來常光功德善根因緣。我今說已。摩那婆。譬如幻師手持幻寶。真珠瓔珞莊嚴化人。凡夫睹見莫不皆言此為實寶。唯有智者知其非真。如是摩那婆。如來常光善根因緣。唯諸如來及彼不退菩薩摩訶薩等。信能成就如是善根。諸餘眾生非其境界。無能信者。若人於此懈怠懶惰。不能修行成就善根。云何能得無上菩提大智相好。如是眾相尚不能求。寧能證會微妙甚深無相法耶。若諸菩薩于最後身。畢竟通達甚深法時。即能令此三千大千世界大地六種震動。一切魔宮諸天世人。皆大恐怖。四散馳走。如來昔日坐道場時。以手按地大振出聲。一切魔軍悉皆破壞。及諸外道邪見譭謗于佛法僧。乃至一切非

【現代漢語翻譯】現代漢語譯本經過七天。爲了未來無上的佛道。過了七天後，當時的佛世尊，從菩提樹下的道場起身，告訴菩薩說：『你真是大丈夫，想要學習諸佛的行持嗎？你真是善良的丈夫，想要接受佛的教誨，隨順佛教嗎？你現在竟然能在我的座前，站立七天都沒有睡覺。你捨棄無常不牢固的法，想要尋求常住如同虛空的身。能夠尋求此道的，真是大丈夫。你現在已經進入諸佛的法中。如果各位菩薩想要斷除疑惑之網，應當這樣學習，也應當這樣修行。』摩那婆（Manava，人名）。這是如來常光最初修習善根的因緣。如果有菩薩，在菩薩的階位上初次見到如來，爲了所有眾生請求佛說法，想要修行清凈的各種功德，修行清凈的戒行，修行清凈的禪定，修行清凈的佈施，這位菩薩修習各種功德，勝過一切眾生修行善根。摩那婆（Manava，人名）。這就是如來常光功德善根的因緣。我現在已經說完了。摩那婆（Manava，人名）。譬如幻術師手中拿著幻化的寶物，用珍珠瓔珞莊嚴幻化的人，凡夫俗子看見沒有不認為這是真寶的。只有智者知道它不是真的。像這樣，摩那婆（Manava，人名），如來常光善根的因緣，只有各位如來以及那些不退轉的菩薩摩訶薩等，相信能夠成就這樣的善根。其餘的眾生不是他們的境界，沒有能夠相信的。如果有人對此懈怠懶惰，不能修行成就善根，怎麼能夠得到無上菩提的大智慧和殊勝的相好？像這樣的殊勝相好尚且不能求得，又怎麼能夠證悟微妙甚深的無相之法呢？如果各位菩薩在最後身，最終通達甚深法的時候，就能令此三千大千世界的大地發生六種震動，一切魔宮、諸天世人，都非常恐怖，四處逃散。如來昔日坐在道場的時候，用手按住大地，發出巨大的聲音，一切魔軍全部都被摧毀，以及各種外道邪見，譭謗佛法僧，乃至一切非。

【English Translation】 English version After seven days, wishing to attain the unsurpassed path in the future. After seven days had passed, the World Honored One, the Buddha, arose from the Bodhi tree at the place of enlightenment and said to the Bodhisattvas: 'You are truly great beings, wishing to learn the conduct of all Buddhas? You are truly virtuous beings, wishing to receive the Buddha's words and follow the Buddha's teachings? Now you are able to stand before my seat for seven days without any sleep. You abandon impermanent and unstable dharmas, wishing to seek a permanent body like space. Those who can seek this are truly great beings. Now you have entered the Dharma of all Buddhas. If all Bodhisattvas wish to resolve the net of doubts, they should learn and practice in this way.' Manava (Manava, name of a person). This is the causal condition of the Tathagata's constant light for initially cultivating roots of goodness. If there is a Bodhisattva who, in the stage of a Bodhisattva, initially sees the Tathagata, requests the Buddha to preach the Dharma for all sentient beings, wishing to cultivate pure merits, cultivate pure precepts, cultivate pure samadhi, cultivate pure giving, this Bodhisattva cultivates all merits, surpassing all sentient beings in cultivating roots of goodness. Manava (Manava, name of a person). This is the causal condition of the Tathagata's constant light, merits, and roots of goodness. I have now finished speaking. Manava (Manava, name of a person). For example, a magician holds an illusory treasure in his hand, adorning an illusory person with pearl necklaces. Ordinary people who see it all say that it is a real treasure. Only the wise know that it is not real. In this way, Manava (Manava, name of a person), the causal condition of the Tathagata's constant light and roots of goodness, only the Tathagatas and those non-retrogressing Bodhisattva-Mahasattvas, etc., believe that they can accomplish such roots of goodness. Other sentient beings are not in their realm and cannot believe it. If a person is lazy and indolent in this, unable to cultivate and accomplish roots of goodness, how can they obtain unsurpassed Bodhi, great wisdom, and auspicious marks? They cannot even seek such auspicious marks, how can they realize the subtle, profound, and formless Dharma? If all Bodhisattvas, in their last body, ultimately penetrate the profound Dharma, they can cause the earth of this three-thousand great thousand world to shake in six ways. All the palaces of Mara, the gods, and the people of the world will be greatly terrified and scatter in all directions. When the Tathagata sat in the place of enlightenment in the past, he pressed his hand on the earth and made a great sound. All the armies of Mara were completely destroyed, as well as all the heretical views of externalists, slandering the Buddha, Dharma, and Sangha, and even all non-

法違諍。語言心想盡皆磨滅。摩那婆。以是因緣菩薩摩訶薩在於道場。振地破魔滅諸違諍。然後方證生死智明。摩那婆。是為菩薩摩訶薩以無畏力振地出聲。未成佛時。已住持法及本願力故。一切所有十方諸佛。皆亦護持道場菩薩。

複次摩那婆。如來福德善業因緣故。身毛上靡其色紺青。如孔雀項。如是功德不可思議。汝等諦聽。我今當說。摩那婆一切眾生隨心清濁。若聞如來應供正遍覺成就諸相。及以隨好種種功德。兼諸願行能至心聽。彼諸眾生。于唸唸間增長功德無有損減摩那婆。過去之世有辟支佛。既證果已在阿蘭拏。獨處空閑遠離聞見少欲知足。是辟支佛身患瘡苦。時有在家菩薩詣辟支佛所。頭面禮足退住一面。合掌白言。唯愿大德。受我明朝所設供養。時辟支佛報菩薩言。我今身瘡周遍。若是豈能赴汝明朝供養。在家菩薩聞此語已。復言。大德。唯愿去衣我暫觀視。辟支佛聞已。即便解衣告言。仁者。觀我此身。我以先世餘業報故。令我今身瘡苦如是。仁者。于意云何。身瘡若是堪應供不。菩薩復言。大德。是瘡應須合藥涂治。今所須藥名旃陀羅那。此藥希有難可合和。而我今當躬往求辦。若得此者瘡必除愈。皮肉可生身早平復。時辟支佛報言。仁者。審能如此欲相存濟。愿為速求。時彼菩薩即便

【現代漢語翻譯】現代漢語譯本

法違諍（Dharma-virodha，對佛法的違背）。語言和心中的想法全部磨滅。摩那婆（Manava，人）。因為這個因緣，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）在道場（Bodhimanda，覺悟之地）。震動大地，降伏魔眾，滅除各種違背佛法的爭論。然後才證得生死智明（生死智慧的明悟）。摩那婆。這就是菩薩摩訶薩以無畏的力量震動大地發出聲音。在未成佛時，已經住持佛法以及本願力的緣故，所有十方諸佛，都護持道場的菩薩。再次，摩那婆。如來（Tathagata，佛）因為福德和善業的因緣，身上的毛向上生長，顏色紺青色，像孔雀的脖子一樣。這樣的功德不可思議。你們仔細聽。我現在要說。摩那婆，一切眾生隨著內心的清凈或污濁，如果聽到如來應供正遍覺（Tathagata-arhat-samyaksambuddha，如來、阿羅漢、正等覺）成就的各種相好，以及隨形好和種種功德，加上各種願行，能夠至誠用心聽聞，那麼這些眾生，在念念之間增長功德，不會有損減。摩那婆。過去世有一位辟支佛（Pratyekabuddha，緣覺佛）。證得果位后，在阿蘭拏（Aranya，寂靜處）獨自居住，遠離喧囂，少欲知足。這位辟支佛身上生了瘡，非常痛苦。當時有一位在家菩薩來到辟支佛那裡，頭面頂禮他的雙足，退到一旁站立，合掌說道：『唯愿大德，接受我明天早晨所設的供養。』當時辟支佛回答菩薩說：『我現在身上長滿了瘡，如果是這樣，怎麼能赴你明天的供養呢？』在家菩薩聽了這話后，又說：『大德，希望您脫下衣服，讓我暫時看看。』辟支佛聽了后，就脫下衣服告訴他說：『仁者，看看我的這個身體。我因為前世的業報，讓我今生瘡苦如此。仁者，你認為怎麼樣？這樣的身體還能接受供養嗎？』菩薩又說：『大德，這些瘡應該用藥塗抹治療。現在所需要的藥名叫旃陀羅那（Chandana，旃檀）。這種藥稀有難得，很難配製，但我現在親自去求取辦理。如果得到這種藥，瘡一定會痊癒，皮肉可以生長，身體很快就能恢復。』當時辟支佛回答說：『仁者，如果真的能這樣想來救濟我，希望你快點去求取。』當時那位菩薩就

【English Translation】 English version

Dharma-virodha (Opposition to the Dharma). Language and thoughts are completely extinguished. Manava (Human). Because of this cause, the Bodhisattva-Mahasattva (Great Bodhisattva) is in the Bodhimanda (Place of Enlightenment). Shaking the earth, subduing the demons, and eliminating all disputes that violate the Dharma. Then he attains the wisdom of understanding birth and death (the wisdom of understanding the cycle of life and death). Manava. This is the Bodhisattva-Mahasattva shaking the earth and making a sound with fearless power. Before becoming a Buddha, because he already upholds the Dharma and the power of his original vows, all the Buddhas in the ten directions protect the Bodhisattva in the Bodhimanda. Furthermore, Manava. Because of the blessings and good karma of the Tathagata (Thus Come One, Buddha), the hairs on his body grow upwards and are dark blue in color, like the neck of a peacock. Such merit is inconceivable. Listen carefully. I will now speak. Manava, all sentient beings, according to the purity or impurity of their minds, if they hear of the various excellent marks and characteristics achieved by the Tathagata-arhat-samyaksambuddha (The Thus Come One, Worthy One, Perfectly Enlightened One), as well as the minor marks and various merits, along with various vows and practices, if they can listen with utmost sincerity, then these sentient beings will increase their merit in every moment, without any decrease. Manava. In the past, there was a Pratyekabuddha (Solitary Buddha). After attaining the fruit, he lived alone in Aranya (Secluded place), away from noise, with few desires and contentment. This Pratyekabuddha suffered from sores on his body. At that time, a lay Bodhisattva came to the Pratyekabuddha, bowed his head to his feet, retreated and stood to one side, and said with his palms together: 'I wish that the Great Virtue would accept the offerings I have prepared for tomorrow morning.' At that time, the Pratyekabuddha replied to the Bodhisattva: 'My body is now covered with sores. If that is the case, how can I attend your offering tomorrow morning?' After hearing these words, the lay Bodhisattva said again: 'Great Virtue, I wish you would take off your clothes and let me take a look.' After hearing this, the Pratyekabuddha took off his clothes and said: 'Benevolent one, look at my body. Because of the remaining karma from my past life, I am suffering from sores in this life. Benevolent one, what do you think? Is this body suitable for receiving offerings?' The Bodhisattva said again: 'Great Virtue, these sores should be treated with medicine. The medicine needed now is called Chandana (Sandalwood). This medicine is rare and difficult to prepare, but I will now go and seek it myself. If I can get this medicine, the sores will surely heal, the skin and flesh can grow, and the body will soon recover.' At that time, the Pratyekabuddha replied: 'Benevolent one, if you can really think of saving me in this way, I hope you will seek it quickly.' At that time, that Bodhisattva then

還家。以眾藥物和合令成。置寶器內。持至辟支佛所。頭面禮足白言。大德。是妙良藥我今奉獻。唯愿納受早用涂治。辟支佛報言。仁者。當知無明為眾苦本。菩薩爾時親自持藥涂辟支佛身。以殷重故。令辟支佛苦痛即除。於三日中三遍涂治。眾病斯愈平復如故。摩那婆。而彼菩薩以是因緣。今受果報身毛上靡紺色柔軟。摩那婆。是為如來身毛上靡善根因緣。我今說已。

複次摩那婆。如來應供正遍覺。有眉間白毫相大功德聚善根因緣。我為汝說。摩那婆。譬如夜暗無有月光。于意云何。彼夜巨暗無月光明得為善不。無畏白言。不也世尊。佛復告言。摩那婆。如是如來眉間毫相。猶如月輪光明普照。是故名為大功德聚。功德聚者。饒益世間令滿足故。摩那婆。是名大擔。云何大擔。以大慈悲平等荷負。名為大擔。亦名非擔。復以何義名為非擔。雖能荷負。無荷負相故。何等名為無荷負相。實相無為。離有為相故。是故名為無荷負相。何謂荷負。彼有為故。摩那婆言。有為者。即是天人地獄畜生餓鬼及阿修羅諸輪轉者。無畏復言。世尊。以何因緣是等流轉佛言以渴愛故受諸有生。如是渴愛無明為本。是故我言。貪愛為母無明為父。往來輪轉生老病死。受種種苦憂悲共會。父母妻子眷屬宗親死別離時。眾惱纏縛莫能

【現代漢語翻譯】現代漢語譯本還家。用各種藥物混合製成藥膏，放在寶器中，帶到辟支佛（梵文：Pratyekabuddha，意為獨覺佛）那裡。他頭面禮拜辟支佛的雙足，稟告說：『大德，這是非常好的良藥，我現在奉獻給您，希望您接受並早日用來塗抹治療。』辟支佛回答說：『仁者，應當知道無明（梵文：Avidyā，意為對事物真相的迷惑）是眾苦的根本。』菩薩當時親自拿著藥膏塗抹辟支佛的身體，因為他的慇勤和重視，使辟支佛的痛苦立刻消除。在三天之中，三次塗抹治療，各種疾病都痊癒，恢復如初。摩那婆（梵文：Mānavaka，意為年輕的婆羅門），那位菩薩因為這個因緣，今生得到果報，身上的毛髮向上生長，呈現紺青色，而且柔軟。摩那婆，這就是如來身毛向上生長的善根因緣，我已經說完了。

再次，摩那婆，如來應供正遍覺（梵文：Tathāgata Arhat Samyaksaṃbuddha，佛的十個稱號之一），具有眉間白毫相（梵文：ūrṇā-kośa，佛眉間柔軟的白色毫毛）的大功德聚集的善根因緣，我為你解說。摩那婆，譬如夜晚黑暗，沒有月光，你認為怎麼樣？那夜晚非常黑暗，沒有月光明亮，能算是好的嗎？無畏回答說：『不是的，世尊。』佛又告訴摩那婆：『像這樣，如來眉間的毫相，猶如月輪的光明普遍照耀，所以稱為大功德聚集。』功德聚集的意思是，饒益世間，使眾生得到滿足。摩那婆，這稱為大負擔。什麼叫做大負擔？以大慈悲心平等地承擔一切眾生，稱為大負擔。也稱為非負擔。又以什麼意義稱為非負擔？雖然能夠承擔，卻沒有承擔的相狀，所以稱為非負擔。什麼叫做沒有承擔的相狀？因為實相是無為法（梵文：Asaṃskṛta-dharma，指不生不滅的真如），遠離有為法（梵文：Saṃskṛta-dharma，指因緣和合而生的現象）的相狀。所以稱為沒有承擔的相狀。什麼叫做承擔？因為有為法的緣故。』摩那婆說：『有為法，就是天人、地獄、畜生、餓鬼以及阿修羅（梵文：Asura，意為非天）這些在六道中輪轉的眾生。』無畏又說：『世尊，因為什麼因緣這些眾生在六道中流轉？』佛說：『因為渴愛的緣故，承受各種有（梵文：bhava，指生命存在狀態）的產生。像這樣，渴愛以無明為根本。所以我說，貪愛是母親，無明是父親，眾生往來輪轉于生老病死之中，承受種種痛苦，憂愁悲傷聚集在一起。父母妻子眷屬宗親死亡離別的時候，各種煩惱纏縛，無法擺脫。

【English Translation】 English version Returning home, he mixed various medicines to create a paste, placed it in a precious container, and brought it to the Pratyekabuddha (Solitary Buddha). He bowed at the Pratyekabuddha's feet and said, 'Venerable One, this is a wonderful medicine that I now offer to you. I hope you will accept it and use it to treat your ailment soon.' The Pratyekabuddha replied, 'Good man, you should know that ignorance (Avidyā) is the root of all suffering.' The Bodhisattva then personally applied the medicine to the Pratyekabuddha's body. Because of his earnestness and respect, the Pratyekabuddha's pain was immediately relieved. He applied the medicine three times over three days, and all his illnesses were cured, and he was restored to his original state. Mānavaka (Young Brahmin), because of this cause, that Bodhisattva now receives the karmic reward of having his body hair grow upwards, being dark blue in color, and soft. Mānavaka, this is the cause and condition for the Tathāgata's (One of the Buddha's titles) body hair growing upwards. I have now finished speaking about it.

Furthermore, Mānavaka, the Tathāgata, worthy of offerings, perfectly enlightened, has the great accumulation of merit and the cause and condition of good roots for the white hair mark between his eyebrows (ūrṇā-kośa). I will explain it to you. Mānavaka, suppose it is a dark night with no moonlight. What do you think? Is that night very dark, without the brightness of the moon, considered good?' Fearless replied, 'No, World Honored One.' The Buddha then told Mānavaka, 'Just like that, the white hair mark between the Tathāgata's eyebrows is like the light of the moon, shining universally. Therefore, it is called a great accumulation of merit.' The meaning of the accumulation of merit is to benefit the world and satisfy all beings. Mānavaka, this is called a great burden. What is called a great burden? To equally bear all beings with great compassion is called a great burden. It is also called a non-burden. In what sense is it called a non-burden? Although one is able to bear it, there is no appearance of bearing, therefore it is called a non-burden. What is called having no appearance of bearing? Because the true nature is unconditioned (Asaṃskṛta-dharma), it is apart from the appearance of conditioned phenomena (Saṃskṛta-dharma). Therefore, it is called a non-burden. What is called bearing? It is because of conditioned phenomena.' Mānavaka said, 'Conditioned phenomena are the beings in the realms of gods, humans, hells, animals, hungry ghosts, and Asuras (demi-gods) who transmigrate through the six realms.' Fearless further said, 'World Honored One, by what cause and condition do these beings transmigrate?' The Buddha said, 'Because of craving, they undergo the arising of various existences (bhava). Like this, craving has ignorance as its root. Therefore, I say that craving is the mother and ignorance is the father. Beings transmigrate through birth, old age, sickness, and death, enduring various sufferings, and the gathering of sorrow and grief. At the time of death and separation from parents, spouses, relatives, and kin, they are bound by various afflictions and cannot escape.'

解脫。以如是等諸苦煎迫。為無明愛之所覆蔽。長夜輪轉不可覺知以是因緣。諸菩薩等。見彼眾生常受大苦。更以無明起諸邪見。增長無窮生死果報。菩薩知已起大悲心。欲度彼故。遂求如是大智方便。身心勇猛發大精進。為證阿耨多羅三藐三菩提無取著法。成熟一切諸眾生故。無畏復問。世尊。何等名為無取著法。佛言。摩那婆。無著法者。謂大涅槃。若有取著。則常輪轉往來生死受種種苦。若離取著能滅苦源。菩薩如是不取著故。具足成就三十二相。復能為人說無住法。摩那婆。我今問汝。汝當正答。于意云何。彼月輪光依何而住。無畏言。世尊。依大地住。佛復問言。地依何住。曰地依水住。復問。水依何住。曰水依火住。復問。火依何住。曰火依風住。復問。風依何住。曰風依空住。復問。彼空依何而住。曰虛空無相無有依住。佛言。摩那婆。以是義故。彼月光明亦無所住。無畏答言。誠如聖教。月輪光明實無依住。佛言如是如是。摩那婆。一切諸法皆無所住。而諸眾生橫于如是無住法中。妄生住想。彼如是見色有住想。乃至受想行識皆有住相。如是諸陰有住相故。乃至十二入十八界等皆有住相。如陰入界有住相故。乃至地水火風空識皆有住相。如地水等有住相故。及與彼身皆有住相。如是取色與身皆生住想

【現代漢語翻譯】現代漢語譯本解脫。像這樣被各種痛苦煎熬逼迫，又被無明和貪愛所矇蔽，在漫長的黑夜裡輪迴流轉，無法覺察。因為這個緣故，諸位菩薩看到那些眾生常常遭受巨大的痛苦，又因為無明而產生各種邪見，增長無窮無盡的生死果報。菩薩知道這些情況后，生起大悲心，爲了救度他們，於是尋求這樣的大智慧和方便法門，身心勇猛，發起大精進，爲了證得阿耨多羅三藐三菩提（無上正等正覺），修習無取著法，從而成熟一切眾生。無畏菩薩又問：『世尊，什麼叫做無取著法呢？』佛說：『摩那婆（年輕人），無著法就是指大涅槃。如果有所取著，就會常常在生死中輪迴，往來受種種痛苦。如果離開取著，就能滅除痛苦的根源。菩薩像這樣不取著，就能圓滿成就三十二相。又能為人們宣說無住法。』『摩那婆，我現在問你，你應該如實回答。你認為，那月亮的光輝是依靠什麼而存在的呢？』無畏菩薩說：『世尊，是依靠大地而存在的。』佛又問：『大地是依靠什麼而存在的呢？』回答說：『大地是依靠水而存在的。』又問：『水是依靠什麼而存在的呢？』回答說：『水是依靠火而存在的。』又問：『火是依靠什麼而存在的呢？』回答說：『火是依靠風而存在的。』又問：『風是依靠什麼而存在的呢？』回答說：『風是依靠空而存在的。』又問：『那空是依靠什麼而存在的呢？』回答說：『虛空沒有形相，沒有依靠和存在。』佛說：『摩那婆，因為這個道理，那月亮的光明也沒有什麼可以依靠的。』無畏菩薩回答說：『確實像您所教導的那樣，月亮的光明實際上沒有依靠和存在。』佛說：『是這樣的，是這樣的，摩那婆。一切諸法都沒有什麼可以依靠的。而那些眾生卻在這樣的無住法中，妄想產生住相。他們像這樣認為色（物質）有住相，乃至受、想、行、識（精神現象）都有住相。像這樣，諸陰（五蘊）有住相的緣故，乃至十二入（處）、十八界等都有住相。因為陰、入、界有住相的緣故，乃至地、水、火、風、空、識都有住相。因為地、水等有住相的緣故，以及和他們的身體都有住相。像這樣，執取色和身體都產生住想。』

【English Translation】 English version Liberation. Oppressed by such sufferings, covered by ignorance and love, they revolve in the long night, unable to perceive. Because of this, the Bodhisattvas see those beings constantly suffering greatly, and further, due to ignorance, they generate various wrong views, increasing endless cycles of birth and death. Knowing this, the Bodhisattvas arise with great compassion, desiring to liberate them, and thus seek such great wisdom and skillful means, being courageous in body and mind, generating great diligence, in order to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), practicing the Dharma of non-attachment, thereby maturing all beings. Fearless then asked: 'World Honored One, what is called the Dharma of non-attachment?' The Buddha said: 'Manava (young man), the Dharma of non-attachment refers to Great Nirvana. If there is attachment, one will constantly revolve in birth and death, coming and going, experiencing various sufferings. If one is free from attachment, one can extinguish the source of suffering. Bodhisattvas, by not being attached in this way, fully accomplish the thirty-two marks. They can also speak the Dharma of non-abiding for others.' 'Manava, I will now ask you, and you should answer truthfully. What do you think, what does the light of the moon rely on to abide?' Fearless said: 'World Honored One, it abides relying on the earth.' The Buddha then asked: 'What does the earth rely on to abide?' He replied: 'The earth relies on water to abide.' He asked again: 'What does water rely on to abide?' He replied: 'Water relies on fire to abide.' He asked again: 'What does fire rely on to abide?' He replied: 'Fire relies on wind to abide.' He asked again: 'What does wind rely on to abide?' He replied: 'Wind relies on space to abide.' He asked again: 'What does that space rely on to abide?' He replied: 'Empty space has no form, no reliance, and no abiding.' The Buddha said: 'Manava, for this reason, the light of the moon also has nothing to abide on.' Fearless replied: 'Truly, as the Holy Teaching says, the light of the moon truly has no reliance and no abiding.' The Buddha said: 'So it is, so it is, Manava. All Dharmas have nothing to abide on. But those beings, in such a Dharma of non-abiding, falsely generate the thought of abiding. They see color (matter) as having the thought of abiding, and even feeling, perception, volition, and consciousness (mental phenomena) as having the thought of abiding. In this way, because the Skandhas (five aggregates) have the thought of abiding, even the twelve entrances (sense bases), the eighteen realms, etc., all have the thought of abiding. Because the Skandhas, entrances, and realms have the thought of abiding, even earth, water, fire, wind, space, and consciousness all have the thought of abiding. Because earth, water, etc., have the thought of abiding, and also their bodies all have the thought of abiding. In this way, grasping at color and the body, they all generate the thought of abiding.'

。已於一切有身處。皆有住想如色身一切諸法皆有住想。摩那婆。若有菩薩。能學如是離住想者。當知是等增長實慧。慧光普照猶月盛明。則能成就眉間白毫莊嚴己身。亦能圓滿一切眾相。摩那婆。我今為汝說真實義。若能於此離著清凈。即得圓滿一切眾相。以得法故心無高下。由是業緣。得是眉間白毫相光不增不減。摩那婆。汝當正念。今為汝說斷無明智。汝等若知無明智者。即不造諸行。諸行不起則名色不生。名色不生則一切諸相皆不可得。摩那婆。如生盲者被他問言。汝頗曾見轉輪聖王千柱殿乎。設有是問盲何所答。彼若答言我曾見者。甚為虛妄。何以故。既曰生盲本無所見云何能睹千柱色也。彼若答言我不見者。當知彼問亦為虛妄。何以故。彼若有眼可問其見。彼既無眼問何用為。摩那婆。于意云何。彼生盲人是二種語何者為實。無畏答言。世尊。如我所解。彼生盲人言不見者。是真實說佛言摩那婆。汝已解知。本不見色名曰生盲。而有目者方問於盲。汝見殿不。豈非虛妄。假使無智之人實有是問。然彼盲人慾何所說。摩那婆。前已告汝。今復引喻。汝等當知如來方便微妙密語。

複次摩那婆。諸佛如來二相不現。所謂陰藏及與舌根。是二相者為功德聚。我今當說二相功德善根因緣。如是摩那婆。若諸

【現代漢語翻譯】已於一切有身處，皆有住想，如色身一切諸法皆有住想。摩那婆（Manava，人名）。若有菩薩，能學如是離住想者，當知是等增長實慧，慧光普照猶（yóu，如同）月盛明，則能成就眉間白毫莊嚴己身，亦能圓滿一切眾相。摩那婆，我今為汝說真實義，若能於此離著清凈，即得圓滿一切眾相。以得法故心無高下，由是業緣，得是眉間白毫相光不增不減。摩那婆，汝當正念，今為汝說斷無明智。汝等若知無明智者，即不造諸行。諸行不起則名色不生。名色不生則一切諸相皆不可得。摩那婆，如生盲者被他問言，汝頗曾見轉輪聖王千柱殿乎？設有是問盲何所答？彼若答言我曾見者，甚為虛妄。何以故？既曰生盲本無所見云何能睹千柱色也。彼若答言我不見者，當知彼問亦為虛妄。何以故？彼若有眼可問其見。彼既無眼問何用為。摩那婆，于意云何？彼生盲人是二種語何者為實？無畏答言：『世尊，如我所解，彼生盲人言不見者，是真實說。』佛言：『摩那婆，汝已解知。本不見色名曰生盲。而有目者方問於盲，汝見殿不？豈非虛妄。假使無智之人實有是問。然彼盲人慾何所說。』摩那婆，前已告汝，今復引喻，汝等當知如來方便微妙密語。複次摩那婆，諸佛如來二相不現，所謂陰藏及與舌根。是二相者為功德聚。我今當說二相功德善根因緣。如是摩那婆，若諸

【English Translation】 In all places where there are bodies, there are thoughts of dwelling, just as in the material body, there are thoughts of dwelling in all dharmas. Manava (a name). If there are Bodhisattvas who can learn to be free from such thoughts of dwelling, know that these beings increase in true wisdom. The light of wisdom shines everywhere, like the bright light of the moon. Then they can accomplish adorning their bodies with the white hair between the eyebrows, and they can also perfect all the characteristics. Manava, I will now tell you the true meaning. If one can be free from attachment and pure in this, one will attain the perfection of all characteristics. Because of obtaining the Dharma, the mind has no high or low, and because of this karmic connection, one obtains the light of the white hair between the eyebrows, which neither increases nor decreases. Manava, you should be mindful. Now I will tell you the wisdom to cut off ignorance. If you know the wisdom of no-ignorance, then you will not create any actions. If actions do not arise, then name and form do not arise. If name and form do not arise, then all characteristics cannot be obtained. Manava, it is like a person born blind being asked, 'Have you ever seen the thousand-pillared palace of a Chakravartin (Chakravartin, Wheel-Turning King)?' If such a question is asked, what should the blind person answer? If he answers that he has seen it, it is very false. Why? Since he is born blind and has never seen anything, how can he see the colors of the thousand pillars? If he answers that he has not seen it, know that the question is also false. Why? If he had eyes, one could ask him about seeing. Since he has no eyes, what is the use of asking? Manava, what do you think? Which of these two answers from the blind person is true?' Fearless replied, 'World Honored One, as I understand it, the blind person's statement that he has not seen it is the true statement.' The Buddha said, 'Manava, you have understood. Originally not seeing color is called being born blind. But those with eyes ask the blind, 'Have you seen the palace?' Is this not false? Even if a person without wisdom actually asks this question, what can the blind person say?' Manava, I have already told you before, and now I use another analogy. You should know the subtle and secret words of the Tathagata's (Tathagata, Thus Come One) expedient means. Furthermore, Manava, the two characteristics of the Buddhas and Tathagatas do not appear, namely the hidden genitals and the root of the tongue. These two characteristics are a collection of merits. Now I will speak of the meritorious roots and causes of these two characteristics. Thus, Manava, if all

菩薩慜眾生故。發大誓願欲生如是諸畜生中代彼眾生受種種苦。或生師子猛虎惡象之中。或生鴻雁孔雀諸鳥之內。既受雜類禽獸身已。即得最勝不思議力。得勝力已堪忍眾苦。所謂繫縛鞭打楚毒殺害。是諸禽獸。或在人間。或居山野。或遇獵師諸放牧人。或值種種樂行殺者。而彼彼等行惡眾生。常求作業備造眾惡。更以種種苦具因緣。方便加害。或以刀槊弓箭。或以瓦石椎杖。或用網羅羈縶。或持繩索罥系。或以籠檻。或以坑阱。或以毒藥。或以幻術。乃至種種惡風暴雨。若恐若驚。于如是等諸苦惱中。愍彼眾生悉能堪忍。然此菩薩荷負如是大重擔已。發起增上精進熏修。以是因緣陰相不現。亦成舌根。複次摩那婆。有人發願未必能行。如是菩薩願行相隨。以本願行皆具足故。雖受種種諸畜生身。而能堪忍眾苦。不捨精進。為諸同類種種說法。教化安處令住法行。是故獲得舌相不現。兼覆成就陰藏相故。

複次摩耶婆。如來頂相肉髻圓滿。一切天人所不能見。譬如眾蜂游處諸華。所謂優缽羅華。缽頭摩華。拘物頭華。分陀利華。愛玩耽著不能捨離。日沒華合諸蜂不現。摩那婆。如來如是。頂圓滿相秘密精微天人莫睹。善根因緣我今當說。若諸菩薩。供養父母奉事師長。深敬諸佛及與法僧。三乘聖眾尊像塔廟。五

【現代漢語翻譯】現代漢語譯本：菩薩因為憐憫眾生的緣故，發起廣大的誓願，想要轉生到各種畜生道中，代替那些眾生承受種種痛苦。或者轉生為獅子、猛虎、兇惡的大象，或者轉生為鴻雁、孔雀等各種鳥類。既然已經承受了各種禽獸的身體，就能得到最殊勝不可思議的力量。得到殊勝的力量后，就能堪忍各種痛苦，例如被捆綁、鞭打、用刑具折磨、殺害等等。這些禽獸，或者生活在人間，或者居住在山野，或者遇到獵人、放牧人，或者遇到各種喜歡殺戮的人。而那些作惡的眾生，常常想方設法，製造各種罪惡，更用種種痛苦的器具和因緣，用各種方法來加害它們。或者用刀、矛、弓箭，或者用瓦片、石頭、木棒，或者用網羅來束縛，或者用繩索來套住，或者用籠子、陷阱，或者用毒藥，或者用幻術，乃至種種惡劣的風雨，使它們感到恐懼和驚慌。對於像這樣的各種苦惱，菩薩憐憫那些眾生，全部都能忍受。然而，這位菩薩承擔瞭如此重大的負擔后，發起更加增上的精進修行。因為這個因緣，陰相不顯現，也成就了舌根。再次，摩那婆（年輕人），有人發願未必能夠實行，而這位菩薩的愿和行是相互隨順的。因為根本的愿和行都具足的緣故，即使承受種種畜生的身體，也能夠堪忍各種痛苦，不捨棄精進，為各種同類說法，教化他們安住于佛法之中。因此，獲得了舌相不顯現，兼且成就了陰藏相的果報。

再次，摩那婆（年輕人），如來的頂相肉髻圓滿，一切天人都無法看見。譬如眾多的蜜蜂，在各種花朵中游玩，例如優缽羅華（青蓮花），缽頭摩華（紅蓮花），拘物頭華（黃蓮花），分陀利華（白蓮花），喜愛玩樂而耽著其中，不肯舍離。太陽下山，花朵閉合，蜜蜂就無法顯現。摩那婆（年輕人），如來也是這樣，頂上的圓滿相秘密而精微，天人都無法看見。我現在當要解說這個善根因緣。如果各位菩薩，供養父母，奉事師長，深深地敬重諸佛以及佛法僧三寶，三乘聖眾的尊像、塔廟，五

【English Translation】 English version: Because Bodhisattvas have compassion for sentient beings, they make great vows to be born into various animal realms, to bear all kinds of suffering on behalf of those beings. They may be born as lions, fierce tigers, evil elephants, or as swans, peacocks, and other birds. Having taken on the bodies of various kinds of birds and beasts, they attain the most supreme and inconceivable power. Having attained this supreme power, they can endure all kinds of suffering, such as being bound, whipped, tortured, and killed. These birds and beasts may live among humans, or dwell in mountains and fields, or encounter hunters, shepherds, or various people who enjoy killing. And those evil beings constantly seek ways to create all kinds of evil deeds, using various painful instruments and conditions to inflict harm. They may use knives, spears, bows, and arrows, or tiles, stones, clubs, or nets to bind them, or ropes to ensnare them, or cages, pits, or poisons, or illusions, and even various evil winds and storms, causing fear and panic. Amidst such suffering, the Bodhisattva, out of compassion for those beings, is able to endure all of it. However, having taken on such a heavy burden, this Bodhisattva initiates even greater diligence in cultivation. Because of this cause, the male organ does not appear, and the tongue root is also perfected. Furthermore, Manava (young man), some people make vows but may not be able to fulfill them. However, the vows and actions of this Bodhisattva are in accordance with each other. Because the fundamental vows and actions are complete, even though they take on various animal bodies, they are able to endure all kinds of suffering, without abandoning diligence, and teach the Dharma to their fellow beings, guiding them to abide in the practice of the Dharma. Therefore, they attain the non-appearance of the tongue mark and also achieve the hidden male organ mark.

Furthermore, Manava (young man), the Tathagata's crown protuberance (Ushnisha) is perfect and complete, and cannot be seen by all gods and humans. It is like many bees playing among various flowers, such as Utpala flowers (blue lotus), Padma flowers (red lotus), Kumuda flowers (yellow lotus), and Pundarika flowers (white lotus), enjoying and clinging to them, unwilling to leave. When the sun sets and the flowers close, the bees cannot be seen. Manava (young man), the Tathagata is like this, the perfect and complete crown protuberance is secret and subtle, and cannot be seen by gods and humans. I will now explain the cause and condition of this good root. If all Bodhisattvas make offerings to their parents, serve their teachers, deeply respect all Buddhas and the Dharma and Sangha, the venerable images and stupas of the Three Vehicles, five

體投地至心頂禮。以此因緣。獲得如是不見頂相具足圓滿。

複次摩那婆。如來頂上肉髻光明。我今當說令汝知解。摩那婆。譬如秋天十五夜月。光輪圓滿無諸雲翳。眾生睹者莫不愛樂。如來如是。頂上光明晝夜常現蔽日月光。以是義故。如來頂發光螺右旋端嚴可愛。摩那婆。頂光明相功德善根。我今當說。菩薩往昔有三善業。何等為三。一遠離嫉妒隨喜教示。二為他作時不求果報。三不壞損他以成己善。菩薩昔日自行是業。亦常教人如是修行。以是因緣得如是報。所謂天人不見頂相。及坐道場證菩提果。摧破魔軍伏諸外道。摩那婆。菩薩往昔有餘愿業。一者護法。二者善說。言護法者。所謂法欲滅時。菩薩于中方便護持令法久住。以此因緣復得頂相。言善說者。菩薩為彼比丘比丘尼優婆塞優婆夷。宣說法時。若彼四眾。乃至一念為諸煩惱覆障因緣。不得正聞不能正受。或雖聞受而復忘失。如是菩薩。于彼四眾。或時隨順重複演說。教令憶持。或時呵叱發如是言。何故散心忘我所說。菩薩如是方便引導。要令解知無復時節。凡所生處悉能如是。濟度眾生荷負重擔。復能勇猛不捨精進。緣此善根得四念處。得念處已得歡喜智。得此智已悉能覺察過去現在未來所修三世善根乃至一切生死因緣。總相別相。略說具說。

{ "translations": [ "現代漢語譯本：身體投地，至誠恭敬地頂禮。以此因緣，獲得如來不見頂相的具足圓滿。", "", "再者，摩那婆（青年），如來頂上的肉髻光明，我現在要解說讓你明白。摩那婆，譬如秋天十五的月亮，光輪圓滿沒有云彩遮蔽，眾生看到沒有不喜愛的。如來也是這樣，頂上的光明晝夜常現，遮蔽日月的光芒。因為這個緣故，如來頂上的頭髮光亮如螺，向右旋轉，端莊可愛。摩那婆，頂光明相的功德善根，我現在要解說。菩薩往昔有三種善業。哪三種呢？一是遠離嫉妒，隨喜他人功德並教導他人行善；二是為他人做事時不求回報；三是不破壞損害他人來成就自己的善行。菩薩過去自己奉行這些善業，也常常教導他人如此修行。因為這個因緣，得到這樣的果報，就是天人不能見到頂相，以及在菩提樹下證得菩提果，摧毀魔軍，降伏各種外道。摩那婆，菩薩往昔還有其餘的願行。一是護持佛法，二是善於說法。所謂護持佛法，就是當佛法將要滅絕時，菩薩在其中方便護持，使佛法長久住世。因為這個因緣，又得到頂相。所謂善於說法，就是菩薩為比丘、比丘尼、優婆塞、優婆夷宣說佛法時，如果這四眾弟子，甚至一念之間被各種煩惱覆蓋障礙，不能正確聽聞，不能正確領受，或者即使聽聞領受了又忘記了。這樣的菩薩，對於這四眾弟子，有時順應他們的根機重複演說，教導他們憶持；有時呵斥他們，說這樣的話：『為什麼散亂心思，忘記我所說的？』菩薩這樣方便引導，一定要讓他們理解明白，沒有時間限制。凡是所生之處都能這樣，救濟度化眾生，承擔重任，又能勇猛精進不懈怠。憑藉這個善根，得到四念處。得到四念處后，得到歡喜智慧。得到這個智慧后，就能覺察過去、現在、未來所修的三世善根，乃至一切生死因緣，總的方面和個別的方面，簡略地說和詳細地說。", "" ], "english_translations": [ "English version: Prostrating with body on the ground, sincerely and respectfully bowing. By this cause and condition, one obtains the complete perfection of the Tathagata's invisible crown protuberance (Ushnisha, the protuberance on the crown of the Buddha's head, symbolizing wisdom).", "", "Furthermore, Manava (youth), I will now explain the light of the fleshy mound on the Tathagata's head for you to understand. Manava, it is like the full moon on the fifteenth night of autumn, its light wheel is complete without any clouds obscuring it, and all beings who see it cannot help but love it. The Tathagata is also like this, the light on the crown of his head is constantly present day and night, obscuring the light of the sun and moon. Because of this reason, the hair on the Tathagata's head is bright like a conch shell, spiraling to the right, dignified and lovely. Manava, I will now explain the meritorious virtues and roots of goodness of the light mark on the crown of the head. In the past, the Bodhisattva had three good karmas. What are the three? First, being far from jealousy, rejoicing in others' merits and teaching others to do good; second, not seeking reward when doing things for others; third, not destroying or harming others to achieve one's own good. In the past, the Bodhisattva practiced these good karmas himself, and also often taught others to cultivate in this way. Because of this cause and condition, he obtained such a reward, which is that gods and humans cannot see the crown protuberance, and that he attained the fruit of Bodhi under the Bodhi tree, destroyed the armies of Mara, and subdued various heretics. Manava, the Bodhisattva also had other vows and practices in the past. First, to protect the Dharma; second, to be skilled in expounding the Dharma. To protect the Dharma means that when the Dharma is about to perish, the Bodhisattva expediently protects and supports it, so that the Dharma may abide in the world for a long time. Because of this cause and condition, he again obtained the crown protuberance. To be skilled in expounding the Dharma means that when the Bodhisattva expounds the Dharma for Bhikshus, Bhikshunis, Upasakas, and Upasikas, if these four assemblies, even for a single moment, are covered and obstructed by various afflictions, unable to hear correctly, unable to receive correctly, or even if they hear and receive, they forget again. Such a Bodhisattva, for these four assemblies, sometimes repeats the explanation in accordance with their capacities, teaching them to remember and hold it; sometimes scolds them, saying such words: 'Why are you distracted and forget what I have said?' The Bodhisattva guides them in this way, making sure that they understand clearly, without any time limit. Wherever he is born, he can do this, saving and liberating sentient beings, bearing heavy burdens, and also being courageous and diligent without懈怠. Relying on this root of goodness, he obtains the Four Foundations of Mindfulness (Cattāro satipaṭṭhānā). After obtaining the Four Foundations of Mindfulness, he obtains the wisdom of joy. After obtaining this wisdom, he is able to discern the good roots cultivated in the past, present, and future, and even all the causes and conditions of birth and death, in general and in particular, briefly and in detail." "" ] }

略具等說。隨諸因緣各差別說。種種諸事無量作業。若等若勝。上中下品皆能演說。生死處所一切天人。地獄餓鬼畜生。如是一切上中下業。隨業所作斯有果報。如是業果。如來一念盡能覺知隨而演說。摩那婆。如來如是知眾生業。于中復有種種無量最細微業。於一時間發身口意。如十二因緣所生行業。種種眾生無量心數。依分別心所轉諸法。亦分別知隨能演說。

阿難。彼放光佛如是說已。時無畏菩薩復白佛言。世尊。如來往昔更修何業。而於涅槃焚身之時。大火熾燃唯骨不燒。色亦不變。能現種種勝神通事。隨諸眾生心所樂見。神通大小悉為現之。唯愿如來說是牢固善根因緣。令我得聞。阿難。時放光如來應供正遍覺告無畏菩薩言。摩那婆。若有菩薩摩訶薩。于如來所正信不壞。如是菩薩信具足已。為彼無量貪慾眾生。演說法要令除欲心。彼諸眾生既聞法已。棄捨欲事修于梵行。精勤護持終不毀犯。以梵行故恒無病苦。摩那婆。汝等當知多欲之人。身體羸瘦顏色損減。眾人見之不生愛念。壽命短促。能令身心無有歡樂。以貪慾故遠離梵行。乃至不得生天人中。況生上界禪定妙處。多生地獄畜生餓鬼諸不善趣。隨流生死往來輪轉常與貪俱。摩那婆。若有眾生修持梵行。現身歡悅顏貌熙怡。體肉充實箸骨休強。

【現代漢語翻譯】現代漢語譯本：略作平等之說，隨順各種因緣而作差別之說。種種諸事，無量作業，無論是相等還是勝過，上品、中品、下品都能演說。生死之處所，一切天人，地獄、餓鬼、畜生，像這樣一切上品、中品、下品之業，隨著業力所作，自然有果報。像這樣的業果，如來一念之間都能覺知，隨之而演說。摩那婆（梵語：Māṇava，意為青年），如來像這樣知曉眾生之業，其中又有種種無量最細微之業，在一時間從身口意發出，如十二因緣所生的行業。種種眾生無量的心念，依靠分別心所運轉的諸法，也能分別知曉，隨其所能而演說。

阿難，彼放光佛這樣說完之後，當時無畏菩薩又對佛說：『世尊，如來往昔更修了什麼業，以至於涅槃焚身之時，大火熾燃卻唯獨骨頭不被燒燬，顏色也不改變，能顯現種種殊勝神通之事，隨著各種眾生心中所樂意見到的，神通大小都能為之顯現。唯愿如來說說這牢固善根的因緣，讓我能夠聽聞。』阿難，當時放光如來應供正遍覺告訴無畏菩薩說：『摩那婆，若有菩薩摩訶薩（梵語：Bodhisattva-mahāsattva，意為大菩薩），對於如來所說的正信不被破壞，像這樣的菩薩，信心具足之後，爲了那些無量貪慾的眾生，演說法要，令其去除貪慾之心。那些眾生聽聞佛法之後，拋棄貪慾之事，修習梵行，精勤護持，始終不毀犯。因為修習梵行的緣故，恒常沒有病苦。摩那婆，你們應當知道，貪慾多的人，身體羸弱消瘦，顏色減退，眾人見了不會生起愛念，壽命短促，能令身心沒有歡樂。因為貪慾的緣故，遠離梵行，乃至不能得生天人之中，更何況是生於上界禪定的美妙之處。多生地獄、畜生、餓鬼等不善之處，隨著生死之流往來輪轉，常常與貪慾相伴。摩那婆，若有眾生修持梵行，現世身心歡悅，顏貌喜悅怡人，體魄充實，筋骨強健。』

【English Translation】 English version: Speaking briefly in equality, speaking differently according to various causes and conditions. Various matters, immeasurable actions, whether equal or superior, can be expounded in superior, middle, and inferior ways. The places of birth and death, all gods and humans, hells, hungry ghosts, and animals, like all these superior, middle, and inferior actions, according to the actions performed, there will be corresponding karmic retributions. Such karmic results, the Tathagata can fully perceive in a single thought and expound accordingly. Manava (Sanskrit: Māṇava, meaning youth), the Tathagata knows the karma of beings in this way, and among them, there are various immeasurable and most subtle karmas, arising from body, speech, and mind in a single moment, such as the actions arising from the twelve links of dependent origination. The immeasurable thoughts of various beings, relying on the dharmas transformed by the discriminating mind, can also be discerned and expounded accordingly.

Ananda, after the Tathagata of Emitting Light spoke in this way, the Bodhisattva Fearless then said to the Buddha: 'World Honored One, what karma did the Tathagata cultivate in the past, such that when the body was cremated at Nirvana, the great fire blazed but only the bones were not burned, and the color did not change, and could manifest various supreme miraculous events, according to what various beings desired to see in their hearts, the size of the miraculous powers could be manifested for them. May the Tathagata speak of the causes and conditions of this firm root of goodness, so that I may hear it.' Ananda, the Tathagata of Emitting Light, worthy of offerings, perfectly enlightened, then said to the Bodhisattva Fearless: 'Manava, if there is a Bodhisattva-Mahasattva (Sanskrit: Bodhisattva-mahāsattva, meaning great Bodhisattva) whose right faith in the Tathagata is not destroyed, such a Bodhisattva, having perfected faith, for the sake of those immeasurable greedy beings, expounds the essential Dharma to remove their greedy minds. After hearing the Dharma, those beings abandon greedy matters, cultivate pure conduct, diligently uphold it, and never violate it. Because of cultivating pure conduct, they are constantly free from illness and suffering. Manava, you should know that those who are greedy have weak and emaciated bodies, diminished complexions, and when people see them, they do not generate loving thoughts, their lifespans are short, and they can cause body and mind to have no joy. Because of greed, they are far from pure conduct, and cannot even be born among gods and humans, let alone be born in the upper realms of wonderful meditative states. They are often born in hells, as animals, as hungry ghosts, and in other unwholesome realms, constantly revolving in the stream of birth and death, always accompanied by greed. Manava, if there are beings who cultivate pure conduct, their present bodies are joyful, their faces are cheerful and pleasant, their bodies are full of flesh, and their bones are strong.'

菩薩如是為眾生說法。令修梵行斷除貪慾。以是因緣。如來全身大力牢固。阇毗之日唯骨不燒。本願滿故。遺身余骨。猶能普現種種佛事。阿難。時彼無畏菩薩摩訶薩等。聞佛所說皆大歡喜。

大法炬陀羅尼經四念處品第八

阿難。爾時放光如來應供正遍覺。說是法已。從師子座安詳而起。即以佛眼觀察十方。還複本座結加趺坐。入于師子奮迅三昧。放大光明遍照十方無量無邊一切世界。爾時十方無量無邊一切世界大梵天王。及諸梵身梵輔梵眾天等。皆作是念。希有世尊。今忽入此師子奮迅三昧。放大光明。我等天眾。咸可往詣放光如來應供正遍覺所問其因緣。爾時諸梵天王各與梵眾。上至凈居下及六慾。並諸魔天將諸魔眾。各從住處往詣阇致大魔王所。到已問言。阇致大王。今何變異而有此光。阇致答言。仁等當知。此是放光如來應供正遍覺。入大師子奮迅三昧之所為也。如是說時從地居天上至有頂皆悉聞聲。既聞聲已悉共往詣放光佛所。爾時復有轉輪聖王。名祭火光。前後導從大眾圍繞。有八萬首領八萬象乘。騰空而往放光佛所。到已頂禮退住一面。爾時三千大千世界。諸眾生等聞彼天聲。咸皆驚歎發厭離心。各作是言。何因緣故有是音聲。必當如彼諸梵天言。放光如來入師子奮迅大三昧也。阿難。

【現代漢語翻譯】現代漢語譯本菩薩這樣為眾生說法，使他們修行梵行，斷除貪慾。因為這個因緣，如來的全身具有大力，非常牢固，在火化（阇毗）的那天，只有骨頭沒有被燒燬。這是因為本來的誓願已經圓滿，所以遺留下來的骨頭，仍然能夠普遍顯現種種佛事。阿難，當時那位無畏菩薩摩訶薩等，聽了佛所說的話，都非常歡喜。

《大法炬陀羅尼經》四念處品第八

阿難，那時放光如來應供正遍覺，說完這部法之後，從獅子座上安詳地起身，隨即用佛眼觀察十方，然後回到原來的座位結跏趺坐，進入獅子奮迅三昧。放出大光明，普遍照耀十方無量無邊的一切世界。當時十方無量無邊一切世界的大梵天王，以及諸梵身天、梵輔天、梵眾天等，都這樣想：『希有啊，世尊現在忽然進入這種獅子奮迅三昧，放出大光明。我們這些天眾，都可以前往放光如來應供正遍覺那裡，詢問其中的因緣。』當時諸位梵天王各自與自己的梵眾，上至凈居天，下至六慾天，以及諸魔天率領諸魔眾，各自從住處前往阇致（Jamati）大魔王那裡，到達后問道：『阇致大王，現在有什麼變異而有這種光明？』阇致回答說：『各位應當知道，這是放光如來應供正遍覺，進入大師子奮迅三昧所造成的。』這樣說的時候，從地居天到有頂天都聽到了這個聲音。聽到聲音后，都一起前往放光佛那裡。當時又有一位轉輪聖王，名叫祭火光（Jihuo Guang），前後有導從的大眾圍繞，有八萬首領和八萬象乘，騰空前往放光佛那裡，到達后頂禮佛足，退到一邊站立。當時三千大千世界，諸眾生等聽到那些天人的聲音，都感到驚歎，生起厭離之心，各自說道：『因為什麼因緣會有這種聲音？必定像那些梵天所說，是放光如來進入獅子奮迅大三昧了。』阿難。

【English Translation】 English version The Bodhisattva thus speaks the Dharma for sentient beings, causing them to cultivate pure conduct (Brahmacharya) and sever greed. Because of this cause and condition, the Tathagata's entire body possesses great strength and is firm and solid. On the day of cremation (Jhapita), only the bones remain unburnt. Because the original vow is fulfilled, the remaining bones of the relics can still universally manifest various Buddha-deeds. Ananda, at that time, the fearless Bodhisattva-Mahasattvas and others, hearing what the Buddha said, were all greatly rejoiced.

The Great Torch Dharani Sutra, Chapter Eight on the Four Foundations of Mindfulness

Ananda, at that time, the Light-Emitting Tathagata, worthy of offerings, perfectly enlightened one, having spoken this Dharma, arose peacefully from the lion throne. Immediately, with the Buddha-eye, he observed the ten directions, then returned to his original seat, sat in the lotus position, and entered the Lion's Swift Samadhi. He emitted great light, illuminating all the immeasurable and boundless worlds in the ten directions. At that time, the Great Brahma Kings of the immeasurable and boundless worlds in the ten directions, as well as the Brahma-body gods, Brahma-attendant gods, and Brahma-multitude gods, all thought: 'It is rare that the World-Honored One now suddenly enters this Lion's Swift Samadhi and emits great light. We, the heavenly hosts, should all go to the Light-Emitting Tathagata, worthy of offerings, perfectly enlightened one, and ask about the cause and condition.' At that time, the Brahma Kings, each with their Brahma retinues, from the Heaven of Pure Abode down to the Six Desire Heavens, and the Mara heavens leading their Mara retinues, each from their respective abodes, went to the Great Mara King Jamati. Having arrived, they asked: 'Great King Jamati, what transformation is occurring now that there is this light?' Jamati replied: 'You should know that this is caused by the Light-Emitting Tathagata, worthy of offerings, perfectly enlightened one, entering the Great Lion's Swift Samadhi.' As he spoke, from the Earth-Dwelling Heavens up to the Summit of Existence, all heard the sound. Having heard the sound, they all went together to the Light-Emitting Buddha. At that time, there was also a Wheel-Turning Sage King named Jihuo Guang, preceded and followed by a great assembly, with eighty thousand leaders and eighty thousand elephant carriages, soaring through the air to the Light-Emitting Buddha. Having arrived, they prostrated at the Buddha's feet and withdrew to stand on one side. At that time, the beings of the three-thousand great-thousand world, hearing the voices of those devas, were all astonished and developed a mind of aversion, each saying: 'What is the cause and condition for this sound? It must be as those Brahmas said, that the Light-Emitting Tathagata has entered the Great Lion's Swift Samadhi.' Ananda.

爾時放光如來知諸世界天人大眾皆悉集已。念欲說此陀羅尼經。即告無畏菩薩摩訶薩言。摩那婆。汝今知是一切世界大眾盡集咸共一心無餘念不。無畏答言。世尊。我今悉知大眾盡集咸共一心不念餘事。佛復告言。汝云何知大眾一心不念餘事耶。無畏白言。我承世尊威神力故。見是三千大千世界所有眾生。若天若人若龍若阿修羅乾闥婆等大眾斯集。不念餘事不作餘業。唯以一心住此眾會。我皆見彼。彼亦見我。此彼相知心想不亂。世尊先入師子奮迅大三昧時。佛神力故。令一切眾悉見過去所作業緣。是諸眾生先世修福。愿生天上或生人間。或造惡業生於地獄畜生餓鬼。或能修集出世善根。所謂求聲聞果及辟支佛果。或時愿求無上菩提諸佛大果。造作種種無量善根。或復修行諸波羅蜜。所謂檀波羅蜜。乃至般若波羅蜜。如是種種無量善根。此諸大眾佛力故知。如是阿難。時彼阇致魔王于大眾中。從座而起一心合掌。復白放光佛言。世尊。如佛前說。此諸魔眾一切多是不退菩薩。如世尊說過去諸佛說過去事。我如實知。如世尊說往昔所修功德善根。我如實知。如世尊說過去所發大誓莊嚴。我亦念知皆無忘失。世尊。我於過去諸佛世尊一切智所。恭敬尊重奉事供養。起卑下心莊嚴大施。如是憶念。如是見知。猶如凈鏡明見面

【現代漢語翻譯】現代漢語譯本這時，放光如來知道所有世界的天人和大眾都已經聚集完畢，心中想宣說這部《陀羅尼經》。於是告訴無畏菩薩摩訶薩（菩薩中的大菩薩）說：『摩那婆（梵語，意為青年），你現在知道所有世界的大眾都已聚集，一心一意，沒有其他雜念嗎？』無畏菩薩回答說：『世尊，我現在完全知道大眾已經聚集，一心一意，沒有其他想法。』佛又告訴他說：『你如何知道大眾一心一意，沒有其他想法呢？』無畏菩薩回答說：『我承蒙世尊的威神之力，見到這三千大千世界所有的眾生，無論是天人、人類、龍、阿修羅、乾闥婆等大眾都已聚集，沒有其他想法，不做其他事情，只以一心住在這個法會中。我都能看見他們，他們也能看見我。彼此互相瞭解，心念不亂。世尊先前進入師子奮迅大三昧（一種高級禪定）時，由於佛的神力，讓一切眾生都看見過去所造的業緣。這些眾生前世修福，希望生到天上或人間；或者造作惡業，生於地獄、畜生、餓鬼道；或者能夠修集出世間的善根，也就是求聲聞果和辟支佛果；或者希望求得無上菩提諸佛的大果，造作種種無量的善根；或者修行各種波羅蜜（到達彼岸的方法），也就是檀波羅蜜（佈施）乃至般若波羅蜜（智慧）。這些大眾由於佛的力量，都知道這些事情。』阿難，當時，阇致魔王（魔王的名字）在大眾中從座位上站起來，一心合掌，又對放光佛說：『世尊，正如佛先前所說，這些魔眾大多是不退轉的菩薩。正如世尊所說過去諸佛所說過去的事情，我如實地知道。正如世尊所說往昔所修的功德善根，我如實地知道。正如世尊所說過去所發的大誓莊嚴，我也記得並且知道，都沒有忘記。世尊，我於過去諸佛世尊一切智（佛的智慧）處，恭敬尊重，奉事供養，生起謙卑的心，莊嚴廣大的佈施。我是這樣憶念，這樣見知，就像在乾淨的鏡子里清楚地看見自己的面容一樣。』

【English Translation】 English version At that time, Tathagata Prabhavati (the Thus Come One of Emitting Light) knew that all the Devas (heavenly beings) and the great assembly in all the worlds had gathered. Intending to expound this Dharani Sutra, he then addressed the Bodhisattva Mahasattva (great being Bodhisattva) Fearless, saying: 'Manava (youth), do you now know that all the great assembly in all the worlds have gathered, wholeheartedly and without any other thoughts?' Fearless replied: 'World Honored One, I now fully know that the great assembly has gathered, wholeheartedly and without any other thoughts.' The Buddha further said: 'How do you know that the great assembly is single-minded and without other thoughts?' Fearless replied: 'I rely on the majestic spiritual power of the World Honored One to see that all beings in this three thousand great thousand worlds, whether Devas, humans, dragons, Asuras, Gandharvas, and other great assemblies, have gathered here without other thoughts, not doing other deeds, but dwelling in this assembly with one mind. I can see them all, and they can also see me. We know each other, and our thoughts are not confused. When the World Honored One previously entered the Lion's Swift Advancement Great Samadhi (a high level of meditation), due to the Buddha's spiritual power, all beings saw the karmic conditions they had created in the past. These beings had cultivated blessings in their past lives, wishing to be born in the heavens or among humans; or they had created evil karma and were born in hell, as animals, or as hungry ghosts; or they were able to cultivate transcendent roots of goodness, seeking the fruit of Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas); or they wished to seek the supreme Bodhi (enlightenment), the great fruit of all Buddhas, creating various immeasurable roots of goodness; or they cultivated the Paramitas (perfections), namely Dana Paramita (giving) up to Prajna Paramita (wisdom). All these great assemblies know these things due to the Buddha's power.' Ananda, at that time, King Jati Mara (the name of the demon king) arose from his seat in the great assembly, joined his palms together with one mind, and again said to Buddha Prabhavati: 'World Honored One, as the Buddha said earlier, most of these Mara assemblies are non-retrogressing Bodhisattvas. As the World Honored One speaks of the past events spoken by the past Buddhas, I truly know them. As the World Honored One speaks of the merits and roots of goodness cultivated in the past, I truly know them. As the World Honored One speaks of the great vows and adornments made in the past, I also remember and know them, and have not forgotten any of them. World Honored One, in the past, in the presence of all the Buddhas, World Honored Ones, and All-Knowing Ones (Buddha's wisdom), I respectfully honored, served, and made offerings, and arose with a humble mind, adorning great giving. I remember and know in this way, just as seeing my own face clearly in a clean mirror.'

像。世尊。我今分明見過去事。亦復如是。

阿難。爾時彼大眾中。有梵天王。名眉間白毫。住于佛前為聽法故。不復余念。聞此魔王說不思議希有之事。問魔王言。阇致。汝今頗知自身往昔所修行愿善根以不。若汝所修善根戒行必清凈者。云何今日更生魔宮而為魔業。阇致報言。梵天。汝不知我過去因緣今生魔界作魔王乎。梵天。然我自知于往昔日。修福不精。持戒不潔。以我所修不具足故。今居魔界作魔王耳。如我往昔所有因緣。蒙佛力故明瞭皆見。仁者諦聽。我今當說。梵天。乃往過去無量劫時。有佛出世。號曰名稱如來應供正遍覺。時彼世尊有四萬億大聲聞眾。皆阿羅漢。復有無量大眾皆是學人。復有十四億大菩薩眾。梵天。我于爾時為求法故。遂恒事一比丘法師。而彼法師實是菩薩。今在此眾明瞭見我。我亦見彼。梵天。我于爾時為彼徒眾隨逐不捨。而彼法師慈悲具足。心常憐愍剎利婆羅門毗舍首陀一切大眾故。遊行國邑及諸聚落。普為頒宣種種法要。所在大眾既聞法音皆大歡喜。至心敬信諸佛法僧于彼法師復加尊重。以尊重故大興供養。所謂種種衣服食飲湯藥房舍臥具床蓐帷帳。乃至一切資生之具。凡是所須悉皆奉上。然是法師一切不受。唯納食飲及以衣服。量身趣足亦不過受。爾時大眾。復於我

所生敬愛心。送往迎來禮拜承事盡虔供養。唯不施我資生之具。我于爾時心懷妒恨。於法師所發如是心。云何獨蒙種種利養反更不受。而我悕望都無所獲。又于大眾及四輩所復起是念。何故偏心以諸所須供養一人不施我也。我念往昔於法師所唯有此業。更無噁心譭謗諸佛。以是忿嫉業因緣故。今生魔界作魔王耳。梵天。我于往昔。若不值遇放光世尊發大誓願求菩提者。當於地獄畜生餓鬼往來流轉無有窮已。梵天。是為我說往昔因緣。佛告阿難。爾時眉間白毫梵天白放光佛言。世尊。唯愿演說此修多羅一句法門本願因緣。世尊。若得聞此一句法門者。則為已說無量億數修多羅義。世尊。我等今者皆愿樂聞佛口所宣一句法義。何以故。大眾咸集樂欲聽法故。亦是如來入彼師子奮迅三昧。威神力故。阿難。爾時放光如來即告白毫梵天言。梵天。汝欲聞是一句義耶。梵天且置斯事。汝應先問此第四門菩薩行法。梵天。汝頗曾聞三十七助菩提法不。梵天白言。聞也世尊。佛復問言。汝云何聞。梵天言。我曾聞有四念處法。佛語梵天。且勿復言。我方欲說四念處法。而汝心中決定知是四念處者。汝云何知。復云何修。梵天言。世尊。四念處者。非身受心法耶。佛言。如是梵天。汝復云何觀察身行。梵天言。世尊。我見是身。從頭至

【現代漢語翻譯】現代漢語譯本（過去）所產生的敬愛之心，（對法師）送往迎來，禮拜承事，盡心虔誠地供養，唯獨不佈施給我資生的用具。我當時心中懷著妒忌和怨恨，對於法師生起這樣的念頭：『為什麼唯獨他蒙受種種利養，反而不接受我的供養？而我所希望的，卻都一無所獲。』又對於大眾以及四輩弟子，又生起這樣的念頭：『為什麼如此偏心，用各種所需的物品只供養他一個人，而不佈施給我呢？』我回想往昔，對於法師只有這樣的業，更沒有噁心去譭謗諸佛。因為這種忿怒嫉妒的業因緣故，今生在魔界做了魔王。梵天（Brahmā，色界天之主）。我在往昔，如果不是遇到放光世尊（Buddha Prabhāṃkara，過去佛名）發大誓願求菩提（bodhi，覺悟），應當在地獄、畜生、餓鬼道中往來流轉，沒有窮盡。梵天，這就是我所說的往昔因緣。」佛告訴阿難（Ānanda，佛陀十大弟子之一）：『當時眉間白毫梵天（Brahmā with a white hair between the eyebrows）對放光佛說：「世尊，唯愿您演說此修多羅（sūtra，經）一句法門的本願因緣。世尊，如果能夠聽聞此一句法門，就等於已經說了無量億數的修多羅的意義。世尊，我們現在都願意樂於聽聞佛口所宣說的一句法義。」』『為什麼呢？因為大眾聚集，都樂於聽法，這也是如來（Tathāgata，佛的稱號之一）進入彼師子奮迅三昧（Śīghravikrānta-samādhi，一種禪定）的威神力所致。』阿難，當時放光如來就告訴白毫梵天說：『梵天，你想聽這一句義嗎？梵天，且先放下此事，你應該先問這第四門菩薩行法。梵天，你可曾聽聞三十七助菩提法（saptatriṃśad-bodhipākṣikadharmāḥ，通往覺悟的三十七種修行方法）嗎？』梵天回答說：『聽聞過，世尊。』佛又問說：『你是如何聽聞的？』梵天說：『我曾聽聞有四念處法（catvāri smṛtyupasthānāni，四種專注的修行）。』佛告訴梵天說：『且不要再說，我正要說四念處法，而你心中已經決定知道是四念處，你是如何知道的？又是如何修行的？』梵天說：『世尊，四念處，不是身、受、心、法（kāya-vedanā-citta-dharma，身體、感受、心念、法則）嗎？』佛說：『是的，梵天。你又是如何觀察身行的呢？』梵天說：『世尊，我見這個身體，從頭到

【English Translation】 English version The loving and respectful heart that arose (in the past), welcoming and seeing off (the Dharma master), reverently serving and making offerings with utmost sincerity, but not giving me the means of livelihood. At that time, I harbored jealousy and resentment in my heart, and such thoughts arose towards the Dharma master: 'Why is he alone receiving all kinds of benefits and offerings, and not accepting mine instead? And what I hope for, I gain nothing.' And towards the assembly and the fourfold disciples, such thoughts also arose: 'Why is there such partiality, offering all necessities to only one person and not giving to me?' I recall in the past, I only had such karma towards the Dharma master, and no evil intention to slander the Buddhas. Because of this karma of anger and jealousy, I am now born in the realm of Mara (Māra, the personification of evil) as the Mara king. Brahmā (Brahmā, the lord of the form realm), if in the past, I had not encountered Buddha Prabhāṃkara (Buddha Prabhāṃkara, name of a past Buddha) and made a great vow to seek Bodhi (bodhi, enlightenment), I would be wandering and transmigrating in hells, as animals, and as hungry ghosts without end. Brahmā, this is what I said about the past causes and conditions.' The Buddha said to Ānanda (Ānanda, one of the ten great disciples of the Buddha): 'At that time, Brahmā with a white hair between the eyebrows (Brahmā with a white hair between the eyebrows) said to Buddha Prabhāṃkara: 'World Honored One, may you please expound on the original vow and causes and conditions of this sūtra (sūtra, discourse) of one phrase of Dharma. World Honored One, if one can hear this one phrase of Dharma, it is as if one has already spoken the meaning of countless billions of sūtras. World Honored One, we are now all willing and happy to hear the one phrase of Dharma proclaimed from the Buddha's mouth.' 'Why is that? Because the assembly has gathered and is happy to listen to the Dharma, and it is also due to the majestic power of the Tathāgata (Tathāgata, one of the titles of the Buddha) entering the Śīghravikrānta-samādhi (Śīghravikrānta-samādhi, a type of meditation).' Ānanda, at that time, Buddha Prabhāṃkara then said to Brahmā with a white hair between the eyebrows: 'Brahmā, do you want to hear this one phrase of meaning? Brahmā, put this matter aside for now, you should first ask about this fourth gate of the Bodhisattva's practice. Brahmā, have you ever heard of the thirty-seven factors conducive to enlightenment (saptatriṃśad-bodhipākṣikadharmāḥ, thirty-seven practices leading to enlightenment)?' Brahmā replied: 'I have heard of them, World Honored One.' The Buddha then asked: 'How did you hear of them?' Brahmā said: 'I have heard of the four foundations of mindfulness (catvāri smṛtyupasthānāni, four focuses of mindfulness).' The Buddha said to Brahmā: 'Do not speak further, I am about to speak of the four foundations of mindfulness, and you have already decided in your heart that you know the four foundations of mindfulness, how do you know them? And how do you practice them?' Brahmā said: 'World Honored One, are not the four foundations of mindfulness the body, feelings, mind, and phenomena (kāya-vedanā-citta-dharma, body, sensations, mind, and phenomena)?' The Buddha said: 'Yes, Brahmā. How do you observe the body?' Brahmā said: 'World Honored One, I see this body, from head to

足不凈充滿九孔常流臭穢可惡甚於糞屎。世尊。我觀是身唯見此事。佛言。如是。如汝所觀。即身念處。梵天覆言。世尊。而我心中愚闇少知。無有光明不能遠察。是以今日于如來所。更求咨問。

阿難。爾時放光如來即舒右臂真金色手。摩彼眾中一童子頂。此童子者幻家之子。年始八歲聰悟超常。既蒙摩頂即從座起。詣如來前合掌恭敬。而白佛言。世尊。今日如來親摩我頂非無因緣。將必導我深勝大利。是故如來手摩我頂。如是問已。阿難。時放光佛語童子言。汝知人乎。童子白言。我知世尊。佛言。童子。汝若知者為知生耶。為知死乎。曰生死俱知。童子。若如是者。夫彼男女壽命終已。或經一日乃至七日。如是死屍香臭云何。曰是氣極惡不可忍聞。童子。如是臭氣誰所持來。從何而至。曰是可惡氣無有持來。亦無來處。如是阿難。爾時放光如來告梵天言。梵天。汝見童子向所說不。如是問者當以何答如是答者為實為虛。梵天。汝先亦言是身不凈。唯有臭惡難可見聞。梵天。我於是中亦有斯念。如童子言。汝說亦爾。有何差異。梵天。是為略說第一念處。

阿難。時彼白毫梵天覆白放光佛言。世尊。一切諸法佛為根本。佛是法母。一切善法佛已得之。善哉世尊。今是句義我皆樂聞。唯愿解釋。如佛所

【現代漢語翻譯】現代漢語譯本：足部不潔凈，充滿了九個孔竅，經常流出臭穢之物，比糞便還要令人厭惡。世尊（對佛的尊稱），我觀察這個身體，只看到這些。佛說：『是的，正如你所觀察到的那樣，這就是身念處（對身體的觀想）。』梵天（色界天的天主）又說：『世尊，而我心中愚昧昏暗，見識淺薄，沒有光明，不能看得長遠。因此今天在如來（佛的稱號）這裡，再次請求請教。』阿難（佛的十大弟子之一）。那時，放光如來（過去佛名）伸出右臂，用真金色的手，摩那個眾中的一個童子的頭頂。這個童子是幻術師的兒子，年紀才八歲，卻非常聰明。受到摩頂之後，就從座位上站起來，走到如來面前，合掌恭敬，對佛說：『世尊，今天如來親自摩我的頭頂，一定不是沒有原因的，將必定引導我獲得深刻殊勝的巨大利益，所以如來才用手摩我的頭頂。』這樣問完之後，阿難，當時放光佛對童子說：『你知道人嗎？』童子回答說：『我知道，世尊。』佛說：『童子，如果你知道，是知道生呢，還是知道死呢？』童子說：『生死都知道。』童子，如果這樣的話，那些男女壽命終結之後，或者經過一天乃至七天，這樣的死屍的氣味是香還是臭呢？』童子說：『那氣味極其惡臭，令人無法忍受。』童子，這樣的臭氣是誰帶來的？從哪裡來的？』童子說：『這可惡的氣味沒有人帶來，也沒有來處。』像這樣，阿難，當時放光如來告訴梵天說：『梵天，你看到童子剛才所說的了嗎？像這樣提問，應當用什麼來回答？像這樣回答，是真實還是虛假？梵天，你先前也說這個身體不乾淨，只有臭惡，難以看見和聞到。梵天，我在這裡也有這樣的想法，就像童子所說的那樣。你說的也一樣，有什麼不同呢？梵天，這是簡略地說明第一念處。』阿難，當時那位白毫梵天（眉間有白毫相的梵天）又對放光佛說：『世尊，一切諸法（一切事物和現象）以佛為根本，佛是法的母親，一切善法佛都已經證得。太好了，世尊，現在這些語句的含義我都樂於聽聞，只希望您能解釋，就像佛所……』

【English Translation】 English version: The feet are unclean, filled with nine orifices, constantly flowing with foul and disgusting matter, more abominable than feces. World Honored One (a title for the Buddha), I observe this body and see only this. The Buddha said, 'It is so, just as you observe. This is the mindfulness of the body.' Brahma (the lord of the Brahma Heaven) further said, 'World Honored One, but my mind is foolish and ignorant, with little knowledge, without light, unable to see far. Therefore, today I come to the Tathagata (another title for the Buddha) to ask for further guidance.' Ananda (one of the Buddha's ten great disciples), at that time, the Light-Emitting Tathagata (a past Buddha) extended his right arm, his hand of true golden color, and stroked the crown of a boy in the assembly. This boy was the son of a magician, only eight years old, but exceptionally intelligent. Having received the stroking of his crown, he rose from his seat, approached the Tathagata, joined his palms respectfully, and said to the Buddha, 'World Honored One, today the Tathagata personally strokes my crown, it must not be without cause, and will surely guide me to profound and supreme great benefit, therefore the Tathagata strokes my crown.' After asking this, Ananda, the Light-Emitting Buddha said to the boy, 'Do you know people?' The boy replied, 'I know, World Honored One.' The Buddha said, 'Boy, if you know, do you know birth, or do you know death?' The boy said, 'I know both birth and death.' 'Boy, if that is so, after those men and women have reached the end of their lifespan, whether it be after one day or seven days, what is the smell of such a corpse, fragrant or foul?' The boy said, 'That smell is extremely foul, unbearable to smell.' 'Boy, who brought such a foul smell? Where did it come from?' The boy said, 'This abominable smell was not brought by anyone, nor does it have a place of origin.' Thus, Ananda, at that time, the Light-Emitting Tathagata said to Brahma, 'Brahma, did you see what the boy just said? How should one answer such a question? Is such an answer true or false? Brahma, you also said earlier that this body is unclean, with only foulness, difficult to see and hear. Brahma, I also have such a thought in this, just like what the boy said. What you said is the same, what is the difference? Brahma, this is a brief explanation of the first mindfulness of the body.' Ananda, at that time, that White-Hair Brahma (Brahma with a white hair mark between his eyebrows) again said to the Light-Emitting Buddha, 'World Honored One, all dharmas (all things and phenomena) have the Buddha as their root, the Buddha is the mother of the Dharma, all good dharmas have been attained by the Buddha. Excellent, World Honored One, now I am delighted to hear the meaning of these sentences, I only hope that you can explain them, just as the Buddha...'

說我如是持。今此大眾亦皆信受。佛告梵天有四念處。何等為四。所謂身受心法。云何名為身念處耶。身念處者。謂觀四大和合假名為身。何謂四大。夫四大者。即是地界水界火界風界。是等四大和合共成。梵天。于意云何。如是地大為香為臭。梵天白言。世尊。無香無臭。佛言。梵天。自余諸大為香為臭。天曰。如彼地大無香無臭。水火風大亦無香臭。佛言。梵天。汝今云何作如斯說。此身如是種種不凈。臭惡盈滿非倒說耶。梵天白言。世尊。比丘云何觀身念處。佛言。梵天。我亦不為諸比丘等作此說也。梵天覆言。世尊。若我所說四念處法非隨順者。比丘何緣觀身不凈。佛告梵天。如是比丘見有身相。由取身故彼非正想。何以故。梵天。若四大聚合成一相者。即是假想。若有假想即非正想若非正想。是則名為福伽羅想。梵天。是故我此四念處義不如是說。今我說者。說苦無邊四大非有若見四大和合一處共成此身是亦身見。彼必不得如實想見。梵天。若有比丘。見身念身覺身是身。以見念故。彼不能得解脫世間及有頂處。是故若觀身念處者。見身非身也。梵天如來亦說。汝諸比丘觀察此身。即是隨順涅槃之道。是名觀身正念處者。梵天。夫念處者。有二種義。何等為二。一者念義。二住處義。云何念義。當知是念無

【現代漢語翻譯】現代漢語譯本：我說我應該這樣奉持（佛法）。現在這裡的大家也都信受奉行。佛告訴梵天，有四念處（四種禪修方法）。是哪四種呢？就是身、受、心、法。什麼叫做身念處呢？身念處就是觀察四大（地、水、火、風）和合而成的，虛假名為『身』。什麼是四大呢？四大就是地界、水界、火界、風界。這四大和合共同構成（身體）。梵天，你認為怎麼樣？像這樣，地大是香的還是臭的呢？梵天回答說：『世尊，既不香也不臭。』佛說：『梵天，其餘的各大是香的還是臭的呢？』梵天說：『像那地大一樣，既不香也不臭，水、火、風大也是既不香也不臭。』佛說：『梵天，你現在怎麼說這樣的話？這個身體是這樣種種不凈，充滿了臭穢，難道我說錯了嗎？』梵天回答說：『世尊，比丘應該怎樣觀察身念處呢？』佛說：『梵天，我也沒有為那些比丘們這樣說啊。』梵天又說：『世尊，如果我所說的四念處法不隨順（佛法），那麼比丘為什麼觀察身體是不凈的呢？』佛告訴梵天：『像這樣的比丘，見到有身體的表相，由於執取身體的緣故，他們不是正確的想法。為什麼呢？梵天，如果四大聚合成為一個表相，那就是虛假的想像。如果有虛假的想像，那就不是正確的想法。如果不是正確的想法，那就是福伽羅想（人我想）。』梵天，因此我所說的這四念處的意義不是這樣說的。我現在所說的是，說苦是無邊的，四大不是實有的。如果見到四大和合在一處共同構成這個身體，這也是身見（對身體的錯誤見解）。他們必定不能如實地想見（真相）。梵天，如果有比丘，見到身體就念著身體，感覺到身體就是身體，因為見到和念著身體的緣故，他們不能夠解脫世間以及有頂處（最高禪定）。因此，如果觀察身念處，就要見到身體不是身體。梵天，如來也說過，你們這些比丘觀察這個身體，就是隨順涅槃（寂滅）的道路。這就是名為觀察身體的正念處。梵天，念處有兩種意義。哪兩種呢？一種是『念』的意義，另一種是『住處』的意義。什麼是『念』的意義呢？應當知道，這個『念』是無

【English Translation】 English version: Thus I have heard. Now this assembly also believes and accepts it. The Buddha told Brahma that there are four foundations of mindfulness (four kinds of meditation). What are the four? They are body, feeling, mind, and dharma. What is called the mindfulness of the body? Mindfulness of the body means observing that the four great elements (earth, water, fire, and wind) combine to form what is falsely called a 'body.' What are the four great elements? The four great elements are the earth element, the water element, the fire element, and the wind element. These four great elements combine to form (the body). Brahma, what do you think? Is this earth element fragrant or foul? Brahma replied, 'World Honored One, neither fragrant nor foul.' The Buddha said, 'Brahma, are the other great elements fragrant or foul?' Brahma said, 'Like that earth element, neither fragrant nor foul, water, fire, and wind elements are also neither fragrant nor foul.' The Buddha said, 'Brahma, how can you say such things now? This body is so impure, filled with foulness, am I wrong to say so?' Brahma replied, 'World Honored One, how should a Bhikkhu observe the mindfulness of the body?' The Buddha said, 'Brahma, I have not said this to those Bhikkhus either.' Brahma further said, 'World Honored One, if the four foundations of mindfulness that I speak of are not in accordance (with the Dharma), then why do Bhikkhus observe the body as impure?' The Buddha told Brahma, 'Such Bhikkhus, seeing the appearance of the body, because of their attachment to the body, their thoughts are not correct. Why? Brahma, if the four great elements gather to form one appearance, that is false imagination. If there is false imagination, then it is not correct thought. If it is not correct thought, then it is called Puggala-saññā (the thought of a person, the thought of self).' Brahma, therefore, the meaning of these four foundations of mindfulness that I speak of is not as such. What I am saying now is that suffering is boundless, and the four great elements are not real. If one sees the four great elements combined in one place to form this body, this is also body-view (a wrong view about the body). They will certainly not be able to truly see (the truth). Brahma, if there are Bhikkhus who, seeing the body, are mindful of the body, and feel that the body is the body, because of seeing and being mindful of the body, they will not be able to be liberated from the world and the peak of existence (the highest samadhi). Therefore, if one observes the mindfulness of the body, one must see the body as not the body. Brahma, the Tathagata has also said that you Bhikkhus, observing this body, are following the path to Nirvana (extinction). This is called the correct mindfulness of observing the body. Brahma, there are two meanings to the foundations of mindfulness. What are the two? One is the meaning of 'mindfulness,' and the other is the meaning of 'abode.' What is the meaning of 'mindfulness'? It should be known that this 'mindfulness' is without

有違諍。隨順如法趣向平等。遠離邪念無有移轉及諸別異。唯是一心入不動定。若能如是名爲念義。言住處者。心所依法是內證義。隨身業事現前知故。壞無明網如觀身相。如是得見身念處法。云何觀身不著身相。如是觀身若不著者。如覺身證。覺身證者身相可知。如說身念。乃至一切諸入門中。亦復如是。若能如是。觀于身相不生身想。則入平等第一念處。如是念處應當依止。複次受心二念。當知一義。若念此心則知是受。若念是受亦不離心。云何爲念。所言念者意行於事。如是受念即是心業。是故受念為心業事。是心作事。有無量種不可稱計。和合因緣隨順世間。同行於事所攝入者。一切皆生五種有處。彼五有生入和合已。名為粗澀。亦名牢強。亦名苦擔。如是種種觸受相依作有生事。應如是知。梵天。是名隨順世間心行。次第依止十二因緣。唸唸相續無有斷絕。複次梵天。如來所說正念處者。即是出世勝妙光明。亦是如來分別智義。無量無邊虛空所生。隨順趣向大涅槃路。為諸菩薩證三菩提。能生種種順義精進。能滿智慧所作業行。諸法平等猶如虛空。梵天。當知二念處義。我今說已。梵天。第四法念處者。開涅槃城。此是如來甘露法門。亦是諸佛如來法藏。亦名光明。破除黑暗。法相平等性同虛空。梵天白佛

【現代漢語翻譯】現代漢語譯本有違諍（爭論）。隨順如法，趣向平等。遠離邪念，沒有轉移和各種差異。唯獨一心進入不動禪定。如果能夠這樣，就叫做念義。所說『住處』，心所依之法是內證的意義。隨順身業之事，現前了知，所以能壞滅無明之網，如觀身之相。這樣就能得見身念處的法。如何觀身而不執著于身相？這樣觀身，如果不執著，就像覺身證。覺身證，身相就可以知曉。如所說身念，乃至一切諸入門中，也是這樣。如果能夠這樣，觀察身相而不生起對身相的執著，就進入平等第一念處。這樣的念處應當依止。再次，受念和心念，應當知道是一個意思。如果念此心，就知道是受。如果念是受，也不離心。什麼是念？所說的念，是意在事物上執行。這樣，受念就是心業。所以受念是心業之事。這心所作之事，有無量種，不可稱計。和合因緣，隨順世間，一同在事物上執行，所攝入的，一切都生於五種有處。那五有生進入和合之後，叫做粗澀，也叫做牢強，也叫做苦擔。像這樣，種種觸受相互依存，作有生之事。應當這樣知道。梵天（神名），這叫做隨順世間心行，次第依止十二因緣，唸唸相續，沒有斷絕。再次，梵天，如來所說的正念處，就是出世的殊勝光明，也是如來的分別智慧之義，無量無邊，從虛空所生，隨順趣向大涅槃之路，為諸菩薩證得三菩提（三種覺悟）。能生種種順義的精進，能圓滿智慧所作的業行。諸法平等，猶如虛空。梵天，應當知道二念處的意義，我現在已經說完了。梵天，第四法念處，開啟涅槃之城。這是如來的甘露法門，也是諸佛如來的法藏，也叫做光明，破除黑暗。法相平等，性質如同虛空。梵天問佛。

【English Translation】 English version There is avoiding contention. Complying with the Dharma, heading towards equality. Staying away from evil thoughts, without shifting or any differences. Only with one mind entering into unwavering samadhi (meditative state). If one can do this, it is called 'thinking of the meaning'. As for 'abode', the Dharma that the mind relies on is the meaning of inner realization. Because one knows the activities of the body as they appear, one can destroy the net of ignorance, like observing the characteristics of the body. In this way, one can see the Dharma of the body's mindfulness. How does one observe the body without being attached to its characteristics? If one observes the body in this way without attachment, it is like realizing the body through awakening. Realizing the body through awakening means the characteristics of the body can be known. As it is said about mindfulness of the body, and so on, in all the entrances, it is also like this. If one can do this, observing the characteristics of the body without generating thoughts about the body, one enters the first and foremost state of mindfulness of equality. Such a state of mindfulness should be relied upon. Furthermore, the mindfulness of feeling and the mindfulness of mind should be understood as having one meaning. If one is mindful of this mind, one knows it is feeling. If one is mindful of feeling, one is not separate from the mind. What is mindfulness? What is called mindfulness is the mind acting on things. In this way, the mindfulness of feeling is the karma of the mind. Therefore, the mindfulness of feeling is the affair of the mind's karma. The things that this mind does are countless and immeasurable. The causes and conditions come together, complying with the world, acting together on things, and what is gathered into them, all are born in the five realms of existence. These five existences, after entering into union, are called coarse and rough, also called strong and firm, also called a burden of suffering. In this way, various touches and feelings depend on each other, creating the affairs of existence. One should know it in this way. Brahma (a deity), this is called complying with the mind's activities in the world, relying on the twelve links of dependent origination in sequence, with thoughts arising in continuous succession without interruption. Furthermore, Brahma, the right mindfulness spoken of by the Tathagata (Buddha), is the supreme light that transcends the world, and also the meaning of the Tathagata's discriminating wisdom, immeasurable and boundless, born from emptiness, complying with and heading towards the path of great Nirvana (liberation), for all Bodhisattvas (enlightenment-seeking beings) to realize the three Bodhis (three types of enlightenment). It can generate various kinds of diligent efforts that accord with righteousness, and can fulfill the karmic actions performed by wisdom. All Dharmas (teachings) are equal, like emptiness. Brahma, you should know the meaning of the two mindfulnesses, I have now finished speaking. Brahma, the fourth mindfulness of Dharma, opens the city of Nirvana. This is the nectar Dharma gate of the Tathagata, and also the Dharma treasury of all Buddhas and Tathagatas, also called light, destroying darkness. The characteristics of Dharma are equal, its nature is like emptiness. Brahma asked the Buddha.

。云何證知同虛空性。梵天。隨於何法能起想處。彼中如是無有語言。梵天覆白。是義云何。梵天。我先不說一切諸法同虛空耶。若有人能如是知者。是則名為觀法念處。梵天。若人於是內外諸法。如虛空住。當知彼人解脫諸有。

大法炬陀羅尼經卷第四大正藏第 21 冊 No. 1340 大法炬陀羅尼經

大法炬陀羅尼經卷第五

隋天竺三藏法師阇那崛多等譯四聖諦品第九忍校量品第十三乘教品第十一

四聖諦品第九

佛告阿難。爾時放光如來複告眉間白毫梵天言。梵天。汝今將非自以具足辯才問斯義耶。汝豈不知此菩提門順諸聖諦乎。梵天言。世尊。云何名為順於聖諦。佛告梵天。可不用此諸助道法與彼聖諦和合相應耶。梵天覆言。世尊。如來所說四聖諦者。即是諸佛隨順次第而說。無異一切菩提覺法。佛如是說已。佛復告梵天言。汝知佛說四聖諦不。梵天言。世尊。我亦少知四聖諦義。佛言。梵天。汝云何知四聖諦義。梵天言。世尊。我所知者。謂苦聖諦。苦集聖諦。苦滅聖諦。苦滅道聖諦。世尊。我如是知四聖諦義。佛言。梵天。汝言苦諦。其義云何。梵天言。世尊。我親從佛聞如是說。非此五陰名苦諦乎。聖人觀察除斷我見證彼無我。以證知故。見此五陰如賊如

【現代漢語翻譯】現代漢語譯本：云何證知同虛空性？梵天（Brahmā，色界天之主）。隨於何法能起想處，彼中如是無有語言。梵天覆白：『是義云何？』梵天：『我先不說一切諸法同虛空耶？』若有人能如是知者，是則名為觀法念處。梵天，若人於是內外諸法，如虛空住，當知彼人解脫諸有。

《大法炬陀羅尼經》卷第四大正藏第 21 冊 No. 1340 《大法炬陀羅尼經》

《大法炬陀羅尼經》卷第五

隋天竺三藏法師阇那崛多（Jñānagupta）等譯四聖諦品第九忍校量品第十三乘教品第十一

四聖諦品第九

佛告阿難（Ānanda，佛陀的十大弟子之一，以多聞第一著稱）：『爾時放光如來複告眉間白毫梵天言：梵天，汝今將非自以具足辯才問斯義耶？汝豈不知此菩提門順諸聖諦乎？』梵天言：『世尊，云何名為順於聖諦？』佛告梵天：『可不用此諸助道法與彼聖諦和合相應耶？』梵天覆言：『世尊，如來所說四聖諦者，即是諸佛隨順次第而說，無異一切菩提覺法。』佛如是說已，佛復告梵天言：『汝知佛說四聖諦不？』梵天言：『世尊，我亦少知四聖諦義。』佛言：『梵天，汝云何知四聖諦義？』梵天言：『世尊，我所知者，謂苦聖諦，苦集聖諦，苦滅聖諦，苦滅道聖諦。世尊，我如是知四聖諦義。』佛言：『梵天，汝言苦諦，其義云何？』梵天言：『世尊，我親從佛聞如是說，非此五陰名苦諦乎？聖人觀察除斷我見證彼無我。以證知故，見此五陰如賊如』

【English Translation】 English version: How is it known to be of the same nature as space? Brahmā (Lord of the Form Realm). Wherever a thought can arise regarding any dharma, there is no language in it. Brahmā further asked: 'What does this mean?' Brahmā: 'Have I not said before that all dharmas are the same as space?' If someone can know this, it is called the contemplation of dharma. Brahmā, if a person dwells in these internal and external dharmas like space, know that person is liberated from all existence.

The Great Torch Dhāraṇī Sūtra, Volume 4 Taishō Tripiṭaka Volume 21, No. 1340, The Great Torch Dhāraṇī Sūtra

The Great Torch Dhāraṇī Sūtra, Volume 5

Translated by Tripiṭaka Master Jñānagupta of India during the Sui Dynasty, et al. Chapter 9: The Four Noble Truths Chapter 13: The Comparison of Patience Chapter 11: The Teachings of the Vehicles

Chapter 9: The Four Noble Truths

The Buddha said to Ānanda (one of the ten great disciples of the Buddha, known for his excellent memory): 'At that time, the Radiant Light Tathāgata again said to Brahmā with the white hair between his eyebrows: Brahmā, are you now asking this question because you think you have complete eloquence? Do you not know that this Bodhi gate is in accordance with the Four Noble Truths?' Brahmā said: 'World Honored One, what is meant by being in accordance with the Four Noble Truths?' The Buddha said to Brahmā: 'Can these auxiliary practices not be harmonized and correspond with those Noble Truths?' Brahmā again said: 'World Honored One, the Four Noble Truths spoken by the Tathāgata are spoken by all Buddhas in sequential order, and are no different from all Bodhi awakening dharmas.' After the Buddha said this, he again said to Brahmā: 'Do you know the Four Noble Truths spoken by the Buddha?' Brahmā said: 'World Honored One, I also know a little about the meaning of the Four Noble Truths.' The Buddha said: 'Brahmā, how do you know the meaning of the Four Noble Truths?' Brahmā said: 'World Honored One, what I know is the Noble Truth of Suffering, the Noble Truth of the Accumulation of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering. World Honored One, this is how I know the meaning of the Four Noble Truths.' The Buddha said: 'Brahmā, you speak of the Truth of Suffering, what is its meaning?' Brahmā said: 'World Honored One, I have personally heard the Buddha say this: Is it not that these five skandhas are called the Truth of Suffering? Sages observe, eliminate, and cut off the view of self, and realize the absence of self. Because of this realization, they see these five skandhas as thieves.'

怨。即便舍離五有生處。世尊。我如是知苦聖諦義。世尊。若我不聞佛所說者。我終不能作如斯說。何以故。如是義者唯佛證知。非我境界。所有疑惑。唯佛能斷。所以者何。唯佛能知一切諸法無障礙故。如佛所說我如是知。世尊。我今欲聞四聖諦義。唯愿世尊為我解釋。何故名聖。云何名諦。佛告梵天。所言諦者名之為實。實名一體。聖名方便。方便證知故名聖諦。梵天覆言。世尊。云何名實。佛言。梵天。所言實者名順隨義。汝當諦聽善思念之。吾今為汝分別解說。梵天。汝知諸阿羅漢得漏盡時所舍事不。梵天言。世尊。我不能知諸阿羅漢得漏盡時所舍之事。梵天。諦聽吾為汝說。于有漏法一心厭離不受生死。是名為舍。是名漏盡。亦名畢竟。畢竟舍故住彼實中。一切舍故名之為實。梵天。所言聖諦即是五陰當知五陰是苦因緣。是故五陰名為怨賊。一切聖人如實觀知。故能捨棄。以是義故名苦聖諦。是故世尊說此五陰為眾苦本。名為怨家。亦名欺誑。聖人觀察如實知故名為聖諦。複次梵天。言集諦者是無知滅。此集滅者。是佛世尊為諸賢聖方便而說。此若實者無有是處。何以故。梵天。所言集者即是虛妄。若是虛妄則不名滅。所言滅者則非虛妄。非虛妄者是為聖諦。言聖諦者謂阿利耶。阿利耶者名知五陰。聖人諦

【現代漢語翻譯】現代漢語譯本怨。即使捨棄五種有生命的地方（五道輪迴）。世尊，我這樣理解苦聖諦的含義。世尊，如果我不聽聞佛所說，我終究不能這樣說。為什麼呢？這樣的道理只有佛才能證知，不是我所能達到的境界。所有的疑惑，只有佛才能斷除。因為只有佛才能了知一切諸法而沒有障礙。如佛所說，我這樣理解。世尊，我現在想聽聞四聖諦的含義，希望世尊為我解釋。為什麼稱為『聖』？什麼稱為『諦』？佛告訴梵天：『所說的『諦』，名為真實。真實名為一體。『聖』名為方便。通過方便證知，所以稱為『聖諦』。』梵天又說：『世尊，什麼稱為『實』？』佛說：『梵天，所說的『實』，名為順隨義。你應該仔細聽，好好思考。我現在為你分別解說。梵天，你知道諸阿羅漢得到漏盡時所捨棄的事物嗎？』梵天說：『世尊，我不能知道諸阿羅漢得到漏盡時所捨棄的事物。』『梵天，仔細聽，我為你解說。對於有漏法一心厭離，不受生死，這稱為捨棄。這稱為漏盡，也稱為畢竟。因為畢竟捨棄，所以安住在那真實之中。一切都捨棄了，所以名為真實。梵天，所說的聖諦就是五陰，應當知道五陰是痛苦的因緣。因此五陰被稱為怨賊。一切聖人如實地觀察了知，所以能夠捨棄。因為這個緣故，稱為苦聖諦。所以世尊說這五陰是眾苦的根本，稱為怨家，也稱為欺騙。聖人觀察如實知曉，所以名為聖諦。』再次，梵天，所說集諦是無知滅。這集滅，是佛世尊為諸位賢聖方便而說。如果這是真實的，沒有這樣的道理。為什麼呢？梵天，所說集就是虛妄。如果是虛妄，就不稱為滅。所說滅就不是虛妄。不是虛妄，這就是聖諦。所說聖諦就是阿利耶（梵文Alaya的音譯，意為『藏識』）。阿利耶就是了知五陰。聖人諦

【English Translation】 English version Resentment. Even if abandoning the five realms of existence (five paths of reincarnation). World Honored One, I understand the meaning of the Noble Truth of Suffering in this way. World Honored One, if I did not hear what the Buddha said, I would not be able to say such things. Why? Such a principle can only be realized by the Buddha, and is not a realm that I can reach. All doubts can only be eliminated by the Buddha. Because only the Buddha can know all dharmas without obstruction. As the Buddha said, I understand it in this way. World Honored One, I now wish to hear the meaning of the Four Noble Truths, and I hope the World Honored One will explain it to me. Why is it called 'Noble'? What is called 'Truth'? The Buddha told Brahma: 'What is called 'Truth' is called reality. Reality is called oneness. 'Noble' is called expedient means. Through expedient means of realization, it is called 'Noble Truth'.' Brahma then said: 'World Honored One, what is called 'Reality'?' The Buddha said: 'Brahma, what is called 'Reality' is called the meaning of accordance. You should listen carefully and think carefully. I will now explain it to you separately. Brahma, do you know what things the Arhats abandon when they attain the exhaustion of outflows?' Brahma said: 'World Honored One, I cannot know what things the Arhats abandon when they attain the exhaustion of outflows.' 'Brahma, listen carefully, I will explain it to you. With a single mind, being disgusted with the defiled dharmas and not accepting birth and death, this is called abandonment. This is called the exhaustion of outflows, and it is also called ultimate. Because of ultimate abandonment, one abides in that reality. Because everything is abandoned, it is called reality. Brahma, the Noble Truth is the five skandhas (five aggregates), and it should be known that the five skandhas are the cause of suffering. Therefore, the five skandhas are called enemies and thieves. All sages truly observe and know, so they can abandon them. For this reason, it is called the Noble Truth of Suffering.' Therefore, the World Honored One said that these five skandhas are the root of all suffering, called enemies, and also called deception. Sages observe and truly know, so it is called the Noble Truth. Furthermore, Brahma, the Truth of Accumulation is the extinction of ignorance. This accumulation and extinction is what the Buddha, the World Honored One, expediently spoke for all the virtuous and noble ones. If this is real, there is no such principle. Why? Brahma, what is called accumulation is falsehood. If it is falsehood, it is not called extinction. What is called extinction is not falsehood. What is not falsehood is the Noble Truth. What is called the Noble Truth is Alaya (Sanskrit Alaya, meaning 'store consciousness'). Alaya is knowing the five skandhas. The sage truly

知諸陰非實。是故能捨名為聖諦。以舍著故名殺大怨。所有集者當知非實。若見集生是為常見。若見集滅是為斷見。諸佛如來作如是說。非集非滅是為聖諦。此即名道。道者所謂真實之道。即諸聖人深達五陰。應如是知。複次梵天。趣求義故名之為道。梵天當知。譬如有人作是思念。我於過去作何等身。我於過去作如是身。彼二種念則是虛妄。更復思惟。我於過去從何所來。我於過去曾如是來。亦為虛妄。梵天當知。一切諸法皆是分別。無有真實亦復如是。是則名為清凈道也。

大法炬陀羅尼經忍校量品第十

阿難。爾時彼放光佛復告眉間白毫梵天言。梵天。此陀羅尼法門寬大無邊。今當爲汝開顯初問菩薩行法少分之事。當知如來方便密教。梵天。譬如商主為求寶故欲入大海。于先積集種種資裝。所謂船桌帆桅生熟糇糧。凡是海中供用諸物。咸悉備之置於海岸。唱如是言。誰於今日欲入大海求諸所須以除貧乏。若有能者宜同此行。時眾多人為求利故。若十二十乃至百千俱愿入海。時大商主見眾已多。即自思念。是大眾中。其有身羸力少怯弱小心。不堪經險難與終事。我應遣還。如是思已遂宣告曰。諸人當知。今此大海深闊無邊。不可期以時月歲數而克回還。方復海中有八大難。何等為八。一者惡波。二者

【現代漢語翻譯】現代漢語譯本知曉諸陰（skandha，五蘊）並非真實，因此能夠捨棄執著，這被稱為聖諦（āryasatya）。因為捨棄執著，所以稱為殺滅大怨敵（煩惱）。所有集（samudaya，苦的根源）起的事物，應當知道並非真實。如果看到集起產生，這就是常見（śāśvatadṛṣṭi）。如果看到集起滅盡，這就是斷見（ucchedadṛṣṭi）。諸佛如來是這樣說的：非集起非滅盡，這才是聖諦。這就是所謂的道（mārga），道就是真實之道，也就是諸聖人深刻通達五陰。應當這樣去了解。再者，梵天（Brahmā），爲了追求真義，所以稱為道。梵天應當知道，譬如有人這樣思念：我過去是什麼樣的身體？我過去曾經是那樣的身體？這兩種念頭都是虛妄的。又進一步思惟：我過去從哪裡來？我過去曾經這樣來過？這也是虛妄的。梵天應當知道，一切諸法都是分別（vikalpa），沒有真實性，也是如此。這就是所謂的清凈道。

《大法炬陀羅尼經·忍校量品》第十

阿難（Ānanda），那時，彼放光佛（Dīpaṃkara Buddha）又告訴眉間有白毫的梵天說：『梵天，這個陀羅尼（dhāraṇī）法門寬廣無邊，現在我將為你開示菩薩行法的一小部分。應當知道如來的方便密教。梵天，譬如商主爲了尋求寶藏想要進入大海，事先積聚各種資具，比如船隻、桌子、帆、桅桿、生熟糧食，凡是海中需要用到的各種物品，全部都準備好放置在海岸邊，然後宣告說：『今天誰想要進入大海，尋求各種所需，以消除貧乏？如果有人能做到，就應該一同前往。』當時，很多人爲了求利，無論是十個、二十個，乃至百個、千個，都願意一同入海。當時，大商主看到人已經很多，就自己思念：『這些人當中，如果有身體虛弱、力量不足、怯懦膽小，不能經受危險，不能堅持到底的，我應該讓他們回去。』這樣思量之後，就宣告說：『各位應當知道，現在這片大海深廣無邊，不能用時日年月來計算往返的時間。而且海中有八大災難。』什麼是八大災難？一是惡劣的波濤，二是……

【English Translation】 English version Knowing that the skandhas (aggregates) are not real, one is able to relinquish attachments; this is called the Noble Truth (āryasatya). Because of relinquishing attachments, it is called killing the great enemy (afflictions). All that arises from accumulation (samudaya, the origin of suffering) should be known as unreal. If one sees arising from accumulation, this is the eternalist view (śāśvatadṛṣṭi). If one sees the cessation of accumulation, this is the annihilationist view (ucchedadṛṣṭi). The Buddhas and Tathagatas speak thus: neither accumulation nor cessation is the Noble Truth. This is called the Path (mārga), the Path is the True Path, which is the profound understanding of the five skandhas by the sages. One should know it thus. Furthermore, Brahmā, because of seeking meaning, it is called the Path. Brahmā should know, for example, if someone thinks: 'What kind of body did I have in the past? I had such and such a body in the past.' These two thoughts are false. Furthermore, thinking: 'Where did I come from in the past? I came from such and such a place in the past.' This is also false. Brahmā should know that all dharmas are discriminations (vikalpa), without reality, and so it is. This is called the Pure Path.

The Tenth Chapter on Endurance and Comparison in the Great Torch Dhāraṇī Sūtra

Ānanda, at that time, that Dīpaṃkara Buddha again said to Brahmā, who had a white hair between his eyebrows: 'Brahmā, this dhāraṇī (spell) Dharma gate is vast and boundless. Now I will reveal to you a small portion of the practice of a Bodhisattva. You should know the expedient secret teachings of the Tathagata. Brahmā, for example, a merchant chief wants to enter the great ocean to seek treasures. He first accumulates various supplies, such as ships, tables, sails, masts, raw and cooked provisions, and all kinds of items needed in the sea. He prepares everything and places them on the shore, then proclaims: 'Who wants to enter the great ocean today to seek what is needed to eliminate poverty? If anyone can do it, they should come along.' At that time, many people, seeking profit, whether ten, twenty, or even hundreds or thousands, are willing to enter the sea together. At that time, the great merchant chief, seeing that there are already many people, thinks to himself: 'Among these people, if there are those who are physically weak, lack strength, are timid and fearful, unable to endure dangers, and unable to persevere to the end, I should send them back.' After thinking this way, he proclaims: 'Everyone should know that this great ocean is deep and boundless, and the time to return cannot be calculated in days, months, or years. Moreover, there are eight great difficulties in the sea.' What are the eight great difficulties? First, evil waves, second, ...'

旋流。三者摩竭。四者錯魚。五者諸餘大魚。六者夜叉羅剎。七者惡風。八者惡龍。如是八難難可過度。脫當逢遇船壞命終。誰能堪忍無怖畏者。宜於今日共處此船。若疑不堪荷負險阻。各隨意還。眾人聞已多即退散。如是梵天。今此眾中有無量人。聞此陀羅尼甚深法門寬大無邊。心生驚恐。作如是念。此陀羅尼但說一句。無量歲數尚不能盡。若具說者誰堪聽受。如是無量無邊眾生。或生退心。或起種種愚癡惡邪煩惱障礙。輪轉生死。如是梵天。如來世尊為欲增長彼等眾生諸根欲力。亦令成就不退轉心故。如彼商主見諸商人怯弱不堪慮其敗壞。明說海難乃至命終諸恐怖事遣還本所。梵天當知。彼大商主。能有如是密謀深智大方便力。如來亦爾。以大方便為此億數諸菩薩眾。欲開發彼無量無邊億那由他不可思議大智慧忍。而諸世尊所有不思議大智慧忍之所行處。但為阿毗跋致菩薩摩訶薩說。令得成就不退轉忍。如是甚深大功德忍。一切眾生無能知者。唯除深樂大乘法者。彼當能住如是忍中。

爾時眉間白毫梵天覆白放光佛言。世尊。彼忍何故名為無量無邊也。佛告梵天。是忍功德不可算數故言無量。不可窮盡故言無邊。諦聽梵天。譬如此閻浮提周遍充滿無價眾寶。于彼須彌山頂。復有一摩尼珠。名曰威花。以此滿

閻浮提無價眾寶。與彼山頂一威花珠。本非稱量寧可為比。複次梵天。置無價寶。假使此威華寶滿四天下。彼須彌頂復有一寶。名釋迦毗楞伽。以四天下滿威華寶。亦不敵彼一毗楞伽也。複次梵天。置威華寶。假復聚積彼毗楞伽。上至有頂。猶亦不如補處菩薩。更有妙寶。名曰寶精。此寶能為補處菩薩諸莊嚴具。隨彼菩薩凡所受用。欲入胎時而於母腹先為宮宅。菩薩然後從天降入受最後身。如是菩薩福德力故。感得此寶生身常用。菩薩身大寶亦隨大。是寶能成無量福聚。從初發心乃至十地。諸功德聚是寶所生。梵天當知。如是勝寶過於一切世間出世間勝功德力所生之寶。複次梵天。彼出世無價功德大寶集大善根。開發教化勝出眾寶。云何名為大功德聚及大善根。如是梵天。彼最勝上功德善根者。我先為汝說此法門一句之義。無有價量無有算數。出世勝寶差別說已。複次梵天。又以無價最勝寶故。今更引喻。梵天。譬如此閻浮提除去諸山及眾瓦石。其地平正無有丘墟。自閻浮提地上至三十三天。滿中諸人皆獲初禪成就一心。名上凡夫。梵天。于意云何。彼得初禪勝上凡夫。心所念智所知之處。名為何等。梵天白言。世尊名為世間智慧境界。佛告梵天。于意云何。一須陀洹人心所念智所知之處。複名何等。梵言。世尊。名

【現代漢語翻譯】現代漢語譯本閻浮提（Jambudvipa，指我們所居住的這個世界）的無價之寶，與須彌山頂上的一顆威花珠相比，根本無法衡量，不可相提並論。再者，梵天（Brahmā，色界天之主），就算放置這些無價之寶，假設用這些威花珠充滿整個四天下（Sì dà tiānxià，指包括四大洲的世界），在須彌山頂上還有一顆寶珠，名為釋迦毗楞伽（Śākyavaiḍūrya）。用四天下所有的威花珠，也比不上那一顆毗楞伽寶珠。再者，梵天，就算放置威花珠，假設聚集那些毗楞伽寶珠，一直堆積到有頂天（Bhavāgra，三界之頂），仍然比不上補處菩薩（Bodhisattva who will take the next Buddhahood，下一尊佛）所擁有的妙寶，名為寶精。這寶精能夠為補處菩薩提供各種莊嚴之物，隨著菩薩的受用，在菩薩想要入胎時，先在母親的腹中形成宮殿住宅。然後菩薩從天降臨，接受最後的化身。像這樣，菩薩憑藉福德之力，感得此寶，終身常用。菩薩的身軀有多大，寶精也隨著變大。這寶精能夠成就無量的福德聚集，從最初發心乃至十地（Ten Bhūmis，菩薩修行的十個階段），所有的功德聚集都是這寶精所生。梵天，你應該知道，像這樣殊勝的寶物，勝過一切世間和出世間殊勝功德之力所生的寶物。再者，梵天，那出世的無價功德大寶，聚集大善根，開發教化，勝過一切寶物。什麼叫做大功德聚集和大善根呢？像這樣，梵天，那最殊勝的功德善根，我先為你講述此法門一句的意義，無法估量價值，無法計算數量。出世殊勝寶物的差別已經說完了。再者，梵天，又因為無價最殊勝的寶物，現在再引用比喻。梵天，譬如這閻浮提除去所有的山和瓦石，地面平坦正直，沒有丘陵坑洼。從閻浮提的地面直到三十三天（Trāyastriṃśa，欲界第二天），充滿著獲得初禪（First Dhyāna，色界第一禪定）成就一心的人，稱為上凡夫。梵天，你認為如何？那些獲得初禪的殊勝上凡夫，他們的心所念、智所知之處，稱為什麼？梵天回答說：『世尊，稱為世間智慧境界。』佛告訴梵天：『你認為如何？一位須陀洹（Sotāpanna，入流果，小乘初果）的心所念、智所知之處，又稱為什麼？』梵天說：『世尊，稱為……』

【English Translation】 English version The priceless treasures of Jambudvipa (the world we live in) cannot be measured or compared to a single majestic flower pearl on the summit of Mount Sumeru. Furthermore, Brahma (lord of the Form Realm), even if these priceless treasures were placed, and these majestic flower pearls filled the entire Four Continents (Sì dà tiānxià, referring to the world including the four continents), there would still be a jewel on the summit of Mount Sumeru called Śākyavaiḍūrya. All the majestic flower pearls of the Four Continents would not equal that one Vaiḍūrya jewel. Furthermore, Brahma, even if the majestic flower pearls were set aside, and those Vaiḍūrya jewels were gathered, piled up to the peak of the Highest Heaven (Bhavāgra, the summit of the Three Realms), it would still not compare to the wondrous jewel possessed by the Bodhisattva who will take the next Buddhahood, called Jewel Essence. This Jewel Essence can provide the Bodhisattva who will take the next Buddhahood with various adornments. As the Bodhisattva uses them, when the Bodhisattva wants to enter the womb, it first forms a palace dwelling in the mother's womb. Then the Bodhisattva descends from the heavens and receives the last incarnation. In this way, the Bodhisattva, by the power of merit, obtains this jewel, which is used throughout life. As the Bodhisattva's body grows, the Jewel Essence also grows. This Jewel Essence can accomplish immeasurable accumulations of merit. From the initial aspiration to the Ten Bhūmis (Ten Bhūmis, the ten stages of a Bodhisattva's practice), all accumulations of merit are born from this jewel. Brahma, you should know that such a supreme jewel surpasses all worldly and transcendental jewels born from the power of supreme merit. Furthermore, Brahma, that transcendental, priceless, meritorious great jewel, which gathers great roots of goodness, develops teaching and transformation, surpasses all jewels. What is called the great accumulation of merit and the great roots of goodness? In this way, Brahma, regarding that most supreme meritorious root of goodness, I will first tell you the meaning of one sentence of this Dharma gate, which cannot be valued or calculated. The differences of transcendental supreme jewels have already been explained. Furthermore, Brahma, again because of the priceless, most supreme jewel, I will now use an analogy. Brahma, for example, if this Jambudvipa were to remove all the mountains and rubble, and the ground were flat and straight, without hills or depressions. From the ground of Jambudvipa up to the Trayastrimsa Heaven (Trāyastriṃśa, the second heaven of the Desire Realm), it would be filled with people who have attained the First Dhyāna (First Dhyāna, the first meditative state of the Form Realm) and achieved single-mindedness, called superior ordinary beings. Brahma, what do you think? What is the name of the place where the minds and knowledge of those superior ordinary beings who have attained the First Dhyāna reside? Brahma replied: 'World Honored One, it is called the realm of worldly wisdom.' The Buddha told Brahma: 'What do you think? What is the name of the place where the minds and knowledge of a Sotāpanna (Sotāpanna, Stream-enterer, the first fruit of the Small Vehicle) reside?' Brahma said: 'World Honored One, it is called...'

為出世智慧境界。佛言。梵天。假使滿閻浮提勝上凡夫。盡其心力。能知一須陀洹人心智境不。梵言。不也世尊。何以故。凡夫不知出世事故。如是梵天。一切凡夫尚不得知。云何能得稱量言說。是故雖滿此閻浮提已得初禪勝上凡夫。終不可比一須陀洹。梵天白佛。實爾世尊。何以故。彼諸凡夫唯得初禪。猶尚未得二禪已上乃至四空世間勝法。云何能知須陀洹等所知出世法也。梵天當知。是為第一無價眾寶譬喻差別。複次梵天。置一天下勝上凡夫。假使滿四天下皆是須陀洹。盡其智力。亦不能知一斯陀含心之所行智之所證。乃至不能思惟稱量少分邊際。梵天。是為第二勝寶譬喻差別。複次梵天。置四天下滿須陀洹。假使滿四天下皆斯陀含。終不能知一阿那含心之所緣智之所證。乃至滿四天下諸阿羅漢。亦不能知一辟支佛心智境行。梵天。是為第三第四第五寶喻差別。複次梵天。置阿羅漢。假使滿四天下皆辟支佛。共盡智力。若欲思量一生菩薩入母胎時心智境界證入次第大愿深忍問答演說及諸威儀。終不能知。不能思量。不能分別。不能聽說。乃至不得彼法少分。唯除如來應供正遍覺乃能知耳。梵天。是為菩薩第六勝寶譬喻差別。複次梵天。此閻浮提滿中天寶如上喻說。乃至須彌頂寶。名曰威花。我今為說此寶威光及以

【現代漢語翻譯】現代漢語譯本為出世智慧境界。佛言：『梵天（Brahmā，色界天之主）。假使整個閻浮提（Jambudvīpa，人所居住的世界）都充滿最殊勝的凡夫，他們竭盡心力，能知道一位須陀洹（Srotaāpanna，入流者，佛教修行第一果位）的心智境界嗎？』梵天回答：『不能，世尊。為什麼呢？因為凡夫不知道出世間的事情。』佛說：『正是這樣，梵天。一切凡夫尚且不能得知，又怎麼能稱量言說呢？因此，即使整個閻浮提都充滿已證得初禪的最殊勝凡夫，最終也無法與一位須陀洹相比。』梵天稟告佛說：『確實如此，世尊。為什麼呢？因為那些凡夫僅僅證得初禪，尚未證得二禪以上乃至四空定的世間殊勝之法，又怎麼能知道須陀洹等人所知的出世間法呢？』梵天，你應該知道，這是第一種無價眾寶的比喻差別。其次，梵天。假設捨棄一個天下的殊勝凡夫，假使整個四天下（Sāgaracaturdvīpikā，以須彌山為中心，四大部洲組成的世界）都充滿須陀洹，他們竭盡智力，也不能知道一位斯陀含（Sakrdāgāmin，一來果，佛教修行第二果位）的心之所行、智之所證，乃至不能思惟稱量少分邊際。梵天，這是第二種殊勝寶物的比喻差別。再次，梵天。假設捨棄四天下充滿的須陀洹，假使整個四天下都充滿斯陀含，最終也不能知道一位阿那含（Anāgāmin，不還果，佛教修行第三果位）的心之所緣、智之所證。乃至整個四天下都充滿阿羅漢（Arhat，無學，佛教修行第四果位），也不能知道一位辟支佛（Pratyekabuddha，緣覺）的心智境界行。梵天，這是第三、第四、第五種寶物比喻差別。再次，梵天。假設捨棄阿羅漢，假使整個四天下都充滿辟支佛，共同竭盡智力，如果想要思量一生補處菩薩（Ekajātipratibaddha-bodhisattva，即將成佛的菩薩）入母胎時心智境界、證入次第、大愿深忍、問答演說以及各種威儀，最終也不能知道，不能思量，不能分別，不能聽聞，乃至不能得到那種法門的少分。唯有如來（Tathāgata，佛的稱號之一），應供（Arhat，佛的稱號之一），正遍覺（Samyak-saṃbuddha，佛的稱號之一）才能知道。梵天，這是菩薩第六種殊勝寶物的比喻差別。再次，梵天。這閻浮提充滿天寶，如上面的比喻所說，乃至須彌山頂的寶物，名叫威花。我現在為你講述這種寶物的威光以及……

【English Translation】 English version It is the realm of transcendental wisdom. The Buddha said: 'Brahmā (Lord of the Form Realm), suppose the entire Jambudvīpa (the world inhabited by humans) is filled with the most superior ordinary beings, and they exhaust their mental strength, can they know the mental realm of a Srotaāpanna (Stream-enterer, the first fruit of Buddhist practice)?' Brahmā replied: 'No, World Honored One. Why? Because ordinary beings do not know about supramundane matters.' The Buddha said: 'Just so, Brahmā. All ordinary beings cannot even know, how can they measure and speak of it? Therefore, even if this entire Jambudvīpa is filled with the most superior ordinary beings who have attained the first Dhyana (meditative state), they ultimately cannot compare to a Srotaāpanna.' Brahmā reported to the Buddha: 'Indeed, World Honored One. Why? Because those ordinary beings have only attained the first Dhyana, and have not yet attained the second Dhyana and above, up to the superior mundane dharmas of the Four Formless Realms. How can they know the supramundane dharmas known by Srotaāpannas and others?' Brahmā, you should know that this is the first analogy of the difference between priceless treasures. Furthermore, Brahmā, suppose we set aside the superior ordinary beings of one world, and suppose the entire Sāgaracaturdvīpikā (the world composed of the four continents centered around Mount Sumeru) is filled with Srotaāpannas, and they exhaust their wisdom, they also cannot know the conduct of mind and the attainment of wisdom of a Sakrdāgāmin (Once-returner, the second fruit of Buddhist practice), and cannot even contemplate and measure a small fraction of its boundary. Brahmā, this is the second analogy of the difference between superior treasures. Again, Brahmā, suppose we set aside the Srotaāpannas filling the four continents, and suppose the entire four continents are filled with Sakrdāgamins, they ultimately cannot know the object of mind and the attainment of wisdom of an Anāgāmin (Non-returner, the third fruit of Buddhist practice). Even if the entire four continents are filled with Arhats (Worthy One, the fourth fruit of Buddhist practice), they also cannot know the realm of mind and the conduct of wisdom of a Pratyekabuddha (Solitary Buddha). Brahmā, this is the third, fourth, and fifth analogy of the difference between treasures. Again, Brahmā, suppose we set aside the Arhats, and suppose the entire four continents are filled with Pratyekabuddhas, and they jointly exhaust their wisdom, if they want to contemplate the realm of mind and the attainment sequence, the great vows, deep endurance, questions and answers, explanations, and various dignified behaviors of a Ekajātipratibaddha-bodhisattva (Bodhisattva bound to one more life, a Bodhisattva who will become a Buddha in their next life) entering the womb, they ultimately cannot know, cannot contemplate, cannot distinguish, cannot hear, and cannot even obtain a small fraction of that Dharma. Only the Tathāgata (Thus Gone One, one of the titles of the Buddha), Arhat (Worthy One, one of the titles of the Buddha), Samyak-saṃbuddha (Perfectly Enlightened One, one of the titles of the Buddha) can know. Brahmā, this is the sixth analogy of the difference between the superior treasures of a Bodhisattva. Again, Brahmā, this Jambudvīpa is filled with heavenly treasures, as described in the above analogy, and even the treasure on the summit of Mount Sumeru, called 'Majestic Flower'. I will now tell you about the majestic light of this treasure and...

德用。更引諸喻顯其少分。此言難信。唯除證者。梵天。若取威花勝寶。置於須彌山頂。是大海水深八萬四千由旬。其下乃有諸龍宮殿住所及阿修羅迦樓羅等宮殿住處。所有眾寶及大海中種種寶珠。彼大德龍神通力故。珍寶瓔珞皆有光明。諸阿修羅雖多諂詐。神通瓔珞亦有勝光。如是一切光明。若遇威花。眾寶光明皆滅不現。梵天猶如日輪現時。悉能映蔽諸螢火光喪沒不現。其事若此。梵天當知此日輪光繞須彌山。余方現時。彼山頂寶。于閻浮提作大照明。

爾時梵天白佛言。世尊。是威花寶從何而來。誰德所感。佛告梵天。大海最下有金剛際。于彼際下有一火聚。名為多日。光明熾盛。此即大鐵圍山根本出處。彼有金地名曰解脫。是威花寶從此而生。梵天覆言。世尊。彼威花寶云何無價。佛告梵天。此四天下一切所有小大諸山樹木叢林及諸藥草皆悉熾然。遍燒欲界猶如劫盡。彼火盛時。若於梵宮取一威華寶。投置火內。如一念頃大火即滅。猶如大雨能滅小火。此寶威神亦復如是。梵天。此寶現時誰福所致。梵天覆言。世尊。我以不知先問此義。是威華寶威力住處。唯愿善說令我得解。佛告梵天。如劫盡時。三千世界百億天下。各隨本所一切烔然。當於是時聚威花寶。置於梵宮。是寶威光。能令欲界諸天宮殿下

【現代漢語翻譯】現代漢語譯本：德用。更引用各種比喻來顯示它的一小部分。這些話難以置信，除非是證悟者。梵天（Brahma，色界天之主），如果將威花勝寶放置在須彌山（Mount Sumeru，佛教宇宙觀中的聖山）頂，要知道大海的深度有八萬四千由旬（Yojana，古印度長度單位），其下有諸龍的宮殿住所，以及阿修羅（Asura，一種半神）、迦樓羅（Garuda，一種巨鳥）等的宮殿住所。所有眾寶以及大海中的各種寶珠，由於大德龍的神通力，珍寶瓔珞都具有光明。諸阿修羅雖然多諂媚虛詐，但神通瓔珞也有殊勝的光芒。像這樣的一切光明，如果遇到威花，眾寶的光明都會消失不顯現。梵天，猶如太陽出現時，能夠遮蔽所有螢火蟲的光芒，使其喪失而不顯現。事情如果這樣，梵天應當知道這太陽的光芒環繞須彌山，在其他地方顯現時，那山頂的寶物，對於閻浮提（Jambudvipa，我們所居住的這個世界）來說，會產生巨大的照明。

這時，梵天對佛說：『世尊，這威花寶是從哪裡來的？是誰的功德所感召的？』佛告訴梵天：『大海最下層有金剛際（Vajra-dhātu，金剛界），在那金剛際下有一火聚，名為多日，光明熾盛，這就是大鐵圍山（Mahacakravāda，環繞世界的鐵山）根本的來源之處。那裡有一塊金地，名叫解脫，這威花寶就是從那裡產生的。』梵天又說：『世尊，這威花寶為什麼是無價的呢？』佛告訴梵天：『這四天下（Caturdvīpa，佛教宇宙觀中的四大洲）一切所有的大小山脈、樹木叢林以及各種藥草都會熾燃，遍燒欲界（Kāmadhātu，佛教三界之一，眾生有情慾的世界），猶如劫盡之時。那火勢旺盛時，如果在梵宮取出一朵威花寶，投擲到火中，如一念之間，大火就會熄滅，猶如大雨能夠熄滅小火。這寶物的威神力也是如此。』梵天，這寶物顯現時是誰的福報所致呢？梵天又說：『世尊，我因為不知道，所以先問這個道理。這威花寶的威力所住之處，唯愿您善加解說，讓我得以理解。』佛告訴梵天：『如劫盡之時，三千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的大千世界）百億天下，各自隨著本來的處所一切都燃燒起來。當這個時候，聚集威花寶，放置在梵宮，這寶物的威光，能夠使欲界諸天宮殿下降』

【English Translation】 English version: Virtues and functions. Further metaphors are used to reveal a small portion of it. These words are hard to believe, except for those who are enlightened. Brahma (Lord of the Form Realm), if one were to place the majestic flower, the supreme treasure, on the summit of Mount Sumeru (the sacred mountain in Buddhist cosmology), know that the great ocean is eighty-four thousand yojanas (an ancient Indian unit of distance) deep. Below it are the palace residences of various dragons, as well as the palace residences of Asuras (a type of demigod), Garudas (a giant bird), and others. All the various treasures and jewels in the great ocean, due to the supernatural power of the virtuous dragons, the precious jewel necklaces all possess light. Although the Asuras are full of flattery and deceit, their supernatural jewel necklaces also have superior light. Like all these lights, if they encounter the majestic flower, the light of all the treasures will disappear and not appear. Brahma, it is like when the sun appears, it can obscure all the light of the fireflies, causing them to lose their light and not appear. If things are like this, Brahma should know that the light of this sun surrounds Mount Sumeru, and when it appears in other directions, that treasure on the summit of the mountain will create great illumination for Jambudvipa (the continent where we live).

At that time, Brahma said to the Buddha, 'World Honored One, where does this majestic flower treasure come from? Whose merit is it due to?' The Buddha told Brahma, 'At the lowest level of the great ocean is the Vajra-dhātu (Diamond Realm). Below that Vajra-dhātu is a cluster of fire called Many Suns, its light blazing intensely. This is the source of the root of the Great Iron Mountain (Mahacakravāda, the iron mountains surrounding the world). There is a golden land there called Liberation, and this majestic flower treasure is born from there.' Brahma further said, 'World Honored One, why is this majestic flower treasure priceless?' The Buddha told Brahma, 'All the large and small mountains, trees, forests, and various herbs in these four continents (Caturdvīpa, the four continents in Buddhist cosmology) will ignite and burn, completely burning the Desire Realm (Kāmadhātu, one of the three realms in Buddhism, the realm of beings with desires), like the end of a kalpa (an aeon). When that fire is raging, if one were to take a majestic flower treasure from the Brahma Palace and throw it into the fire, in the space of a thought, the great fire would be extinguished, just as a great rain can extinguish a small fire. The majestic spiritual power of this treasure is also like this.' Brahma, whose merit is it due to when this treasure appears? Brahma further said, 'World Honored One, because I do not know, I first ask this meaning. The place where the power of this majestic flower treasure resides, I only wish that you would explain it well so that I may understand.' The Buddha told Brahma, 'Like at the end of a kalpa, the three thousand great thousand worlds (Trisāhasra-mahāsāhasra-lokadhātu, the great chiliocosm in Buddhist cosmology), hundreds of billions of worlds, each with its original place, will all burn. At that time, gather the majestic flower treasure and place it in the Brahma Palace, the majestic light of this treasure can cause the palaces of the gods in the Desire Realm to descend.'

及地獄凡所至處猛火即滅。皆得清涼如秋九月夜後分時。劫火皆滅能作清涼。亦復如是。梵天。是時眾生以福盡故。諸摩尼寶隱沒不現。眾生無計能得是寶。彼威華寶不可得見。如辟支佛出世甚稀。

複次梵天。從海下至第四風界。彼有風輪名曰極駃彼風輪上有火輪界。名曰不壞。恒常熾然猛焰不絕。彼火輪上有一威花。安住在一摩尼寶上。以彼二寶威光德力。能持火輪熾然不絕。亦復能制令彼火輪不得燒壞大地諸方大鐵圍山須彌山王及大海水。如是一切皆以依彼威華寶珠及勝摩尼光明德力。乃得安住。

複次梵天。所言毗楞伽寶者。純真金色善根所生。自然雕瑩。乃能出過須彌山頂。忉利天處。夜摩天處。兜率天處。住于梵宮。菩薩從閻浮提生兜率已。善根力故。此寶自然生於篋中作降魔事。何以故。梵天。若有諸魔及魔眷屬。發大惡心趣兜率天。作諸障礙壞亂菩薩。雖共盡力而不能動。所以者何。由此摩尼寶莊嚴具在菩薩頸。珠威力故所有魔事自然壞滅。魔王波旬深生憂惱。又是菩薩初從天降入母胎時。彼莊嚴具亦常隨逐。乃至初生出家坐于道場菩提樹下。彼寶恒在。是時魔王與其軍眾無量億數。現百千種大恐怖事。奮其威猛諸鬥戰具。菩薩端坐寂然不動。破魔軍已成等正覺。梵天當知。彼釋迦毗楞

【現代漢語翻譯】現代漢語譯本：並且地獄裡所有到達的地方，猛烈的火焰立即熄滅，都變得清涼，就像秋季九月夜晚後半夜的時候一樣。劫火全部熄滅，能夠帶來清涼，也是這樣。梵天（Brahmā，色界天之主）。這時，眾生因為福報耗盡的緣故，各種摩尼寶（maṇi，如意寶珠）隱藏起來不再顯現，眾生沒有辦法得到這些寶物。那威華寶（Vaihāra-ratna，一種寶珠的名字）不可得見，就像辟支佛（Pratyekabuddha，緣覺）出世非常稀有一樣。

再次，梵天（Brahmā）。從海底向下直到第**界（此處原文缺失，無法翻譯）。那裡有一個風輪，名字叫做極駃（Atīvra，極快）。那個風輪上面有火輪界，名字叫做不壞（Avinaśvara，不會損壞）。恒常熾熱燃燒，猛烈的火焰不間斷。那個火輪上有一朵威花（Vaihāra-puṣpa，威華之花），安住在摩尼寶（maṇi，如意寶珠）上。憑藉這兩個寶物的威光和德力，能夠支撐火輪熾熱燃燒不間斷，也能夠控制火輪不燒壞大地、各方的大鐵圍山（Mahācakravāḍa，包圍世界的鐵山）、須彌山王（Sumeru，妙高山）以及大海水。像這樣的一切都依靠威華寶珠（Vaihāra-ratna）以及殊勝摩尼（maṇi，如意寶珠）的光明德力，才能夠安住。

再次，梵天（Brahmā）。所說的毗楞伽寶（Vairambha-ratna，一種寶珠的名字），純真金色，由善根所生，自然雕琢瑩潤，能夠超出須彌山頂（Sumeru，妙高山），到達忉利天（Trāyastriṃśa，三十三天）的地方、夜摩天（Yāmadeva，夜摩天）的地方、兜率天（Tuṣita，兜率天）的地方，住在梵宮（Brahma-bhavana，梵天所住的宮殿）。菩薩（Bodhisattva，覺悟的有情）從閻浮提（Jambudvīpa，南贍部洲）往生到兜率天（Tuṣita）后，因為善根的力量，這個寶物自然在篋（qiè，小箱子）中產生，用來降伏魔事。為什麼呢？梵天（Brahmā）。如果有各種魔（Māra，天魔）以及魔的眷屬，發出大的噁心前往兜率天（Tuṣita），製造各種障礙，破壞擾亂菩薩（Bodhisattva），即使共同盡力也不能動搖菩薩。這是為什麼呢？因為這個摩尼寶（maṇi，如意寶珠）莊嚴具在菩薩（Bodhisattva）的脖子上，憑藉寶珠的威力，所有的魔事自然壞滅，魔王波旬（Māra Pāpīyas，欲界第六天之主）深感憂愁惱怒。而且菩薩（Bodhisattva）最初從天上降落進入母親的胎中時，這個莊嚴具也常常跟隨。乃至最初出生、出家、坐在道場菩提樹下，這個寶物恒常都在。這時，魔王（Māra，天魔）和他的軍隊數量無量億，顯現百千種大的恐怖事情，奮起他們的威猛和各種鬥戰器具。菩薩（Bodhisattva）端坐寂然不動，破除魔軍后成就等正覺（Sammasaṃbuddha，正等覺者）。梵天（Brahmā），應當知道，那釋迦毗楞（Śākya Vairambha，釋迦毗楞伽寶）

【English Translation】 English version: And wherever it reaches in hell, the fierce flames are immediately extinguished, and it becomes cool, like the late hours of a night in September. The flames of the kalpa are all extinguished, able to bring coolness, just like that. Brahmā (色界天之主). At this time, because the beings' blessings are exhausted, the various maṇi jewels (如意寶珠) are hidden and no longer appear, and beings have no way to obtain these treasures. That Vaihāra-ratna (一種寶珠的名字) cannot be seen, just as the appearance of a Pratyekabuddha (緣覺) is very rare.

Furthermore, Brahmā (色界天之主). From below the sea to the **th realm (此處原文缺失，無法翻譯). There is a wind wheel there called Atīvra (極快). Above that wind wheel is a fire wheel realm called Avinaśvara (不會損壞). It constantly burns fiercely, with relentless flames. On that fire wheel is a Vaihāra-puṣpa (威華之花), resting on a maṇi jewel (如意寶珠). By the power and virtue of these two treasures, it can sustain the fire wheel's constant and fierce burning, and also control the fire wheel so that it does not burn and destroy the earth, the great iron mountains (Mahācakravāḍa, 包圍世界的鐵山) in all directions, Mount Sumeru (妙高山), and the great ocean waters. All of this is able to abide because of the light and virtue of that Vaihāra-ratna and the supreme maṇi (如意寶珠).

Furthermore, Brahmā (色界天之主). The so-called Vairambha-ratna (一種寶珠的名字) is pure gold, born from good roots, naturally carved and polished, and can surpass the summit of Mount Sumeru (妙高山), reaching the place of Trāyastriṃśa Heaven (三十三天), the place of Yāmadeva Heaven (夜摩天), the place of Tuṣita Heaven (兜率天), and residing in the Brahma-bhavana (梵天所住的宮殿). After the Bodhisattva (覺悟的有情) is born from Jambudvīpa (南贍部洲) to Tuṣita Heaven (兜率天), by the power of good roots, this treasure naturally arises in a casket to subdue demonic deeds. Why? Brahmā (色界天之主). If there are various Māras (天魔) and their retinues who develop great evil minds and go to Tuṣita Heaven (兜率天), creating various obstacles and disrupting the Bodhisattva (覺悟的有情), even if they exert all their strength, they cannot move the Bodhisattva. Why is that? Because this maṇi jewel (如意寶珠) adornment is on the Bodhisattva's (覺悟的有情) neck, and by the power of the jewel, all demonic deeds are naturally destroyed, and Māra Pāpīyas (欲界第六天之主) feels deep sorrow and distress. Moreover, when the Bodhisattva (覺悟的有情) initially descends from the heavens and enters his mother's womb, this adornment always follows him. Even when he is first born, renounces the world, and sits under the Bodhi tree in the Bodhimaṇḍa, this treasure is always present. At this time, the Māra (天魔) and his army, in countless billions, manifest hundreds of thousands of great and terrifying events, wielding their might and various weapons of war. The Bodhisattva (覺悟的有情) sits upright in stillness, and after defeating the Māra's army, attains Sammāsaṃbuddha (正等覺者). Brahmā (色界天之主), you should know that Śākya Vairambha (釋迦毗楞伽寶)

伽勝摩尼寶。有如是力。何況菩薩處兜率時。魔王獨能為障礙也。假使余天及兜率天。亦不能損。以寶常隨菩薩身故。

時彼梵天覆白佛言。世尊。彼釋迦毗楞伽摩尼寶。唯有是德更有餘力也。佛告梵天。彼寶威力乃有無量。非唯此也。梵天。此閻浮提縱闊七千由旬。其地形相北闊南狹。如婆羅門車。時彼天下有四王治處。何等為四。一者人王。二者蛇王。三者惡馬王。四者惡龍王。梵天。此閻浮提毒蛇遍滿。咸有瞋心盡吐毒火。更相𡃧螫己及他身皆為灰燼。當於彼時鳥獸及人。觸此毒火即便喪滅。如是瞋毒諸惡龍等自相燒滅。況復余類。梵天。此閻浮提蛇毒充滿。于意云何。如是蛇眾可謂多不。梵天言世尊。甚多甚多。佛告梵天。於此三千大千世界。所有惡龍及諸龍王。有大神通。于虛空中起大重云。奮大電光。震大惡雷。放大霹靂。雨大雹雨。出種種聲現種種威梵天。于意云何。如是龍眾可謂大不。梵言。世尊。甚大甚大。佛告梵天。於此三千大千世界。所有惡人惡馬諸惡毒等。住于邪道。然後遣令觸彼惡蛇惡龍惡馬。乃至惡人皆起瞋心噁心惡力惡行惡事。乃至惡道具足。如是諸恐怖時。如是菩薩于兜率天。開發顯示彼摩尼寶。令彼惡毒眾生等見。眾生睹已惡事消滅。世界清凈噁心自息。柔軟和順慈愛歡欣

【現代漢語翻譯】現代漢語譯本『伽勝摩尼寶』（Gayasamani-ratna，一種寶珠的名字）有如此強大的力量，更何況菩薩在兜率天（Tusita，欲界天之一，為彌勒菩薩的住所）時，魔王怎麼可能獨自成為障礙呢？即使是其他天人和兜率天的天人，也不能損害他，因為這寶珠常伴隨菩薩之身。

這時，梵天（Brahma，色界諸天之主）再次對佛說：『世尊，這釋迦毗楞伽摩尼寶（Sakya-Vaidurya-ratna，釋迦牟尼佛的琉璃寶珠）只有這些功德，還是有其他力量呢？』佛告訴梵天：『這寶珠的威力是無量的，不僅僅是這些。梵天，這閻浮提（Jambudvipa，我們所居住的南贍部洲）縱橫七千由旬（Yojana，古印度長度單位），其地形北寬南窄，像婆羅門（Brahmana，印度教祭司）的車。那時，天下有四種王者統治此處。哪四種呢？一是人王，二是蛇王，三是惡馬王，四是惡龍王。梵天，這閻浮提遍佈毒蛇，都懷有嗔恨之心，吐出毒火，互相嚙咬，自己和他人之身都化為灰燼。那時，鳥獸和人，觸到這毒火就會喪命。這些嗔毒的惡龍等互相燒滅，更何況其他種類。梵天，這閻浮提蛇毒充滿，你認為如何？這些蛇眾可以說多嗎？』梵天說：『世尊，非常多，非常多。』佛告訴梵天：『在這三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個大世界）中，所有惡龍和龍王，都有大神力，能在虛空中興起大片烏雲，發出強烈的閃電，震動巨大的惡雷，放出巨大的霹靂，降下巨大的冰雹，發出各種聲音，顯現各種威勢。梵天，你認為如何？這些龍眾可以說強大嗎？』梵天說：『世尊，非常強大，非常強大。』佛告訴梵天：『在這三千大千世界中，所有惡人、惡馬和各種惡毒之物，都住在邪道中，然後派遣它們去觸碰那些惡蛇、惡龍、惡馬，乃至惡人，都生起嗔恨心、噁心、惡力、惡行、惡事，乃至惡具都具備。在這些恐怖的時候，這位菩薩在兜率天，開發顯示那摩尼寶，讓那些惡毒眾生看到。眾生看到后，惡事消滅，世界清凈，噁心自然止息，變得柔軟和順，慈愛歡欣。』

【English Translation】 English version 『Gayasamani-ratna』 (Gayasamani-ratna, the name of a precious jewel) has such power, how much more so when the Bodhisattva is in Tusita (Tusita, one of the heavens in the desire realm, the abode of Maitreya Bodhisattva), how could the Mara (Mara, demon king) alone be an obstacle? Even other devas (devas, gods) and the devas of Tusita cannot harm him, because this jewel always accompanies the Bodhisattva's body.

At this time, Brahma (Brahma, the lord of the form realm heavens) again said to the Buddha: 'World Honored One, does this Sakya-Vaidurya-ratna (Sakya-Vaidurya-ratna, Shakyamuni Buddha's lapis lazuli jewel) only have these virtues, or does it have other powers?' The Buddha told Brahma: 'The power of this jewel is immeasurable, not just these. Brahma, this Jambudvipa (Jambudvipa, the southern continent where we live) is seven thousand yojanas (Yojana, an ancient Indian unit of length) in length and breadth, its terrain is wide in the north and narrow in the south, like a Brahmana's (Brahmana, Hindu priest) cart. At that time, there were four kinds of kings ruling this place. What are the four? First, the human king; second, the snake king; third, the evil horse king; fourth, the evil dragon king. Brahma, this Jambudvipa is full of poisonous snakes, all harboring hatred, spitting out poisonous fire, biting each other, turning themselves and others into ashes. At that time, birds, beasts, and people, touching this poisonous fire, would perish immediately. These venomous evil dragons and others burn each other to death, let alone other kinds. Brahma, this Jambudvipa is full of snake venom, what do you think? Can these snakes be said to be many?' Brahma said: 'World Honored One, very many, very many.' The Buddha told Brahma: 'In this Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu, a great world in Buddhist cosmology), all the evil dragons and dragon kings have great supernatural powers, able to raise large clouds in the sky, emit strong lightning, shake huge evil thunder, release huge thunderbolts, and rain down huge hailstones, making various sounds and displaying various powers. Brahma, what do you think? Can these dragons be said to be powerful?' Brahma said: 'World Honored One, very powerful, very powerful.' The Buddha told Brahma: 'In this Trisahasra-Mahasahasra-lokadhatu, all the evil people, evil horses, and various evil poisons live in evil paths, and then send them to touch those evil snakes, evil dragons, evil horses, and even evil people, all of whom give rise to hatred, evil minds, evil powers, evil deeds, evil actions, and even evil tools are complete. In these times of terror, this Bodhisattva in Tusita, develops and displays that Mani jewel, allowing those evil poisonous beings to see it. After the beings see it, evil deeds are extinguished, the world is purified, evil minds naturally cease, and they become gentle and harmonious, loving and joyful.'

。皆以見彼摩尼寶故。梵天當知。此釋迦毗楞伽寶。乃有如是無量無邊大威德力。若具說者終不可盡。

時彼梵天覆白放光佛言。世尊。如佛先說。菩薩身寶名寶精者有何功德。唯愿開示令我等聞佛告梵天。汝今不應問斯大事。何以故。一生菩薩善根深重。凡諸果報。非彼世間所堪知見。所以者何。如是菩薩欲入胎時。是寶先導隨菩薩身而作佛事。出時亦爾。是故此寶寶中最勝。乃有如是無量勢力。汝等梵天。若知寶處。則往供養恭敬禮拜。不應問我有何功德。梵天白言。世尊。我於此義無復疑心。為諸眾生故發斯問。欲令聞者生歡喜心。以是義故我咨世尊。如此問者。欲于將來具行佛事增長菩提世尊。是菩薩寶下閻浮提時。威德力故日月光明尚皆喪滅。而況星宿諸火光等能不滅乎。是故此寶最為殊特。常依菩薩摩訶薩所。一切梵天。應將是寶安置梵宮。尊重恭敬禮拜供養作希有事。世尊此寶光明能蔽日月星宿火光。令不復現。而彼日月星火等光無滅沒者。皆是如來神力所為。不使世間常處闇冥。所以者何。如來世尊有大慈者。加被一切諸眾生故。若無如來威神加者。乃至一切梵天光明亦皆失滅。佛告梵天言。加護者義何謂也。梵言。世尊。加護義者。以上被下劣依勝故。諸佛世尊一切諸事。勝出世間諸人天等

【現代漢語翻譯】現代漢語譯本：都因為見到那摩尼寶的緣故。梵天啊，你應該知道，這釋迦毗楞伽寶（Śākyavaiḍūrya-ratna，一種寶石）具有如此無量無邊的大威德力量。如果詳細述說，終究是說不完的。

當時，那位梵天又對放光佛說：『世尊，如佛先前所說，菩薩身寶名為寶精（Ratna-sāra，寶物的精華）的，有什麼功德呢？唯愿您開示，讓我們聽聞。』佛告訴梵天：『你現在不應該問這樣的大事。為什麼呢？一生補處菩薩（Ekajāti-pratibaddha-bodhisattva，指下一生將成佛的菩薩）的善根深厚，所有的果報，不是那個世間所能知見的。』為什麼這樣說呢？因為這樣的菩薩想要入胎的時候，這寶先引導，隨著菩薩的身而作佛事。出生的時候也是這樣。所以這寶在寶物中最殊勝，具有如此無量的勢力。你們這些梵天，如果知道寶的所在之處，就前往供養、恭敬、禮拜，不應該問我它有什麼功德。』梵天說：『世尊，我對這個道理沒有疑惑。爲了眾生的緣故才發問，想讓聽聞的人心生歡喜。因為這個緣故我請問世尊。如此發問，是爲了將來能夠具足地行佛事，增長菩提。世尊，這菩薩寶下生閻浮提（Jambudvīpa，我們所居住的這個世界）的時候，因為威德力的緣故，日月的光明尚且都會喪失，更何況是星宿、諸火光等，能不滅沒呢？所以這寶最為殊特，常依附在菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）的身邊。一切梵天，應該將這寶安置在梵宮，尊重、恭敬、禮拜、供養，當作稀有之事。世尊，這寶的光明能夠遮蔽日月星宿火光，使它們不再顯現。而那些日月星火等光並沒有滅沒，都是如來（Tathāgata，佛的稱號之一）的神力所為，不使世間常處在黑暗之中。』為什麼這樣說呢？如來世尊有大慈悲，加被一切眾生的緣故。如果沒有如來的威神加持，乃至一切梵天的光明也都會失滅。』佛告訴梵天說：『加護的意義是什麼呢？』梵天說：『世尊，加護的意義是，以上位的加被下位的，弱者依附於強者。諸佛世尊的一切諸事，勝過世間諸人天等。

【English Translation】 English version: All because they saw that Maṇi jewel. Brahmā, you should know that this Śākyavaiḍūrya-ratna (a type of gem) possesses such immeasurable and boundless great power and virtue. If described in detail, it could never be fully exhausted.

At that time, that Brahmā again said to Buddha Emiting Light: 'World-Honored One, as the Buddha previously said, what are the merits of the Bodhisattva's body jewel named Ratna-sāra (essence of jewels)? I wish you would explain it so that we may hear.' The Buddha told Brahmā: 'You should not ask about such a great matter now. Why? The roots of goodness of a Ekajāti-pratibaddha-bodhisattva (a bodhisattva who will become a Buddha in the next life) are profound, and all the retributions are beyond what that world can know and see.' Why is this so? Because when such a Bodhisattva wants to enter the womb, this jewel leads the way, following the Bodhisattva's body and performing Buddha-deeds. It is the same at the time of birth. Therefore, this jewel is the most supreme among jewels, possessing such immeasurable power. You Brahmās, if you know the location of the jewel, then go to offer, respect, and worship it. You should not ask me what merits it has.' Brahmā said: 'World-Honored One, I have no doubt about this meaning. I ask for the sake of all beings, wishing to bring joy to those who hear. For this reason, I ask the World-Honored One. Asking in this way is to be able to fully perform Buddha-deeds in the future and increase Bodhi. World-Honored One, when this Bodhisattva jewel descends to Jambudvīpa (the world we live in), due to its power and virtue, even the light of the sun and moon will be lost, let alone the stars and firelight, how could they not be extinguished? Therefore, this jewel is the most special, always relying on the Bodhisattva-mahāsattva (great Bodhisattva). All Brahmās should place this jewel in the Brahmā palace, respecting, revering, worshiping, and offering it as a rare thing. World-Honored One, the light of this jewel can obscure the light of the sun, moon, stars, and fire, causing them to no longer appear. But those lights of the sun, moon, stars, and fire are not extinguished, all of which is done by the divine power of the Tathāgata (one of the titles of the Buddha), so that the world is not always in darkness.' Why is this so? The Tathāgata, the World-Honored One, has great compassion and blesses all beings. If there were no divine power of the Tathāgata to bless them, even the light of all the Brahmās would be lost.' The Buddha told Brahmā: 'What is the meaning of protection?' Brahmā said: 'World-Honored One, the meaning of protection is that the superior blesses the inferior, and the weak rely on the strong. All the affairs of the Buddhas, the World-Honored Ones, surpass all the humans and devas in the world.'

。譬如日光出時諸螢火光悉皆失滅。如來威力若不加者。一切人天光明喪滅亦復如是。世尊。我于如來威神德力。無復疑心。何以故。我觀如來心無厭足。是故我今為未來世諸眾生等。敢問斯事。

佛告梵天。汝今頗知有諸外道五通神仙所得四禪四空三摩跋提入出心行不。梵天言。世尊。我今少知外道諸仙所得禪定三摩跋提。然此眾中有未解者。來世眾生復不能知。是故我今問如是義。欲令眾生不知者知。亦令將來未解者解。

梵天。世間無有語言及義文句名字而能離此陀羅尼門修多羅者。梵天所有諸修多羅。或祇夜。或授記。一切他所問者。或有此三十七助菩提法所攝。乃至顯說行者。皆悉入此妙陀羅尼深法門中。是以今此陀羅尼門。即為三世諸佛已說當說。我今現在亦復演說。若有人能如我所說。憶念受持是陀羅尼者。此人未來還得如我說如斯法。我于往昔亦曾供養恭敬尊重無量諸佛。彼諸佛等亦以此陀羅尼修多羅法門。教化成就無量億數諸大菩薩摩訶薩眾。

佛告梵天。我念過去無量億劫。有佛世尊。名勝三昧如來應供正遍覺。出現於世。彼最後身所生之處。其父輪王名大精進。七寶具足統四天下。菩薩即是寶后所生第一太子。常處深宮。與八萬四千眾美女俱。如是諸女皆以種種名寶瓔珞摩

【現代漢語翻譯】現代漢語譯本：譬如太陽出來的時候，所有的螢火蟲的光芒都會消失。如果如來的威力沒有加持，一切人天的光明也會喪失，也是這樣。世尊，我對如來的威神德力，沒有絲毫的懷疑。為什麼呢？我觀察如來的心沒有厭足的時候。所以我現在爲了未來世的眾生等，敢於請問這件事。佛告訴梵天：『你現在是否知道那些外道五通神仙所得到的四禪四空三摩缽提（Samāpatti，止息、正定）的入出心行呢？』梵天說：『世尊，我現在稍微知道外道諸仙所得到的禪定三摩缽提。然而，這些大眾中有未了解的人，來世的眾生又不能知道。所以我現在問這樣的義理，想要讓眾生不知道的知道，也讓將來未了解的瞭解。』『梵天，世間沒有語言以及義理文句名字而能夠離開此陀羅尼門（Dhāraṇī-mukha，總持之門）修多羅（Sūtra，經）的。梵天，所有諸修多羅，或者祇夜（Geya，重頌），或者授記（Vyākaraṇa，預言），一切他人所問的，或者有此三十七助菩提法（Bodhipakkhiyadhamma，三十七道品）所攝，乃至顯說行者，都全部進入此妙陀羅尼深法門中。因此現在此陀羅尼門，即為三世諸佛已說當說。我現在也演說。如果有人能夠如我所說，憶念受持是陀羅尼的人，這個人未來還得如我說如斯法。我于往昔也曾經供養恭敬尊重無量諸佛。那些諸佛等也以此陀羅尼修多羅法門，教化成就無量億數諸大菩薩摩訶薩（Mahāsattva，大菩薩）。』佛告訴梵天：『我憶念過去無量億劫，有佛世尊，名勝三昧如來（Tatahgata，如來）、應供（Arhat，阿羅漢）、正遍覺（Samyak-saṃbuddha，正等覺），出現於世。他最後一生所出生的地方，他的父親輪王（Cakravartin，轉輪聖王）名大精進，七寶具足，統治四天下。菩薩（Bodhisattva，菩薩）就是寶后所生的第一太子，常處深宮，與八萬四千眾美女在一起。這些女子都用種種名貴的寶物瓔珞裝飾身體。

【English Translation】 English version: For example, when the sun rises, the light of all fireflies disappears. If the power of the Tathagata (Tathāgata, Thus Come One) is not added, the light of all humans and devas (deva, gods) will also be lost, just like that. World Honored One, I have no doubt about the majestic and virtuous power of the Tathagata. Why? I observe that the mind of the Tathagata is never satisfied. Therefore, I now dare to ask about this matter for the sake of all sentient beings in the future. The Buddha told Brahma (Brahmā, a creator god): 'Do you now know the entering and exiting mind practices of the four dhyanas (dhyāna, meditation) and four formless Samāpattis (Samāpatti, a state of meditative absorption) attained by those heretical five-powered immortals?' Brahma said: 'World Honored One, I now know a little about the dhyana and Samāpattis attained by the heretical immortals. However, there are those among this assembly who do not understand, and future sentient beings will not know. Therefore, I now ask about such a meaning, wanting to enable those who do not know to know, and also to enable those who do not understand in the future to understand.' 'Brahma, there are no languages, meanings, phrases, or names in the world that can be separated from this Dhāraṇī-mukha (Dhāraṇī-mukha, the gate of Dharani) Sutra (Sūtra, discourse). Brahma, all the Sutras, whether Geya (Geya, verses), or Vyākaraṇa (Vyākaraṇa, prediction), everything that others ask, or those that are included in these thirty-seven Bodhipakkhiyadhammas (Bodhipakkhiyadhamma, thirty-seven factors of enlightenment), and even those who explicitly speak of practice, all enter into this wonderful and profound Dharma gate of Dharani. Therefore, this Dharani gate is now what all Buddhas of the three times have spoken, will speak, and I am now also expounding. If someone can, as I have said, remember and uphold this Dharani, this person will in the future also attain such a Dharma as I have spoken. In the past, I also made offerings, respected, and honored countless Buddhas. Those Buddhas also used this Dharani Sutra Dharma gate to teach and accomplish countless billions of great Bodhisattva Mahāsattvas (Mahāsattva, great being).' The Buddha told Brahma: 'I remember in the past, countless eons ago, there was a Buddha World Honored One named Supreme Samadhi Tathagata (Tathāgata, Thus Come One), Arhat (Arhat, Worthy One), Samyak-saṃbuddha (Samyak-saṃbuddha, Perfectly Enlightened One), appearing in the world. In his last life, the place where he was born, his father, a Cakravartin (Cakravartin, Wheel-Turning King) named Great Diligence, possessed the seven treasures and ruled the four continents. The Bodhisattva (Bodhisattva, enlightenment being) was the first prince born to the Queen Consort, always residing in the deep palace, with eighty-four thousand beautiful women. All these women adorned their bodies with various precious jewels and necklaces.'

尼天珠。而為莊飾。前後圍繞遊觀園林。無量妙音以娛菩薩。猶如帝釋歡喜之園。然是菩薩有大人相。一切世間無能及者。梵天。菩薩后時問眾女言。汝等誰有赤檀箜篌。如其有者今宜前進。時有一女以檀箜篌奉授菩薩。菩薩彈已作是思惟。如此聲者。從何所來。為從弦生。為從柱出。為棍有耶。為檀作乎。如是思已知聲無定。復作是念。我若不觸即不出聲。如是聲者應從手出。作是念已。即便以手觸于虛空。聲亦不出。因此方知手無定聲。知無定已即復思念。今此聲者虛妄不實。假眾因緣和合而有。彼諸眾生甚大愚癡。常為無明迷惑所覆。不知見覺。耽著此聲因為放逸。具造眾惡墮三惡道。菩薩如是深厭離時。即入三昧。入三昧已。悉舍世間五欲眾具。凡是所重如棄洟唾身升虛空。住虛空已復作是念。我今此身必定成佛。如是念時。即便獲得大勝三昧三昧力故足步虛空詣菩提樹。至樹下已。結加端坐身不動搖。梵天。菩薩如是結加坐時。有一魔王名拘知舍住菩薩前以偈贊曰。

丈夫速成佛　　為世安樂故　無憂甘露句　　滅盡諸煩惱

佛告梵天。我于爾時作婆羅門。名速疾身。睹彼菩薩坐道樹下將成正覺。內自思念。我今要當在菩薩前一心合掌恭敬而立。彼成佛時乃可休息。於是七日七夜住立。諦觀更

【現代漢語翻譯】現代漢語譯本：尼天珠（Nīti-ratna，一種寶珠）。用它來裝飾，前後圍繞著，遊覽觀賞園林。用無量的美妙音樂來娛樂菩薩，猶如帝釋天（Indra，佛教護法神）歡喜的園林。然而這位菩薩具有大丈夫相，一切世間沒有能比得上他的。梵天（Brahmā，色界天之主）。菩薩後來問眾女子說：『你們誰有赤檀木箜篌（一種樂器）？如果有的，現在請上前。』當時有一女子將檀木箜篌奉獻給菩薩。菩薩彈奏之後，這樣思惟：『如此的聲音，從何處而來？是從弦產生，還是從柱發出？是棍棒的作用，還是檀木的作用？』像這樣思惟，菩薩得知聲音沒有固定的來源。又這樣想：『我如果不觸碰，它就不會發出聲音。如此說來，聲音應該從手發出。』這樣想了之後，就用手去觸控虛空，聲音也沒有發出。因此才知道手也沒有固定的聲音來源。知道聲音沒有固定來源之後，就又思念：『現在這聲音是虛妄不實的，是憑藉眾多因緣和合而有的。那些眾生非常愚癡，常常被無明迷惑所覆蓋，不知道見覺，貪戀執著這聲音，因此放縱自己，造作各種惡業，墮入三惡道。』菩薩像這樣深深厭離時，就進入三昧（Samādhi，禪定）。進入三昧之後，捨棄世間所有的五欲享受，凡是所看重的，都像丟棄鼻涕唾沫一樣。身體升到虛空，住在虛空之後又這樣想：『我今生必定成佛。』這樣想的時候，就獲得了大勝三昧。憑藉三昧的力量，用腳步行走在虛空中，前往菩提樹（Bodhi tree，覺悟之樹）。到達樹下之後，結跏趺坐，身體不動搖。梵天。菩薩像這樣結跏趺坐時，有一魔王名叫拘知舍（Kujñisha），住在菩薩面前，用偈頌讚嘆說：『大丈夫迅速成佛，爲了世間的安樂。無憂的甘露之句，滅盡所有的煩惱。』佛告訴梵天：『我在那時做婆羅門（Brahmin，印度教祭司），名叫速疾身（Śīghragāmin）。看到那位菩薩坐在菩提樹下將要成就正覺，內心自思：我現在應當在菩薩面前一心合掌恭敬地站立。他成佛的時候我才可以休息。』於是七日七夜站立，仔細觀看。

【English Translation】 English version: Nīti-ratna (a kind of jewel). Used to adorn, surrounded before and after, touring and viewing the gardens. Using immeasurable wonderful music to entertain the Bodhisattva, like the joyful garden of Indra (Buddhist Dharma protector). However, this Bodhisattva has the marks of a great man, unmatched by anyone in all the world. Brahmā (Lord of the Form Realm). The Bodhisattva later asked the women, 'Who among you has a red sandalwood harp (a musical instrument)? If anyone has one, please come forward now.' At that time, a woman offered a sandalwood harp to the Bodhisattva. After playing it, the Bodhisattva thought, 'Where does this sound come from? Does it arise from the strings, or does it come from the pillars? Is it from the stick, or is it made by the sandalwood?' Thinking in this way, the Bodhisattva realized that sound has no fixed origin. He thought again, 'If I don't touch it, it won't make a sound. So, the sound should come from the hand.' After thinking this, he touched the empty space with his hand, but no sound came out. Therefore, he knew that the hand also has no fixed source of sound. Knowing that sound has no fixed origin, he then contemplated, 'Now this sound is false and unreal, it exists by the combination of many causes and conditions. Those beings are very foolish, often covered by the darkness of ignorance, not knowing seeing and awareness, clinging to this sound, and therefore indulging themselves, creating all kinds of evil deeds, and falling into the three evil realms.' When the Bodhisattva deeply厭離(yearned to leave) in this way, he entered Samādhi (meditative absorption). After entering Samādhi, he abandoned all the worldly five desires, and everything he valued was like discarding snot and spittle. His body rose into the sky, and after dwelling in the sky, he thought, 'I will surely become a Buddha in this life.' When he thought this, he obtained the great victorious Samādhi. By the power of Samādhi, he walked on foot in the empty sky, going to the Bodhi tree (tree of enlightenment). After arriving under the tree, he sat in the lotus position, his body unmoving. Brahmā. When the Bodhisattva sat in the lotus position like this, a demon king named Kujñisha (name of a demon king) lived in front of the Bodhisattva, praising him with a verse: 'The great man quickly becomes a Buddha, for the sake of the world's peace and happiness. The worry-free nectar of words, extinguishes all afflictions.' The Buddha told Brahmā, 'At that time, I was a Brahmin (Hindu priest) named Śīghragāmin (quick body). Seeing that Bodhisattva sitting under the Bodhi tree about to attain enlightenment, I thought to myself: I should now stand in front of the Bodhisattva with one mind, joining my palms respectfully. I can only rest when he becomes a Buddha.' So, I stood for seven days and seven nights, watching carefully.'

無餘念。不念飢渴。不覺疲勞。亦無睡眠。過七日已。菩薩方證無上菩提轉大法輪。梵天。我于爾時彼佛法中起增上信舍家出家。愿我當來亦成正覺。如今莫異。梵天。彼佛世尊知我發心精進勇猛堪能荷負無上菩提。便授我記。告言。仁者。汝于未來過無量劫。當得作佛。號曰放光如來應供正遍覺。汝最後身其所生父。轉輪聖王名祭火光。即于生世舍家出家。修行未幾成正遍覺。梵天。我于爾時與菩薩眾十四人俱。我等並於十四年中。專精讀誦此陀羅尼。彼勝三昧。如來於十四年中。有所宣說唯一法句。我等聞是法句義已。即時獲得不退轉忍。以此忍故。無復一切煩惱怖畏。梵天。時彼如來為十四菩薩。於十四年中教化成熟。令住不退轉地。不壞不動猶如金剛。其心牢固眾善熏心。于諸法中得不退轉。時彼梵天。復白佛言。世尊。我今已知彼諸菩薩不退轉行。猶未審知此陀羅尼修多羅說一句門。其義云何。佛告梵天。此修多羅一句門者。即如來藏。此一句門若具說者。假使三千大千世界所有諸聲及眾音樂。所謂四天王聲。忉利天聲。夜摩天聲。兜率天聲。化樂天聲。他化自在天聲。乃至魔王宮殿一切諸聲。皆為法音演茲一句猶不能盡。何以故。由一句門顯示佛藏深寬大故。梵天。此如來藏寬大無量無際無邊不可窮盡。

【現代漢語翻譯】現代漢語譯本沒有其他的念頭。不念及飢餓和乾渴，不覺得疲勞，也沒有睡眠。過了七日之後，菩薩才證得無上菩提，開始轉大法輪。梵天（Brahma，印度教的創造之神），我當時在那位佛的教法中生起了極大的信心，捨棄家庭出家修行，發願將來也能成就正覺，和現在的佛一樣。梵天，那位佛世尊知道我發了菩提心，精進勇猛，能夠承擔無上菩提的重任，就給我授記，告訴我說：『善男子，你將來經過無量劫之後，將會成佛，佛號為放光如來應供正遍覺（Light-emitting Tathagata, Arhat, Samyaksambuddha）。你最後一生所生的父親，是轉輪聖王，名叫祭火光。你將在出生后捨棄家庭出家，修行不久就能成就正遍覺。』梵天，我當時和十四位菩薩一起，我們一起在十四年中，專心致志地讀誦這部陀羅尼（dharani，總持，咒語）和殊勝的三昧（samadhi，禪定）。如來在這十四年中，所宣說的只有一個法句。我們聽聞了這個法句的含義之後，立刻獲得了不退轉忍（avaivartika-ksanti，不退轉的忍辱）。因為這個忍辱的緣故，不再有任何的煩惱和怖畏。梵天，當時那位如來爲了這十四位菩薩，在十四年中教化他們成熟，使他們安住于不退轉地，不被破壞，不可動搖，猶如金剛一般。他們的心牢固，被各種善行熏習，在一切法中得到不退轉。當時那位梵天，又對佛說：『世尊，我現在已經知道了那些菩薩的不退轉行，但還不知道這部陀羅尼修多羅（sutra，經）所說的一句門，它的含義是什麼？』佛告訴梵天：『這部修多羅的一句門，就是如來藏（Tathagatagarbha，如來法身）。如果完整地講述這一句門，即使用三千大千世界所有聲音和各種音樂，比如四天王（Four Heavenly Kings）的聲音，忉利天（Trayastrimsa Heaven）的聲音，夜摩天（Yama Heaven）的聲音，兜率天（Tusita Heaven）的聲音，化樂天（Nirmanarati Heaven）的聲音，他化自在天（Paranirmita-vasavartin Heaven）的聲音，乃至魔王宮殿的一切聲音，都用來作為法音來演說這一句，也無法窮盡。為什麼呢？因為這一句門顯示了佛藏的深廣無邊。梵天，這如來藏寬廣無量，沒有邊際，無法窮盡。

【English Translation】 English version Without any other thoughts. Not thinking of hunger or thirst. Not feeling fatigue. Also without sleep. After seven days had passed, the Bodhisattva then attained Anuttara-samyak-sambodhi (unsurpassed complete enlightenment) and turned the great Dharma wheel. Brahma, at that time, within that Buddha's Dharma, I arose with increased faith, left home, and became a renunciate. I vowed that in the future, I would also attain perfect enlightenment, just like the Buddha now. Brahma, that Buddha, the World-Honored One, knowing that I had generated the Bodhi mind, was diligent, brave, and capable of bearing the responsibility of Anuttara-samyak-sambodhi, then bestowed a prediction upon me, saying: 'Good man, in the future, after countless kalpas (aeons), you will become a Buddha, named Light-emitting Tathagata, Arhat, Samyaksambuddha. In your final life, your father will be a Chakravartin (wheel-turning king) named Offering Fire Light. Immediately after birth, you will leave home, become a renunciate, and after practicing for a short time, you will attain Samyaksambodhi.' Brahma, at that time, I was with a group of fourteen Bodhisattvas. Together, we devoted ourselves to reciting this Dharani (mantra) and the supreme Samadhi (meditative absorption) for fourteen years. During those fourteen years, the Tathagata only proclaimed one Dharma phrase. After we heard the meaning of this Dharma phrase, we immediately obtained Avaivartika-ksanti (non-regressing patience). Because of this patience, we no longer had any afflictions or fears. Brahma, at that time, that Tathagata, for those fourteen Bodhisattvas, spent fourteen years teaching and maturing them, causing them to dwell in the ground of non-regression, indestructible and immovable like diamond. Their minds were firm, infused with all kinds of goodness, and they attained non-regression in all Dharmas. At that time, that Brahma again said to the Buddha: 'World-Honored One, I now know the non-regressing conduct of those Bodhisattvas, but I still do not understand the meaning of the one-phrase gate spoken in this Dharani Sutra.' The Buddha told Brahma: 'This one-phrase gate of this Sutra is the Tathagatagarbha (Buddha-nature). If this one-phrase gate were to be fully explained, even if all the sounds and music in the three thousand great thousand worlds, such as the sounds of the Four Heavenly Kings, the sounds of the Trayastrimsa Heaven, the sounds of the Yama Heaven, the sounds of the Tusita Heaven, the sounds of the Nirmanarati Heaven, the sounds of the Paranirmita-vasavartin Heaven, and even all the sounds of the demon king's palace, were all used as Dharma sounds to expound this one phrase, it would still not be exhausted. Why? Because this one-phrase gate reveals the deep and vast Buddha-store. Brahma, this Tathagatagarbha is immeasurably vast, without boundaries, and cannot be exhausted.'

若宣說者。令諸眾生身心清凈安隱快樂。昔所未得今悉得之。斯皆由波如來藏故。

大法炬陀羅尼經三乘教品第十一

佛告阿難。時放光如來於大眾中。命一婆羅門子毗舍佉言。汝毗舍佉。若聲聞人凡欲教化。云何能令他人歡喜。先當自凈身口意業。發誓精進善學法義。常多思惟成就智慧。然後教他。令生歡喜增長善法。若不如是。不能令他于彼義中分別解說。應如是住如是念如是學。何以故。若無智慧即非善學。尚不自知況能教他。毗舍佉。譬如世間剪角特牛無有斗事。既不自護亦不護他。何以故。無斗具故。如是毗舍佉。若沙門婆羅門諸眾生等不勤學者。不能思義。不如說行。不能為他談說議論。何以故。無智慧故。但有憍慢增我所心。自他善法皆悉損減。是故有智慧者不起憍慢。無我所心我想不生。亦無執著不貪己身。何以故。見聖諦故不生煩惱。惡毒滅故無有諍論。離怨敵故無我所心。不自讚故除欲煩惱。不念餘事唯觀因緣。亦教他觀十二因緣一切生滅。毗舍佉。是則名為聲聞行人。善自防護身口意業。亦能教他遠離三過。

複次毗舍佉。辟支佛人則不如是。無有說想。但自覺悟不能教他。所以者何。是人斷絕大愿深行。唯樂寂靜不願化生。一向不能宣說諸法。亦不能說善惡業報。乃至生

【現代漢語翻譯】現代漢語譯本：如果宣說佛法的人，能夠使一切眾生的身心清凈安穩快樂，使他們得到過去未曾得到的利益，這都是由於佛的如來藏的緣故。

《大法炬陀羅尼經·三乘教品》第十一

佛告訴阿難：當時的放光如來在大眾之中，命令一位婆羅門子，名叫毗舍佉（Visakha，人名）說：『你，毗舍佉，如果聲聞乘（Sravaka，聽聞佛法而修行的弟子）的人想要教化他人，要怎樣才能使他人歡喜呢？首先應當自己清凈身口意三業，發誓精進，好好學習佛法的義理，常常多多地思惟，成就智慧，然後才能教導他人，使他人心生歡喜，增長善法。如果不是這樣，就不能使他人對於佛法的義理進行分辨和解說。應當這樣安住，這樣憶念，這樣學習。』為什麼呢？如果沒有智慧，就不是善於學習的人，尚且不能自己明白，又怎麼能教導他人呢？毗舍佉，譬如世間上被剪了角的公牛，沒有爭鬥的能力，既不能保護自己，也不能保護他人。為什麼呢？因為它沒有爭鬥的工具。像這樣，毗舍佉，如果沙門（Sramana，出家修道者）、婆羅門（Brahmana，印度教祭司）等眾生不勤奮學習，就不能思考佛法的義理，不能按照佛所說的去做，不能為他人談論佛法。為什麼呢？因為沒有智慧的緣故。只是有驕慢之心，增長我所的執著，自己和他人的善法都會因此而減少。所以，有智慧的人不會生起驕慢之心，沒有我所的執著，我相也不會產生，也沒有執著，不貪戀自己的身體。為什麼呢？因為見到聖諦（Arya-satya，佛教四聖諦）的緣故，不生煩惱，惡毒滅除的緣故，沒有爭論，遠離怨敵的緣故，沒有我所的執著，不自我讚歎的緣故，去除慾望的煩惱，不思念其他的事情，只觀察因緣。也教導他人觀察十二因緣（Dvadasanga-pratityasamutpada，佛教關於生命輪迴的理論）的一切生滅。毗舍佉，這就叫做聲聞乘的修行人，善於防護自己的身口意三業，也能教導他人遠離三種過失。

再次，毗舍佉，辟支佛（Pratyekabuddha，緣覺）的修行人則不是這樣。他們沒有說法教化的想法，只是自己覺悟，不能教導他人。為什麼呢？因為這種人斷絕了大愿和深刻的修行，只喜歡寂靜，不願意教化眾生，一向不能宣說諸法，也不能說善惡的業報，乃至生生世世。

【English Translation】 English version: If the one who proclaims the Dharma can make all sentient beings' bodies and minds pure, peaceful, secure, and happy, and enable them to obtain benefits they have not obtained in the past, this is all due to the Tathagatagarbha (Tathagatagarbha, the womb of the Buddha) of the Buddha.

The Great Torch Dharani Sutra, Chapter 11 on the Three Vehicles

The Buddha told Ananda: At that time, the radiating light Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) in the assembly, commanded a Brahmin (Brahmin, a member of the highest Hindu caste) son named Visakha (Visakha, a personal name), saying: 'You, Visakha, if a Sravaka (Sravaka, a disciple who learns by hearing the Buddha's teachings) wishes to teach and transform others, how can he make others happy? First, he should purify his own body, speech, and mind, vow to be diligent, study the meaning of the Dharma well, constantly contemplate and cultivate wisdom, and then teach others, so that they may rejoice and increase their good deeds. If it is not like this, he cannot enable others to distinguish and explain the meaning of the Dharma. He should abide in this way, remember in this way, and learn in this way.' Why? If there is no wisdom, then one is not good at learning, and if one does not even understand oneself, how can one teach others? Visakha, for example, a bull whose horns have been cut off has no ability to fight, and can neither protect itself nor protect others. Why? Because it has no means to fight. Likewise, Visakha, if Sramanas (Sramana, a wandering ascetic) and Brahmins and other sentient beings do not study diligently, they cannot contemplate the meaning of the Dharma, cannot act according to what the Buddha said, and cannot discuss the Dharma with others. Why? Because they have no wisdom. They only have arrogance and increase their attachment to 'what is mine,' and both their own and others' good deeds will be diminished because of this. Therefore, those who have wisdom do not give rise to arrogance, have no attachment to 'what is mine,' and the thought of 'I' does not arise, nor is there any clinging, and they do not crave their own bodies. Why? Because they see the Noble Truths (Arya-satya, the Four Noble Truths), they do not give rise to afflictions, and because evil poisons are extinguished, there is no contention, and because they are free from enemies, they have no attachment to 'what is mine,' and because they do not praise themselves, they remove the afflictions of desire, and they do not think of other things, but only observe the causes and conditions. They also teach others to observe the arising and ceasing of all things in the Twelve Links of Dependent Origination (Dvadasanga-pratityasamutpada, the Buddhist theory of the cycle of life and death). Visakha, this is called a Sravaka practitioner, who is good at protecting his own body, speech, and mind, and can also teach others to stay away from the three faults.

Furthermore, Visakha, Pratyekabuddhas (Pratyekabuddha, a solitary Buddha) are not like this. They have no thought of teaching, but only awaken themselves and cannot teach others. Why? Because these people have cut off great vows and profound practices, and only enjoy tranquility and are unwilling to transform sentient beings, and are consistently unable to proclaim the Dharma, nor can they speak of the karmic consequences of good and evil, even in lifetime after lifetime.

死過患涅槃安樂一切不說。唯觀他心知有樂欲。即便普現神通變化。自在無礙令他信解。為物福田生大功德。隨其所愿即能成滿。勝聲聞人。以得自在神通力故。毗舍佉。彼亦丈夫以於過去久遠修習少欲知足。今如是行。如是業如是愿。以本願故於佛法中但取少分唯現神通隨宜利益。而實不能說法度人令他歡喜。毗舍佉。是人但以自覺彼法。是故不能說法教化。而彼亦有如是方便憐慜眾生示現神通出生善根。世若無佛則住世間。若佛興世便取滅度。是人出時無有師教。唯以自力出家修行。內心思惟而自證覺。是故勝彼聲聞福田。毗舍佉。是為辟支佛所行事業。

複次毗舍佉。化眾生耶。我今略說菩薩學處若諸菩薩自所學處。先觀世間所有漏法。即見有為皆從緣起無暫時住唸唸自滅本性空寂。如是知已欲令一切生歡喜故。應先自行六波羅蜜。亦化眾生令行六波羅蜜。令舍離慳著。彼若無物菩薩給與。教勸行施令心歡喜。又以持戒慰喻開示。如是忍辱精進禪定智慧諸波羅蜜等。菩薩摩訶薩。常應勤行。亦令眾生如是修學菩薩行已。身心歡喜。亦令眾生身心歡喜。而彼菩薩乃至命盡。不捨如是勤精進心。又彼菩薩。以多慈悲精進力故。無量眾生愿從其學。皆自思念。我等何時得如是行。毗舍佉。上至諸天猶皆樂彼丈夫

【現代漢語翻譯】現代漢語譯本：死亡的過患、涅槃的安樂，這些都不說。只是觀察他人心念，知道他們有希求安樂的願望。就普遍顯現神通變化，自在無礙，使他們信服理解。為眾生作福田，生出大的功德。隨順他們的願望，就能成就圓滿。勝過聲聞乘的人，因為得到自在神通力的緣故。毗舍佉（Visakha，人名）。那也是大丈夫，因為在過去很久遠的時候修習少欲知足，現在才這樣行事。這樣的業，這樣的愿。因為本來的願力，所以在佛法中只取少分，只顯現神通，隨順方便利益眾生。但實際上不能說法度人，使他人歡喜。毗舍佉（Visakha，人名）。這人只是自己覺悟了那個法，所以不能說法教化。但他也用這樣的方便，憐憫眾生，示現神通，出生善根。世間如果沒有佛，他就住在世間。如果佛出世，他就取滅度。這人出世時沒有老師教導。只是靠自己的力量出家修行。內心思維而自己證悟。所以勝過那些聲聞乘的福田。毗舍佉（Visakha，人名）。這就是辟支佛（Pratyekabuddha，緣覺）所做的事業。

再次，毗舍佉（Visakha，人名）。要教化眾生嗎？我現在簡略地說菩薩（Bodhisattva，菩薩）的學處。如果各位菩薩自己所學習的地方，先觀察世間所有有漏的法，就看到有為法都是從因緣生起，沒有暫時停住，唸唸自滅，本性空寂。這樣知道后，爲了使一切眾生生歡喜的緣故。應該先自己實行六波羅蜜（Six Paramitas，六度），也教化眾生令他們實行六波羅蜜（Six Paramitas，六度）。使他們舍離慳吝執著。他們如果沒有財物，菩薩（Bodhisattva，菩薩）就給予他們。教導勸勉他們行佈施，使他們內心歡喜。又用持戒來安慰開導他們。像這樣忍辱、精進、禪定、智慧等波羅蜜（Paramitas，度）。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）。常常應該勤奮實行。也令眾生這樣修學。菩薩（Bodhisattva，菩薩）修行后，身心歡喜。也令眾生身心歡喜。而且那位菩薩（Bodhisattva，菩薩）乃至生命終結。不捨棄這樣的勤奮精進之心。而且那位菩薩（Bodhisattva，菩薩）。因為多慈悲精進力的緣故，無量眾生願意跟從他學習。都自己思念。我們什麼時候才能像他那樣修行。毗舍佉（Visakha，人名）。上至諸天都喜歡那位大丈夫。

【English Translation】 English version: He speaks nothing of the evils of death or the bliss of Nirvana. He only observes the minds of others, knowing their desire for happiness. Then he universally manifests supernatural powers and transformations, freely and without obstruction, causing them to believe and understand. He becomes a field of merit for beings, generating great merit. He can fulfill their wishes according to their desires, surpassing those of the Sravakas (Sravaka, Hearer) because he has obtained the power of unhindered supernatural abilities. Visakha (Visakha, a person's name), that is also a great man because in the distant past he cultivated contentment with little desire, and now he acts in this way. Such is his karma, such is his vow. Because of his original vow, he takes only a small portion of the Buddha's teachings, only manifesting supernatural powers to benefit beings according to their needs. But in reality, he cannot preach the Dharma to liberate people or make them happy. Visakha (Visakha, a person's name), this person only realizes that Dharma for himself, therefore he cannot preach and teach. But he also uses such skillful means, compassionating beings, demonstrating supernatural powers, and generating good roots. If there is no Buddha in the world, he will dwell in the world. If a Buddha appears in the world, he will take Nirvana. When this person appears, there is no teacher to instruct him. He only relies on his own strength to renounce the world and practice. He contemplates within his mind and realizes enlightenment on his own. Therefore, he surpasses those Sravakas (Sravaka, Hearer) as a field of merit. Visakha (Visakha, a person's name), this is the work of a Pratyekabuddha (Pratyekabuddha, Solitary Buddha).

Furthermore, Visakha (Visakha, a person's name), how does one transform sentient beings? I will now briefly describe the Bodhisattva's (Bodhisattva, an enlightened being) practices. If all Bodhisattvas (Bodhisattva, an enlightened being) are in their own place of learning, they first observe all the defiled dharmas of the world, and then see that all conditioned things arise from causes and conditions, without temporary existence, ceasing moment by moment, and are fundamentally empty and still. Having understood this, in order to make all beings happy, one should first practice the Six Paramitas (Six Paramitas, Six Perfections) oneself, and also transform sentient beings, causing them to practice the Six Paramitas (Six Paramitas, Six Perfections). Cause them to abandon stinginess and attachment. If they have no possessions, the Bodhisattva (Bodhisattva, an enlightened being) will give to them. Teach and encourage them to practice generosity, causing their hearts to be joyful. Also, use the precepts to comfort and enlighten them. Likewise, the Paramitas (Paramitas, Perfections) of patience, diligence, meditation, and wisdom, etc., the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, Great Bodhisattva) should always diligently practice. Also, cause sentient beings to cultivate and learn in this way. After the Bodhisattva (Bodhisattva, an enlightened being) practices, his body and mind are joyful. Also, cause sentient beings' bodies and minds to be joyful. Moreover, that Bodhisattva (Bodhisattva, an enlightened being), even until the end of his life, does not abandon such diligent and vigorous mind. Moreover, that Bodhisattva (Bodhisattva, an enlightened being), because of his great compassion and diligent effort, countless sentient beings wish to learn from him. They all think to themselves, 'When will we be able to practice like him?' Visakha (Visakha, a person's name), even the gods above all rejoice in that great man.

所行。何況人也。是故汝等。應當勤學大丈夫行。

大法炬陀羅尼經卷第五大正藏第 21 冊 No. 1340 大法炬陀羅尼經

大法炬陀羅尼經卷第六

隋天竺三藏法師阇那崛多等譯三法藏品第十二法師相品第十三謗法果報品第十四勸受持品第十五

三法藏品第十二

爾時放光如來複告毗舍佉言。毗舍佉。如我所說三種業藏。若善思義。則能得入一切法門。毗舍佉。若人愿樂成就此法。當勤精進。何以故。懈怠之人終不能到。所以者何。是人不能具足愛樂如是正法。是故應當依善知識深心勤學。毗舍佉。譬如妙寶。或頗梨珠或琉璃珠。並余凈寶置池水邊。能令其水同於寶色。何以故。以此寶珠清凈力故。遙相映發能令彼水隨逐寶色。如是如是。毗舍佉。一切眾生近善知識其事亦爾。又彼水中隨投余物亦作寶色。此寶威光能變余色。異此寶外不能變也。毗舍佉。今此三種方便業藏亦復如是。若人自學若教他學。一切人天無能壞者。毗舍佉。此三種藏乃是諸佛如來言教。一切所有吐發語言音聲詞辯論難解義。及諸譬喻皆悉從此三教藏生。毗舍佉。若人受持三藏義者。終不為彼外道邪論之所破壞。假使滿閻浮提無量眾人。一切皆是聰明外道諸大論師。一切悉來種種問難。終不能

屈。毗舍佉。置閻浮提滿中論師。假使此四天下滿中眾生。乃至皆能論議問難。亦不能屈。複次毗舍佉。置四天下。假使遍滿三千大千世界眾生。一切皆是大論議師。若佛經典及外道書籍盡能受持。彼等咸來一時問難。悉皆能答無有滯礙。何以故。由佛法中先經學此三方便故。是故毗舍佉。有諸法師。若在家若出家。但能受持此三法藏。一切問難隨意能答。何以故。此法即是無量無邊智根本故。毗舍佉。此法希有不可思議。名一切世間難壞經典。我今略說汝尚不解。何況多說。毗舍佉。其有久習智慧方便。乃能分別此三業藏。何以故。佛智深大眾生心小不能容受。如此大智若能解知。則得斷除一切眾生無量疑網。又毗舍佉。若人雖能持此三種業藏言教。若不知方便。則不能知入之方便。云何而能解釋此也。

佛告阿難。彼放光如來應供正遍覺。如是說已。時毗舍佉復問放光如來言。世尊。如此三種業藏根本。云何得生從何所來去至何所。佛言。毗舍佉。我還問汝。隨汝意答。毗舍佉。于意云何。如此風界從何而生。為大為小為狹為寬。為長為短為粗為細。從何而來去至何所。何姓何家何村何落何城何國。乃至如是生處分齊形量大小。去來依止皆可知不。毗舍佉言。不也世尊。如此風者不可得知無處所故。不可得

【現代漢語翻譯】現代漢語譯本：屈：毗舍佉（Visakha，人名）。就算閻浮提（Jambudvipa，指我們所居住的這個世界）遍佈論師，即使整個四天下（Sumeru, east Videha, west Godaniya, north Kuru）都充滿眾生，他們都能辯論和提問，也不能使你屈服。再者，毗舍佉，就算四天下遍滿三千大千世界（Trisahasra-Mahasahasra-lokadhatu）的眾生，他們都是偉大的論議師，佛的經典和外道的書籍都能受持，他們同時前來提問，你都能回答，沒有滯礙。為什麼呢？因為佛法中事先學習了這三種方便之法。因此，毗舍佉，有些法師，無論是在家還是出家，只要能受持這三種法藏，一切問題都能隨意回答。為什麼呢？因為此法是無量無邊智慧的根本。毗舍佉，此法稀有不可思議，名為一切世間難以破壞的經典。我現在簡單地說，你尚且不理解，何況多說呢？毗舍佉，只有長期修習智慧方便的人，才能分別這三種業藏。為什麼呢？因為佛的智慧深廣，而眾生的心量狹小，不能容納。如此大的智慧如果能夠理解，就能斷除一切眾生無量的疑惑。還有，毗舍佉，如果有人雖然能持這三種業藏的言教，但不知道方便之法，就不能知道進入的途徑，又怎麼能夠解釋它呢？

佛告訴阿難（Ananda，佛陀的十大弟子之一）：彼放光如來應供正遍覺（Arhat Samyaksambuddha，如來的稱號），這樣說完后，當時毗舍佉又問放光如來說：世尊，這三種業藏的根本，是如何產生的？從哪裡來？去向哪裡？佛說：毗舍佉，我反過來問你，隨你的意思回答。毗舍佉，你認為如何？這風界（Vayu-dhatu，四大元素之一）是從哪裡產生的？是大是小？是狹窄是寬廣？是長是短？是粗是細？從哪裡來？去向哪裡？是什麼姓氏？什麼家族？什麼村落？什麼聚落？什麼城市？什麼國家？乃至像這樣，生處的分界、形狀、大小、去來依止，都可以知道嗎？毗舍佉說：不能，世尊。這風是不可得知的，因為它沒有處所，所以不可得。

【English Translation】 English version: 『O Visakha (Visakha, a name). Suppose the Jambudvipa (Jambudvipa, refers to the world we live in) is full of debaters, even if the entire four continents (Sumeru, east Videha, west Godaniya, north Kuru) are filled with beings, and they are all capable of debating and questioning, they cannot defeat you.』『Furthermore, Visakha, suppose the four continents are filled with beings from the Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu), and they are all great debaters, capable of upholding the Buddha's scriptures and the books of other paths. If they all come to question you at the same time, you will be able to answer them all without any hindrance. Why? Because in the Buddha's Dharma, one first learns these three expedient methods. Therefore, Visakha, some Dharma masters, whether lay or monastic, as long as they can uphold these three Dharma treasuries, they can answer any question at will. Why? Because this Dharma is the root of immeasurable and boundless wisdom.』『Visakha, this Dharma is rare and inconceivable, and is called the indestructible scripture of all worlds. I am now speaking briefly, and you still do not understand, let alone speaking more? Visakha, only those who have long practiced wisdom and expedient means can distinguish these three Karma treasuries. Why? Because the Buddha's wisdom is profound, while the minds of sentient beings are small and cannot contain it. If such great wisdom can be understood, it can cut off the immeasurable doubts of all sentient beings.』『Also, Visakha, if someone can uphold the teachings of these three Karma treasuries, but does not know the expedient means, then they cannot know the way to enter it, and how can they explain it?』

The Buddha told Ananda (Ananda, one of the Buddha's ten great disciples): After the Tathagata Arhat Samyaksambuddha (Arhat Samyaksambuddha, an epithet of the Tathagata) of radiating light had spoken thus, Visakha then asked the Tathagata of radiating light: 『World Honored One, how are the roots of these three Karma treasuries produced? Where do they come from? Where do they go?』 The Buddha said: 『Visakha, I will ask you in return, answer as you wish. Visakha, what do you think? Where does this wind element (Vayu-dhatu, one of the four great elements) come from? Is it big or small? Is it narrow or wide? Is it long or short? Is it coarse or fine? Where does it come from? Where does it go? What is its surname? What family? What village? What settlement? What city? What country? Even so, can the boundaries of its origin, its shape, its size, its coming and going, and its reliance be known?』 Visakha said: 『No, World Honored One. This wind cannot be known because it has no place, therefore it cannot be obtained.』

見無相貌故。乃至家姓生處皆不可知。世尊。如此風者從虛空生。無所依住無有方所。遍一切處。如是毗舍佉。風從空出無有方所。家姓生處實不可知。如是如是。三種業藏言教方便亦復如是。無有方處無所從來。亦無所去無生無滅。何以故。佛法無量唯佛智知。摩那婆。此三業藏實不可知。終無有能得其邊際及以數量。若一劫若減一劫。若百劫若百千劫。若百千億那由他劫。乃至無量無邊不可數劫。亦不可知。唯佛世尊乃能知此三種業藏。隨其根性而為說耳。摩那婆。是故汝等應當知。此三種言教無有住處無有邊際。何以故。諸佛菩提無有住處亦無依止。乃至行業因緣體性。無所從來亦無至處。若能知此。即知業藏無有住所無量無邊。爾時毗舍佉婆羅門復白放光佛言。世尊。云何業緣。佛告毗舍佉。于意云何。初入胎時名為何等。毗舍佉言。世尊。是謂水界名迦羅。邏。佛言。此迦羅邏過初七日複名何等。名頞浮陀。佛復問言。是頞浮陀過七日已複名何等。名蜱羅尸。佛復問言。是蜱羅尸過七日已複名何等。名曰伽那。佛復問言。此伽那者過七日已複名何等。世尊。是迦羅邏。頞浮陀蜱羅尸及伽那等。過是已后。名之為受。佛言。毗舍佉。當知此受本來無實唯有虛妄。虛妄因緣和合而生。因由此故。一切身份支節得

【現代漢語翻譯】現代漢語譯本見其沒有具體的形狀和相貌，甚至連家族姓氏和出生地點都無法得知。世尊，這風是從虛空中產生的，沒有依靠，沒有固定的方向和位置，遍佈一切地方。』毗舍佉（Visakha），正如你所說，風是從虛空中產生，沒有固定的方向和位置，家族姓氏和出生地點確實無法得知。』同樣的，這三種業藏（karma store），言教方便（teaching methods）也是如此，沒有固定的方向和位置，沒有從哪裡來，也沒有到哪裡去，沒有產生，也沒有消滅。為什麼呢？因為佛法是無量的，只有佛的智慧才能瞭解。摩那婆（Manava），這三種業藏確實是無法完全瞭解的，永遠沒有人能夠知道它們的邊際和數量，無論是一劫（kalpa）或者少於一劫，或者一百劫，或者百千劫，或者百千億那由他劫（nayuta kalpas），乃至無量無邊不可數的劫，也是無法完全瞭解的，只有佛世尊才能瞭解這三種業藏，並根據眾生的根性為他們解說。摩那婆，因此你們應當知道，這三種言教沒有固定的住所，沒有邊際。為什麼呢？因為諸佛的菩提（bodhi）沒有固定的住所，也沒有依靠，乃至行業因緣的體性，沒有從哪裡來，也沒有到哪裡去。如果能夠了解這一點，就能知道業藏沒有住所，無量無邊。』這時，毗舍佉婆羅門（Visakha Brahman）又問放光佛（Prabhasa Buddha）說：『世尊，什麼是業緣（karma condition）呢？』佛告訴毗舍佉：『你認為如何？最初入胎的時候，稱為什麼？』毗舍佉回答說：『世尊，那被稱為水界，名字是迦羅邏（kalala）。』佛說：『這迦羅邏經過最初的七天後，又稱為什麼？』答：『名叫頞浮陀（arbuda）。』佛又問：『這頞浮陀經過七天後，又稱為什麼？』答：『名叫蜱羅尸（pesi）。』佛又問：『這蜱羅尸經過七天後，又稱為什麼？』答：『名叫伽那（ghana）。』佛又問：『這伽那經過七天後，又稱為什麼？』世尊，這迦羅邏、頞浮陀、蜱羅尸以及伽那等等，經過這些階段之後，就稱之為受（feeling）。』佛說：『毗舍佉，應當知道這受本來沒有實體，只有虛妄。虛妄的因緣和合而產生。因為這個緣故，一切身體的分支和關節才能形成。

【English Translation】 English version Because one sees that it has no form or appearance. Even its family name and place of birth are unknowable. 『World Honored One, this wind arises from empty space, has no support, no fixed direction or location, and pervades all places.』『Visakha (Visakha), just as you say, the wind arises from emptiness, has no fixed direction or location, and its family name and place of birth are indeed unknowable.』 Similarly, these three karma stores (karma store), and skillful teaching methods (teaching methods) are also like this, having no fixed direction or location, not coming from anywhere, nor going anywhere, neither arising nor ceasing. Why? Because the Buddha-dharma is immeasurable, and only the wisdom of the Buddha can know it. Manava (Manava), these three karma stores are indeed unknowable, and no one will ever be able to know their boundaries and quantities, whether it be one kalpa (kalpa) or less than one kalpa, or one hundred kalpas, or hundreds of thousands of kalpas, or hundreds of thousands of billions of nayuta kalpas (nayuta kalpas), or even immeasurable and countless kalpas, they are also unknowable. Only the World Honored Buddha can know these three karma stores and explain them according to the dispositions of beings. Manava, therefore you should know that these three teachings have no fixed abode and no boundaries. Why? Because the bodhi (bodhi) of all Buddhas has no fixed abode and no reliance, and even the nature of karmic causes and conditions has no origin and no destination. If one can understand this, one can know that the karma store has no abode, is immeasurable and boundless.』 At that time, Visakha Brahman (Visakha Brahman) again asked Prabhasa Buddha (Prabhasa Buddha): 『World Honored One, what is karma condition (karma condition)?』 The Buddha told Visakha: 『What do you think? What is it called when it first enters the womb?』 Visakha replied: 『World Honored One, it is called the water element, and its name is kalala (kalala).』 The Buddha said: 『After the first seven days, what is this kalala called?』 He replied: 『It is called arbuda (arbuda).』 The Buddha asked again: 『After seven days, what is this arbuda called?』 He replied: 『It is called pesi (pesi).』 The Buddha asked again: 『After seven days, what is this pesi called?』 He replied: 『It is called ghana (ghana).』 The Buddha asked again: 『After seven days, what is this ghana called?』『World Honored One, after these stages of kalala, arbuda, pesi, and ghana, it is called feeling (feeling).』 The Buddha said: 『Visakha, you should know that this feeling has no real substance, only illusion. It arises from the union of illusory causes and conditions. Because of this, all the branches and joints of the body can be formed.

生。所謂五皰生故皮肉生。皮肉生故筋骨生。筋骨生故髓腦生。髓腦生故發毛生。發毛生故甲齒生。甲齒生故一切身份支節等生。如是一切身份支節。皆無所從來無有住所。悉從因緣和合而有。如是五陰十二入十八界。相貌形色大小長短。皆亦無所從來無有住處。彼若實有應有去來。如是一切無有住處悉不可知。既無有名。云何可說。毗舍佉。若以父母因緣和合。當於是時。識支托胎。成迦羅邏大。名為藏者。如是毗舍佉。若彼父母不和合時。是則無有迦羅邏大。乃至無有皮肉筋骨及諸髓腦發毛爪齒一切身份。云何得有色形長短五陰十二入十八界十二因緣住處往來也。又若此識不與一滴精水和合處胎中者。形色等物皆不得成。又若不與十二因緣相和合者。乃至老死亦不得生。若無產生。云何而得有名有說。如是毗舍佉。但以十二因緣相續力故。色受想行識等和合而生。如是毗舍佉。此三種言教方便業藏。無有方所無有邊際。亦無去來。當知此法無生無滅。無有根本不可窮極。複次毗舍佉。應當知是三種言教方便業藏。何等名為三種藏也。一者人言教藏。二者天言教藏。三者非人非天言教之藏。婆羅門。所言人言教者。彼等皆以語言相。應當知是名人言教也。毗舍佉。所謂天言教者。事相異故得有見聞。如實不異生如是

【現代漢語翻譯】現代漢語譯本生。所謂的五皰（指胚胎髮育的五個階段）產生，所以皮肉產生。皮肉產生，所以筋骨產生。筋骨產生，所以髓腦產生。髓腦產生，所以發毛產生。發毛產生，所以甲齒產生。甲齒產生，所以一切身體的分支關節等產生。像這樣一切身體的分支關節，都沒有從哪裡來，沒有住所，完全是從因緣和合而有。像這樣五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意六根及其對應的色、聲、香、味、觸、法六塵）、十八界（六根、六塵、六識），它們的相貌、形狀、顏色、大小、長短，也都沒有從哪裡來，沒有住所。它們如果真實存在，應該有來去。像這樣一切沒有住所，完全不可知。既然沒有名字，怎麼可以說呢？毗舍佉（人名）。如果以父母因緣和合，在這個時候，識支（意識）寄託于胎，形成迦羅邏（受精卵）的狀態，名為藏。像這樣，毗舍佉，如果父母不和合，就沒有迦羅邏，乃至沒有皮肉筋骨以及各種髓腦發毛爪齒一切身份。怎麼會有色形長短五陰十二入十八界十二因緣的住處往來呢？又如果這個識不與一滴精水和合在胎中，形色等物都不能成就。又如果不與十二因緣相互和合，乃至老死也不能產生。如果沒有產生，怎麼能有名字和說法呢？像這樣，毗舍佉，只是以十二因緣相續的力量，色受想行識等和合而生。像這樣，毗舍佉，這三種言教方便業藏（三種教法、方便和業的集合），沒有方位，沒有邊際，也沒有來去。應當知道此法無生無滅，沒有根本，不可窮盡。再次，毗舍佉，應當知道這三種言教方便業藏。什麼叫做三種藏呢？一是人言教藏，二是天言教藏，三是非人非天言教之藏。婆羅門（種姓）。所說的人言教，他們都以語言相（語言的表達方式）為特徵，應當知道這是人言教。毗舍佉，所謂的天言教，因為事相不同，所以可以有見聞，如實不異生（真實不虛，與實際相符）。

【English Translation】 English version Birth. It is said that with the arising of the five 'pao' (referring to the five stages of embryonic development), skin and flesh arise. With the arising of skin and flesh, sinews and bones arise. With the arising of sinews and bones, marrow and brain arise. With the arising of marrow and brain, hair arises. With the arising of hair, nails and teeth arise. With the arising of nails and teeth, all bodily branches and joints arise. Like this, all bodily branches and joints have nowhere they come from, no place they dwell, but arise entirely from the aggregation of causes and conditions. Like this, the five skandhas (form, feeling, perception, volition, consciousness), the twelve entrances (the six sense organs: eye, ear, nose, tongue, body, mind, and their corresponding six sense objects: form, sound, smell, taste, touch, dharma), and the eighteen realms (the six sense organs, six sense objects, and six consciousnesses), their appearances, shapes, colors, sizes, lengths, and shortnesses, also have nowhere they come from, no place they dwell. If they truly existed, they should have coming and going. Like this, all have no dwelling place, and are completely unknowable. Since there is no name, how can they be spoken of? Visakha (a personal name), if through the union of causes and conditions of parents, at that time, the consciousness element relies on the womb, forming the state of 'kalala' (the fertilized egg), called 'hidden'. Like this, Visakha, if the parents do not unite, then there is no 'kalala', and even no skin, flesh, sinews, bones, and various marrow, brain, hair, nails, teeth, and all bodily parts. How could there be the dwelling and coming and going of form, shape, length, the five skandhas, the twelve entrances, the eighteen realms, and the twelve links of dependent origination? Furthermore, if this consciousness does not unite with a drop of seminal fluid in the womb, things like form and color cannot be accomplished. Furthermore, if it does not unite with the twelve links of dependent origination, even old age and death cannot arise. If there is no arising, how can there be name and speech? Like this, Visakha, it is only through the continuous power of the twelve links of dependent origination that form, feeling, perception, volition, consciousness, etc., arise in aggregation. Like this, Visakha, these three '言教方便業藏' (collections of three teachings, skillful means, and karma), have no direction, no boundary, and no coming and going. It should be known that this Dharma has no birth and no death, no root, and cannot be exhausted. Furthermore, Visakha, it should be known what these three '言教方便業藏' are called. What are the three collections? First is the 'human teachings collection', second is the 'deva teachings collection', and third is the 'non-human non-deva teachings collection'. Brahman (a caste), what is called the 'human teachings', they all take the characteristics of language (the way language is expressed), it should be known that this is the 'human teachings'. Visakha, what is called the 'deva teachings', because the characteristics of things are different, there can be seeing and hearing, truly not different arising (truly not false, consistent with reality).

心。如是思惟方便知已。能得禪定天眼天耳及天心智。皆由一心攝念力故。則得如是清凈智生。是名最上清凈天言教也。毗舍佉。所言非人非天言教藏者。大慈悲生攝三言教。出三乘道及一切法。是故名藏。此教方便依大悲果。遍一切處觀于惡道。諸眾生等唯有眾苦。一心拔濟無異思惟。故名大悲。利益彼故。故言言教。毗舍佉。此三業藏所生住處。諸佛菩薩常一心念作彼護持。

大法炬陀羅尼經法師相品第十三

複次婆羅門。更有加持力因常精進生。云何名為加持力因精進生也。若有沙門婆羅門。欲得具足如來辯者。皆由勤心精進所致。而能於一時間說百千萬億修多羅章句無有窮盡。何以故。以彼善能成就口業。因加持力得無礙辯。以是辯故於一切問答。不可窮盡無有斷絕。譬如高岸峻流下注。雖欲遮止終無斷絕。彼流下時乃至小水尚難斷塞。豈況大河。如是毗舍佉。若有法師。於此三種言教業藏。修習辯才乃至一日。若聞若誦。或復思惟。彼精進故隨宜演說。猶無斷時。諸餘問難寧能沮壞。毗舍佉。譬如泉流但入于河不至海者。無有是處。若人久修精進。於此陀羅尼中休廢者。無有是事。我今少說。如大海中取一微滴。豈能損減。我今說此大陀羅尼精進辯才法門。少分亦無損減。如是毗舍佉。汝應當

【現代漢語翻譯】現代漢語譯本：心。像這樣思惟方便之後，就能得到禪定、天眼、天耳以及他心智。這些都是由於一心攝唸的力量。因此，就能得到如此清凈的智慧產生。這叫做最上清凈天言教。毗舍佉（Visakha，人名）。所說的非人非天言教藏，是由大慈悲心產生，總攝了三種言教，開顯了三乘道以及一切法。因此稱為『藏』。此教法方便依于大悲的果報，遍觀一切惡道。那些眾生等只有種種痛苦，一心想要救拔他們，沒有其他的想法。所以叫做『大悲』。爲了利益他們，所以說是『言教』。毗舍佉。這三業藏所生之處，諸佛菩薩常常一心憶念，作為他們的護持。大法炬陀羅尼經法師相品第十三再者，婆羅門（Brahmana）。還有一種加持力，是由於常常精進而產生的。什麼叫做加持力因精進產生呢？如果有什麼沙門（Sramana，出家修行者）、婆羅門，想要具足如來的辯才，都是由於勤奮用心精進所致。因此，他們能在一瞬間說出百千萬億修多羅（Sutra，經）的章句，沒有窮盡。為什麼呢？因為他們善於成就口業，依靠加持力得到無礙的辯才。因為有這種辯才，對於一切問答，不可窮盡，沒有斷絕。譬如高岸上的急流傾瀉而下，即使想要阻止，最終也無法斷絕。那水流下的時候，即使是小水也難以堵塞，更何況是大河呢？像這樣，毗舍佉。如果有法師，對於這三種言教業藏，修習辯才，哪怕只是一天，無論是聽聞、誦讀，或者思惟，因為他的精進，就能隨宜演說，沒有停止的時候。其他的問難又怎麼能使他沮喪呢？毗舍佉。譬如泉水流入河流，最終一定會到達大海，沒有不到達的道理。如果有人長期修習精進，在這陀羅尼（Dharani，咒語）中停止廢棄，沒有這樣的事。我現在只是略微地說說，就像從大海中取出一滴水，怎麼能使大海減少呢？我現在說這個大陀羅尼精進辯才法門，即使只說少部分，也不會有任何減少。像這樣，毗舍佉。你應當...

【English Translation】 English version: Mind. Having contemplated in this way and understood the expedient means, one can attain dhyana (meditative absorption), the divine eye, the divine ear, and the knowledge of others' minds. All these arise from the power of focusing the mind and gathering thoughts. Therefore, one can attain such pure wisdom. This is called the supreme pure teaching of the devas (deities). Visakha (a proper noun), what is referred to as the treasury of teachings of non-humans and non-devas arises from great compassion, encompassing the three teachings, revealing the three vehicles and all dharmas (teachings, principles). Therefore, it is called a 'treasury'. This teaching's expedient means rely on the fruit of great compassion, observing all evil paths everywhere. Those sentient beings only have various sufferings, and with one mind, one desires to rescue them, without other thoughts. Therefore, it is called 'great compassion'. For the sake of benefiting them, it is said to be 'teaching'. Visakha, the place where these three karmic treasuries arise and dwell, the Buddhas and Bodhisattvas constantly remember with one mind, acting as their protectors. The Dharma Torch Dharani Sutra, Chapter Thirteen on the Characteristics of Dharma Masters Furthermore, Brahmana (a member of the priestly class). There is also a power of blessing that arises from constant diligence. What is called the power of blessing arising from diligence? If there are any Sramanas (wandering ascetics), Brahmanas, who desire to fully possess the eloquence of the Tathagata (Buddha), it is all due to diligent and focused effort. Therefore, they can, in a single moment, speak hundreds of thousands of millions of Sutra (Buddhist scripture) chapters and verses without end. Why? Because they are skilled in accomplishing the karma of speech, obtaining unobstructed eloquence through the power of blessing. Because of this eloquence, in all questions and answers, it is inexhaustible and without cessation. For example, like a rapid stream pouring down from a high bank, even if one wants to stop it, it will ultimately be impossible to cut it off. When that stream flows down, even a small amount of water is difficult to block, let alone a large river. In this way, Visakha, if there is a Dharma master who cultivates eloquence in these three teachings and karmic treasuries, even for just one day, whether listening, reciting, or contemplating, because of his diligence, he can expound accordingly, without stopping. How can other questions and difficulties discourage him? Visakha, for example, like a spring flowing into a river, it will eventually reach the ocean; there is no way it will not reach it. If someone cultivates diligence for a long time and then stops and abandons this Dharani (a type of mantra), there is no such thing. I am now speaking only briefly, like taking a single drop from the ocean; how can it diminish the ocean? I am now speaking about this great Dharani's Dharma gate of diligent eloquence; even speaking only a small part will not diminish it in any way. In this way, Visakha, you should...

知得彼三種業藏辯才。能照一切諸法根底。于諸問難不可窮盡。何以故。以此法門無邊際故。複次毗舍佉。其有得是精進加持辯才藏者。當問難時或他毀辱。應生歡喜起大慈心。不見罵辱不觀自他。無有我所亦無怖懼。何以故。一切內外諸有畏惡悉滅無故。毗舍佉。是為法師口業成就。

複次毗舍佉。若諸法師處座說法。或有比丘比丘尼優婆塞優婆夷。四眾圍繞。如是眾等。或經久學或有始聞。或有信心或不信者。其中眾生若睹女人形貌端正。生染著心忘失法念。爾時法師應善觀察。以巧方便調伏彼人。明示罪相令其覺悟。內生慚愧勿令彼瞋。何以故。若彼瞋恨起不善心。是人或時毀辱法師。誹謗經典障礙佛法。過患轉增。是故毗舍佉。若諸法師欲行呵責調伏事者。應先自除欲瞋癡慢。然後教訶令他除斷。若自不斷令他除者。無有是處。是故法師要先自行然後正人。不應先取他人之過自虧己德。何以故。毗舍佉。一切眾生欲縛深厚。貪境現時不顧自身。若舍方便先行呵責。唯增瞋垢如火燒薪。瞋恚盛時癡更增長。三毒煩惱一時俱作。而諸眾生三毒盛發。不聞外言不憶己事善法惡法一切不知。假或暫聞不能納受。毗舍佉。彼諸眾生三毒發時。猶如盲人不識道路平夷艱險。亦如聾人不聞音聲粗鄙精妙。又如醉人不醒

【現代漢語翻譯】現代漢語譯本：知曉那三種業藏（karma store）的辯才，能夠照亮一切諸法的根源和底蘊，對於各種問難都能應付自如，沒有窮盡。為什麼呢？因為這個法門沒有邊際的緣故。再者，Visakha（毗舍佉，人名），如果有人得到這種精進加持的辯才藏，當被問難時或者被他人毀辱時，應該生起歡喜心，發起大慈悲心，不去看待罵辱，不觀照自己和他人，沒有『我』的執著，也沒有任何怖畏。為什麼呢？因為一切內外所有的畏懼和惡念都已滅盡的緣故。Visakha（毗舍佉），這就是法師口業的成就。再者，Visakha（毗舍佉），如果各位法師在高座上說法，或者有比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）四眾圍繞。這些聽眾中，有的學習佛法很久了，有的剛剛開始聽聞，有的有信心，有的沒有信心。在這些聽眾中，如果有人看到女人形貌端正，就生起染著之心，忘記了聽法的念頭。這時，法師應該善於觀察，用巧妙的方法來調伏這個人，明白地指出罪過的現象，使他覺悟，內心生起慚愧心，不要讓他生起嗔恨心。為什麼呢？如果他生起嗔恨心，產生不善的念頭，這個人有時會毀辱法師，誹謗經典，障礙佛法，過失和禍患會更加嚴重。所以，Visakha（毗舍佉），如果各位法師想要進行呵責和調伏的事情，應該先去除自己的慾望、嗔恨、愚癡和傲慢，然後再去教導和呵責別人，使他們去除這些煩惱。如果自己都不能斷除這些煩惱，卻要讓別人斷除，這是不可能的。所以法師要先自己做到，然後才能匡正別人。不應該先抓住別人的過失，而忽略了自己的德行。為什麼呢？Visakha（毗舍佉），一切眾生的慾望束縛非常深厚，貪戀外境時就不顧自身。如果捨棄方便之法，先行呵責，只會增加嗔恨和污垢，就像火燒柴一樣。嗔恚旺盛時，愚癡會更加增長，貪嗔癡三種毒煩惱會同時發作。而眾生三種毒發作時，聽不進外面的話，記不起自己的事情，善法惡法一切都不知道。即使暫時聽到，也不能接受。Visakha（毗舍佉），這些眾生三種毒發作時，就像盲人一樣不認識道路的平坦和險峻，也像聾人一樣聽不到聲音的粗細和精妙，又像醉漢一樣不清醒。

【English Translation】 English version: Knowing the eloquence of those three karma stores, one can illuminate the roots and depths of all dharmas, and be inexhaustible in answering all kinds of questions. Why? Because this Dharma gate is boundless. Furthermore, Visakha (name of a person), if someone obtains this eloquence store of diligent blessing, when questioned or insulted by others, they should generate joy and great compassion, not focus on the insult, not observe themselves or others, have no attachment to 'self,' and have no fear. Why? Because all internal and external fears and evils are extinguished. Visakha, this is the accomplishment of a Dharma master's speech karma. Furthermore, Visakha, if Dharma masters are preaching from a high seat, surrounded by the four assemblies of bhiksus (male monastic), bhiksunis (female monastic), upasakas (male lay followers), and upasikas (female lay followers). Among these assemblies, some have studied the Dharma for a long time, some have just begun to hear it, some have faith, and some do not. Among these beings, if someone sees a woman with a beautiful appearance and develops attachment, forgetting the thought of listening to the Dharma, then the Dharma master should observe carefully and skillfully subdue that person, clearly pointing out the signs of transgression, causing them to awaken, generating shame within, and not allowing them to become angry. Why? If they become angry and generate unwholesome thoughts, that person may insult the Dharma master, slander the scriptures, and obstruct the Buddha Dharma, and the faults and misfortunes will increase. Therefore, Visakha, if Dharma masters wish to engage in rebuke and subduing, they should first remove their own desires, anger, ignorance, and arrogance, and then teach and rebuke others, causing them to remove these afflictions. If one cannot eliminate these afflictions oneself but wants others to eliminate them, it is impossible. Therefore, Dharma masters must first practice themselves and then correct others. One should not first seize the faults of others while neglecting one's own virtues. Why? Visakha, the bonds of desire are very deep for all beings, and when they are attached to external objects, they disregard themselves. If one abandons skillful means and rebukes first, it will only increase anger and defilement, like fire burning firewood. When anger is strong, ignorance will increase even more, and the three poisons of afflictions will arise simultaneously. And when the three poisons arise strongly in beings, they cannot hear external words, cannot remember their own affairs, and know nothing about good or evil dharmas. Even if they hear something temporarily, they cannot accept it. Visakha, when these beings have the three poisons arise, they are like blind people who do not recognize the flatness or danger of the road, like deaf people who do not hear the coarseness or subtlety of sounds, and like drunk people who are not sober.

方所東西南北。如鬼著者不安其處猖狂妄言。一切眾生毒火燒心不覺善惡亦復如是。毗舍佉。如是眾生煩惱盛時。法師應為說對治法不凈觀等。令彼速疾得無漏智。燒彼眾生三毒諸結。如是毗舍佉。是為大智辯才法師。能于比丘比丘尼優婆塞優婆夷等四部眾中。方便開導令皆歡喜。滅彼眾生諸煩惱病。複次毗舍佉若諸法師欲說法時。應先觀察眾生根宜。然後隨須而為演說。若知眾生聞于佈施獲利益者。法師即應先說佈施令彼歡喜。當知此時不應更說諸餘法門。或復有人樂欲持戒。法師則應為說持戒。亦不得說余深法也。如是眾生。或時樂行忍辱精進禪定智慧。乃至樂聞種種法門。即皆為說令速開解。毗舍佉。如是法師應勤精進方便說法。何以故。若欲成佛要于無量無邊劫中。勇猛精進勤修苦行乃至捨身手足頭目髓腦。如余經說。又諸法師不應諍論。夫諍論者。即是無明煩惱根本。是故法師應勤精進。速滅無明亦勸他離。毗舍佉。是諸法師要先具備如上功德。然後為眾方便說也。毗舍佉。法師常當如是思惟。我今所處。即是如來師子之座。宜應忍默何忽起瞋。隨彼眾生一切問難。我當解釋皆令歡喜。作是念已。諸有諍論彼我之心自然消滅。複次毗舍佉。夫法師者。常應慈慜愛語謙下將護眾心。何以故。若懷瞋妒心存勝負

【現代漢語翻譯】現代漢語譯本方有東西南北之分（指方向）。如同被鬼附身的人，無法安穩地待在一個地方，行為癲狂，胡言亂語。一切眾生被貪嗔癡的毒火焚燒內心，不能覺察善惡，也是如此。毗舍佉（人名）。當這些眾生煩惱熾盛的時候，法師應該為他們宣說對治煩惱的方法，例如不凈觀等，使他們迅速獲得無漏智慧，焚燒眾生的貪嗔癡三毒和各種煩惱結縛。像這樣，毗舍佉，才是一位具有大智慧和辯才的法師，能夠在比丘（出家男子）、比丘尼（出家女子）、優婆塞（在家男居士）、優婆夷（在家女居士）等四眾弟子中，善巧方便地開導他們，使他們都感到歡喜，滅除眾生的各種煩惱疾病。再者，毗舍佉，如果各位法師想要說法的時候，應該先觀察眾生的根器和適應性，然後根據他們的需要而為他們演說。如果知道眾生聽聞佈施能夠獲得利益，法師就應該先說佈施，使他們感到歡喜。應當知道此時不應該再說其他的法門。或者有人喜歡持戒，法師就應該為他們說持戒，也不得說其他的深奧法門。像這樣的眾生，有時喜歡修行忍辱、精進、禪定、智慧，乃至喜歡聽聞種種法門，就都為他們宣說，使他們迅速開悟理解。毗舍佉，像這樣的法師應該勤奮精進，善巧方便地說法。為什麼呢？如果想要成佛，就要在無量無邊的劫數中，勇猛精進，勤修苦行，乃至捨棄身軀、手足、頭目、髓腦，如其他經典所說。還有，各位法師不應該爭論。爭論，就是無明煩惱的根本。所以法師應該勤奮精進，迅速滅除無明，也勸導他人遠離無明。毗舍佉，這些法師要先具備如上的功德，然後才能為大眾善巧方便地說法。毗舍佉，法師應當常常這樣思維：我現在所處的地方，就是如來（佛）的獅子座，應該忍耐沉默，怎麼可以輕易發怒呢？無論眾生提出什麼疑問和難題，我都應當解釋，使他們都感到歡喜。這樣想之後，那些爭論、彼此對立的心自然就會消滅。再者，毗舍佉，法師應當常常慈悲憐憫，用柔和的語言，謙虛的態度，將護眾人的心。為什麼呢？如果懷有嗔恨嫉妒之心，心存爭強好勝的念頭

【English Translation】 English version The four directions, east, west, south, and north, exist. Like someone possessed by a ghost, unable to stay in one place, acting wildly and speaking nonsense. All sentient beings with their minds burned by the poisonous fire of greed, hatred, and delusion, unable to perceive good and evil, are also like this. Visakha (name of a person), when these beings are overwhelmed by afflictions, the Dharma master should teach them methods to counteract these afflictions, such as the contemplation of impurity, so that they quickly attain non-outflow wisdom, burning away the three poisons of greed, hatred, and delusion, and all the bonds of affliction. In this way, Visakha, is a Dharma master of great wisdom and eloquence, able to skillfully and conveniently guide the fourfold assembly of Bhikkhus (ordained monks), Bhikkhunis (ordained nuns), Upasakas (lay male followers), and Upasikas (lay female followers), making them all rejoice and eradicating the various afflictions and illnesses of sentient beings. Furthermore, Visakha, if Dharma masters wish to expound the Dharma, they should first observe the faculties and suitability of sentient beings, and then teach them according to their needs. If they know that sentient beings can benefit from hearing about giving, the Dharma master should first speak about giving, making them rejoice. It should be known that at this time, other Dharma teachings should not be spoken. Or if someone delights in upholding precepts, the Dharma master should speak about upholding precepts, and should not speak about other profound Dharma teachings. For such beings, if they sometimes delight in practicing patience, diligence, meditation, and wisdom, or even delight in hearing various Dharma teachings, then all should be taught to them, enabling them to quickly awaken and understand. Visakha, such Dharma masters should be diligent and skillful in expounding the Dharma. Why? If one wishes to become a Buddha, one must, in immeasurable and boundless eons, be courageous and diligent, cultivate ascetic practices, even sacrificing body, limbs, head, eyes, marrow, and brain, as stated in other sutras. Furthermore, Dharma masters should not engage in disputes. Disputes are the root of ignorance and affliction. Therefore, Dharma masters should be diligent and quickly eradicate ignorance, and also encourage others to abandon it. Visakha, these Dharma masters must first possess the above-mentioned merits, and then skillfully and conveniently expound the Dharma to the assembly. Visakha, Dharma masters should always think in this way: 'The place where I am now is the lion throne of the Tathagata (Buddha), I should be patient and silent, how can I easily become angry? Whatever questions and difficulties sentient beings raise, I should explain them, making them all rejoice.' After thinking in this way, those disputes and opposing thoughts will naturally disappear. Furthermore, Visakha, Dharma masters should always be compassionate and loving, use gentle language, be humble, and protect the minds of others. Why? If one harbors hatred and jealousy, and has thoughts of competition and victory

獲大重罪。慈心說法成大功德。能令佛法久住於世。凡所生處。常得值遇諸佛菩薩及眾聖賢。能消世間種種供養。假以高大師子寶座。又以億數無價名衣奉上法師。豈能報彼法師恩德。而彼法師雖受是事應深慚愧勿起貪心。應生慈慜不得我慢。無令消滅施主善根。當令眾生鹹得歡喜。

複次毗舍佉。若諸法師凡欲說法調伏眾時。必須聰慧利根多聞博識。形貌端雅正見家生。三業清白眾德具備。著凈潔衣威儀齊整。如是法師。眾應勸請然後說法。何以故。諸佛如來具足修集三十二相功德圓滿。然後方始轉大法輪。眾生聞已勤修大人丈夫相行。是故法師凡說法時。應當次第說三十二相果報如是。善根如是。亦次第說三業清凈業清凈已然後為說佈施行等諸清凈法。乃至種種差別義門。云何複名次第說也。毗舍佉。譬如童幼初受教時。彼師先授摩帝迦字。次授頞字。后授阿字。如是次第教十四音已複次第教三十四字。具教如是五十二字已。然後分別一切音聲字型名言諸教藏事。乃至顯說不思議力。若人成就彼無礙辯。便能隨意次第差別。說諸教義成就不忘。能知諸佛三十二相及余功德具足圓滿。為眾普宣一切諸法名句味身。心善思惟必定不虛。而彼法師當說法時。諸聽法眾。乃至得聞一句法相隨順而解。一切顛倒異想不

【現代漢語翻譯】現代漢語譯本會招致極大的罪過。以慈悲心說法，則能成就巨大的功德，能使佛法長久住世。凡是所生之處，常常能夠遇到諸佛菩薩以及眾多聖賢，能夠消受世間種種供養。縱然用法師坐于高大的獅子寶座，又用億萬件無價的名貴衣服供奉法師，又怎能報答法師的恩德呢？而那位法師即使接受了這些供養，也應該深深慚愧，不要生起貪心，應該生起慈悲憐憫之心，不要傲慢自大，不要消滅施主的善根，應當使眾生都得到歡喜。

再者，毗舍佉（Visakha，人名）。如果各位法師凡是想要說法調伏大眾時，必須聰慧、根器敏銳、廣聞博識，容貌端正文雅，出生于具有正見的家庭，身、口、意三業清凈，具備各種德行，穿著乾淨整潔的衣服，威儀莊重整齊。這樣的法師，大眾才應該勸請他說法。為什麼呢？諸佛如來具足修集三十二相，功德圓滿，然後才開始轉大法輪。眾生聽聞后，勤奮修習大人丈夫相的修行。因此，法師凡是說法時，應當按照次第宣說三十二相的果報是這樣的，善根是這樣的。也按照次第宣說身、口、意三業清凈，在三業清凈之後，然後為他們宣說佈施等各種清凈法，乃至種種差別義理。什麼又叫做按照次第宣說呢？毗舍佉，譬如孩童剛開始接受教育時，老師先教他摩帝迦字，其次教頞字，然後教阿字。這樣按照次第教完十四個音之後，再按照次第教三十四個字。完全教完這五十二個字之後，然後分別講解一切音聲、字型、名言以及各種教藏之事，乃至顯說不可思議的力量。如果有人成就了那種無礙辯才，便能隨意按照次第差別地宣說各種教義，成就永不忘失的能力，能夠了解諸佛的三十二相以及其他功德具足圓滿，為大眾普遍宣說一切諸法的名句味身，心中善於思惟必定真實不虛。而那位法師在說法時，各位聽法的大眾，乃至能夠聽聞一句法相，隨順理解，一切顛倒的錯誤想法不再產生。

【English Translation】 English version Will incur great sins. Explaining the Dharma with a compassionate heart creates great merit and virtue, enabling the Buddha Dharma to abide in the world for a long time. Wherever one is born, one can always encounter Buddhas, Bodhisattvas, and many sages. One can receive all kinds of offerings in the world. Even if a Dharma master is seated on a high lion throne and offered countless priceless garments, how can one repay the Dharma master's kindness? And even if that Dharma master accepts these offerings, they should feel deeply ashamed, not give rise to greed, but give rise to compassion and pity, not be arrogant, and not destroy the donors' roots of goodness, but should make all beings rejoice.

Furthermore, Visakha (Visakha, a name). If all Dharma masters wish to preach and subdue the masses, they must be intelligent, have sharp roots, be learned and knowledgeable, have a dignified appearance, be born into a family with right views, have pure body, speech, and mind, and possess all virtues. They should wear clean clothes and have dignified manners. Such Dharma masters should be invited to preach. Why? The Buddhas and Tathagatas have fully cultivated the thirty-two marks and perfected their merits before they begin to turn the great Dharma wheel. After hearing this, sentient beings diligently cultivate the practice of the marks of a great man. Therefore, when Dharma masters preach, they should explain the results of the thirty-two marks in order, such as this, and the roots of goodness, such as this. They should also explain the purity of body, speech, and mind in order. After the three karmas are purified, they should then explain various pure Dharmas such as giving, and even various different meanings. What is meant by explaining in order? Visakha, for example, when a child first receives instruction, the teacher first teaches them the 'Ma Ti Jia' character, then the 'E' character, and then the 'A' character. After teaching the fourteen sounds in this order, they then teach the thirty-four characters in order. After fully teaching these fifty-two characters, they then explain all sounds, fonts, names, and various teachings, and even reveal the power of the inconceivable. If a person achieves that unobstructed eloquence, they can then explain various teachings in order and with differentiation, achieve the ability to never forget, be able to understand the thirty-two marks of the Buddhas and other merits fully and completely, and universally proclaim the names, phrases, tastes, and bodies of all Dharmas to the masses. If the mind thinks well, it will definitely be true. And when that Dharma master preaches, all the listeners, even if they can hear a phrase of the Dharma, understand it accordingly, and all inverted and erroneous thoughts will no longer arise.

行。何以故。能知諸法如實說故。是名清凈次第說相。

複次毗舍佉。譬如射師教諸童子。初射法術。先於平地置七步垛。然後量力授弓與箭。告童子言。我當教汝。汝今宜可學射彼垛。爾時童子雖受師教。以初學故其所放箭。若至不至終不能中。師教無倦稍得近垛。是兒后時年漸長大。為學不已。隨放便著無落垛者。如是毗舍佉。彼說法師教徒眾時亦應如是。宜察眾生上中下根。漸次教授。不可一時頓說深法。何以故。若不知根妄說法者。令他失利增長顛倒。是故應當先為說彼六波羅蜜。次第修已然後為說空解脫門。若為眾生說此空法。或有得聞或有思惟或能證者。是亦不應但有言說。何以故。如是空法。不可唯以心想知放。若彼空法。但以心想能證知者。一切眾生未修道時。亦應即是阿羅漢也毗舍佉。彼空法者。亦不可說相貌形體。若可說者則是作相。若有作相則有愿求。若有愿求則是三世。何以故。毗舍佉。無相法中一切三世皆不可得。所以者何。過去未來現在等事。皆寂滅故。云何起愿。複次應觀是色作無相想。云何觀色作無相想。當知此色生滅輪轉念念不停。毗舍佉。如是色相不可眼見。當知彼是心識境界唯意所知。是故不可以眼得見。毗舍佉。一切眾生所有心意不可言說。唯佛智知。雖可慮知而不

【現代漢語翻譯】現代漢語譯本：行。什麼緣故呢？因為能夠如實地瞭解諸法。這叫做清凈次第的說法之相。

再者，Visakha（毗舍佉，人名）。譬如射箭的老師教導孩子們。最初教射箭的方法。先在平地上設定七步遠的箭靶。然後根據他們的力量給予弓和箭。告訴孩子們說：『我將要教你們。你們現在應該學習射那個箭靶。』這時孩子們雖然接受老師的教導，因為是初學，他們所放的箭，有時能到，有時不能到，最終不能射中。老師教導不倦，逐漸地讓他們靠近箭靶。這些孩子後來年紀漸漸長大，不斷學習。隨意射出就能命中，沒有射不中箭靶的。像這樣，Visakha（毗舍佉，人名），那些說法師教導徒眾時也應該這樣。應該觀察眾生的上、中、下根器，逐漸地教授。不可以一時全部說深奧的佛法。什麼緣故呢？如果不知道眾生的根器而隨意說法，會使他們失去利益，增長顛倒。所以應當先為他們說六波羅蜜（Six Paramitas，六度），次第修習之後，然後為他們說空解脫門（Emptiness as a gate to liberation，以空性為解脫之門）。如果為眾生說這個空法，或許有人聽聞，或許有人思惟，或許有人能證悟。即使這樣也不應該只是口頭說說。什麼緣故呢？像這樣的空法，不可以僅僅用心去想像而瞭解。如果空法僅僅用心想像就能證悟，那麼一切眾生在未修行道的時候，也應該立即就是阿羅漢了。Visakha（毗舍佉，人名），那個空法，也不可以說它的相貌形體。如果可以說的，那就是造作的相。如果有造作的相，那就有愿求。如果有愿求，那就是三世（Three times，過去、現在、未來）。什麼緣故呢？Visakha（毗舍佉，人名），在無相法中，一切三世都是不可得的。為什麼呢？過去、未來、現在等事，都是寂滅的緣故。怎麼會生起愿求呢？再者，應該觀察這個色法，作無相的想。怎麼觀察色法作無相的想呢？應當知道這個色法生滅輪轉，唸唸不停。Visakha（毗舍佉，人名），像這樣的色相，不能用眼睛看見。應當知道那是心識的境界，只有意識才能知道。所以不可以用眼睛看見。Visakha（毗舍佉，人名），一切眾生的所有心意，不可用言語表達。只有佛的智慧才能知道。雖然可以考慮瞭解，但是不...

【English Translation】 English version: 'Good. Why is that? Because one can know all dharmas as they truly are.' This is called the aspect of speaking in a pure and orderly manner.

Furthermore, Visakha (毗舍佉, a name). It is like an archery teacher teaching children. Initially teaching the art of archery, first placing a target seven steps away on flat ground. Then, according to their strength, giving them bows and arrows. Telling the children, 'I will teach you. You should now learn to shoot that target.' At that time, although the children receive the teacher's instruction, because they are beginners, the arrows they release, sometimes reaching, sometimes not, ultimately cannot hit the target. The teacher teaches tirelessly, gradually getting them closer to the target. Later, as these children grow older and continue to learn, they can hit the target with ease, without missing. Likewise, Visakha (毗舍佉, a name), when those Dharma teachers instruct their followers, they should also do so. They should observe the superior, middling, and inferior faculties of beings, gradually teaching them. They should not suddenly speak of profound Dharma all at once. Why is that? If one speaks Dharma randomly without knowing the faculties of beings, it will cause them to lose benefit and increase their confusion. Therefore, one should first speak to them of the Six Paramitas (六波羅蜜, Six Perfections), and after they have cultivated them in order, then speak to them of Emptiness as a gate to liberation (空解脫門, Emptiness as a gate to liberation). If one speaks this Dharma of Emptiness to beings, perhaps some will hear it, perhaps some will contemplate it, perhaps some will realize it. Even so, one should not merely speak of it verbally. Why is that? Such Dharma of Emptiness cannot be understood merely by thinking about it in the mind. If the Dharma of Emptiness could be realized merely by thinking about it in the mind, then all beings, even before practicing the path, should immediately be Arhats. Visakha (毗舍佉, a name), that Dharma of Emptiness cannot be described in terms of appearance or form. If it could be described, then it would be a constructed appearance. If there is a constructed appearance, then there is desire and seeking. If there is desire and seeking, then there are the three times (三世, past, present, and future). Why is that? Visakha (毗舍佉, a name), in the Dharma of no-appearance, all three times are unattainable. Why is that? Because past, future, and present events are all in a state of quiescence. How can desire arise? Furthermore, one should contemplate this form, thinking of it as without appearance. How does one contemplate form as without appearance? One should know that this form is constantly arising, ceasing, and revolving, moment by moment without stopping. Visakha (毗舍佉, a name), such an appearance of form cannot be seen with the eyes. One should know that it is the realm of consciousness, known only by the mind. Therefore, it cannot be seen with the eyes. Visakha (毗舍佉, a name), the minds of all beings cannot be expressed in words. Only the wisdom of the Buddha can know it. Although it can be considered and understood, it is not...

可見。唸唸不住猶如幻化。云何可取而可得見。如是毗舍佉。不可以彼眾生心識取心。真相既不可取云何可說。何以故。以愛憎事違平等故。毗舍佉。若欲滅除愛憎想者。當勤精進觀一切法。悉皆空寂無有取著。複次婆羅門。若能如是除滅愛憎不取法相。當知即是無相解脫門。知無相已。如是次第不起愿求。無愿求處。當知即是無愿解脫門。如是復觀一切諸法。皆悉平等無有取著。所謂不見眼及色。乃至不見意及法。若能如是不取不著。斷滅憂喜得平等心。當知此是空解脫門。以能得此三解脫門三世平等。為方便已然後得入無生觀中。復觀彼色從何而生。因於邪念不凈而生。知從邪念起男女想。男女想故起愛著心。愛著增已和合欲事。名破梵行。彼和合時即成胎藏。是名迦羅邏大。此迦羅邏時。不可說有男女形相。毗舍佉。當知如此迦羅邏相。唯佛如來聖智所知。是故如來於彼時中教諸弟子。汝等今應正觀色相。云何觀色。謂如實知是無常等。彼既聞已。即時所有欲想色貪皆得除滅。色慾滅已。如是喜樂憂悲苦惱一切皆滅。毗舍佉。初未有人于迦羅邏始受胎時能證知彼若男若女。出母胎時。無有一法從余處來。亦無一法去至余處。唯有精水赤白和合成迦羅邏藏。如來於彼建立為因。而實諸法無有住處何以故。一切諸法

{ "translations": [ "現代漢語譯本：", "（佛陀）說：『可見的（事物），唸唸不住，猶如幻化，如何可以執取而得見呢？』", "如是，毗舍佉（Visakha，人名）。不可以眾生的心識去執取心，真相既然不可執取，又如何可以言說呢？", "為什麼呢？因為愛和憎會違背平等之心。", "毗舍佉，如果想要滅除愛憎之想，應當勤奮精進地觀察一切法，都空寂無所有，沒有執著。", "再次，婆羅門（Brahmin，一種種姓），如果能夠這樣除滅愛憎，不執取法相，應當知道這就是無相解脫門。", "知道無相之後，如此次第不起愿求，沒有愿求之處，應當知道這就是無愿解脫門。", "如此再觀察一切諸法，都平等而沒有執著，所謂不見眼和色，乃至不見意和法。", "如果能夠這樣不執取不著相，斷滅憂愁和喜樂，得到平等心，應當知道這就是空解脫門。", "因為能夠得到這三種解脫門，三世平等，作為方便之後，然後才能進入無生觀中。", "再觀察那色（rupa，物質現象）從何而生？因為邪念和不凈而生。", "知道從邪念生起男女之想，因為男女之想而生起愛著之心，愛著之心增長之後，就和合欲事，這叫做破梵行（brahmacarya，清凈行）。", "在那和合之時，就形成胎藏，叫做迦羅邏（kalala，受精卵）。", "在這個迦羅邏時期，不可說有男女的形相。", "毗舍佉，應當知道如此迦羅邏相，只有佛如來（Tathagata）的聖智才能知道。", "所以如來在那時教導弟子們：『你們現在應當正確地觀察色相。』", "『如何觀察色相呢？就是如實地知道它是無常等等。』", "他們聽了之後，即時所有欲想和色貪都得以除滅，滅除之後，喜樂、憂悲、苦惱一切都滅除。", "毗舍佉，最初沒有人能在迦羅邏開始受胎時，就能證知他是男是女。", "從母胎出來時，沒有一法從別處來，也沒有一法去到別處，只有精水和赤白和合而成迦羅邏藏。", "如來於此建立為因，而實際上諸法沒有住處。", "為什麼呢？因為一切諸法（dharma）...", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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無生滅故。如修多羅中次第說也。如是毗舍佉。汝等於此當勤修學。是則名為宣說過去諸言教事。既自知已亦為他說。如是次第說未來事此現在事。如迦羅邏中說。如水泡。如沫聚。如陽焰。如芭蕉。如幻化。都無真實。如是十二因緣次第相續。生至老死亦復如是。譬如虛空有時雲翳有時清明。豈有教者。如是界大和合無有作者。是中唯有如實正法無增無減。然有無量業行差別法界義門。當如是說。

爾時毗舍佉婆羅門白佛言。世尊。彼諸法師若他來問。若自欲說去來現在三世之事。忽然疲倦迷惑不解。如此法障當云何除。佛言。婆羅門。若諸法師他問疑惑。若生疲倦不能說者。如是法師。以未通達三種言教方便藏故。設知少分。但得名字不閑義理。如是毗舍佉。此三世事無量無邊難可窮盡。是故初中后際生滅旋轉。喻如風輪無有邊際。毗舍佉。而彼風輪終無有人知其限齊形量大小。去來現在亦復如是。如彼時節。始自一日二日乃至十日。半月一月乃至一時。半年一年乃至無量。其實不知從何所來去至何所。又如光影無有形礙。時節晝夜往來可知。去來現在不可數知亦復如是。如是三世既不可知。亦不可見。既不可見則無所有。既無所有則無名字。若無名字云何可說毗舍佉。是中以因緣故有此三種言教方便。汝

【現代漢語翻譯】現代漢語譯本：因為沒有生滅的緣故，就像修多羅（sūtra，佛經）中依次所說的那樣。像這樣，Visakha（毗舍佉，人名），你們對於這些道理應當勤奮修學。這就叫做宣說過去諸佛的言教事蹟。既自己知道了，也為他人解說。像這樣依次解說未來之事和現在之事，就像在迦羅邏（kalala，梵文，指胚胎）中說的那樣：像水泡，像泡沫聚，像陽焰，像芭蕉，像幻化，都沒有真實性。像這樣，十二因緣依次相續，從生到老死也是這樣。譬如虛空，有時有云彩遮蔽，有時清澈明朗，哪裡有教導者呢？像這樣，地、水、火、風四大和合，沒有作者。其中只有如實的正法，沒有增加也沒有減少。然而有無量業行差別和法界義理之門，應當這樣解說。

這時，Visakha（毗舍佉，人名）婆羅門對佛說：『世尊，那些法師如果別人來問，或者自己想要解說過去、現在、未來三世之事，忽然感到疲倦、迷惑、不理解，這樣的法障應當如何消除？』佛說：『婆羅門，如果那些法師被他人詢問而疑惑，或者產生疲倦而不能解說，這樣的法師，是因為沒有通達三種言教方便的寶藏。即使知道少部分，也只是得到了名相，不熟悉其中的義理。像這樣，Visakha（毗舍佉，人名），這三世之事無量無邊，難以窮盡。因此，初、中、后際的生滅旋轉，比喻就像風輪一樣沒有邊際。Visakha（毗舍佉，人名），然而那個風輪終究沒有人知道它的界限、形狀、大小。過去、現在、未來也是這樣。就像有時節，開始從一日、二日乃至十日，半月、一月乃至一時，半年、一年乃至無量。實際上不知道從哪裡來，去到哪裡。又像光影沒有形體障礙，時節晝夜往來可以知道，過去、現在、未來不可計數知道也是這樣。像這樣，三世既然不可知，也不可見。既然不可見，就沒有所有。既然沒有所有，就沒有名字。如果沒有名字，怎麼可以解說呢？Visakha（毗舍佉，人名），這裡因為因緣的緣故，有這三種言教方便。你…』

【English Translation】 English version: Because there is no arising or ceasing, just as it is successively explained in the sutras (sūtra, Buddhist scriptures). Like this, Visakha (person's name), you should diligently study these principles. This is called expounding the teachings and deeds of the Buddhas of the past. Having understood it yourself, also explain it to others. Like this, successively explain the events of the future and the present, just as it is said in the kalala (kalala, Sanskrit, referring to the embryo): like a water bubble, like a mass of foam, like a mirage, like a banana tree, like an illusion, none of them are real. Like this, the twelve links of dependent origination follow each other in succession, and so it is from birth to old age and death. For example, the empty sky, sometimes covered with clouds, sometimes clear and bright, where is the teacher? Like this, the great elements of earth, water, fire, and wind combine, without a creator. In it, there is only the true Dharma as it is, without increase or decrease. However, there are countless differences in karmic actions and the gates of the meaning of the Dharma realm, and it should be explained in this way.

At this time, Visakha (person's name) the Brahmin said to the Buddha: 'World Honored One, if those Dharma masters are asked by others, or if they themselves want to explain the events of the past, present, and future, and suddenly feel tired, confused, and unable to understand, how should such Dharma obstacles be removed?' The Buddha said: 'Brahmin, if those Dharma masters are questioned by others and become doubtful, or if they become tired and unable to explain, it is because they have not understood the treasury of the three kinds of skillful means of teaching. Even if they know a small part, they have only obtained the names and are not familiar with the meaning. Like this, Visakha (person's name), these events of the three times are immeasurable and endless, difficult to exhaust. Therefore, the arising and ceasing of the beginning, middle, and end are like a wheel of wind without boundaries. Visakha (person's name), yet no one knows the limits, shape, or size of that wheel of wind. The past, present, and future are also like this. Just like there are seasons, starting from one day, two days, up to ten days, half a month, one month, up to one time, half a year, one year, up to immeasurable. In reality, it is not known where it comes from or where it goes. Also, like light and shadow without physical obstacles, the coming and going of seasons, day and night can be known, and so it is with the past, present, and future, which cannot be counted and known. Like this, since the three times are unknowable and invisible, since they are invisible, there is nothing. Since there is nothing, there is no name. If there is no name, how can it be explained? Visakha (person's name), here, because of conditions, there are these three kinds of skillful means of teaching. You...'

當善思如是法句。于聽說時莫生疑惑。唯念法師諸根寂靜。專求智辯勿起諍論。何以故。知法之人無諍論故。若諸法師當說法時。眾中有人起諍論者。法師應教念彼智力陀羅尼句滅彼魔事。

大法炬陀羅尼經謗法果報品第十四

爾時毗舍佉婆羅門復白佛言。世尊。若人於此三種法中生疑謗者。當云何滅。佛告婆羅門。若有於此三種法門生疑謗者。在家出家。一切法師悉不能除。何以故。毗舍佉。于佛智中深起疑謗。破滅一切善法根本。是故無人能為除斷。毗舍佉復白佛言。世尊。若人於是諸佛如來大慧門中生不信者。有何果報。佛言。婆羅門。是人造業世間極重。是以一切尤重惡報皆在斯人。斯人永失佛法深利。三世諸佛同共放舍。于甚深法無有信樂。自既不信一切佛法。復教他人多生誹謗。恒樂隨逐極惡朋友。學習愚癡增長邪見。常為己身貪嗜衣食。是人未來雖聞諸佛說諸妙法亦不生信。以其現無信分善根故。如是之人自於佛法起深障礙。復更令他無量眾生於正法中作深障礙。以是因緣。具受種種無量大苦。何以故。以具惡業斷善根故。所以者何。是人皆由自習愚癡無智邪見。復教多人無智邪見。聞說深法不能信受而生輕慢。以輕慢故。不能咨問智人勝法。毗舍佉。若有智者常應咨問。不當親近愚癡邪

【現代漢語翻譯】現代漢語譯本應當善於思量這些法句，在聽聞佛法時不要產生疑惑。僅僅想著法師諸根清凈寂靜，專心尋求智慧辯才，不要發起爭論。為什麼呢？因為通達佛法的人是不會爭論的。如果各位法師在說法的時候，聽眾中有人發起爭論，法師應當教導大家唸誦能滅除魔事的智力陀羅尼句。

《大法炬陀羅尼經·謗法果報品》第十四

這時，毗舍佉（Visakha，人名）婆羅門再次稟告佛說：『世尊，如果有人對這三種佛法產生懷疑和誹謗，應當如何消除呢？』佛告訴婆羅門：『如果有人對這三種法門產生懷疑和誹謗，無論是在家還是出家的法師，都不能夠消除。為什麼呢？毗舍佉，因為他對佛的智慧深深地產生懷疑和誹謗，破滅了一切善法的根本。所以沒有人能夠為他消除斷除。』毗舍佉再次稟告佛說：『世尊，如果有人對諸佛如來大智慧之門生起不信任，會有什麼果報呢？』佛說：『婆羅門，這種人所造的業在世間極其嚴重。因此，一切極其嚴重的惡報都會降臨到這個人身上。這種人將永遠失去佛法的深刻利益，三世諸佛共同捨棄他，對於甚深的佛法沒有信心和喜好。自己不相信一切佛法，還教唆他人多生誹謗。總是喜歡追隨極其惡劣的朋友，學習愚癡，增長邪見，常常爲了自己的身體貪圖衣食。這種人在未來即使聽到諸佛宣說各種妙法，也不會產生信心，因為他現在沒有信心的善根。這樣的人自己對於佛法設定了深刻的障礙，又進一步使其他無量眾生對於正法設定深刻的障礙。因為這樣的因緣，他將完全承受各種無量的大苦。為什麼呢？因為他具備了惡業，斷絕了善根的緣故。』這是什麼原因呢？這種人都是由於自己習慣於愚癡、沒有智慧和邪見，又教唆很多人沒有智慧和邪見，聽到宣說深刻的佛法不能相信接受，反而產生輕慢。因為輕慢的緣故，不能請教有智慧的人殊勝的佛法。毗舍佉，如果有智慧的人應當經常請教，不應當親近愚癡邪見的人。

【English Translation】 English version One should contemplate well on these phrases of the Dharma. Do not give rise to doubts when listening to the Dharma. Only think of the Dharma master as having tranquil and serene faculties. Focus on seeking wisdom and eloquence, and do not initiate disputes. Why? Because those who understand the Dharma do not engage in disputes. If Dharma masters are expounding the Dharma, and someone in the assembly initiates a dispute, the Dharma master should teach everyone to recite the Dharani phrases of intellectual power to extinguish those demonic activities.

The Great Torch Dharani Sutra, Chapter 14 on the Retribution of Slandering the Dharma

At that time, Visakha (a proper noun) the Brahmin again said to the Buddha, 'World Honored One, if someone has doubts and slanders against these three types of Dharma, how should it be eliminated?' The Buddha told the Brahmin, 'If someone has doubts and slanders against these three Dharma gates, neither the lay nor the monastic Dharma masters can eliminate it. Why? Visakha, because they deeply doubt and slander the Buddha's wisdom, destroying the root of all good Dharmas. Therefore, no one can eliminate and cut it off for them.' Visakha again said to the Buddha, 'World Honored One, if someone does not believe in the great wisdom gate of all Buddhas and Tathagatas, what will be the karmic retribution?' The Buddha said, 'Brahmin, the karma created by such a person is extremely heavy in the world. Therefore, all extremely heavy evil retributions will befall this person. This person will forever lose the profound benefits of the Buddha Dharma. The Buddhas of the three times will jointly abandon him. He has no faith or joy in the profound Dharma. He himself does not believe in all the Buddha Dharma and also teaches others to slander it. He always likes to follow extremely evil friends, learning ignorance, increasing wrong views, and constantly craving clothing and food for his own body. Even if this person hears the Buddhas expounding various wonderful Dharmas in the future, he will not generate faith because he currently has no roots of faith and goodness. Such a person creates deep obstacles to the Buddha Dharma for himself and further causes countless other beings to create deep obstacles to the right Dharma. Because of this cause, he will fully receive various immeasurable great sufferings. Why? Because he possesses evil karma and has cut off the roots of goodness.' What is the reason for this? This person is all due to his own habit of ignorance, lack of wisdom, and wrong views, and he also teaches many people ignorance and wrong views. When he hears the profound Dharma being expounded, he cannot believe and accept it, but instead generates contempt. Because of contempt, he cannot consult wise people about the superior Dharma. Visakha, if there are wise people, they should always consult and should not associate with ignorant and wrong views.

見無智眾生。若人聞此三教藏時不信行者。汝知是人乃至一切天人世間不能令其歡喜信解。若聞說此三種業藏不生信解。假使更聞諸餘法相能生信者。無有是處。當知是人去佛法遠。如是愚冥無智眾生。凡所行作不可隨順。乃至有說亦勿聽受。我實不能分別具說是謗法人所生惡趣。我亦不欲說是謗人所受生處身量分齊形體容貌可異醜惡。何以故。若我具說。眾生聞之或當怖死。故我不說。如是毗舍佉。若人於法乃至一句欲作障礙生謗毀者。彼所得報不可具說。我今為彼未謗之人明識斯過。故少說耳。毗舍佉。假使於此三千大千世界。所有諸大地獄及小地獄。彼謗法人悉生其中具受諸苦。何以故。以其斷滅一切善根。復令無量無邊眾生起謗法心增長邪見諸惡行業。是故備經惡道受殃。如是眾生出地獄已更生余趣。經無量世癡騃無知。若生人間不得正念。諸根暗濁狂亂失心。喜習邪法不識義理。毗舍佉。是人所受果報形量時節分齊我今略說。如是三千大千世界所有一切草木樹林盡以為籌。計其罪報不可為比。身形粗丑難可具論。凡所至處皆成苦緣。斯由謗法獲如是報。

大法炬陀羅尼經勸受持品第十五

阿難。時放光如來告毗舍佉婆羅門言。毗舍佉。是故汝等從佛所聞如是三種言教藏義。應至心聽專念受持勿

興余想。毗舍佉。如來所說三藏法門。無法可說無可聞見。亦無一法可得開示。若知如來如是說已。于余法門生疑惑者。無有是處。何以故。諸佛世尊不空說故。如是說時若有人聞不信不受復障礙他。是人自起無明邪見。更令無量無邊眾生起謗法心我慢貢高。不知咨受不往聽聞。喪失深法不知義理。隨逐邪友遠離智人。以是因緣多受惡報。毗舍佉。譬如虎子從生隨母日見其殺及身長大殺業自成。毗舍佉。眾生亦爾。親近惡友具造邪業。墮于地獄畜生餓鬼受大苦惱。毗舍佉。以是因緣汝等應先自正身心然後說法。勿忘自正損己陷人。毗舍佉。以是義故。如來應供正遍覺。建立宣說三種言教方便業藏。汝等應知。一切眾生心所思念口所欲問身所欲行。如是知已慈心教示。眾生聞已歡喜受行。是故汝等。當爲攝受諸眾生故修學大慈。

爾時毗舍佉婆羅門復白放光佛言。世尊。我聞略說尚未能解。唯愿如來更為具說三種業藏令我等知。佛言。毗舍佉。我今問汝。汝應正答。于意云何。譬如世間有異良馬。生駒未幾身體柔弱氣力未成。人慾乘之帶甲持仗負諸斗具入陣決勝。是人所作可稱心不。毗舍佉言。不也世尊。是愚癡人云何能濟。佛言。毗舍佉。如是如是。如汝所說。其有新發意菩薩及二乘人。少智少行未得神通。聞

【現代漢語翻譯】現代漢語譯本：興余想（Xing Yu Xiang）。毗舍佉（Visakha，人名）。如來所說的三藏法門，是無法可說，無可聞見，也沒有一法可以開示的。如果知道如來是這樣說的，對於其他法門還產生疑惑，那是不可能的。為什麼呢？因為諸佛世尊不會空說。像這樣說的時候，如果有人聽了不相信、不接受，還障礙他人，這個人自己就會生起無明邪見，更讓無量無邊的眾生生起誹謗佛法的心、我慢貢高，不知道請教學習，不前往聽聞，喪失深奧的佛法，不知道其中的義理，跟隨邪惡的朋友，遠離有智慧的人。因為這個因緣，會受到很多惡報。毗舍佉。譬如老虎生下的小老虎，從小跟隨母親，每天看到母親殺生，長大后殺生的習性自然養成。毗舍佉。眾生也是這樣，親近惡友，造作邪惡的業，墮入地獄、畜生、餓鬼道，遭受巨大的苦惱。毗舍佉。因為這個因緣，你們應該先端正自己的身心，然後說法，不要忘記端正自己，反而損害自己、陷害他人。毗舍佉。因為這個道理，如來應供正遍覺，建立宣說三種言教方便業藏，你們應該知道，一切眾生心中所思念的，口中所想問的，身體所想做的，像這樣知道后，用慈悲心教導他們，眾生聽了以後歡喜接受並實行。所以你們，應當爲了攝受一切眾生而修學大慈。

這時，毗舍佉婆羅門又對放光佛說：『世尊，我聽了您略略的解說，還不能理解，希望如來您能更詳細地解說這三種業藏，讓我們能夠明白。』佛說：『毗舍佉，我現在問你，你應該如實回答。你認為怎麼樣？譬如世間有一匹剛出生不久的良馬，身體柔弱，氣力還沒有長成，有人想要騎它，穿上鎧甲，拿著武器，揹負各種戰鬥裝備，進入戰場決一勝負，這個人所做的事情能如他所愿嗎？』毗舍佉說：『不能，世尊。這是愚癡的人，怎麼能成功呢？』佛說：『毗舍佉，正是這樣，正如你所說的那樣。如果新發菩提心的菩薩以及二乘人，少智慧少修行，還沒有得到神通，聽聞...

【English Translation】 English version: Xing Yu Xiang. Visakha (a personal name). The Three Pitakas (Tripitaka) Dharma taught by the Tathagata (another name for Buddha) is such that there is nothing to be said, nothing to be seen or heard, and no single Dharma can be revealed. If one knows that the Tathagata speaks in this way, and still has doubts about other Dharmas, that is impossible. Why? Because the Buddhas and World Honored Ones do not speak empty words. When such teachings are given, if someone hears them but does not believe, accept, or even obstructs others, that person will give rise to ignorance and wrong views, causing countless beings to develop a mind of slandering the Dharma, arrogance, and pride. They will not know to seek advice and learning, will not go to listen, will lose the profound Dharma, will not understand its meaning, will follow evil friends, and will stay away from wise people. Because of this cause, they will receive much evil retribution. Visakha. For example, a tiger cub, from birth, follows its mother and sees her killing every day. As it grows, the habit of killing naturally develops. Visakha. Beings are also like this. By associating with evil friends, they create evil karma and fall into hell, the animal realm, and the realm of hungry ghosts, suffering great torment. Visakha. Because of this cause, you should first rectify your own body and mind, and then preach the Dharma. Do not forget to rectify yourselves, harming yourselves and trapping others. Visakha. Because of this principle, the Tathagata, worthy of offerings, perfectly enlightened, established and proclaimed the three kinds of verbal teachings, skillful means, and karmic storehouses. You should know that all beings' thoughts in their minds, questions they want to ask with their mouths, and actions they want to perform with their bodies, knowing these things, teach them with compassion. When beings hear this, they will joyfully accept and practice it. Therefore, you should cultivate great compassion for the sake of embracing all beings.

At that time, the Brahmin Visakha again said to the Buddha of Emitted Light: 'World Honored One, I have heard your brief explanation but am still unable to understand. I hope that the Tathagata can explain in more detail these three kinds of karmic storehouses so that we can understand.' The Buddha said: 'Visakha, I will now ask you, and you should answer truthfully. What do you think? For example, in the world, there is a fine horse that has just been born, its body is weak, and its strength has not yet developed. Someone wants to ride it, wear armor, carry weapons, and bear various battle equipment to enter the battlefield to fight for victory. Can what this person does be according to his wishes?' Visakha said: 'No, World Honored One. This is a foolish person; how can he succeed?' The Buddha said: 'Visakha, it is just like that, just as you said. If a newly aspiring Bodhisattva and a person of the Two Vehicles (Sravakas and Pratyekabuddhas), with little wisdom and little practice, and without having attained supernatural powers, hears...

我所說悉不能受。反更迷惑生四顛倒。如彼馬駒年齒未滿氣力未成猶故不堪負重入陣。毗舍佉。若使是駒毛骨漸成齒歲具足。身雄氣猛耳目明利。令人騎乘負重致遠。輕行掩襲臨敵決戰。不慮驚敗直入無前。乃至震鼓吹䗍揮刀奮槊亦無驚恐。何以故。年齒滿故。身力成故。數調習故。種性良故。如是毗舍佉。汝等若得四無礙辯諸力無畏。然後堪受三種教藏。聞眾粗語不起恨心。復能受持一切佛法。如彼良馬身健力成。然後方能負重入陣。毗舍佉。是為第一戰鬥事也。所謂開示佛法教化他時。若必多有斗具器仗。是時外道雖有種種異端諍論。皆能忍之不生怖畏。汝等當知。䗍貝鼓者是謂說佛法時多諸留難。亦能堪受不生怖畏。若有精勤修習受持而行佛法則無障礙。若有出家破戒愚癡不能依行則有障礙。設能學者。或墮聲聞辟支佛地。毗舍佉。若有長夜具足精勤修行佛法。彼於此法猶尚難知或得少分。況復不修更受惡法。彼人於此大乘藏中無有信心。云何能知。云何能解。毗舍佉。汝于如是諸眾生等。常起慈心不應放舍。若有眾生起正念心。但學一偈或唯句字。乃至七日。汝等亦應勤教授之。隨彼眾生若成不成。汝等皆獲無量功德。毗舍佉。諸佛世尊凡所演說。皆為利益一切眾生。或信不信。或行不行。諸佛世尊口業成就

【現代漢語翻譯】現代漢語譯本：我說的話你們完全不能接受，反而更加迷惑，產生四種顛倒的認知。就像小馬駒，年齡未滿，氣力未成，仍然不能勝任負重和上陣作戰的任務。Visakha（毗舍佉，人名）。如果這匹馬駒毛骨逐漸長成，年齡足夠，身軀雄壯，氣力勇猛，耳聰目明，那麼就可以讓人騎乘，負重致遠，輕快地行進，快速地襲擊，臨敵決戰，不害怕驚慌潰敗，直接衝鋒向前。乃至敲響戰鼓，吹起海螺，揮舞刀劍，奮力投擲長矛，也不會感到驚恐。為什麼呢？因為年齡成熟，身強力壯，經過多次調教訓練，品種優良。像這樣，Visakha（毗舍佉），你們如果獲得了四無礙辯才和諸種力量、無所畏懼，然後才能勝任接受三種教藏（經藏、律藏、論藏）。聽到別人粗惡的言語，不起嗔恨之心，又能受持一切佛法。就像良馬身強力壯，然後才能負重上陣。Visakha（毗舍佉），這是第一件戰鬥的事情啊。所謂開示佛法，教化他人時，必定會有很多鬥爭的工具和器械。這時，外道雖然有種種不同的論點和爭論，你們都能忍受，不產生怖畏。你們應當知道，海螺和戰鼓，是指說法時會有很多的阻礙和困難，你們也能承受，不產生怖畏。如果有人精勤地修習、受持並按照佛法去行動，就不會有障礙。如果有人出家后破戒，愚癡，不能按照佛法去修行，就會有障礙。即使能學習的人，或許會墮入聲聞或辟支佛的境界。Visakha（毗舍佉），如果有人長久地、具足精勤地修行佛法，他們對於佛法都尚且難以完全瞭解，或者只能獲得少部分，更何況不修行，反而接受惡法的人呢？這樣的人對於大乘佛法沒有信心，怎麼能瞭解，怎麼能理解呢？Visakha（毗舍佉），你們對於這些眾生，要常常生起慈悲心，不應該放棄他們。如果有的眾生生起正確的念頭，哪怕只是學習一句偈語，或者僅僅一個字，乃至七天，你們也應該勤奮地教導他們。無論這些眾生最終能否成就，你們都能獲得無量的功德。Visakha（毗舍佉），諸佛世尊凡是所宣說的，都是爲了利益一切眾生，無論他們相信與否，無論他們修行與否，諸佛世尊的口業都是圓滿成就的。

【English Translation】 English version: Everything I say is unacceptable to you, and instead, you become more confused, giving rise to the four inversions. It's like a young colt, whose age is not yet full and strength not yet developed, is still unable to bear heavy loads or enter battle. Visakha (毗舍佉, a name). If this colt gradually develops its fur and bones, reaches the proper age, becomes strong and vigorous, with sharp ears and eyes, then it can be ridden, carry heavy loads over long distances, move swiftly, launch quick attacks, and engage in decisive battles without fear of panic or defeat, charging straight ahead. Even the sound of war drums, the blowing of conches, the waving of swords, and the forceful throwing of spears will not frighten it. Why? Because it is of full age, its body is strong, it has been trained repeatedly, and it is of good breed. Likewise, Visakha (毗舍佉), if you obtain the four unimpeded eloquence and various powers and fearlessness, then you will be able to accept the three pitakas (經藏, 律藏, 論藏 - Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka). Hearing coarse language from others, you will not give rise to hatred, and you will be able to uphold all the Buddha's teachings. Just like a good horse that is strong and powerful, it can then bear heavy loads and enter battle. Visakha (毗舍佉), this is the first matter of battle. When expounding the Dharma and teaching others, there will surely be many tools and instruments of struggle. At this time, even though the heretics have various different viewpoints and arguments, you will be able to endure them without fear. You should know that the conch and the war drum refer to the many obstacles and difficulties that arise when teaching the Dharma, and you will be able to endure them without fear. If someone diligently studies, upholds, and acts according to the Dharma, there will be no obstacles. If someone leaves home but breaks the precepts, is foolish, and cannot practice according to the Dharma, there will be obstacles. Even those who are able to learn may fall into the realm of Sravakas or Pratyekabuddhas. Visakha (毗舍佉), if someone diligently practices the Dharma for a long time, they may still find it difficult to fully understand this Dharma, or they may only obtain a small portion of it. How much more so for those who do not practice and instead accept evil teachings? Such people have no faith in the Mahayana teachings; how can they know or understand them? Visakha (毗舍佉), you should always cultivate compassion for these beings and not abandon them. If some beings give rise to correct thoughts, even if they only learn a single verse or even a single word, even for seven days, you should diligently teach them. Whether these beings ultimately succeed or not, you will all gain immeasurable merit. Visakha (毗舍佉), all that the Buddhas, the World Honored Ones, proclaim is for the benefit of all beings, whether they believe or not, whether they practice or not. The speech karma of the Buddhas, the World Honored Ones, is perfectly accomplished.

。但有所說聞必蒙益。無空過者其間或有。雖不現獲皆亦已作當得因緣。毗舍佉。汝等欲得修證如是如來藏者。應于如來及如來法中起平等想行平等行。

大法炬陀羅尼經卷第六大正藏第 21 冊 No. 1340 大法炬陀羅尼經

大法炬陀羅尼經卷第七

隋天竺三藏法師阇那崛多等譯智成就品第十六忍成就品第十七證涅槃品第十八

智成就品第十六

佛告阿難。時彼眾中有一菩薩摩訶薩。名栴檀那。白放光如來應供正遍覺言。世尊。如佛所說三法藏門。攝諸言教。我等已聞。世尊。我雖聞是三種言教未達義理。今更咨問唯愿為我具釋其義。世尊。我于如來三藏義門。重請問者不為戲論亦無是非。不起執著又無疑惑。我但為彼非佛法人外道諸師。或時復說三藏義門。我等云何當能聽受。阿難時彼放光如來應供正遍覺告栴檀那菩薩摩訶薩言。善哉善哉。栴檀那。如是如是。栴檀那。非但汝於此法不生疑惑。然此法中亦無可疑。汝栴檀那。汝應當知。於此法中無彼外法。彼外法中亦無此法。我今解說。汝至心聽。若諸法師得此三種業藏義者。則能解知一切眾生諸心差別。亦能解知眾生業行善惡不同。然彼法師欲說法時。要先觀察眾生心根及以業行。然後為說。栴檀那。當知有諸

【現代漢語翻譯】現代漢語譯本：但是，凡是聽聞這些教法的人，必定會從中受益，沒有空過的。他們之中或許有人雖然沒有立刻獲得利益，但也已經種下了將來獲得利益的因緣。毗舍佉（Visakha，人名）。你們想要修證如來藏（Tathagatagarbha，如來所藏的功德）的人，應當對如來（Tathagata，佛的稱號）以及如來的教法生起平等之心，奉行平等的行為。

《大法炬陀羅尼經》卷第六大正藏第21冊 No. 1340 《大法炬陀羅尼經》

《大法炬陀羅尼經》卷第七

隋朝天竺三藏法師阇那崛多（Janagupta）等譯智成就品第十六忍成就品第十七證涅槃品第十八

智成就品第十六

佛告訴阿難（Ananda，佛的弟子）。當時，在那大眾之中，有一位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），名叫栴檀那（Chandana，人名），他向放光如來應供正遍覺（Prabhasa-tathagata-arhat-samyaksambuddha，佛的稱號）說道：『世尊，如佛所說的三法藏門（Tri-dharma-pitaka-mukha，三種佛法寶藏的門徑），總攝一切言教，我們都已經聽聞了。世尊，我雖然聽聞了這三種言教，但還沒有通達其中的義理。現在我再次請問，希望您能為我詳細解釋其中的含義。世尊，我對於如來三藏義門（Tathagata-tri-pitaka-mukha，如來所說的三種佛法寶藏的門徑）的再次請問，不是爲了戲論，也沒有是非之爭，不起執著，也沒有疑惑。我只是爲了那些不信佛法的人、外道（Tirthika，佛教以外的宗教）的諸位導師，他們有時也會說三藏義門（Tri-pitaka-mukha，三種佛法寶藏的門徑），我們應當如何聽受？』阿難（Ananda，佛的弟子），當時，放光如來應供正遍覺（Prabhasa-tathagata-arhat-samyaksambuddha，佛的稱號）告訴栴檀那菩薩摩訶薩（Chandana-bodhisattva-mahasattva，栴檀那大菩薩）說：『很好，很好。栴檀那（Chandana，人名），正是這樣，正是這樣。栴檀那（Chandana，人名），不只是你對此法不生疑惑，而且此法中也沒有什麼可疑之處。你，栴檀那（Chandana，人名），你應該知道，在此法中沒有那些外道之法，那些外道之法中也沒有此法。我現在為你解說，你要專心聽。如果各位法師通達這三種業藏（Karma-pitaka，行為的寶藏）的含義，就能瞭解一切眾生各種不同的心念，也能瞭解眾生行為的善惡差別。然而，各位法師想要說法時，必須先觀察眾生的心性和根器以及他們的行為，然後再為他們說法。栴檀那（Chandana，人名），應當知道，有各種各樣的……』

【English Translation】 English version: However, whoever hears these teachings will surely benefit from them, and none will pass by in vain. Among them, there may be some who do not receive immediate benefits, but they have already planted the seeds for future benefits. Visakha (name of a person), those of you who wish to cultivate and realize the Tathagatagarbha (the womb of the Tathagata, the merits stored by the Tathagata) should cultivate an equal mind towards the Tathagata (the Thus-Gone One, an epithet of the Buddha) and the Tathagata's teachings, and practice equal conduct.

The Great Torch Dharani Sutra, Volume 6 Taisho Tripitaka Volume 21, No. 1340 The Great Torch Dharani Sutra

The Great Torch Dharani Sutra, Volume 7

Translated by Janagupta (an Indian Tripitaka master of the Sui Dynasty) et al. Chapter 16: Accomplishment of Wisdom, Chapter 17: Accomplishment of Patience, Chapter 18: Attaining Nirvana

Chapter 16: Accomplishment of Wisdom

The Buddha told Ananda (the Buddha's disciple): 'At that time, among that assembly, there was a Bodhisattva-Mahasattva (great Bodhisattva) named Chandana (name of a person), who said to Prabhasa-tathagata-arhat-samyaksambuddha (an epithet of the Buddha): "World-Honored One, the three Dharma-pitaka-mukha (the gateways to the three treasures of the Dharma) spoken by the Buddha, which encompass all teachings, we have already heard. World-Honored One, although I have heard these three teachings, I have not yet understood their meaning. Now I ask again, hoping that you will explain their meaning in detail for me. World-Honored One, my repeated questioning of the Tathagata-tri-pitaka-mukha (the gateways to the three treasures of the Dharma spoken by the Tathagata) is not for the sake of argument, nor is it for the sake of right and wrong, without attachment, and without doubt. I am only concerned about those non-Buddhists, the teachers of the Tirthikas (non-Buddhist religions), who sometimes also speak of the Tri-pitaka-mukha (the gateways to the three treasures of the Dharma). How should we listen to them?"' Ananda (the Buddha's disciple), at that time, Prabhasa-tathagata-arhat-samyaksambuddha (an epithet of the Buddha) said to Chandana-bodhisattva-mahasattva (Chandana, the great Bodhisattva): 'Excellent, excellent. Chandana (name of a person), it is so, it is so. Chandana (name of a person), it is not only that you do not have doubts about this Dharma, but also that there is nothing doubtful in this Dharma. You, Chandana (name of a person), you should know that in this Dharma there is no those Tirthika's dharmas, and in those Tirthika's dharmas there is no this Dharma. I will now explain it to you, listen attentively. If the Dharma masters understand the meaning of these three Karma-pitakas (the treasure of actions), they will be able to understand the differences in the minds of all beings, and they will also be able to understand the differences in the good and evil of the actions of beings. However, when the Dharma masters want to preach the Dharma, they must first observe the minds and roots of beings, as well as their actions, and then preach the Dharma to them. Chandana (name of a person), you should know that there are various kinds of...'

菩薩摩訶薩。具神通力無智慧力。有智慧力無神通力。有得神通亦智慧力。彼得神通無智慧力。及有智慧無神通力者。皆于生死不速出離。若得神通及智力者。彼於後時能荷重擔。摩那婆。其能荷負大重擔者。唯有智力則無退失。所以者何。摩那婆。有諸外道及以仙人五通具足。能作種種自在變化。能分一身以為多身。而是神通有時退失。以退失故還自害身。何以故。皆由無彼智慧力故。是故若有智慧力者。終不害身亦無染污。常生天上不入惡道。複次栴檀那。今此會中現有無量百千萬億人眾來集。皆為聽法。如是乃至十方各有無量百千萬億人眾。亦悉來集。復有無量諸天大眾。所謂四天王天乃至他化自在天。是一一天。各有百千萬億眾。亦皆來集。復有無量色界諸天眾。謂大梵天眾乃至凈居天眾。亦來聽法。旃檀那。若有如是大眾集時。彼菩薩摩訶薩。於此三種業藏門中。應當了知種種因緣種種眾生種種心行種種作業種種身口意。若彼法師解此三種方便藏門。即知眾生心行所趣。知彼眾生有種種疑。有種種問能種種答。若不問者。法師即應知。彼心意有信不信。從其初心乃至多心。法師悉應次第了知。知已為決勿令諍論。法師如是應為眾生若略若具隨宜宣說。法師先須自成智力及精進力。于自學時。應當念離睡眠懈

【現代漢語翻譯】現代漢語譯本菩薩摩訶薩（菩薩中的大菩薩），有的具有神通力而沒有智慧力，有的具有智慧力而沒有神通力，有的既得到神通力也得到智慧力。那些得到神通力而沒有智慧力，以及有智慧力而沒有神通力的人，都不能迅速從生死輪迴中解脫。如果得到神通和智慧力的人，他們將來能夠承擔重大的責任。摩那婆（年輕人），能夠承擔重大責任的人，只有具備智慧力才不會退失。為什麼呢？摩那婆，有一些外道和仙人，具備五種神通，能夠做出各種自在的變化，能夠將自身分化成多個身體。但是這些神通有時會退失，因為退失的緣故反而會傷害自身。為什麼呢？都是因為沒有智慧力的緣故。因此，如果具有智慧力的人，最終不會傷害自身，也不會被染污，常常生於天上，不會墮入惡道。再者，旃檀那（人名），現在這個法會中，已經有無量百千萬億的人眾聚集而來，都是爲了聽聞佛法。像這樣，乃至十方世界各有無量百千萬億的人眾，也都聚集而來。還有無量諸天大眾，包括四天王天乃至他化自在天，每一層天都有百千萬億的天眾，也都來聚集。還有無量諸天眾，包括大梵天眾乃至凈居天眾，也來聽聞佛法。旃檀那，如果有這樣的大眾聚集時，那位菩薩摩訶薩，對於這三種業藏門中，應當瞭解種種因緣、種種眾生、種種心行、種種作業、種種身口意。如果那位法師理解這三種方便藏門，就能知道眾生的心行所趨向。知道那些眾生有種種疑問，有種種問題，能夠做出種種解答。如果他們沒有提問，法師就應該知道他們心中是否有信心。從他們最初的心念乃至多種心念，法師都應該依次瞭解。瞭解之後為他們決疑解惑，不要讓他們產生爭論。法師應該這樣為眾生，或簡略或詳細，隨其根機宣說佛法。法師首先需要成就自身的智慧力和精進力。在自己學習的時候，應當想著遠離睡眠和懈怠。

【English Translation】 English version Some Bodhisattva-Mahasattvas (great Bodhisattvas) possess supernatural powers but lack wisdom. Others possess wisdom but lack supernatural powers. Some possess both supernatural powers and wisdom. Those who possess supernatural powers without wisdom, or wisdom without supernatural powers, cannot quickly escape from the cycle of birth and death. Those who possess both supernatural powers and wisdom will be able to bear heavy burdens in the future. Manava (young man), only those with wisdom can bear great burdens without faltering. Why? Manava, there are some non-Buddhist practitioners and hermits who possess the five supernatural powers and can perform various transformations at will, such as multiplying their bodies. However, these supernatural powers sometimes diminish, and because of this diminution, they end up harming themselves. Why? It is all because they lack the power of wisdom. Therefore, those who possess the power of wisdom will ultimately not harm themselves, nor will they be defiled. They will always be reborn in the heavens and will not fall into evil realms. Furthermore, Chandana (name of a person), in this assembly right now, there are countless hundreds of thousands of millions of people gathered, all to listen to the Dharma. Likewise, in the ten directions, there are countless hundreds of thousands of millions of people also gathered. There are also countless assemblies of devas (gods), including the Four Heavenly Kings and the Paranirmita-vasavartin devas (devas of the sixth heaven of desire realm), each with hundreds of thousands of millions of beings, all gathered here. There are also countless assemblies of devas, including the Brahma devas and the Suddhavasa devas (devas of the Pure Abodes), who have also come to listen to the Dharma. Chandana, when such a great assembly gathers, that Bodhisattva-Mahasattva should understand, within these three gates of karmic storehouses, all kinds of causes and conditions, all kinds of beings, all kinds of mental activities, all kinds of actions, and all kinds of bodily, verbal, and mental actions. If that Dharma teacher understands these three expedient storehouse gates, they will know the direction of beings' minds. Knowing that those beings have various doubts and various questions, they will be able to provide various answers. If they do not ask, the Dharma teacher should know whether they have faith in their hearts. From their initial thoughts to their multiple thoughts, the Dharma teacher should understand them in order. After understanding, resolve their doubts and do not let them argue. The Dharma teacher should speak to beings in this way, either briefly or in detail, according to their capacity. The Dharma teacher must first accomplish their own power of wisdom and power of diligence. When studying, they should think of staying away from sleep and laziness.

怠。如是學已。令彼無量億百千數諸天人眾。伏其聰明及與威德。然後為說。

複次摩那婆。汝等若能成就智力精進力已。應復更學大精進心。何以故。若不能令人心伏者。云何能化欲色諸天。摩那婆。汝等但自思惟。莫謂如來於諸法中而生慳吝。亦勿謂我于眾生處起輕蔑心。諸佛世尊于畜生所尚不欺慢。何況菩薩摩訶薩也。為眾生故如來出世。若住一劫若減一劫。若無量劫。為化菩薩故在中生。摩那婆。若使現有菩薩摩訶薩樂聽正法如來秘吝不為說者。無有是處。汝善諦聽。我當說喻。摩那婆。譬如長者唯有一子。家饒財寶及諸僕使。而彼父母嚴敕家人。侍衛守護不令傷損。無諸疾苦寒暑飢渴。水火眾難不適之事。皆令遠離。亦令具足種種醫藥飲食衣服房舍床敷。凡是資須無所乏少。為是兒故供養乳母。上饌美味亦常豐足。如是摩那婆。如來應供正遍覺為菩薩父。常教菩薩行六波羅蜜。將養衛護菩提之心。不令退沒。何以故。為欲增長菩提心故。令心不慳不瞋不懈怠。乃至令心不復退壞。所以者何。以不退故。速得成就阿耨多羅三藐三菩提。是故如來常教菩薩。為菩薩父。亦名導師。以能不退菩提道故。名為導師。又不斷絕菩提道故。複名導師。

佛告阿難。爾時栴檀那菩薩摩訶薩。聞佛說已即復問彼

【現代漢語翻譯】現代漢語譯本：如此學習之後，使那無量億百千數的天人和大眾，信服他們的聰明才智以及威德。然後為他們說法。

再者，摩那婆（Manava，意為青年），你們如果能夠成就智力精進力，應當進一步修學大精進心。為什麼呢？如果不能使人心悅誠服，怎麼能夠教化欲界和色界諸天呢？摩那婆，你們只管自己思考，不要認為如來對於諸法有所吝惜，也不要認為我對眾生生起輕視之心。諸佛世尊對於畜生尚且不欺騙輕慢，何況是菩薩摩訶薩呢？爲了眾生的緣故，如來才出現於世。或者住世一劫，或者減少一劫，或者無量劫，爲了教化菩薩的緣故而降生於世。摩那婆，如果現在有菩薩摩訶薩喜歡聽聞正法，如來卻秘而不宣，不為他們宣說，這是不可能的。你好好地聽著，我當爲你舉個譬喻。摩那婆，譬如一位長者只有一個兒子，家中富有財寶以及各種僕人使女。而他的父母嚴厲地告誡家人，侍候衛護，不讓兒子受到傷害，沒有各種疾病痛苦、寒冷暑熱、飢餓乾渴，水火等各種災難，不舒適的事情，都讓他遠離。也讓他具備各種醫藥飲食衣服房舍床鋪，凡是生活所需，沒有缺少。爲了這個兒子，供養乳母，上等的飯菜美味也常常豐盛充足。像這樣，摩那婆，如來應供正遍覺是菩薩的父親，常常教導菩薩修行六波羅蜜（Six Paramitas，六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），將養衛護菩提之心（Bodhi-citta，覺悟之心），不讓它退失。為什麼呢？爲了增長菩提心的緣故，使心不慳吝、不嗔恨、不懈怠，乃至使心不再退轉壞滅。因為不退轉的緣故，迅速地成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因此如來常常教導菩薩，是菩薩的父親，也名為導師。因為能夠不退轉菩提道，所以名為導師。又因為不斷絕菩提道，所以又名導師。

佛告訴阿難（Ananda，釋迦牟尼佛的十大弟子之一）：當時栴檀那菩薩摩訶薩（Chandana Bodhisattva-Mahasattva）聽聞佛所說之後，隨即又問他

【English Translation】 English version: Having learned in this way, cause those immeasurable hundreds of thousands of millions of devas and humans to submit to their intelligence and majestic virtue. Then, speak Dharma for them.

Furthermore, Manava (meaning 'youth'), if you can accomplish the power of wisdom and the power of diligence, you should further study the great mind of diligence. Why? If you cannot cause people's hearts to submit, how can you transform the devas of the desire realm and the form realm? Manava, you should only contemplate this yourself. Do not think that the Tathagata (如來，one of the titles of a Buddha) is stingy with the Dharmas, nor think that I have contempt for sentient beings. The Buddhas, World Honored Ones, do not deceive or slight even animals, how much less Bodhisattva-Mahasattvas? For the sake of sentient beings, the Tathagata appears in the world. Whether abiding for one kalpa (劫，an immense period of time), decreasing one kalpa, or immeasurable kalpas, he is born in the midst of them for the sake of transforming Bodhisattvas. Manava, if there are Bodhisattva-Mahasattvas who delight in hearing the True Dharma, and the Tathagata secretly withholds it and does not speak it for them, there is no such possibility. Listen carefully, I will tell you a metaphor. Manava, for example, a wealthy man has only one son, and his family is rich in wealth and servants. And his parents strictly instruct the family to attend and protect him, not allowing him to be harmed, without any illnesses, suffering, cold, heat, hunger, or thirst, and keeping him away from all kinds of disasters such as water and fire, and uncomfortable things. They also provide him with all kinds of medicine, food, clothing, houses, and bedding. Whatever he needs is not lacking. For the sake of this son, they provide a wet nurse, and the finest delicacies are always abundant. In this way, Manava, the Tathagata, worthy of offerings, perfectly enlightened, is the father of the Bodhisattva, and constantly teaches the Bodhisattva to practice the Six Paramitas (六波羅蜜，Six Perfections: generosity, morality, patience, diligence, concentration, and wisdom), nurturing and protecting the Bodhi-citta (菩提之心，mind of enlightenment), not allowing it to regress. Why? In order to increase the Bodhi-citta, to make the mind not stingy, not angry, not lazy, and even to make the mind no longer regress or be destroyed. Because of not regressing, one quickly attains Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提， unsurpassed perfect enlightenment). Therefore, the Tathagata constantly teaches the Bodhisattva, is the father of the Bodhisattva, and is also called a guide. Because he can not regress from the Bodhi path, he is called a guide. And because he does not cut off the Bodhi path, he is also called a guide.

The Buddha told Ananda (阿難，one of the ten great disciples of Sakyamuni Buddha): At that time, Chandana Bodhisattva-Mahasattva (栴檀那菩薩摩訶薩) heard what the Buddha said and immediately asked him again

放光佛言。世尊。今此無量億數眾中。頗有菩薩得此法不。佛言。栴檀那。汝今何緣過深憂慮。以菩薩眾重問如來。斯諸菩薩皆于如來深密法中。信心牢固猶若金剛。何事方言此菩薩眾有得如是深法不耶。栴檀那復言。世尊。此億數菩薩眾中有如是法如佛說不。佛言。摩那婆。豈汝自心有斯疑慮如是問我此菩薩眾有是法不。摩那婆。汝于如來有誠實心。何故復發如是咨問。此大眾中有是法不。以汝疑故今更引喻。譬如祭火光王有一大臣。在大眾中發如是言。我今信知此火光王。能行佈施乃至能捨所重身命。是人於後在大眾中。復發是言。是火光王貪惜積聚乃至少分亦不能施。摩那婆。汝亦如是初作是言。我信如來應供正遍覺。今不能信我所說法隨喜奉行。便與先言自不相副。唯數問我三種教藏。然不知我智力精進一切諸事。摩那婆。有人聞說如來十力四無所畏無礙辯才。即能信解。諸餘眾生寡聞少智不能咨問。如是眾生難思難入。此等若能信解思量分別如來諸力無畏辯才等者。無有是處。何以故。摩那婆。此業難入。要于無量百千億劫修行諸波羅蜜等。然後乃能信解如是力無畏等。摩那婆。或有眾生聞上所說諸功德事不生信者。我於是人亦常教攝終不放舍。是故汝等常應修學。

大法炬陀羅尼經忍成就品第十七

【現代漢語翻譯】現代漢語譯本放光佛說：『世尊，現在這無量億數的聽眾中，有沒有菩薩能夠得到這種法？』佛說：『栴檀那（Chandana，人名），你為何如此過分憂慮，用菩薩眾的事情來重複詢問如來？這些菩薩對於如來甚深秘密的佛法，信心牢固如同金剛。為何還要問這些菩薩眾是否有人得到如此甚深的佛法呢？』栴檀那又說：『世尊，這億數菩薩眾中，是否有人具有像您所說的這種法？』佛說：『摩那婆（Manava，人名），難道你自己的內心有這樣的疑慮，所以這樣問我這些菩薩眾是否具有這種法？摩那婆，你對於如來有誠實之心，為何還要發出這樣的詢問，問這大眾中是否有人具有這種法？因為你的疑惑，我現在再用一個比喻。譬如祭火光王（a king's name）有一位大臣，在大眾中說這樣的話：『我現在相信這位火光王，能夠行佈施，乃至能夠捨棄他所珍重的身命。』這個人之後在大眾中，又說這樣的話：『這位火光王貪婪吝嗇，積聚財物，即使是極少的部分也不能施捨。』摩那婆，你也像這樣，起初說：『我相信如來應供正遍覺。』現在卻不能相信我所說的法，隨喜奉行，這與你先前所說的話自相矛盾。只是多次詢問我三種教藏，卻不知道我的智力、精進以及一切諸事。摩那婆，有人聽聞如來的十力（ten powers of a Buddha）、四無所畏（four fearlessnesses of a Buddha）、無礙辯才（unimpeded eloquence），就能信解。其餘的眾生，寡聞少智，不能詢問，這樣的眾生難以思議，難以進入。這些人如果能夠信解、思量、分別如來的諸力、無畏、辯才等，是不可能的。為什麼呢？摩那婆，這種業難以進入，需要在無量百千億劫中修行諸波羅蜜（paramitas，perfections）等，然後才能信解如是力、無畏等。摩那婆，或許有眾生聽聞上面所說的諸功德事而不生信者，我對於這些人也常常教導攝受，始終不放棄。所以你們應當常常修學。』《大法炬陀羅尼經·忍成就品》第十七

【English Translation】 English version The Buddha Prabhakaragoshrimatishvara said: 'World Honored One, among this immeasurable number of beings, are there any Bodhisattvas who have attained this Dharma?' The Buddha said: 'Chandana, why are you so deeply worried, repeatedly asking the Tathagata about the Bodhisattvas? These Bodhisattvas have unwavering faith in the Tathagata's profound and secret Dharma, as firm as diamond. Why do you ask if any of these Bodhisattvas have attained such profound Dharma?' Chandana further said: 'World Honored One, among these billions of Bodhisattvas, are there any who possess such Dharma as the Buddha described?' The Buddha said: 'Manava, do you yourself have such doubts that you ask me if these Bodhisattvas possess this Dharma? Manava, you have sincere faith in the Tathagata, why do you ask such questions, inquiring whether this assembly possesses this Dharma? Because of your doubt, I will use another analogy. For example, the king who offers sacrifices to the Fire Light King (a king's name) has a minister who says in the assembly: 'I now believe that this Fire Light King can practice generosity, even to the point of sacrificing his precious life.' Later, this person says in the assembly: 'This Fire Light King is greedy and miserly, accumulating wealth, and cannot give away even a small portion.' Manava, you are like this. Initially, you said: 'I believe in the Tathagata, the worthy of offerings, the perfectly enlightened one.' But now you cannot believe in the Dharma I teach, and joyfully practice it, which contradicts your previous words. You only repeatedly ask me about the three pitakas (three collections of Buddhist texts), but do not understand my wisdom, strength, diligence, and all matters. Manava, some people, upon hearing about the Tathagata's ten powers (ten powers of a Buddha), four fearlessnesses (four fearlessnesses of a Buddha), and unimpeded eloquence (unimpeded eloquence), can immediately understand and believe. Other beings, with little knowledge and wisdom, cannot inquire. Such beings are difficult to comprehend and enter. If these people could understand, contemplate, and differentiate the Tathagata's powers, fearlessnesses, eloquence, etc., it would be impossible. Why? Manava, this karma is difficult to enter. It requires cultivating the paramitas (paramitas, perfections) for immeasurable hundreds of thousands of billions of kalpas (aeons), and then one can understand and believe in such powers, fearlessnesses, etc. Manava, perhaps there are beings who hear the aforementioned meritorious deeds and do not generate faith. I always teach and embrace these people, never abandoning them. Therefore, you should always study and practice.'

爾時栴檀那菩薩復白放光佛言。世尊。云何菩薩摩訶薩成就忍力。學佛如來為諸眾生作利益事。住自忍中而能于彼外道邪師一切大眾百千問難無有傾動。佛言。摩那婆。汝問忍力。忍力多種。汝問我何等忍力。所謂有諸如來忍。有諸菩薩忍。有諸阿羅漢忍。有阿那含忍。有斯陀含忍。有須陀洹忍。有八人地忍。有信行人忍。亦有諸外道五通神仙忍。摩那婆。今有如是種種忍門。汝於是中問何等忍。時栴檀那菩薩摩訶薩言。世尊。我於是中問菩薩忍。世尊。菩薩摩訶薩得何等忍。便能具足一切佛法。豈非菩薩忍力。依止如來大忍力已。乃得具足一切佛法耶。佛言。摩那婆。實亦依止如來忍力成就佛法。然非成就一切佛法。摩那婆。彼忍所作汝宜諦聽。我今當說。摩那婆。當知一切菩薩摩訶薩具足忍力。凡有四種平等之心。何等為四。所謂菩薩摩訶薩。若起瞋心隨起即覺。覺已即能對治除斷。摩那婆。當知是為菩薩摩訶薩具足成就第一忍力。

複次摩那婆。菩薩摩訶薩若被他人惡口罵詈誹謗毀辱。或以身手若打若擊。種種苦惱不可耐事。悉皆能受無報答意。亦無恨心。摩那婆。當知是為菩薩摩訶薩具足成就第二忍力。複次摩那婆。菩薩摩訶薩若見無量諸惡眾生。常行惡業不知恩德。不孝父母不愛親戚。不順

【現代漢語翻譯】現代漢語譯本：

這時，栴檀那菩薩（Candananā Bodhisattva，意為旃檀香菩薩）又對放光佛（Prabhāskararaśmi Buddha，意為放光如來）說：『世尊，菩薩摩訶薩（Bodhisattva-mahāsattva，意為大菩薩）如何才能成就忍力，學習佛陀如來（Tathāgata，意為如來）為眾生做利益之事，安住于自身的忍耐之中，並且能夠面對外道邪師（Tīrthika，意為外道）一切大眾的百千種問難而毫不動搖呢？』

佛說：『摩那婆（Māṇava，意為青年），你問的是忍力，忍力有很多種。你問的是哪一種忍力呢？有所謂的如來忍（Tathāgata-kṣānti，意為如來的忍耐），有菩薩忍（Bodhisattva-kṣānti，意為菩薩的忍耐），有阿羅漢忍（Arhat-kṣānti，意為阿羅漢的忍耐），有阿那含忍（Anāgāmin-kṣānti，意為不還者的忍耐），有斯陀含忍（Sakṛdāgāmin-kṣānti，意為一來者的忍耐），有須陀洹忍（Srotaāpanna-kṣānti，意為入流者的忍耐），有八人地忍（Aṣṭamaka-kṣānti，意為第八人的忍耐），有信行人忍（Śraddhānusārin-kṣānti，意為隨信行者的忍耐），也有外道五通神仙的忍耐。摩那婆，現在有如此種種的忍門，你在這裡面問的是哪一種忍呢？』

這時，栴檀那菩薩摩訶薩說：『世尊，我在這裡面問的是菩薩忍。世尊，菩薩摩訶薩得到什麼樣的忍，便能具足一切佛法呢？難道不是菩薩忍力，依止如來大忍力之後，才能具足一切佛法嗎？』

佛說：『摩那婆，確實也是依止如來忍力成就佛法，但並非成就一切佛法。摩那婆，那種忍所起的作用，你應該仔細聽好，我現在就來告訴你。摩那婆，應當知道一切菩薩摩訶薩具足忍力，凡有四種平等之心。哪四種呢？所謂菩薩摩訶薩，如果生起嗔恨心，隨即就能察覺，察覺之後就能對治並斷除。摩那婆，應當知道這是菩薩摩訶薩具足成就第一種忍力。

再者，摩那婆，菩薩摩訶薩如果被他人惡語謾罵、誹謗毀辱，或者用身手打罵擊打，種種苦惱難以忍受的事情，都能夠承受而沒有報復的念頭，也沒有怨恨之心。摩那婆，應當知道這是菩薩摩訶薩具足成就第二種忍力。

再者，摩那婆，菩薩摩訶薩如果見到無量諸惡眾生，常常做惡業，不知恩德，不孝順父母，不愛護親戚，不順從……』 English version:

At that time, Candananā Bodhisattva (Sandalwood Bodhisattva) said to Prabhāskararaśmi Buddha (Light-Emitting Buddha), 'World Honored One, how does a Bodhisattva-mahāsattva (Great Bodhisattva) achieve the power of patience, learn from the Tathāgata (Thus Come One) to benefit all beings, abide in their own patience, and remain unshaken by the hundreds of thousands of questions and challenges from all the Tīrthika (non-Buddhist) heretics and their followers?'

The Buddha said, 'Māṇava (Young Man), you ask about the power of patience. There are many kinds of patience. Which kind of patience are you asking about? There is the Tathāgata-kṣānti (patience of the Thus Come One), the Bodhisattva-kṣānti (patience of the Bodhisattva), the Arhat-kṣānti (patience of the Arhat), the Anāgāmin-kṣānti (patience of the Non-Returner), the Sakṛdāgāmin-kṣānti (patience of the Once-Returner), the Srotaāpanna-kṣānti (patience of the Stream-Enterer), the Aṣṭamaka-kṣānti (patience of the Eighth Person), the Śraddhānusārin-kṣānti (patience of the Faith-Follower), and also the patience of the five-powered immortals of the Tīrthikas. Māṇava, there are now so many kinds of patience. Which kind of patience are you asking about?'

Then, Candananā Bodhisattva-mahāsattva said, 'World Honored One, I am asking about the patience of the Bodhisattva. World Honored One, what kind of patience does a Bodhisattva-mahāsattva attain that enables them to fully possess all the Buddha-dharma? Is it not that the Bodhisattva's power of patience, relying on the great patience of the Tathāgata, enables them to fully possess all the Buddha-dharma?'

The Buddha said, 'Māṇava, it is indeed by relying on the patience of the Tathāgata that one achieves the Buddha-dharma, but not all of the Buddha-dharma. Māṇava, you should listen carefully to what that patience does. I will now tell you. Māṇava, you should know that all Bodhisattva-mahāsattvas who possess the power of patience have four kinds of equanimous minds. What are the four? They are that when a Bodhisattva-mahāsattva arises with anger, they immediately become aware of it. Once aware, they can counteract and eliminate it. Māṇava, you should know that this is the first power of patience that a Bodhisattva-mahāsattva possesses and achieves.

Furthermore, Māṇava, if a Bodhisattva-mahāsattva is cursed, slandered, defamed, or insulted by others, or beaten or struck with hands or feet, or suffers various painful and unbearable things, they can endure all of it without any intention of retaliation and without any resentment. Māṇava, you should know that this is the second power of patience that a Bodhisattva-mahāsattva possesses and achieves.

Furthermore, Māṇava, if a Bodhisattva-mahāsattva sees countless evil beings who constantly engage in evil deeds, are ungrateful, do not respect their parents, do not love their relatives, and are disobedient...'

【English Translation】 English translation line 1 English translation line 2

師長不敬沙門婆羅門。遠離善友無有信心。菩薩雖見如是等類諸惡眾生。心無嫌恨不求其短。而常誨誘安住善法。摩那婆。當知是為菩薩摩訶薩具足成就第三忍力。

複次摩那婆。菩薩摩訶薩若見眾生不信因果貪染現樂。性多瞋恚忿恨斗諍。好求他過。邪見愚癡乖背正法。當起慈悲導令歡喜。然後安置於正法中。摩那婆。當知是為菩薩摩訶薩具足成就第四忍力。汝等應知。若諸菩薩住此忍中如法行者。更復能起增上忍力。又忍與法恒自相應。若不學法則不能忍。欲住忍者應當勤學。

複次摩那婆。若諸菩薩摩訶薩成就忍者。必得具足多種功能。或時復有種種苦事逼迫其身。所謂惡罵毀辱繫縛撾打。楚毒酸切不可堪忍。菩薩于中不生怨心終無恐怖。亦不逃避甘心忍受。具足忍時。自然即得八種增上勝功德事。何等為八。所謂菩薩摩訶薩成就忍已。凡所生處身所經歷。有大名聞眾人愛敬。讚美流佈遇善知識。朋友親屬皆是世間尊豪勝上。乃至一切天龍神鬼。見此菩薩生希有心歡喜愛樂。摩那婆。是為住忍菩薩摩訶薩第一增上勝功德事。

複次摩那婆。菩薩摩訶薩于諸眾生常行恩德。或時有人被菩薩德。不識恩故反為怨仇。不喜聞見菩薩所作。威力勝恩諸功德事。起嫉惡心陷害菩薩。所謂一切咒術蠱魅毒

【現代漢語翻譯】現代漢語譯本：師長不尊敬沙門（Śrāmaṇa，指出家修道者）和婆羅門（Brāhmaṇa，指祭司階層）。遠離善良的朋友，沒有信心。菩薩即使見到這類種種惡劣的眾生，心中也沒有嫌棄憎恨，不尋找他們的缺點，而是經常教誨引導，使他們安住在善良的佛法中。摩那婆（Māṇava，意為青年），你應該知道這就是菩薩摩訶薩（Bodhisattva-mahāsattva，指大菩薩）具足成就的第三種忍辱的力量。複次，摩那婆。菩薩摩訶薩如果見到眾生不相信因果報應，貪戀染著眼前的快樂，天性多嗔恨、忿怒、爭鬥，喜歡尋找別人的過錯，邪見愚癡，違背正法，應當生起慈悲心，引導他們歡喜，然後安置在正法之中。摩那婆，你應該知道這就是菩薩摩訶薩具足成就的第四種忍辱的力量。你們應當知道，如果各位菩薩安住于這種忍辱之中，如法修行，更能生起增上的忍辱力量。而且忍辱與佛法恒常互相適應。如果不學習佛法，就不能忍辱。想要安住于忍辱，就應當勤奮學習。複次，摩那婆。如果各位菩薩摩訶薩成就了忍辱，必定能夠具足多種功德。有時又會有種種痛苦的事情逼迫他們的身體，例如惡意的謾罵、譭謗侮辱、捆綁囚禁、鞭打杖擊，以及各種劇烈痛苦難以忍受的折磨。菩薩在這種情況下不生怨恨之心，始終沒有恐懼，也不逃避，甘心忍受。具足忍辱的時候，自然就能得到八種增上的殊勝功德。哪八種呢？就是菩薩摩訶薩成就忍辱之後，凡是出生的地方，身體所經歷的事情，都有很大的名聲，眾人愛戴敬重，讚美之聲廣泛流傳，遇到善良的知識，朋友親屬都是世間尊貴豪勝之人，乃至一切天龍（Nāga，指蛇神）神鬼，見到這位菩薩都會生起稀有之心，歡喜愛樂。摩那婆，這就是安住于忍辱的菩薩摩訶薩第一種增上的殊勝功德。複次，摩那婆。菩薩摩訶薩對於一切眾生經常施行恩德。有時有人受到菩薩的恩德，卻不認識恩情，反而結為仇怨，不喜歡聽聞看到菩薩所作的、威力勝過恩德的各種功德之事，生起嫉妒惡毒之心，陷害菩薩，例如使用各種咒術、蠱毒。

【English Translation】 English version: They do not respect Śrāmaṇas (ascetics) and Brāhmaṇas (priests). They are distant from good friends and lack faith. Even when a Bodhisattva sees such evil beings, their heart is without hatred or resentment, and they do not seek their faults. Instead, they constantly teach and guide them, establishing them in good Dharma. Māṇava (youth), know that this is the third power of forbearance that a Bodhisattva-mahāsattva (great Bodhisattva) fully possesses. Furthermore, Māṇava. If a Bodhisattva-mahāsattva sees beings who do not believe in cause and effect, are greedy for present pleasures, are by nature full of anger, resentment, and strife, are fond of finding fault in others, have wrong views, are foolish, and turn away from the true Dharma, they should arouse compassion and guide them to joy, and then establish them in the true Dharma. Māṇava, know that this is the fourth power of forbearance that a Bodhisattva-mahāsattva fully possesses. You should know that if Bodhisattvas abide in this forbearance and practice according to the Dharma, they can further generate increasing power of forbearance. Moreover, forbearance and Dharma are always in harmony. If one does not study the Dharma, one cannot forbear. Those who wish to abide in forbearance should diligently study. Furthermore, Māṇava. If Bodhisattva-mahāsattvas achieve forbearance, they will surely possess many merits. At times, various sufferings may oppress their bodies, such as malicious curses, defamation, insults, imprisonment, beatings, and various intense and unbearable torments. The Bodhisattva does not harbor resentment, has no fear, and does not flee, but willingly endures. When forbearance is complete, they naturally attain eight kinds of superior merits. What are the eight? They are that after a Bodhisattva-mahāsattva achieves forbearance, wherever they are born and whatever they experience, they have great renown, are loved and respected by all, their praises are widely spread, they encounter good knowledge, and their friends and relatives are all noble and superior in the world, even all Nāgas (serpent deities), gods, and spirits, upon seeing this Bodhisattva, will have a rare feeling of joy and love. Māṇava, this is the first superior merit of a Bodhisattva-mahāsattva who abides in forbearance. Furthermore, Māṇava. A Bodhisattva-mahāsattva constantly bestows kindness upon all beings. Sometimes, someone who has received the Bodhisattva's kindness does not recognize the favor and instead becomes an enemy, dislikes hearing or seeing the Bodhisattva's actions, the power surpassing kindness, and various meritorious deeds, and harbors jealousy and malice, harming the Bodhisattva, such as by using various curses and poisons.

藥刀杖。種種惡事圖欲中傷。菩薩以有此忍力故終無損壞。摩那婆。是為具忍菩薩摩訶薩第二增上勝功德事。

複次摩那婆。菩薩摩訶薩具此忍已。便得無量智慧辯才。善能宣說種種法門。何以故。如是菩薩得住忍已。世間所有善行眾生。學佛世尊。若學羅漢及餘聲聞。若學菩薩摩訶薩者。如是菩薩為欲攝取大菩提故皆詣彼所。求問如是修多羅義。更復於此陀羅尼中第十八分天宮殿事次第不斷。于彼修多羅中次第能入。此第六種分別修行。如上所說具足決了。如是菩薩復能為他。分明說此陀羅尼門三種業藏。復能作彼七十二種句門差別說也。摩那婆。是為具忍菩薩摩訶薩第三增上勝功德事。

複次摩那婆。菩薩摩訶薩具是忍已。處大眾會誦說經時。若心散亂。或念他事。于所誦持無量言教文句方便。有時忘失。當爾之時凈居諸天為菩薩下授所忘失。令是菩薩于彼大眾。無有恐怖增益辯才。先所忘謬明瞭無遺。摩那婆。是為具忍菩薩摩訶薩第四增上功德勝事。

複次摩那婆。菩薩摩訶薩安住忍已。而心悲慜諸眾生故。其身常受無量諸苦。所謂受彼地獄畜生餓鬼三惡重苦。乃至更受人間種種諸苦及憂悲等。而彼菩薩以忍力故。于生死中無有恐怖變退休息。凡所愿求隨意而得。摩那婆。是為具忍菩薩摩訶

【現代漢語翻譯】現代漢語譯本：藥刀杖（用藥物、刀、棍棒等），種種惡事圖謀想要中傷。菩薩因為有這種忍辱的力量，最終不會受到損害。摩那婆（年輕人），這是具有忍辱的菩薩摩訶薩（偉大的菩薩）第二種增上殊勝的功德事蹟。再次，摩那婆，菩薩摩訶薩具備這種忍辱之後，便能獲得無量的智慧和辯才，善於宣說種種法門。為什麼呢？因為這樣的菩薩安住于忍辱之後，世間所有行善的眾生，學習佛世尊（釋迦牟尼佛），或者學習阿羅漢以及其他聲聞（聽聞佛法而悟道者），或者學習菩薩摩訶薩的人，這樣的菩薩爲了攝取大菩提（偉大的覺悟）的緣故，都前往他的住所，請求詢問這些修多羅（佛經）的意義，更進一步，對於這陀羅尼（咒語）中第十八分天宮殿的事情次第不斷地深入，對於這些修多羅能夠次第地進入。這是第六種分別修行，如上面所說，具足決斷和明瞭。這樣的菩薩又能為他人分明地說出這陀羅尼門三種業藏（身、口、意三種行為的積聚），又能作那七十二種句門的差別解說。摩那婆，這是具有忍辱的菩薩摩訶薩第三種增上殊勝的功德事蹟。再次，摩那婆，菩薩摩訶薩具備這種忍辱之後，處在大眾集會誦讀經典的時候，如果心散亂，或者想到其他事情，對於所誦持的無量言教文句方便，有時會忘失。當這個時候，凈居諸天（居住在色界天的天神）爲了菩薩而降下所忘失的內容，使這位菩薩在那些大眾之中，沒有恐怖，增加辯才，先前所忘記和錯誤的，都能夠明白無遺。摩那婆，這是具有忍辱的菩薩摩訶薩第四種增上功德殊勝的事蹟。再次，摩那婆，菩薩摩訶薩安住在忍辱之後，因為悲憫眾生的緣故，他的身體常常承受無量的諸苦，所謂承受地獄、畜生、餓鬼三惡道的沉重痛苦，乃至更承受人間種種諸苦以及憂愁悲傷等等。但是這位菩薩因為忍辱的力量，對於生死之中沒有恐怖、變動、退縮和停止。凡是所愿求的，都能隨意而得。摩那婆，這是具有忍辱的菩薩摩訶

【English Translation】 English version: Medicines, knives, staves (medicines, knives, sticks, etc.), and all sorts of evil deeds are plotted to injure. Because the Bodhisattva has this power of patience, he will ultimately not be harmed. Manava (young man), this is the second supreme and excellent meritorious deed of a Bodhisattva-Mahasattva (great Bodhisattva) who possesses patience. Furthermore, Manava, after a Bodhisattva-Mahasattva possesses this patience, he obtains immeasurable wisdom and eloquence, and is skilled at expounding various Dharma teachings. Why? Because when such a Bodhisattva abides in patience, all sentient beings in the world who practice good deeds, learning from the World Honored One Buddha (Sakyamuni Buddha), or learning from Arhats and other Sravakas (those who attain enlightenment by hearing the Buddha's teachings), or learning from Bodhisattva-Mahasattvas, such Bodhisattvas, for the sake of embracing great Bodhi (great enlightenment), all go to his abode, requesting to inquire about the meaning of these Sutras (Buddhist scriptures), and furthermore, regarding the eighteenth division of the heavenly palace in this Dharani (mantra), they continuously delve deeper, and are able to enter these Sutras in sequence. This is the sixth type of differentiated practice, as mentioned above, fully decisive and clear. Such a Bodhisattva is also able to clearly explain to others the three Karma-Treasuries (accumulations of actions of body, speech, and mind) of this Dharani-gate, and is also able to make differentiated explanations of the seventy-two types of phrase-gates. Manava, this is the third supreme and excellent meritorious deed of a Bodhisattva-Mahasattva who possesses patience. Furthermore, Manava, after a Bodhisattva-Mahasattva possesses this patience, when he is in a great assembly reciting scriptures, if his mind is distracted, or he thinks of other things, he may sometimes forget the immeasurable teachings, words, phrases, and skillful means that he is reciting. At that time, the Pure Abode Devas (deities residing in the Form Realm heavens) will descend to the Bodhisattva and bestow what he has forgotten, so that this Bodhisattva will have no fear in that assembly, and his eloquence will increase, and what he had previously forgotten and mistaken will be clear and without omission. Manava, this is the fourth supreme meritorious deed of a Bodhisattva-Mahasattva who possesses patience. Furthermore, Manava, after a Bodhisattva-Mahasattva abides in patience, because of his compassion for sentient beings, his body constantly endures immeasurable sufferings, such as enduring the heavy sufferings of the three evil paths of hell, animals, and hungry ghosts, and even enduring all kinds of sufferings and sorrows in the human realm. But this Bodhisattva, because of the power of patience, has no fear, change, retreat, or cessation in the cycle of birth and death. Whatever he wishes for, he obtains at will. Manava, this is the

薩第五增上勝功德事。

複次摩那婆。菩薩摩訶薩具是忍已。以忍力故雖處地獄畜生餓鬼三惡道苦。不生驚怖。於八難中亦不驚怖。生死長苦亦無憂怖。而彼菩薩以忍力故。雖大火聚充滿虛空身處其中亦無驚怖。而亦終無退沒之事。何以故。以是菩薩安住忍時不見己身亦無住處。是故無有可恐怖事。摩那婆。是為具忍菩薩摩訶薩第六增上勝功德事。

複次摩那婆。菩薩摩訶薩成就忍已。好樂功德而常行施。于佈施時先舍床座。是以未來凡所生處。常生最上大姓大家尊高之所。生已即得四種功德。何等為四。一者飲食財物。所謂穀米食具乃至衣服珍寶。無所乏少故。二者親友眷屬。所謂父母乃至奴婢僕使。無所乏少故。三者安無礙辯。所謂凡是生處身心快樂。終無違迫不適之事。于所生中常得辯才相續不斷。諸所至處多以辯才妙語導利眾生。四者所生為他愛敬。所謂凡所生處形體端嚴。人天見聞莫不歡喜。雖未出家必與眾生大利益事故。常為眾生之所尊重。摩那婆。是為具忍菩薩摩訶薩第七增上勝功德事。

菩薩具是七功德已。所修行處無有障礙。所謂若人若天若梵若魔。乃至神鬼不能留難。

複次摩那婆。菩薩摩訶薩具足忍已。若出家時。悉能棄捨一切所有。妻子家屬資財珍寶。以忍力故無

【現代漢語翻譯】現代漢語譯本薩第五增上勝功德事。

再者，摩那婆（年輕人）。菩薩摩訶薩（偉大的覺悟者）具備了這種忍耐之後，憑藉忍耐的力量，即使身處地獄、畜生、餓鬼這三惡道的痛苦之中，也不會產生驚慌恐懼。對於八難（沒有機會修行佛法的八種困境）也不會感到驚慌恐懼。對於生死輪迴的漫長痛苦也不會感到憂愁恐懼。而且，這位菩薩憑藉忍耐的力量，即使身處充滿虛空的大火之中，也不會感到驚慌恐懼，也絕對不會有退縮沉沒的事情發生。為什麼呢？因為這位菩薩安住于忍耐之時，不見自身，也沒有任何執著之處。所以沒有什麼可以恐懼的事情。摩那婆，這就是具備忍耐的菩薩摩訶薩第六種增上殊勝的功德。

再者，摩那婆。菩薩摩訶薩成就忍耐之後，喜愛功德而經常行佈施。在佈施的時候，首先捨棄床座。因此，未來凡是所生之處，常常出生在最上等的大姓大家，受到尊崇。出生之後立即獲得四種功德。哪四種呢？第一，飲食財物，無論是穀米食物，還是衣服珍寶，都不會缺乏。第二，親友眷屬，無論是父母，還是奴婢僕人，都不會缺乏。第三，安穩無礙的辯才，無論出生在何處，身心都快樂，始終沒有違逆逼迫不適的事情。在所生之處，常常獲得辯才，相續不斷。所到之處，大多用辯才妙語引導利益眾生。第四，所生之處為人所愛敬，無論出生在何處，形體都端正莊嚴，人天見聞沒有不歡喜的。即使沒有出家，也必定會為眾生帶來大利益，所以常常受到眾生的尊重。摩那婆，這就是具備忍耐的菩薩摩訶薩第七種增上殊勝的功德。

菩薩具備這七種功德之後，所修行的地方沒有任何障礙。無論是人、天、梵天、魔，乃至神鬼，都不能阻礙。

再者，摩那婆。菩薩摩訶薩具足忍耐之後，如果出家，就能夠捨棄一切所有，妻子家屬、資財珍寶，憑藉忍耐的力量，沒有...

【English Translation】 English version The Fifth Superior and Excellent Merit of Patience.

Furthermore, Manava (young man), a Bodhisattva-Mahasattva (great being of enlightenment), having this patience, through the power of patience, even when in the suffering of the three evil realms of hell, animals, and hungry ghosts, does not generate fear or terror. He is also not afraid of the eight difficulties (eight conditions where one has no opportunity to practice the Dharma). He has no worry or fear about the long suffering of birth and death. Moreover, this Bodhisattva, through the power of patience, even if in a great fire filling the sky, does not feel fear or terror, and there is absolutely no matter of retreating or sinking. Why? Because when this Bodhisattva dwells in patience, he does not see his own body, nor does he have any attachment. Therefore, there is nothing to be afraid of. Manava, this is the sixth superior and excellent merit of a Bodhisattva-Mahasattva who possesses patience.

Furthermore, Manava, a Bodhisattva-Mahasattva, having achieved patience, delights in merit and constantly practices giving. When giving, he first gives up his bed and seat. Therefore, in all future births, he is always born in the noblest and most prominent families, highly respected. Having been born, he immediately obtains four merits. What are the four? First, food and wealth, whether it be grains and food, or even clothing and jewels, are never lacking. Second, relatives and family, whether it be parents, or even slaves and servants, are never lacking. Third, peaceful and unimpeded eloquence, wherever he is born, his body and mind are happy, and there are never any adverse or uncomfortable situations. In his births, he constantly obtains eloquence, continuously and uninterruptedly. Wherever he goes, he mostly uses eloquent and wonderful words to guide and benefit sentient beings. Fourth, he is loved and respected wherever he is born, wherever he is born, his form is upright and dignified, and humans and devas who see or hear him are all delighted. Even if he has not renounced the household life, he will surely bring great benefit to sentient beings, so he is always respected by sentient beings. Manava, this is the seventh superior and excellent merit of a Bodhisattva-Mahasattva who possesses patience.

Having these seven merits, the Bodhisattva has no obstacles in his practice. Whether it be humans, devas, Brahma, Mara, or even gods and ghosts, none can hinder him.

Furthermore, Manava, a Bodhisattva-Mahasattva, having perfected patience, if he renounces the household life, he is able to give up everything, wife, family, wealth, and jewels, through the power of patience, without...

復染著。諸餘煩惱不能障礙。如是菩薩於一切處無障礙已。若欲成就聲聞乘者。即能證獲阿羅漢果。禪定解脫無礙辯才。若欲成就緣覺乘者。或於佛世或無佛世正法滅后。觀察因緣得辟支佛。若欲成就最勝上乘諸佛所行一切智智具足圓滿者。便能成就無上菩提。摩那婆。是為具忍菩薩摩訶薩第八增上勝功德事。

大法炬陀羅尼經證涅槃品第十八之一

佛告阿難。爾時栴檀那菩薩摩訶薩。復白放光如來言。世尊。如來於此陀羅尼經。已說第七思量法義。然尚未說此法門中一句別義故令我等不得了知。世尊。先說有一法門名億數入。以此法門我今欲問。若佛如來默然許者。何不說此三種言教方便業藏妙法門也。世尊。是故我等欲咨問此第七法句入億數門。若佛說者。令此億數諸菩薩眾則能分別入于甚深無畏之處。世尊。亦當方便為斯億數諸菩薩眾將來利益故。說此第七句門百千億數。令次第入思惟義處也。世尊。若蒙演說。我等亦當隨分受持此法門義。阿難。爾時放光如來贊彼栴檀那菩薩摩訶薩言。善哉善哉。摩那婆。汝今於此甚深法門。巧作名字。亦善受持言教業藏義亦如是。摩那婆。汝今為此億數菩薩眾因緣故。問我此義。如是摩那婆。汝今欲聞入億數法門耶。栴檀那菩薩言。如是世尊。佛言摩那婆。若

【現代漢語翻譯】現代漢語譯本：被各種煩惱所纏繞。其他的煩惱都不能夠障礙他。這樣的菩薩在一切地方都沒有障礙之後，如果想要成就聲聞乘，就能夠證得阿羅漢果（梵語：Arhat，指斷絕一切煩惱，達到修行最高境界的人），禪定解脫和無礙辯才。如果想要成就緣覺乘，或者在佛陀住世時，或者在沒有佛陀住世的正法滅亡之後，觀察因緣而成為辟支佛（梵語：Pratyekabuddha，又稱獨覺佛，不依師教，自己悟道的修行者）。如果想要成就最殊勝的上乘，諸佛所修的一切智智具足圓滿，就能成就無上菩提（梵語：Anuttara-samyak-sambodhi，指無上的覺悟）。摩那婆（梵語：Manava，意為青年），這就是具忍菩薩摩訶薩（梵語：Bodhisattva-Mahāsattva，指大菩薩）第八種增上殊勝的功德事。

《大法炬陀羅尼經》證涅槃品第十八之一

佛告訴阿難（梵語：Ānanda，佛陀的十大弟子之一）：當時栴檀那菩薩摩訶薩（梵語：Candana Bodhisattva-Mahāsattva）又對放光如來（梵語：Prabhāskaratejas Tathāgata）說：『世尊，如來您對於這部陀羅尼經（梵語：Dhāraṇī，總持法門）已經說了第七種思量法義，然而尚未說這部法門中的一句特別的意義，所以令我們不能夠了解。世尊，先前說有一種法門名叫億數入，因為這個法門我現在想要請問，如果佛陀如來默然允許，為什麼不說這三種言教方便業藏妙法門呢？世尊，因此我們想要請問這第七法句入億數門，如果佛陀宣說，令這億數的菩薩眾就能分別進入到甚深無畏之處。世尊，也應當方便地爲了這億數的菩薩眾將來的利益，宣說這第七句門百千億數，令他們次第進入思惟義之處。世尊，如果蒙您演說，我們也應當隨分受持這部法門的意義。』阿難，當時放光如來讚歎那位栴檀那菩薩摩訶薩說：『善哉善哉，摩那婆，你現在對於這部甚深法門，巧妙地取了名字，也善於受持言教業藏的意義也是這樣。摩那婆，你現在爲了這億數菩薩眾的因緣，問我這個意義。是的，摩那婆，你現在想要聽聞入億數法門嗎？』栴檀那菩薩說：『是的，世尊。』佛說：『摩那婆，如果』

【English Translation】 English version: 'Being stained and attached. Other afflictions cannot obstruct him. Such a Bodhisattva, having no obstruction in all places, if he wishes to achieve the Śrāvakayāna (the vehicle of disciples), he can attain the fruit of Arhat (one who has cut off all afflictions and reached the highest state of practice), meditative concentration, liberation, and unobstructed eloquence. If he wishes to achieve the Pratyekabuddhayāna (the vehicle of solitary Buddhas), either during the Buddha's lifetime or after the extinction of the Right Dharma in the absence of a Buddha, he observes the causes and conditions and becomes a Pratyekabuddha (one who attains enlightenment on their own without a teacher). If he wishes to achieve the most supreme vehicle, the All-Knowing Wisdom practiced by all Buddhas, complete and perfect, he can achieve Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). Manava (youth), this is the eighth increasing and surpassing meritorious deed of the Bodhisattva-Mahāsattva (great Bodhisattva) who possesses forbearance.'

'The Great Torch Dhāraṇī Sūtra, Chapter 18 on Proving Nirvana, Part 1'

'The Buddha told Ānanda (one of the Buddha's ten great disciples): At that time, Candana Bodhisattva-Mahāsattva (Sandalwood Bodhisattva-Mahāsattva) again said to Prabhāskaratejas Tathāgata (Radiant Light Tathāgata): 'World Honored One, the Tathāgata has already spoken of the seventh contemplation of the Dharma meaning in this Dhāraṇī Sūtra (a collection of mantras), but has not yet spoken of a single special meaning in this Dharma gate, so that we cannot understand it. World Honored One, previously it was said that there is a Dharma gate called Entering the Billions, because of this Dharma gate I now want to ask, if the Buddha Tathāgata silently allows it, why not speak of these three kinds of skillful means of verbal teachings, the wonderful Dharma gate of Karma Treasury? World Honored One, therefore we want to inquire about this seventh Dharma phrase, Entering the Billions Gate. If the Buddha speaks it, it will enable these billions of Bodhisattvas to separately enter into a place of profound fearlessness. World Honored One, it should also be convenient for the sake of the future benefit of these billions of Bodhisattvas, to speak of this seventh phrase gate, hundreds of thousands of billions, so that they can enter into the place of contemplating the meaning in order. World Honored One, if we are favored to hear it expounded, we should also accordingly receive and uphold the meaning of this Dharma gate.' Ānanda, at that time, Prabhāskaratejas Tathāgata praised that Candana Bodhisattva-Mahāsattva, saying: 'Excellent, excellent, Manava, you have now skillfully named this profound Dharma gate, and you are also good at receiving and upholding the meaning of the verbal teachings and Karma Treasury is also like this. Manava, you are now asking me this meaning for the sake of the causes and conditions of these billions of Bodhisattvas. Yes, Manava, do you now want to hear the Dharma gate of Entering the Billions?' Candana Bodhisattva said: 'Yes, World Honored One.' The Buddha said: 'Manava, if'

佛如來說是第七思惟句義者。便已攝此億數法門。摩那婆。如來世尊於此三種方便言教。開示宣說令眾歡喜。然後知此億數法門次第得入。

爾時栴檀那復問世尊。云何入此億數法門。何故複名億數法門。然我須知所入之處。世尊。我今問此億數法門所入之處。亦欲證知。若覺知者必當受持。復欲增長此億數門所入之處。世尊。如我所知是入法門。為成就忍眷屬義故。世尊。我實不見是大集中有一菩薩而不成就此深忍門者。世尊。我見是事故問如來應供正遍覺如是義處。世尊。如是義處實亦非彼懈怠懶墮貪著利養無有正念樂多睡眠心常散亂耽味世事者能問如是深大法門。彼亦不能聽聞讀誦受持思惟。乃至不能如說修證。

阿難。時栴檀那如是請已。放光如來應供正遍覺告栴檀那言。摩那婆。是故汝等今當入此億數法門。念自受持相與一心莫緣餘事。心不散亂身無動搖。汝等復當持此法律除滅諍根。摩那婆。如來應供正遍覺。昔在長夜行菩薩時。為眾生故備經種種艱難勤苦。受彼苦時。當知久已住于忍地。是故勇猛精進不怠。摩那婆。若人入此盡際法門。乃至於此語義未盡。當於是中常應勤學。成就忍力具足精進。終莫放舍此法門者。要須靜心然後證知。栴檀那復言。世尊。是中何等名為如來一句法門。我

【現代漢語翻譯】現代漢語譯本：佛陀這樣說是第七思惟句的意義，就已經包含了這億萬種法門。摩那婆（Manava，人名）。如來世尊用這三種方便的言教，開示宣說，使大眾歡喜，然後才能知道這億萬種法門，次第進入。

當時，栴檀那（Chandana，人名）又問世尊：『如何進入這億萬種法門？為什麼又叫做億數法門？我確實需要知道進入的地方。世尊，我現在問這億萬種法門進入的地方，也想證知。如果覺悟知曉，必定會受持。又想增長這億萬種法門進入的地方。世尊，據我所知，這是進入法門，爲了成就忍辱眷屬的意義。世尊，我實在不見在大集中有一位菩薩不成就這種深忍之門的。世尊，我見到這種事情，所以問如來應供正遍覺（Tathagata Arhat Samyaksambuddha，如來的稱號）這樣的意義所在。世尊，這樣的意義所在，實在也不是那些懈怠懶惰、貪著利養、沒有正念、喜歡多睡、心常散亂、沉迷世事的人能夠問的。他們也不能聽聞、讀誦、受持、思惟，乃至不能如所說的那樣修證。』

阿難（Ananda，佛陀的弟子）。當時，栴檀那這樣請求后，放光如來應供正遍覺告訴栴檀那說：『摩那婆，所以你們現在應當進入這億萬種法門，記住自己受持的，相互一心，不要攀緣其他事情，心不散亂，身體沒有動搖。你們又應當持這種法律，消除爭論的根源。摩那婆，如來應供正遍覺，過去在長夜修行菩薩道時，爲了眾生的緣故，經歷了種種艱難困苦。承受那些苦難時，應當知道很久已經安住于忍辱之地，所以勇猛精進不懈怠。摩那婆，如果有人進入這種盡際法門，乃至這種語義沒有窮盡，應當在其中常常勤奮學習，成就忍辱的力量，具足精進，始終不要放棄這種法門，一定要靜心然後才能證知。』栴檀那又說：『世尊，這裡面什麼叫做如來一句法門？』我

【English Translation】 English version: The Buddha's saying thus, which is the meaning of the seventh thought, has already encompassed these billions of Dharma doors. Manava (name). The Tathagata, the World Honored One, uses these three expedient teachings to enlighten and proclaim, making the assembly rejoice, and then one can know these billions of Dharma doors and enter them in order.

At that time, Chandana (name) again asked the World Honored One: 'How to enter these billions of Dharma doors? Why is it also called the billions of Dharma doors? I really need to know the place of entry. World Honored One, I am now asking about the place of entry for these billions of Dharma doors, and I also want to realize it. If I awaken and know, I will surely uphold it. I also want to increase the place of entry for these billions of Dharma doors. World Honored One, as far as I know, this is the entrance to the Dharma door, for the sake of accomplishing the meaning of the forbearance retinue. World Honored One, I really do not see a Bodhisattva in this great assembly who does not accomplish this deep door of forbearance. World Honored One, I see this matter, so I ask the Tathagata Arhat Samyaksambuddha (title of the Tathagata) about the meaning of such a place. World Honored One, such a place of meaning is really not something that those who are lazy and indolent, greedy for gain, without right mindfulness, fond of much sleep, whose minds are always scattered, and who indulge in worldly affairs can ask about. They also cannot hear, recite, uphold, contemplate, or even cultivate and realize as it is said.'

Ananda (Buddha's disciple). At that time, after Chandana made such a request, the Radiating Light Tathagata Arhat Samyaksambuddha told Chandana: 'Manava, therefore, you should now enter these billions of Dharma doors, remember what you have received, be of one mind with each other, do not cling to other matters, your minds should not be scattered, and your bodies should not be shaken. You should also uphold this law to eliminate the root of contention. Manava, the Tathagata Arhat Samyaksambuddha, in the past, when practicing the Bodhisattva path for a long night, for the sake of sentient beings, experienced all kinds of hardships and toils. When enduring those sufferings, you should know that you have long dwelt in the ground of forbearance, so be courageous and diligent without懈怠. Manava, if someone enters this ultimate Dharma door, even if the meaning of this language is not exhausted, you should always diligently study in it, accomplish the power of forbearance, be complete with diligence, and never abandon this Dharma door; you must quiet your mind and then realize it.' Chandana then said: 'World Honored One, what is called the one sentence Dharma door of the Tathagata here?' I

等受持。持已欲于修多羅億數法中分別其義。世尊。我等從佛欲聞是義。云何方便教最勝法。我等當入。或能分別一切法也。佛言。摩那婆。此二種義汝當證知。又亦次第入億數法。及盡際門句義住處。若能如是具分別已。其有成就如斯功德及凈持戒者。方能得入彼一切門。須知入處。乃至亦如一一毛孔之處。皆無障礙。作如是心。當竭辯才如法宣說也。云何作心。謂自生尊重建威德心。勝出一切天人大眾。如師子王具大自在。悉能降伏一切諸獸。所謂虎豹豺狼乃至野干狐貍之屬。法師亦爾。當說法時應生是心。我于眾生常為將導。乃至一切天魔外道諸異論師。我皆調攝。如彼師子威制野干。起是心已然後為說。

複次摩那婆。菩薩摩訶薩菩提樹下坐道場時。愿智力故右掌按地。出無億數大光明網。遍照下方諸佛世界。彼世界中所有眾生堪受法者。遇斯光已自然即能覺法證法。又是光明凡所及處一切世界。其間多有無量異眾。所謂若沙門眾。若婆羅門眾。若外道眾。若天魔眾。若魔所化。或問或答。或勸或請。皆以菩薩往昔本願大誓莊嚴精進力故。手按地時。彼諸眾等一切所作無不散滅。設有存者無復威光。不能復言猶如聾啞。摩那婆。如彼菩薩。所有地方手按之處出光明網。即現無量億數法門。是為初入盡際

【現代漢語翻譯】現代漢語譯本：

（如果有人）接受並奉持（佛法），持守之後想要在無數的修多羅（Sutra，佛經）法門中分辨其意義。世尊（Bhagavan，佛對釋迦牟尼佛的尊稱）。我們想從佛這裡聽聞這些意義。用什麼方法可以教授最殊勝的佛法？我們應當如何入門，或許能夠分辨一切法呢？

佛說：『摩那婆（Manava，意為『人』，這裡是佛對提問者的稱呼）。這兩種意義你應當親自證悟，並且也要次第入門，進入無數法門以及窮盡邊際的語句意義的安住之處。如果能夠像這樣完全分辨清楚，那些成就了這種功德並且清凈持戒的人，才能進入那一切法門。須知曉進入之處，乃至如同每一個毛孔之處，都沒有障礙。』

（法師）應當這樣用心：竭盡辯才，如法宣說佛法。應當怎樣用心呢？就是自身生起尊重心，建立威德心，勝過一切天人和大眾，如同師子王（Simharaja，獅子王）具有大自在力，能夠降伏一切諸獸，比如虎、豹、豺狼乃至野干狐貍之類。法師也是這樣，在說法的時候應當生起這樣的心：『我對於眾生常常作為引導者，乃至一切天魔外道以及各種不同的論師，我都能調伏攝受，如同獅子的威嚴制服野干。』生起這樣的心之後，然後才為他們說法。

再者，摩那婆。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）在菩提樹下坐在道場的時候，因為願力智慧的力量，用右掌按住地面，放出無數的大光明網，遍照下方諸佛世界。那些世界中所有堪能接受佛法的眾生，遇到這種光明之後，自然就能覺悟佛法，證得佛法。而且這種光明所照到的地方，一切世界之中，有很多無量的異類眾生，比如沙門（Sramana，出家修行者）眾、婆羅門（Brahmana，印度教祭司）眾、外道眾、天魔眾以及被魔所化現的眾生，或者提問，或者回答，或者勸請，或者請求，都是因為菩薩往昔的本願大誓莊嚴精進的力量，（所以當菩薩）手按地面的時候，那些眾等一切所作的事情，沒有不消散磨滅的。即使有殘存的，也沒有威光，不能再說話，如同聾啞人一樣。

摩那婆，如同那位菩薩，所有手按的地方放出光明網，就顯現出無量無數的法門，這是最初進入窮盡邊際（的法門）。 English version:

(If someone) receives and upholds (the Dharma), and after upholding it, desires to distinguish the meaning within countless Sutra (Sutra, Buddhist scriptures) teachings. World Honored One (Bhagavan, a respectful term for Shakyamuni Buddha). We wish to hear these meanings from the Buddha. What method can be used to teach the most supreme Dharma? How should we enter, so that we might be able to distinguish all Dharmas?

The Buddha said: 'Manava (Manava, meaning 'man,' here it is the Buddha's address to the questioner). You should personally realize these two meanings, and also enter sequentially, entering countless teachings and the abiding place of the meaning of sentences at the limit of the end. If you can completely distinguish them in this way, those who have achieved such merits and uphold the precepts purely can enter all those teachings. You must know the place of entry, even like every pore, there is no obstacle.'

(The Dharma teacher) should have this intention: to exhaust his eloquence and explain the Dharma according to the Dharma. How should one have this intention? That is, to generate respect in oneself, establish a majestic mind, surpassing all devas and humans, like the Lion King (Simharaja, Lion King) with great freedom, able to subdue all beasts, such as tigers, leopards, jackals, and even foxes. The Dharma teacher is also like this, when explaining the Dharma, he should generate this thought: 'I am always a guide for sentient beings, even all devas, demons, heretics, and various different teachers, I can tame and subdue them, just as the lion's majesty subdues the jackal.' After generating this thought, then explain the Dharma to them.

Furthermore, Manava. When the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, Great Bodhisattva) sat in the Bodhimanda under the Bodhi tree, because of the power of his vows and wisdom, he pressed the ground with his right palm, releasing countless great nets of light, illuminating all the Buddha worlds below. Those sentient beings in those worlds who are capable of receiving the Dharma, after encountering this light, will naturally be able to awaken to the Dharma and realize the Dharma. Moreover, wherever this light reaches, in all the worlds, there are many immeasurable different beings, such as the Sramana (Sramana, monastic practitioners) assembly, the Brahmana (Brahmana, Hindu priests) assembly, the heretic assembly, the deva-demon assembly, and beings transformed by demons, either asking questions, or answering, or exhorting, or requesting, all because of the power of the Bodhisattva's past fundamental vows, great vows, adornment, and diligent effort, (so when the Bodhisattva) presses the ground with his hand, everything that those beings do will be dissipated and annihilated. Even if there are remnants, they will have no majesty and cannot speak again, like deaf and mute people.

Manava, like that Bodhisattva, wherever his hand presses, releasing nets of light, countless teachings appear, this is the initial entry into the limit of the end (of the teachings).

【English Translation】 (If someone) receives and upholds (the Dharma), and after upholding it, desires to distinguish the meaning within countless Sutra (Sutra, Buddhist scriptures) teachings. World Honored One (Bhagavan, a respectful term for Shakyamuni Buddha). We wish to hear these meanings from the Buddha. What method can be used to teach the most supreme Dharma? How should we enter, so that we might be able to distinguish all Dharmas? The Buddha said: 'Manava (Manava, meaning 'man,' here it is the Buddha's address to the questioner). You should personally realize these two meanings, and also enter sequentially, entering countless teachings and the abiding place of the meaning of sentences at the limit of the end. If you can completely distinguish them in this way, those who have achieved such merits and uphold the precepts purely can enter all those teachings. You must know the place of entry, even like every pore, there is no obstacle.' (The Dharma teacher) should have this intention: to exhaust his eloquence and explain the Dharma according to the Dharma. How should one have this intention? That is, to generate respect in oneself, establish a majestic mind, surpassing all devas and humans, like the Lion King (Simharaja, Lion King) with great freedom, able to subdue all beasts, such as tigers, leopards, jackals, and even foxes. The Dharma teacher is also like this, when explaining the Dharma, he should generate this thought: 'I am always a guide for sentient beings, even all devas, demons, heretics, and various different teachers, I can tame and subdue them, just as the lion's majesty subdues the jackal.' After generating this thought, then explain the Dharma to them. Furthermore, Manava. When the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, Great Bodhisattva) sat in the Bodhimanda under the Bodhi tree, because of the power of his vows and wisdom, he pressed the ground with his right palm, releasing countless great nets of light, illuminating all the Buddha worlds below. Those sentient beings in those worlds who are capable of receiving the Dharma, after encountering this light, will naturally be able to awaken to the Dharma and realize the Dharma. Moreover, wherever this light reaches, in all the worlds, there are many immeasurable different beings, such as the Sramana (Sramana, monastic practitioners) assembly, the Brahmana (Brahmana, Hindu priests) assembly, the heretic assembly, the deva-demon assembly, and beings transformed by demons, either asking questions, or answering, or exhorting, or requesting, all because of the power of the Bodhisattva's past fundamental vows, great vows, adornment, and diligent effort, (so when the Bodhisattva) presses the ground with his hand, everything that those beings do will be dissipated and annihilated. Even if there are remnants, they will have no majesty and cannot speak again, like deaf and mute people. Manava, like that Bodhisattva, wherever his hand presses, releasing nets of light, countless teachings appear, this is the initial entry into the limit of the end (of the teachings).

法門具足無缺。我今說已。

複次摩那婆。汝等欲入此最清淨盡際門者。亦名千萬入亦名億入。當須最先清凈深心。思惟觀察斷諸疑網。出妙音聲成就辯才。然後得入。摩那婆。是名欲入盡際法門。汝宜諦聽。爾時諸菩薩眾咸言。如是世尊。佛言。摩那婆。汝今當知盡際法門。彼入亦爾。摩那婆。何等名為盡際法門。所謂名字從虛空生。汝等當知。此言教法猶如虛空無有邊際。終不可說虛空邊量。摩那婆。如是入義從虛空生還依虛空。如彼風界依止於空。如是二法。無有邊量亦無住處。不可得見亦不可說。以二因緣故。有言說乃至一切動搖去來。摩那婆。如彼虛空畢竟無有可作之相。如是此入法門次第之處。唯彼心相精勤方便求諸法義。一心善思如法觀察。既觀察已。即為億數入盡際門。得自在處。因起修行佈施事業。然後宣說具足成就諸波羅蜜。斷除他疑開顯法義。摩那婆。是為第八盡際法門。諸佛十力四無所畏。以無量辯才說法論義。以久修故。于大眾中都無怖畏。摩那婆。是中八種盡際法門。及以菩薩右手按地。此二種中說何義也。謂說此地直下過百億世界。彼世界中唯以光明建立佛事。若諸眾生堪受化時。見觸彼光即獲利益。諸菩薩等。乃至不說一句法門及以業行。然彼眾生已解正法。摩那婆。彼諸菩

【現代漢語翻譯】現代漢語譯本：此法門具足圓滿，我已經講完了。

再者，摩那婆（梵語：Manava，意為『人』，這裡指代一類修行者）。你們想要進入這最清凈的盡際門，也叫做千萬入，也叫做億入，應當首先清凈深邃的內心，思惟觀察，斷除各種疑慮和迷惑，發出美妙的聲音，成就雄辯的口才，然後才能進入。摩那婆，這叫做想要進入盡際法門。你們應該仔細聽好。當時，各位菩薩眾都說：『是的，世尊。』佛說：『摩那婆，你們現在應當知道盡際法門，進入的方法也是如此。』摩那婆，什麼叫做盡際法門呢？所謂的名相概念，是從虛空中產生的。你們應當知道，這些言語教法，猶如虛空一般，沒有邊際，終究無法說清虛空的邊際和容量。摩那婆，如此進入真理的意義，是從虛空中產生，最終還是依賴於虛空。如同風的界限依賴於空間一樣。這兩種法，沒有邊際，也沒有固定的處所，不可見，也不可說。因為這兩種因緣的緣故，才有了言語，乃至一切的動搖和來去。摩那婆，如同虛空畢竟沒有可以造作的表象一樣，如此這進入法門的次第之處，唯有內心精勤方便地尋求諸法的意義，一心善於思考，如法地觀察。既然觀察完畢，就能以億萬種方式進入盡際門，獲得自在的境界。因此發起修行佈施的事業，然後宣說，具足成就各種波羅蜜（梵語：paramita，意為『到彼岸』，指菩薩修行的六種或十種德行），斷除他人的疑惑，開顯佛法的真義。摩那婆，這就是第八種盡際法門。諸佛的十種力量和四種無所畏懼，以無量的辯才說法論義，因為長久修行的緣故，在大眾之中都沒有任何的畏懼。摩那婆，這其中有八種盡際法門，以及菩薩用右手按住地面，這兩種行為中又說明了什麼意義呢？這是說這地面直通向下，經過百億個世界。那個世界中，唯有光明來建立佛事。如果那些眾生堪能接受教化的時候，見到或接觸到那光明，就能立即獲得利益。那些菩薩們，乃至不說一句法門和業行，然而那些眾生已經理解了正法。摩那婆，那些菩薩們……』

【English Translation】 English version: This Dharma gate is complete and without any deficiency. I have now finished speaking about it.

Furthermore, Manava (Sanskrit: Manava, meaning 'man,' here referring to a type of practitioner). If you wish to enter this most pure ultimate gate, also called the 'ten million entries' or the 'hundred million entries,' you must first purify your profound mind, contemplate and observe, sever all doubts and confusions, produce wonderful sounds, and achieve eloquent speech. Only then can you enter. Manava, this is called wanting to enter the ultimate Dharma gate. You should listen carefully. At that time, all the Bodhisattvas said: 'Yes, World Honored One.' The Buddha said: 'Manava, you should now know that the ultimate Dharma gate, the way to enter it, is also like this.' Manava, what is called the ultimate Dharma gate? The so-called names and concepts arise from emptiness. You should know that these teachings are like emptiness, without boundaries, and ultimately impossible to describe the limits and capacity of emptiness. Manava, thus, the meaning of entering truth arises from emptiness and ultimately relies on emptiness. Just as the realm of wind relies on space. These two dharmas have no boundaries, no fixed place, are invisible, and cannot be spoken of. Because of these two causes, there are words, and even all movements and comings and goings. Manava, just as emptiness ultimately has no appearance that can be created, so too, in the sequential place of entering this Dharma gate, only the mind diligently and skillfully seeks the meaning of all dharmas, wholeheartedly contemplates, and observes according to the Dharma. Once observed, one can enter the ultimate gate in hundreds of millions of ways, attaining a state of freedom. Therefore, initiate the practice of giving and the work of charity, and then proclaim, fully accomplishing all the paramitas (Sanskrit: paramita, meaning 'to the other shore,' referring to the six or ten virtues practiced by Bodhisattvas), severing the doubts of others, and revealing the true meaning of the Dharma. Manava, this is the eighth ultimate Dharma gate. The ten powers and four fearlessnesses of the Buddhas, with immeasurable eloquence, speak the Dharma and discuss its meaning. Because of long practice, there is no fear in the assembly. Manava, among these eight kinds of ultimate Dharma gates, and the Bodhisattva pressing the ground with his right hand, what meaning is explained in these two actions? It means that this ground goes straight down, passing through hundreds of millions of worlds. In that world, only light establishes the Buddha's work. If those beings are capable of being transformed, when they see or touch that light, they will immediately receive benefits. Those Bodhisattvas, even without speaking a single Dharma gate or action, those beings have already understood the true Dharma. Manava, those Bodhisattvas...'

薩猶亦未證阿耨多羅三藐三菩提。而彼眾生已證佛慧。諸法師等亦已受持如是正法。摩那婆。此事希有不可思議。彼諸菩薩乃至不說一句一字。唯手按地能令無量無邊世界諸眾生等。普得證法具足歡喜。摩那婆。彼諸菩薩。復有一字不名為空。以彼往昔精進愿智力因緣故。手掌按地。能與眾生大事利益。摩那婆。我於今日成阿耨多羅三藐三菩提。為諸眾生種種方便譬喻解說。而此眾生不樂聽聞。不解我法不能奉行。亦莫證知。乃至不發精進之心。我今說此如虛空處。所生法中猶不能知。況我更說深密勝法。云何能生真實定慧也。摩那婆。所有法數次第名字。彼四大和合。亦此五陰依止及六入處。此亦皆從虛空所生。但由妄想分別故。有名色四大等分和合。宣說此義汝等當知。摩那婆。是中但為攝受愚癡諸眾生故。說陰入等。譬如小兒初教學時。而彼父母將付其師。先通章本然後教余。摩那婆。如是如來應供正遍覺。為彼愚癡諸眾生等故。先分別此四大義。為最初處。次第說彼眾生諸陰。先說名字后說陰事。摩那婆。當知是中我但宣說色等五法合聚為陰。不說實有色等聚也。眾生不解妄分別故。取色等聚以為定實。摩那婆。如彼世間二種足跡。一陷塵成二踐泥出。然是二跡于分別中皆得跡名。是謂世間分別說故。又如博

【現代漢語翻譯】現代漢語譯本：薩猶（Sayu，人名）也未證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。而那些眾生已經證得了佛慧。各位法師等也已經受持了這樣的正法。摩那婆（Manava，人名）。這件事稀有不可思議。那些菩薩乃至不說一句一字，僅僅用手按地，就能讓無量無邊的世界中的眾生等，普遍證得佛法，具足歡喜。摩那婆。那些菩薩，又有一個字不名為空。因為他們往昔精進的願力智慧的因緣，手掌按地，能給予眾生巨大的利益。摩那婆。我於今日成就阿耨多羅三藐三菩提，爲了眾生用種種方便譬喻來解說，而這些眾生不樂意聽聞，不理解我的佛法，不能奉行，也不證知，甚至不發起精進之心。我現在說這些就像在虛空中一樣，對於虛空所生的法都不能理解，何況我再說深奧秘密殊勝的佛法，又怎麼能生起真實的禪定智慧呢？摩那婆。所有法數的次第名字，那四大和合，以及這五陰依止和六入處，這些也都是從虛空所生。只是由於妄想分別的緣故，才有名字和色法四大等分和合。宣說這個道理你們應當知道。摩那婆。這裡只是爲了攝受愚癡的眾生，才說陰入等。譬如小孩子剛開始學習的時候，他們的父母會把他交給老師，先通讀章本，然後再教其他的。摩那婆。如此如來應供正遍覺，爲了那些愚癡的眾生，先分別這四大之義，作為最初的入手處，次第地為眾生說諸陰，先說名字，后說陰的事。摩那婆。應當知道這裡我只是宣說色等五法合聚為陰，不是說實有色等聚。眾生不理解，妄加分別，取色等聚以為是定實。摩那婆。就像世間兩種足跡，一種陷在塵土裡形成，一種踩在泥里出來。然而這兩種足跡在分別中都可稱為跡。這就是世間分別的說法。又如博弈 English version: Sayu (name of a person) also has not attained Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). But those beings have already attained Buddha wisdom. All Dharma masters have also received and upheld such a righteous Dharma. Manava (name of a person). This matter is rare and inconceivable. Those Bodhisattvas, without even uttering a single word, can, by simply pressing their hands on the ground, enable countless beings in immeasurable worlds to universally attain the Dharma and be filled with joy. Manava. Those Bodhisattvas, moreover, have a word that is not named 'emptiness'. Because of their past diligent vows and the power of wisdom, pressing their palms on the ground can grant great benefits to beings. Manava. Today, I have attained Anuttara-samyak-sambodhi, and for the sake of beings, I explain it with various expedient parables, but these beings are not happy to listen, do not understand my Dharma, cannot practice it, nor do they realize it, and do not even generate a mind of diligence. What I am saying now is like speaking in empty space; they cannot even understand the Dharma born from emptiness, let alone my further explanation of profound and secret, supreme Dharma. How can they generate true samadhi and wisdom? Manava. All the sequential names of Dharma numbers, the union of the four great elements, as well as the reliance of the five skandhas and the six sense bases, all these are born from emptiness. It is only due to delusional discrimination that there are names and the union of the four great elements of form. You should understand this meaning that I am proclaiming. Manava. Here, it is only for the sake of embracing ignorant beings that the skandhas and sense bases are spoken of. Just as when a child first begins to learn, their parents will entrust them to a teacher, who will first teach them the basic texts and then teach them other things. Manava. Thus, the Tathagata, worthy of offerings, perfectly enlightened, for the sake of those ignorant beings, first distinguishes the meaning of these four great elements as the initial entry point, and then sequentially speaks of the skandhas for beings, first speaking of the names and then speaking of the affairs of the skandhas. Manava. You should know that here I am only proclaiming that the aggregation of the five dharmas, such as form, is a skandha, and I am not saying that there is a real aggregation of form, etc. Beings do not understand and make false distinctions, taking the aggregation of form, etc., as fixed and real. Manava. Just like the two types of footprints in the world, one formed by sinking into dust and the other emerging from mud. However, both of these footprints can be called 'footprints' in distinction. This is what is called worldly distinction. Also, like gambling

【English Translation】 English version: Sayu (name of a person) also has not attained Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). But those beings have already attained Buddha wisdom. All Dharma masters have also received and upheld such a righteous Dharma. Manava (name of a person). This matter is rare and inconceivable. Those Bodhisattvas, without even uttering a single word, can, by simply pressing their hands on the ground, enable countless beings in immeasurable worlds to universally attain the Dharma and be filled with joy. Manava. Those Bodhisattvas, moreover, have a word that is not named 'emptiness'. Because of their past diligent vows and the power of wisdom, pressing their palms on the ground can grant great benefits to beings. Manava. Today, I have attained Anuttara-samyak-sambodhi, and for the sake of beings, I explain it with various expedient parables, but these beings are not happy to listen, do not understand my Dharma, cannot practice it, nor do they realize it, and do not even generate a mind of diligence. What I am saying now is like speaking in empty space; they cannot even understand the Dharma born from emptiness, let alone my further explanation of profound and secret, supreme Dharma. How can they generate true samadhi and wisdom? Manava. All the sequential names of Dharma numbers, the union of the four great elements, as well as the reliance of the five skandhas and the six sense bases, all these are born from emptiness. It is only due to delusional discrimination that there are names and the union of the four great elements of form. You should understand this meaning that I am proclaiming. Manava. Here, it is only for the sake of embracing ignorant beings that the skandhas and sense bases are spoken of. Just as when a child first begins to learn, their parents will entrust them to a teacher, who will first teach them the basic texts and then teach them other things. Manava. Thus, the Tathagata, worthy of offerings, perfectly enlightened, for the sake of those ignorant beings, first distinguishes the meaning of these four great elements as the initial entry point, and then sequentially speaks of the skandhas for beings, first speaking of the names and then speaking of the affairs of the skandhas. Manava. You should know that here I am only proclaiming that the aggregation of the five dharmas, such as form, is a skandha, and I am not saying that there is a real aggregation of form, etc. Beings do not understand and make false distinctions, taking the aggregation of form, etc., as fixed and real. Manava. Just like the two types of footprints in the world, one formed by sinking into dust and the other emerging from mud. However, both of these footprints can be called 'footprints' in distinction. This is what is called worldly distinction. Also, like gambling

士為教授彼童蒙小兒。書字于板以成章句。是亦世間分別說。為假名字句。其實于彼真法界中。本無其跡。云何為句。如是實中求其跡句終不可得。以分別故見有跡句。畢竟無有跡句差別。如是摩那婆。如來說陰其義亦爾。所言色者。一切五陰于分別中初說此義。故立為陰。雖言色陰但色自陰。不得心等。是故第二更立受陰。色受雖定猶不得想。故次第三更立想陰。色受想三雖次第說。猶須第四更說行陰。雖說行已。彼行一切不可得見。如是行陰既不可見知。云何得入五陰數也。是以于中更立識陰為第五也。摩那婆。如來如是種種方便。譬喻言辭開示假名。但為一切愚癡眾生得證真法。故為世間置立名字假言說耳。為彼智人亦假名說故。摩那婆。汝謂彼色住何處耶。當知彼色無有住所。何以故。彼色既無雲何住處。摩那婆。多有如是方便譬喻。次第說已不能證知。彼法既無雲何可證。摩那婆。當知是中但滅盡義。是滅盡義誰有證者。此滅盡義亦是如來。為諸聖智如是說也。摩那婆。于意云何。如來豈於一眾生所有吝惜耶。摩那婆。汝應如是思惟。如來曾於何等諸眾生所吝法不說。摩那婆。諸佛如來宣說法時。終無嫉妒秘藏之心。但觀眾生受以不受。若堪受者。即還為說如斯等法。摩那婆。于意云何。此陀羅尼法門名字

【現代漢語翻譯】現代漢語譯本士（指精通吠陀經的婆羅門）爲了教導那些年幼無知的孩童，在板上書寫文字，組成文章段落。這實際上也是世俗間的一種分別解說，是假借名相和語句。但在真正的法界中，原本就沒有這些文字的痕跡。什麼是語句呢？在真實的境界中尋求語句的痕跡，最終是無法找到的。因為有分別心，所以才看到有文字語句的痕跡，但實際上並沒有語句的差別。摩那婆（年輕的婆羅門），如來說明五陰的意義也是如此。所謂『色』（rupa，物質），是指一切五陰中最初被說明的意義，所以被立為『陰』（skandha，蘊）。雖然說是『色陰』，但色只是色，不能代表心等其他陰。因此，接著設立『受陰』（vedana skandha，感受蘊）。色和受雖然確定了，但仍然不能代表『想』（samjna，表象）。所以，接著第三個設立『想陰』（samjna skandha，想蘊）。色、受、想這三個陰雖然依次說明了，仍然需要第四個說明『行陰』（samskara skandha，行蘊）。雖然說了『行』，但所有的『行』都無法被看見。像這樣，『行陰』既然無法被看見和認知，怎麼能算入五陰之中呢？因此，在其中又設立『識陰』（vijnana skandha，識蘊）作為第五個陰。摩那婆，如來用各種方便、譬喻和言辭來開示假名，只是爲了讓一切愚癡的眾生能夠證悟真正的佛法，所以才在世間設立名字和假借言說。對於那些有智慧的人，也是用假名來說明。摩那婆，你認為那個『色』住在哪裡呢？應當知道，『色』沒有住所。為什麼呢？因為『色』本身並不存在，又怎麼會有住所呢？摩那婆，很多人用這樣的方便譬喻，依次解說，卻不能證悟。那個法既然不存在，又怎麼能夠被證悟呢？摩那婆，應當知道，這裡只有滅盡的意義。這個滅盡的意義，誰能證悟呢？這個滅盡的意義，也是如來為那些聖賢的智慧而這樣說的。摩那婆，你認為如何？如來難道會對一個眾生有所吝惜嗎？摩那婆，你應該這樣思考：如來曾經對哪些眾生吝惜佛法而不說呢？摩那婆，諸佛如來宣說佛法時，絕對沒有嫉妒和秘藏之心，只是觀察眾生能否接受。如果堪能接受，就會為他們宣說這樣的佛法。摩那婆，你認為如何？這個陀羅尼（dharani，總持）法門的名字

【English Translation】 English version A scholar, in order to teach those young and ignorant children, writes words on a board to form sentences and paragraphs. This is also a worldly distinction and explanation, using assumed names and phrases. But in the true Dharmadhatu (realm of reality), there are originally no traces of these words. What is a sentence? Seeking the trace of a sentence in reality, one can never find it. Because of discrimination, one sees traces of words and sentences, but ultimately there is no difference in the traces of words and sentences. Manava (young Brahmin), the Tathagata (Thus Come One) explains the meaning of the five skandhas (aggregates) in the same way. What is called 'rupa' (form, matter) refers to the initial meaning explained among all five skandhas, so it is established as a 'skandha' (aggregate). Although it is called 'rupa skandha', rupa is only rupa and cannot represent the other skandhas such as mind. Therefore, the 'vedana skandha' (feeling aggregate) is established next. Although rupa and vedana are determined, they still cannot represent 'samjna' (perception). Therefore, the 'samjna skandha' (perception aggregate) is established third. Although the three skandhas of rupa, vedana, and samjna are explained in order, the 'samskara skandha' (mental formations aggregate) still needs to be explained fourth. Although 'samskara' is mentioned, all 'samskaras' cannot be seen. Since the 'samskara skandha' cannot be seen or known, how can it be counted among the five skandhas? Therefore, the 'vijnana skandha' (consciousness aggregate) is established as the fifth. Manava, the Tathagata uses various skillful means, metaphors, and words to reveal assumed names, only to enable all ignorant beings to realize the true Dharma (teachings), so names and assumed words are established in the world. For those wise people, assumed names are also used to explain. Manava, where do you think that 'rupa' dwells? You should know that 'rupa' has no dwelling place. Why? Because 'rupa' itself does not exist, how can there be a dwelling place? Manava, many people use such skillful metaphors and explain them in order, but they cannot realize them. Since that Dharma does not exist, how can it be realized? Manava, you should know that there is only the meaning of extinction here. Who can realize this meaning of extinction? This meaning of extinction is also what the Tathagata says for the wisdom of those noble sages. Manava, what do you think? Does the Tathagata have any stinginess towards a single being? Manava, you should think like this: Which beings has the Tathagata been stingy with the Dharma and not spoken to? Manava, when the Buddhas and Tathagatas proclaim the Dharma, they absolutely have no jealousy or secret hoarding in their hearts, but only observe whether beings can receive it or not. If they are capable of receiving it, they will proclaim such Dharma to them. Manava, what do you think? The name of this Dharani (mantra) Dharma gate

。及三言教方便業藏。亦入億數及盡際門。誓願智力。豈可無因妄為他說耶。不也世尊。又摩那婆。于意云何。有人忽以輪王妙食。置瓦器中是為理不。不也世尊。佛言。如是如是。摩那婆。我昔長夜行菩薩時。無量劫中受大苦惱。其所愿求。云何令彼諸眾生等解如斯法。云何復令諸眾生等自證法已受安隱樂。我於今日既成菩提。為諸眾生轉大法輪。豈于汝等更有愛惜而不宣說。若使眾生有欲樂者。我當隨宜而為演說。複次摩那婆。我念往昔于佛世尊。名曰寶觀如來應供正遍覺明行足善逝世間解無上士調御丈夫天人師佛世尊。十號具足出現世間。彼佛世尊。初從兜率降母胎時。放大光明遍照十方一切世界。乃至涅槃恒不斷絕。菩薩生時。三千大千世界大地諸山樹林及眾藥草石沙瓦礫。如是一切咸悉能言變成眾寶。摩那婆。如是菩薩初為童兒。便修梵行。年滿三十方始出家。時有十八億諸眾生等。隨從菩薩咸同出家。詣于道場觀菩提樹。亦觀花草盡成眾寶。菩薩思惟要須草座。今此無草我將何施。時天帝釋知菩薩心。即持九億天上妙衣。詣菩提樹為敷座已。敬繞菩薩因啟請言。人師子王宜升此座。菩薩報曰。吾已領座。汝於今者且還天宮。聽我證獲無上菩提。然可來此奉見如來應供正遍覺也。帝釋聞已禮拜還宮。如是摩

【現代漢語翻譯】現代漢語譯本：還有那包含三種語言教法的方便業藏，也進入了億萬之數以及窮盡邊界的法門。我的誓願和智慧的力量，難道會沒有原因就隨意向他人宣說嗎？不會的，世尊。還有，摩那婆，你認為如何？如果有人突然將轉輪聖王的美味食物，放在瓦器之中，這合理嗎？不合理，世尊。佛說：『是的，是的，摩那婆。我過去長久以來行菩薩道時，在無量劫中遭受巨大的苦惱。我所愿求的是，如何讓那些眾生等理解這樣的佛法？又如何讓那些眾生等自己證悟佛法后獲得安穩的快樂？我於今日已經成就菩提，為眾生轉大法輪，難道會對你們有所吝惜而不宣說嗎？如果眾生有想要聽聞佛法的意願，我應當隨其根器而為他們演說。』再次，摩那婆，我回憶往昔有一位佛世尊，名為寶觀如來（如來的十個稱號之一：應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊），十種稱號具足，出現於世間。那位佛世尊，最初從兜率天降生到母胎時，放出大光明遍照十方一切世界，乃至涅槃時光明也恒常不斷絕。菩薩出生時，三千大千世界的大地、諸山、樹林以及各種藥草、石頭、沙礫，像這樣的一切都能夠說話，並且變成各種珍寶。摩那婆，這位菩薩最初作為童子時，便修行梵行。年滿三十歲才開始出家。當時有十八億眾生跟隨菩薩一同出家，前往道場觀看菩提樹，也觀看花草都變成各種珍寶。菩薩心想需要草座，現在這裡沒有草，我將用什麼來作為坐具呢？當時天帝釋（佛教護法神）知道菩薩的心意，立即拿著九億件天上美妙的衣服，前往菩提樹為菩薩鋪設座位，恭敬地圍繞菩薩，並啟請說：『人中獅子王，請登上這個座位。』菩薩回答說：『我已經領受了這個座位。你現在可以先回天宮，聽我證得無上菩提，然後可以來此奉見如來（如來的十個稱號之一：應供、正遍知）。』帝釋聽后，禮拜后返回天宮。像這樣，摩

【English Translation】 English version: Moreover, Manava, the convenient karma treasury of the three verbal teachings also enters into countless numbers and the gate of the ultimate boundary. Could my vows and wisdom power be used to speak to others without a cause? No, World Honored One. Furthermore, Manava, what do you think? If someone suddenly places the wonderful food of a Chakravartin (wheel-turning king) into a clay pot, is that reasonable? No, World Honored One. The Buddha said, 'Yes, yes, Manava. In the past, when I practiced the Bodhisattva path for a long time, I endured great suffering for countless kalpas (eons). What I wished for was how to enable those sentient beings to understand such Dharma (teachings)? And how to enable those sentient beings to attain peaceful happiness after realizing the Dharma themselves? Today, I have attained Bodhi (enlightenment) and am turning the great Dharma wheel for sentient beings. Would I be stingy and not proclaim it to you? If sentient beings have the desire to hear the Dharma, I shall expound it for them according to their capacity.' Again, Manava, I recall that in the past there was a Buddha, named Bao Guan Tathagata (one of the ten titles of a Buddha: Thus Come One, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Supreme Guide, Trainer of Men, Teacher of Gods and Humans, Buddha, World Honored One), complete with the ten titles, appearing in the world. When that Buddha first descended from Tushita Heaven into his mother's womb, he emitted great light that illuminated all worlds in the ten directions, and even until Nirvana (liberation), the light never ceased. When the Bodhisattva was born, the earth, mountains, forests, herbs, stones, sand, and gravel of the three thousand great thousand worlds, all could speak and transform into various treasures. Manava, this Bodhisattva, as a child, practiced Brahmacharya (pure conduct). He left home at the age of thirty. At that time, eighteen billion sentient beings followed the Bodhisattva and left home together, going to the Bodhimanda (place of enlightenment) to see the Bodhi tree, and also saw the flowers and plants all transformed into various treasures. The Bodhisattva thought that he needed a grass seat, but there was no grass here, what would I use as a seat? At that time, Indra (ruler of the gods) knew the Bodhisattva's mind and immediately brought nine billion wonderful heavenly garments, went to the Bodhi tree to lay out a seat for the Bodhisattva, respectfully circumambulated the Bodhisattva, and requested, 'Lion among men, please ascend this seat.' The Bodhisattva replied, 'I have already received this seat. You may return to the heavenly palace for now, and listen to me attain unsurpassed Bodhi, and then you may come here to pay homage to the Tathagata (one of the ten titles of a Buddha: Thus Come One, Worthy of Offerings, Perfectly Enlightened One).' After hearing this, Indra bowed and returned to the palace. Like this, Ma

那婆。時彼菩薩日晚方詣菩提樹下結加趺坐。安固不動猶如金剛。是夜初分獲宿命明。于夜中分獲天眼明。于夜後分證漏盡明。

大法炬陀羅尼經卷第七大正藏第 21 冊 No. 1340 大法炬陀羅尼經

大法炬陀羅尼經卷第八

隋天竺三藏法師阇那崛多等譯證涅槃品之餘勸證品第十九

證涅槃品之餘

爾時魔王及其眷屬。不覺不知菩薩已證阿耨多羅三藐三菩提。亦既成道。彼十八億諸眾生等及魔王眾咸來佛所頂禮佛足右繞三匝。一心合掌住如來前。時放光佛告栴檀那言。於是寶觀如來思惟十八億諸眾生等。信根增微煩惱厚薄。如是知已次第為說。彼佛說法經三百年。於此三種言教業藏中。說一法句門。所謂一百。何者一百。彼佛告言。汝等今當思惟觀察此百門義。何故名百。何者是百。為是現在。為是未來。為是過去。為長為短。為白為黑。栴檀那。爾時彼十八億諸眾生等。聞此法已。于山林間思惟此義。云何言百。說百者誰。如是百義從何處來。彼諸眾生經四十歲。思惟此義。然後證知。云何名百及百來處。從何生滅。證得法已名曰八分圓滿解義辯才。於此三種言教業藏方便門中。得證知已。還來至彼寶觀佛前。如所證知向佛宣說。栴檀那。爾時彼佛復告十八億

【現代漢語翻譯】那時，那位菩薩在傍晚時分來到菩提樹下，結跏趺坐，安穩不動，猶如金剛。在當夜的初分，獲得了宿命明（能夠知曉過去世的智慧光明）；在當夜的中分，獲得了天眼明（能夠看見一切的智慧光明）；在當夜的後分，證得了漏盡明（斷絕一切煩惱的智慧光明）。

《大法炬陀羅尼經》卷第七大正藏第21冊 No. 1340 《大法炬陀羅尼經》

《大法炬陀羅尼經》卷第八

隋朝天竺三藏法師阇那崛多（Jñānagupta）等譯證涅槃品之餘勸證品第十九

證涅槃品之餘

當時，魔王和他的眷屬，沒有察覺菩薩已經證得阿耨多羅三藐三菩提（anuttara-samyak-saṃbodhi，無上正等正覺），也就是已經成道。那十八億眾生以及魔王的部眾，都來到佛陀處，頂禮佛足，右繞三匝，一心合掌，站在如來面前。當時，放光佛告訴栴檀那（Candana）說：『寶觀如來思惟這十八億眾生的信根有增有減，煩惱有厚有薄，像這樣瞭解之後，次第為他們說法。』那位佛陀說法經歷了三百年，在這三種言教業藏中，說了一個法句門，也就是一百。什麼是一百呢？那位佛陀說：『你們現在應當思惟觀察這百門之義。為什麼稱為百？什麼是百？是現在？是未來？是過去？是長？是短？是白？是黑？』栴檀那，當時那十八億眾生，聽聞此法之後，在山林間思惟此義：『云何言百？說百者誰？像這樣的百義從何處來？』那些眾生經歷了四十年，思惟此義，然後證知：『云何名百以及百的來處，從何生滅？』證得法之後，名為八分圓滿解義辯才。於此三種言教業藏方便門中，得到證知之後，又回到寶觀佛前，如所證知向佛宣說。栴檀那，當時那位佛陀又告訴十八億

【English Translation】 Then, that Bodhisattva, in the evening, went to the Bodhi tree and sat in the lotus position, firmly and immovably like a diamond. In the first part of the night, he attained the '宿命明' (Sukumati-ming, the wisdom of knowing past lives); in the middle part of the night, he attained the '天眼明' (Tianyan-ming, the wisdom of seeing everything); in the last part of the night, he attained the '漏盡明' (Loujin-ming, the wisdom of eradicating all defilements).

The Great Torch Dhāraṇī Sūtra, Volume 7 Taishō Tripiṭaka, Volume 21, No. 1340, The Great Torch Dhāraṇī Sūtra

The Great Torch Dhāraṇī Sūtra, Volume 8

Translated by the Tripiṭaka Master Jñānagupta (阇那崛多) from India during the Sui Dynasty, et al. Chapter 19: Remaining of the Proof of Nirvāṇa, Encouragement of Proof

Remaining of the Proof of Nirvāṇa

At that time, the Demon King and his retinue were unaware that the Bodhisattva had already attained Anuttara-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), that is, had become enlightened. Those eighteen billion beings and the Demon King's assembly all came to the Buddha, prostrated themselves at the Buddha's feet, circumambulated him three times to the right, and stood before the Tathāgata with their palms joined in reverence. At that time, the Buddha '放光佛' (Fàngguāng Fó, Emitting Light Buddha) said to Candana (栴檀那): 'The Buddha '寶觀如來' (Bǎoguān Rúlái, Jewel Vision Tathāgata) contemplated these eighteen billion beings, whose roots of faith were sometimes increasing and sometimes decreasing, and whose afflictions were sometimes thick and sometimes thin. Having understood this, he taught them the Dharma in sequence.' That Buddha taught the Dharma for three hundred years. Within these three collections of verbal teachings and karmic actions, he spoke of one Dharma-phrase gate, which is one hundred. What is one hundred? That Buddha said: 'You should now contemplate and observe the meaning of these one hundred gates. Why is it called one hundred? What is one hundred? Is it present? Is it future? Is it past? Is it long? Is it short? Is it white? Is it black?' Candana, at that time, those eighteen billion beings, having heard this Dharma, contemplated this meaning in the mountains and forests: 'Why is it called one hundred? Who speaks of one hundred? From where does such a meaning of one hundred come?' Those beings spent forty years contemplating this meaning, and then realized: 'What is called one hundred, and where does one hundred come from? From where does it arise and cease?' Having attained the Dharma, it is called 'eightfold perfect eloquence in understanding the meaning.' Having attained understanding within these three collections of verbal teachings and karmic actions, they returned to the Buddha '寶觀佛' (Bǎoguān Fó, Jewel Vision Buddha) and declared to the Buddha what they had realized. Candana, at that time, that Buddha again told the eighteen billion

諸眾生言。摩那婆。汝等初時於此三教業藏門中。得此法句名曰分門。既得知已。即能受持六十億言教方便法門。猶是前言一百義者。譬如小兒初學受章。始解初板。如是次第乃至大解。更能教人從一字句至多字句。乃至義味如是具演。從十四音乃至無量字門悉皆通達。摩那婆。汝等於中應當正思百法門義。栴檀那。汝當如彼十八億數諸眾生等。正念百義。不久當得果報住處。於此最初阿字相中。名字音聲是百義方便。於十四音法為眷屬。汝等於后復當得知。此迦字相及二十一字。亦為眷屬復當證知於後那字及彼七句。亦為眷屬。更取前二十一句。以後七句。成二十八句。知此二十八句已。得入百億門。次第即能明瞭證知此方便學。于百億數中集諸法句。能問能答終無恐怖。又于百億眾中最為尊勝。世間疑惑皆能斷除。摩那婆。是為菩薩摩訶薩所當荷負大重擔也。何者是擔。所謂一切世間出世間智。汝等學已。當爲世間諸眾生等作大論師。凡是疑諍皆乘此智而為除斷。如是菩薩于阿字門世無過者。摩那婆。若諸菩薩欲求是智。應勤修習莫生疲倦。遠離怖畏勿舍重擔。摩那婆。當知如來欲為汝等作大利益。摩那婆。汝等亦應為諸眾生而作利益。云何利益。汝於是中當爲一切眾生。斷一切惡一切諸苦一切貪愛一切生死。復

【現代漢語翻譯】現代漢語譯本眾生們說道：『摩那婆（Manava，意為青年），你們最初在此三教業藏門中，獲得了名為「分門」的法句。既然已經知曉，就能受持六十億言教的方便法門，仍然是之前所說的一百種意義。譬如小孩子剛開始學習文章，剛理解第一塊木板上的內容，像這樣循序漸進，最終完全理解。更能教導他人從一個字一句到多個字多句，乃至詳細地闡述其中的意義。從十四個音開始，乃至無量的字門，全部通達。摩那婆，你們應當正確地思考這百法門的意義。栴檀那（Chandana，意為檀香），你應該像那十八億眾生一樣，正確地憶念這百種意義，不久之後就能得到果報的住處。在這最初的阿（A）字相中，名字和音聲就是這百種意義的方便，以十四音法作為眷屬。你們之後應當知曉，這迦（Ka）字相以及二十一個字，也作為眷屬。之後還應當證知那（Na）字以及那七句，也作為眷屬。再取前面的二十一句，加上後面的七句，組成二十八句。知曉這二十八句之後，就能進入百億門，次第就能明瞭地證知這種方便之學。在百億數中收集各種法句，能問能答，終究不會感到恐懼。又在百億眾生中最為尊勝，世間的疑惑都能斷除。摩那婆，這就是菩薩摩訶薩（Bodhisattva-Mahasattva，意為大菩薩）所應當承擔的重大責任啊。什麼是責任呢？就是一切世間和出世間的智慧。你們學習之後，應當為世間的一切眾生做大論師，凡是疑惑和爭論，都憑藉這種智慧來消除和斷除。像這樣的菩薩，在阿字門上，世間沒有能超過的。摩那婆，如果各位菩薩想要尋求這種智慧，應當勤奮修習，不要產生疲倦，遠離恐懼，不要捨棄重擔。摩那婆，應當知道如來（Tathagata，意為如來）想要為你們做大利益。摩那婆，你們也應當為眾生做利益。什麼是利益呢？你們應當為一切眾生斷除一切惡、一切痛苦、一切貪愛、一切生死。』

【English Translation】 English version The beings said: 'Manava (Youth), in the beginning, you obtained the Dharma phrase called 'Division Gate' within this Three Teachings Treasury Gate. Having understood it, you can uphold the sixty billion teachings of expedient Dharma methods, which are still the hundred meanings mentioned earlier. It is like a child learning to read, initially understanding the first board, and gradually progressing to complete understanding. Furthermore, you can teach others from single words and phrases to multiple words and phrases, even elaborating on their meaning in detail. Starting from the fourteen sounds, you can thoroughly understand countless word gates. Manava, you should correctly contemplate the meaning of these hundred Dharma gates. Chandana (Sandalwood), you should, like those eighteen billion beings, correctly remember these hundred meanings, and soon you will attain the abode of fruition. In this initial A (A) character aspect, the name and sound are the expedient means for these hundred meanings, with the fourteen sounds as its retinue. You should later know that this Ka (Ka) character aspect and the twenty-one characters are also its retinue. Later, you should also realize that the Na (Na) character and those seven phrases are also its retinue. Take the previous twenty-one phrases and add the following seven phrases to form twenty-eight phrases. Having understood these twenty-eight phrases, you can enter the hundred billion gates, and gradually you can clearly realize this expedient learning. Collect various Dharma phrases within the hundred billion numbers, and you can ask and answer without fear. Moreover, you are the most venerable among the hundred billion beings, and you can eliminate all worldly doubts. Manava, this is the great burden that a Bodhisattva-Mahasattva (Great Bodhisattva) should bear. What is the burden? It is all worldly and transcendental wisdom. After you have learned it, you should become great teachers for all beings in the world, and use this wisdom to eliminate and resolve all doubts and disputes. Such a Bodhisattva, in the A character gate, is unsurpassed in the world. Manava, if you Bodhisattvas want to seek this wisdom, you should diligently practice without becoming weary, stay away from fear, and do not abandon the heavy burden. Manava, you should know that the Tathagata (Thus Come One) wants to bring great benefit to you. Manava, you should also bring benefit to all beings. What is the benefit? You should eliminate all evil, all suffering, all craving, and all birth and death for all beings.'

應精勤為一切眾生斷除一切無明黑闇。汝等復應作如是念。云何當令一切眾生滅無明闇。云何當令一切眾產生就種智。云何當令一切眾生得安隱樂。云何當令一切眾生至無畏地。云何當令一切眾生得畢竟心。安置如是諸眾生已。求佛正道如聞奉行。以是因緣能破百千億數魔軍。及諸外道一切論師所有語義。雖為勝事而終不起憍慢之心。我能破魔我摧外道。我能論義。又亦不生分別之想。佛法魔法世間出世間。是正是邪無相雜亂。于聽說時無勝負心。乃至一切都無障礙。摩那婆。汝等應當荷此重擔。如是擔者。要須勇猛精進莊嚴。眾行具備方能荷負。非懈怠者之所堪任以是因緣汝等常應攝心不亂。先須為物起憐愍意住于大慈。亦常哀愴諸苦眾生。發救拔心住于大悲。若於眾中有行貪等三毒惡眾生者。汝當成熟除滅彼等愚癡心故。若有我慢疑惑心者教發善心。決定令其讀誦受持成就行業。汝當一心精勤修學。摩那婆如上所說汝等應當不辭勞倦。為諸眾生荷是重擔歡喜奉行。摩那婆。若有菩薩但欲捨身速入涅槃。假為眾生分受諸苦。雖有修業不能普為無量眾生。非是希有不思議也。摩那婆。菩薩摩訶薩常懷悲愍。但為利益一切眾生故。躬自荷負鎧甲重擔。是為希有大不思議。摩那婆。汝當知此大鎧重甲。爾時栴檀那菩薩復白

【現代漢語翻譯】現代漢語譯本：應當精勤地為一切眾生斷除一切無明的黑暗。你們也應當這樣想：『如何才能讓一切眾生滅除無明黑暗？如何才能讓一切眾產生就一切種智（佛的智慧）？如何才能讓一切眾生得到安穩快樂？如何才能讓一切眾生到達無畏的境地？如何才能讓一切眾生得到究竟的心？』安置好這些眾生之後，尋求佛的正道，如所聽聞的那樣奉行。因為這個因緣，能夠破除百千億數的魔軍，以及所有外道論師的言論。即使做了殊勝的事情，最終也不會生起驕慢之心，認為『我能破魔，我能摧毀外道，我能辯論』。也不會產生分別之想，認為佛法、魔法、世間法、出世間法，是正是邪，沒有混雜錯亂。在聽聞佛法時，沒有爭勝負的心，乃至一切都沒有障礙。摩那婆（年輕人），你們應當承擔起這個重擔。要承擔這個重擔，必須具備勇猛精進的莊嚴，各種修行都具備才能承擔，不是懈怠的人所能勝任的。因為這個因緣，你們應當經常收攝心念不散亂，首先要為眾生生起憐憫之心，安住于大慈。也常常哀憐那些受苦的眾生，發起救拔之心，安住于大悲。如果眾生中有行貪等三毒惡行的，你們應當成熟他們，除滅他們的愚癡之心。如果有我慢、疑惑心的人，教導他們發起善心，決定讓他們讀誦受持，成就修行。你們應當一心精勤地修學。摩那婆（年輕人），如上面所說的，你們應當不辭勞苦，為眾生承擔這個重擔，歡喜地奉行。摩那婆（年輕人），如果有菩薩只想捨棄身體，快速進入涅槃，假裝為眾生分擔痛苦，即使有修行，也不能普遍地利益無量眾生，這不是稀有和不可思議的。摩那婆（年輕人），菩薩摩訶薩常常懷有悲憫之心，只是爲了利益一切眾生，親自承擔起鎧甲的重擔，這是稀有和大不思議的。摩那婆（年輕人），你們應當知道這大鎧重甲。這時，栴檀那菩薩（菩薩名）又稟告說。

【English Translation】 English version: One should diligently strive to cut off all the darkness of ignorance for all sentient beings. You should also think like this: 'How can we enable all sentient beings to extinguish the darkness of ignorance? How can we enable all sentient beings to achieve omniscience (Buddha's wisdom)? How can we enable all sentient beings to attain peace and happiness? How can we enable all sentient beings to reach the state of fearlessness? How can we enable all sentient beings to attain the ultimate mind?' After settling these sentient beings, seek the right path of the Buddha and practice it as you have heard. Because of this cause, you will be able to defeat hundreds of thousands of millions of demonic armies, as well as the arguments of all non-Buddhist teachers. Even if you have done something excellent, you will not develop arrogance, thinking, 'I can defeat demons, I can destroy non-Buddhists, I can debate.' Nor will you give rise to discriminating thoughts, thinking that the Buddha's Dharma, demonic Dharma, worldly Dharma, and transcendental Dharma are right or wrong, without confusion or disorder. When listening to the Dharma, do not have a competitive mind, and ultimately there will be no obstacles. Manava (young man), you should bear this heavy burden. To bear this burden, you must have the adornment of courage and diligence, and all kinds of practices must be complete before you can bear it. It is not something that a lazy person can do. Because of this cause, you should always restrain your mind and not be distracted. First, you must generate compassion for sentient beings and abide in great loving-kindness. Also, constantly have compassion for suffering sentient beings, generate a mind of rescue, and abide in great compassion. If there are sentient beings in the assembly who practice evil deeds such as greed, hatred, and delusion (three poisons), you should mature them and eliminate their foolish minds. If there are those with arrogance and doubt, teach them to generate good thoughts, and definitely have them recite, uphold, and accomplish their practices. You should diligently study with one mind. Manava (young man), as mentioned above, you should not be tired of bearing this heavy burden for sentient beings and joyfully practice it. Manava (young man), if there are Bodhisattvas who only want to abandon their bodies and quickly enter Nirvana, pretending to share the sufferings of sentient beings, even if they have practiced, they cannot universally benefit countless sentient beings. This is not rare or inconceivable. Manava (young man), Bodhisattva Mahasattvas always have compassion, and only for the benefit of all sentient beings, they personally bear the heavy burden of armor. This is rare and greatly inconceivable. Manava (young man), you should know this great armor. At that time, Chandanagandha Bodhisattva (name of a Bodhisattva) reported again.

放光佛言。世尊。我當云何而著鎧甲佛言。摩那婆。汝今應著如是鎧甲。著此鎧已假使三千大千世界一切所有。若人若非人若天若龍若夜叉若乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽如是等眾。及諸外道世智辯才。乃至一切眾生。如是等眾皆懷噁心。欲相降伏欲相折挫。而來論義。乃至世間出世間。一切陣敵鬥戰諍奪。皆不能勝。是諸菩薩著是鎧已。設積器仗過須彌山。若弓若箭若戈若矛。若刀若劍若椎若棓。或斫或刺或擊或射。凡所加擬莫能中傷。何以故。如是鎧者。非余物造非身所著。實是心鎧莊嚴於心。是故此鎧牢固精密。非諸刀鈇所能破壞。摩那婆。諸菩薩等被鎧甲已。然後乃能入如是等。億數眾生煩惱陣中鬥戰決勝。云何為入。所謂入此二際法門入此門已心無怖畏。東西往來自在無礙。於一切處無能勝者。如是菩薩入二際門得超過已。即見大宮殿法門名曰高明。而此菩薩。於二際門已得解脫。摩那婆。是宮殿中眾事具有。不假人功常有光明。無黑闇處遠離煩惱。清凈微妙猶如虛空。除滅一切諸患相已。入彼宮殿獲得寂靜住無難處。摩那婆。是為初入阿字門。時有如是相。如前所說功用之事。由是方便得入此門。摩那婆。于中菩薩依前際行雖得阿字門。然尚未得入那字門。以是更須著大鎧甲。得天言教所作自在具

【現代漢語翻譯】現代漢語譯本放光佛說：『世尊，我應當如何穿戴鎧甲？』佛說：『摩那婆（梵語，意為青年），你現在應當穿戴這樣的鎧甲。穿戴此鎧甲后，假使三千大千世界一切所有，無論是人還是非人，無論是天、龍、夜叉（守護神）、乾闥婆（天上的樂神）、阿修羅（非天神）、迦樓羅（金翅鳥）、緊那羅（天歌神）、摩睺羅伽（大蟒神）等眾生，以及各種外道、世俗的智者和辯才，乃至一切眾生，這些眾生都懷著惡意，想要降伏你、挫敗你，前來與你論義，乃至世間和出世間的一切陣地、敵對、鬥爭和爭奪，都不能戰勝你。這些菩薩穿戴此鎧甲后，即使堆積如須彌山般高大的兵器，無論是弓、箭、戈、矛，還是刀、劍、椎、棒，無論是砍、刺、擊、射，凡是加在你身上的攻擊都不能使你受傷。為什麼呢？因為這鎧甲，不是用其他東西製造的，也不是身體所穿戴的，實際上是用心來莊嚴的心鎧。因此這鎧甲牢固精密，不是刀劍等武器所能破壞的。摩那婆，諸位菩薩穿戴鎧甲后，然後才能進入像這樣億萬眾生的煩惱陣中，戰鬥並取得勝利。如何進入呢？就是進入這二際（兩個極端）法門，進入此門後心中沒有怖畏，東西往來自由自在沒有阻礙，在一切處所沒有能勝過你的人。像這樣的菩薩進入二際門得到超越后，就能見到大宮殿法門，名叫高明。而這位菩薩，對於二際門已經得到解脫。摩那婆，這宮殿中各種事物都具備，不需要人工製造，常有光明，沒有黑暗之處，遠離煩惱，清凈微妙猶如虛空。消除一切諸患相后，進入那宮殿獲得寂靜，安住于沒有困難的地方。摩那婆，這是初入阿字門（梵文字母）時的景象，如前面所說的功用之事，由此方便得以進入此門。摩那婆，其中的菩薩依據前際（過去）而行，雖然得到了阿字門，但尚未能進入那字門（梵文字母）。因此更需要穿戴大鎧甲，得到天神的言教，所作所為自在具足。'

【English Translation】 English version The Buddha Prabhavyuha said: 'World Honored One, how should I put on armor?' The Buddha said: 'Manava (Sanskrit for youth), you should now put on such armor. Having put on this armor, even if all beings in the three thousand great thousand worlds, whether human or non-human, whether gods, dragons, yakshas (guardian deities), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial singers), mahoragas (great serpents), and so on, as well as various heretics, worldly wise men and eloquent speakers, and even all sentient beings, all these beings harbor evil intentions, wanting to subdue you, defeat you, and come to argue with you, even all worldly and other-worldly battlefields, hostilities, struggles, and contentions, they will not be able to defeat you. These Bodhisattvas, having put on this armor, even if they accumulate weapons as high as Mount Sumeru, whether bows, arrows, spears, lances, knives, swords, clubs, or maces, whether they chop, stab, strike, or shoot, any attack directed at you will not be able to injure you. Why? Because this armor is not made of other materials, nor is it worn on the body, but is actually a mind-armor that adorns the mind. Therefore, this armor is firm and precise, and cannot be destroyed by knives or swords. Manava, these Bodhisattvas, having put on armor, are then able to enter such a multitude of beings' affliction battlefields, fight and achieve victory. How to enter? It is to enter this gate of the two extremes (two boundaries), having entered this gate, the mind is without fear, going east and west freely without obstruction, and in all places there is no one who can overcome you. Such Bodhisattvas, having entered the gate of the two extremes and attained transcendence, will then see the great palace dharma gate, called High Illumination. And this Bodhisattva has already attained liberation from the gate of the two extremes. Manava, in this palace, all things are complete, not requiring human labor, there is always light, no darkness, far from afflictions, pure and subtle like the void. Having eliminated all suffering, they enter that palace, attain tranquility, and dwell in a place without difficulties. Manava, this is the initial entry into the A-letter gate (Sanskrit alphabet), with such signs as described earlier, and by this means one can enter this gate. Manava, the Bodhisattvas within, relying on the past boundary (past), although they have attained the A-letter gate, they have not yet been able to enter the Na-letter gate (Sanskrit alphabet). Therefore, they need to put on great armor even more, receive the teachings of the gods, and be complete and free in their actions.'

大威德。乃能入是大宮殿門。摩那婆。于意云何。汝著如是大鎧甲已。於二際中可超過不。時彼如來如是問已。諸菩薩眾同白佛言。如是世尊。何故名鎧。而我著已當能荷負如是重擔。叉復云何名為二際際有何相。著是大鎧。而於其間得超過也。前言宮殿。復以何義名為宮殿。世尊。所言鎧甲與彼二際及宮殿等相貌云何。世尊。至彼宮殿當作何事。著甲入際復作何事。世尊如是等義我等樂聞。唯愿如來哀愍具說。亦令當來諸眾生等聞已獲益。

佛告阿難。彼菩薩眾如是問已。時放光佛告諸菩薩言。摩那婆。所問鎧者。持戒為甲具正念為竿幢。精進為器仗。禪定為椎棓。智慧為刀劍。摩那婆。所言二際今當具說。令汝明瞭此二際門名字何等摩那婆。第一際者名曰斷見。當知即是無明為本第二際者名曰常見。與六十二見為纏縛源。如是二際前後難知。于中修行斷一切見。著如是鎧然後得過。過彼際已能入天宮。何者天宮。所謂空門。如是空門無有掛礙。他不能障。如手摸空無可執處。一切功行亦復如是。同於虛空故彼天宮相貌如是。摩那婆。入此宮殿無異念求。以是因緣故名宮殿。汝復當知。所言宮殿即大涅槃。涅槃義者本來自有。非人所為故名涅槃。諸菩薩言。世尊。是涅槃中有何相貌。佛言。摩那婆。夫涅槃者

【現代漢語翻譯】現代漢語譯本：大威德（Mahāvajra，大力者）。乃能進入這座大宮殿之門。摩那婆（Māṇava，年輕人）。你認為如何？你穿上這樣的大鎧甲之後，在兩個際（極端）中可以超越嗎？當時，如來這樣問了之後，諸菩薩眾一同對佛說：『是的，世尊。』為什麼稱為鎧甲？而我們穿上之後，就能承擔如此重擔。又，什麼是二際？際有什麼樣的相？穿上這大鎧甲，而在其間得以超越？前面說的宮殿，又以什麼意義稱為宮殿？世尊。所說的鎧甲與那二際以及宮殿等，相貌如何？世尊。到達那宮殿要做什麼事？穿上鎧甲進入二際又要做什麼事？世尊，像這些意義我們很樂意聽聞。唯愿如來慈悲憐憫，詳細解說。也令未來世的眾生等，聽了之後獲得利益。

佛告訴阿難（Ānanda，佛陀的侍者）：『那些菩薩眾這樣問了之後，當時放光佛告訴諸菩薩說：摩那婆。所問的鎧甲，持戒是鎧甲，具足正念是竿和旗幟，精進是器械和兵器，禪定是椎和棒，智慧是刀和劍。摩那婆。所說的二際，現在詳細解說，讓你們明白。這二際的門，名字是什麼？摩那婆。第一際名為斷見（Ucchedadṛṣṭi，認為生命死後斷滅的見解），應當知道這是以無明為根本。第二際名為常見（Śāśvatadṛṣṭi，認為生命永恒存在的見解），與六十二見（六十二種錯誤的見解）為纏縛的根源。像這樣的二際，前後難以瞭解。在其中修行，斷除一切見。穿上這樣的鎧甲，然後才能通過。通過那二際之後，才能進入天宮。什麼是天宮？就是空門（Śūnyatā-dvāra，通往空性的門）。像這樣的空門，沒有阻礙，他人不能阻擋。就像用手觸控天空，沒有可以執著的地方。一切功行也是這樣，如同虛空。所以那座天宮的相貌是這樣。摩那婆。進入這座宮殿，沒有其他的念頭和追求。因為這個因緣，所以稱為宮殿。你還應當知道，所說的宮殿就是大涅槃（Mahā-nirvāṇa，偉大的寂滅）。涅槃的意義是本來就有的，不是人所造作的，所以稱為涅槃。』諸菩薩說：『世尊。這涅槃中有什麼相貌？』佛說：『摩那婆。所謂的涅槃，』

【English Translation】 English version: Mahāvajra (Great Vajra, the mighty one), is able to enter the gate of this great palace. Māṇava (Young man), what do you think? Having put on such great armor, can you transcend the two extremes? At that time, after the Tathāgata asked this, all the Bodhisattvas together said to the Buddha: 'Yes, World Honored One.' Why is it called armor? And after we put it on, we can bear such a heavy burden. Also, what are the two extremes? What are the characteristics of the extremes? Having put on this great armor, how can we transcend in between them? The palace mentioned earlier, in what sense is it called a palace? World Honored One, what are the appearances of the armor, the two extremes, and the palace? World Honored One, what should we do when we reach that palace? What should we do when we put on armor and enter the two extremes? World Honored One, we are happy to hear about these meanings. May the Tathāgata have compassion and explain in detail. Also, may future sentient beings benefit after hearing this.'

The Buddha told Ānanda (Buddha's attendant): 'After those Bodhisattvas asked this, the Buddha of Radiance told the Bodhisattvas: Māṇava, the armor you asked about, keeping precepts is the armor, having right mindfulness is the pole and banner, diligence is the equipment and weapons, meditation is the hammer and club, wisdom is the knife and sword. Māṇava, the two extremes you asked about, I will now explain in detail so that you may understand. What are the names of the gates of these two extremes? Māṇava, the first extreme is called Ucchedadṛṣṭi (the view of annihilation, the view that life ceases after death), you should know that this is rooted in ignorance. The second extreme is called Śāśvatadṛṣṭi (the view of permanence, the view that life is eternally existent), and is the source of entanglement with sixty-two views (sixty-two kinds of wrong views). Such two extremes are difficult to understand before and after. Practicing in them, cut off all views. Put on such armor, and then you can pass through. After passing through those two extremes, you can enter the heavenly palace. What is the heavenly palace? It is the Śūnyatā-dvāra (the gate to emptiness). Such a gate of emptiness has no obstacles, and others cannot block it. Just like touching the sky with your hand, there is nothing to grasp. All meritorious deeds are also like this, like the void. Therefore, the appearance of that heavenly palace is like this. Māṇava, entering this palace, there are no other thoughts or pursuits. Because of this cause, it is called a palace. You should also know that the palace is Mahā-nirvāṇa (the great extinction). The meaning of Nirvāṇa is inherent, not made by man, so it is called Nirvāṇa.' The Bodhisattvas said: 'World Honored One, what are the characteristics of this Nirvāṇa?' The Buddha said: 'Māṇava, the so-called Nirvāṇa,'

。所謂一切世間及出世間。乃至若有若無。如是一切悉名涅槃。若取相分別則非涅槃。摩那婆。無所有者名為證知。云何證知。如無所有。如是證知。摩那婆。謂證知者亦無證知。摩那婆。于無所有亦不應取。無所有相。若人取彼無所有相。當知是人則不離相。若人起作無所有相。則更生相。相若更生。當知彼則不能滅相相若不滅。是則更成生死相也。有生死相則于無生而有生相。若無生法有生相者。云何得有無生忍也。摩那婆。無生相者。于陰入界三處不生名為無生。既無生處。何處得有諸行和合。諸行既無。畢竟亦無聚集處也。是故陰入界畢竟不可見。但是妄想顛倒因緣。于如是等陰入法中思惟分別故。執言有諸行生滅。是中皆因分別所作。往來育養。一切事業皆無真實。所有一切語言談說亦歸空寂。摩那婆。一切諸法無有生滅。若法無生則亦無滅。既無滅事則盡處亦無。盡處既無乃至不見有盡滅處。既已不見生滅盡處。則見諸法皆是真實。汝等當知非以受故能得知見。若以受事得有知者。當知是受即無明使及以貪使憍慢使等。是三種使和合因緣故。能造作彼諸行業。

大法炬陀羅尼經勸證品第十九之一

複次摩那婆。于意云何。我今問汝。隨汝意答。此陀羅尼修多羅。及陀羅尼法門。及三言教方便

【現代漢語翻譯】現代漢語譯本：所謂一切世間及出世間，乃至若有若無，像這樣的一切都可稱為涅槃（Nirvana，解脫）。如果執著于表象並加以分別，那就不是涅槃。摩那婆（Manava，人名），『無所有』才可稱為真正的證知。如何證知呢？就像『無所有』那樣去證知。摩那婆，所謂證知者，實際上也無證知可言。摩那婆，對於『無所有』也不應該執著于『無所有』的表象。如果有人執著于『無所有』的表象，應當知道這個人並沒有脫離表象。如果有人刻意去製造『無所有』的表象，反而會產生新的表象。表象如果不斷產生，應當知道這個人就無法滅除表象。表象如果不能滅除，就會進一步形成生死的表象。有了生死的表象，就會在無生的狀態中產生有生的表象。如果無生的法卻顯現有生的表象，又怎麼能獲得無生法忍呢？摩那婆，所謂無生相，是指在陰（Skandha，五蘊）、入（Ayatana，十二處）、界（Dhatu，十八界）這三處不產生任何執著，這叫做無生。既然沒有產生的地方，又哪裡會有諸行（Samskara，行）的和合呢？諸行既然不存在，最終也不會有聚集之處。因此，陰、入、界最終是不可見的，只不過是虛妄的想像和顛倒的因緣。由於在這種陰、入等法中進行思惟和分別，所以執著地認為有諸行的生滅。這其中都是因為分別所造成的，往來育養，一切事業都沒有真實性。所有一切語言談說最終都歸於空寂。摩那婆，一切諸法都沒有生滅。如果法沒有生，也就沒有滅。既然沒有滅，那麼盡頭也就不存在。盡頭既然不存在，乃至也看不到有盡滅之處。既然已經看不到生滅盡之處，那麼就會看到諸法都是真實的。你們應當知道，不是因為感受才能得知和看見。如果因為感受而有所知，應當知道這種感受就是無明（Avidya，無明）之使、貪（Raga，貪）之使和憍慢（Mana，慢）之使等等。這三種使的和合因緣，能夠造作那些行業。《大法炬陀羅尼經·勸證品》第十九之一再次，摩那婆，你認為如何？我現在問你，隨你的意思回答。這個陀羅尼（Dharani，總持）修多羅（Sutra，經），以及陀羅尼法門，以及三言教方便。

【English Translation】 English version: So-called all worldly and trans-worldly, even if existent or non-existent, all such are named Nirvana (Nirvana, liberation). If one clings to appearances and makes distinctions, then it is not Nirvana. Manava (Manava, a name), 『non-existence』 is called true knowing. How to know? Know it as 『non-existence』. Manava, the so-called knower actually has nothing to know. Manava, one should not cling to the appearance of 『non-existence』 either. If someone clings to the appearance of 『non-existence』, know that this person has not detached from appearances. If someone deliberately creates the appearance of 『non-existence』, it will instead generate new appearances. If appearances continue to arise, know that this person cannot extinguish appearances. If appearances cannot be extinguished, it will further form the appearance of birth and death. With the appearance of birth and death, the appearance of existence will arise in the state of non-existence. If the Dharma (law) of non-existence shows the appearance of existence, how can one attain the forbearance of non-birth? Manava, the so-called non-birth appearance means that no attachment arises in the three places of Skandha (Skandha, five aggregates), Ayatana (Ayatana, twelve sense bases), and Dhatu (Dhatu, eighteen realms), which is called non-birth. Since there is no place of arising, where will there be the combination of Samskara (Samskara, formations)? Since Samskaras do not exist, there will ultimately be no place of gathering. Therefore, Skandhas, Ayatanas, and Dhatus are ultimately invisible, but merely illusory imaginations and inverted causes and conditions. Because of thinking and distinguishing in such Dharmas as Skandhas and Ayatanas, one clings to the belief that there is the arising and ceasing of Samskaras. All of this is caused by distinctions, coming and going, nurturing, and all activities have no reality. All languages and talks ultimately return to emptiness and stillness. Manava, all Dharmas have no arising or ceasing. If a Dharma has no arising, then it has no ceasing either. Since there is no ceasing, then the end does not exist. Since the end does not exist, one does not even see a place of ceasing and extinction. Since one has not seen the place of arising, ceasing, and extinction, then one will see that all Dharmas are real. You should know that it is not because of feeling that one can know and see. If one knows because of feeling, know that this feeling is the messenger of Avidya (Avidya, ignorance), the messenger of Raga (Raga, greed), and the messenger of Mana (Mana, pride), etc. The combined causes and conditions of these three messengers can create those karmic activities. The Great Torch Dharani Sutra, Chapter Nineteen on Encouraging Attainment, Part One Furthermore, Manava, what do you think? I am now asking you, answer according to your meaning. This Dharani (Dharani, mantra) Sutra (Sutra, scripture), and the Dharani Dharma gate, and the three verbal teachings and skillful means.

業藏。及億數入。及著鎧甲者。及思惟智所作業。及流轉無明作事。及八盡際入法門。及前後二際中間。及常見斷見。及六十二見。及三十七助菩提分。如是等法于如實處。其義云何。阿難。時彼放光如來如斯問已。諸菩薩眾咸即白言。世尊。此皆如來口業言教法也。佛言。摩那婆。汝等觀此一切語言音聲教法。即第一義也。阿難。爾時諸菩薩眾。聞佛說已皆悉默然。即從座起敬禮彼佛。右繞三匝詣一林間。各端坐已共相謂言。諸仁者。如來今日為我等說。一切諸法無所從來。令我觀察。我等今應思惟是義。若會法門真為大善。如不相應更請世尊。諸菩薩眾如是論已。于彼林中經一日夜。觀察此義。思惟諸法從何所生。如是聲音誰之所作。從何而來去至何處。如是之事我應思惟稱量此義。若不能解宜還問佛。諸仁者。如來前已於大眾中告我等言。摩那婆。汝等長夜修行此法。云何在此法中而不覺知。是故我應與諸仁者。專心思惟求證此義。云何我等終日所行而不自覺。深可嗟嘆亦可慚鄙。如先所說。我若思得一十八億諸眾生等所有聲業。彼已證知。我亦如是深成快哉。其或不能如法悟解。唯當一心精勤觀察。豈可使失如來意旨。亦不違逆大聖誠言。又佛世尊。常為我等次第開發三解脫門空無相愿甚深義處。而諸眾生猶

尚不能正念思量。精勤觀察種種咨問。或時有聞種種法行。或聞無常又時聞苦。或聞無我寂滅涅槃。如來常為汝等說是法門。汝等應當安住是中。猶如得忍諸菩薩等心安義理耳不取聲。有諸菩薩樂行惠施。彼亦耳聞三解脫聲。若樂持戒問諸戒事。乃至樂修智慧咨請波若。如是法門如來常說我既聞已。不當取聲不應異解。應正思惟何等勝行。如如來說我當依持。而諸菩薩在彼林間。一日一夜結加端坐遠離睡眠。無諸亂想一心專精。思此義已復相謂言。諸仁者。此陀羅尼修多羅典。如來世尊為我等說。無有邊際亦無數量。如大地喻門其義已顯。又此陀羅尼深妙典中。更說余陀羅尼方便法門。亦已說三種言教方便業藏法門。已說入盡際法門。已說著鎧甲法門。乃至說彼大莊嚴事。諸如是等一言教句。於是三種方便業藏深法門中。皆已總攝三字法門。云何三字。所謂如彼阿迦那字。及餘種種方便言教因緣譬喻。以其略故。我等未解不得受持。而不能知如來所說。云何名阿。阿在何處阿從何生。云何名迦。迦在何處迦從何生。云何名那。那在何處那從何生。云何名聲。聲在何所聲從何生。云何名音。音在何所音從何生。

阿難。時彼諸菩薩眾。皆各一心正念思惟如是法門。于阿迦那字本生處所。及入宮殿法門。次第思惟觀

【現代漢語翻譯】現代漢語譯本尚且不能以正念去思量，只是精勤地觀察和種種請教。有時聽聞到種種修行方法，有時聽到無常，有時聽到苦，有時聽到無我、寂滅、涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。如來（Tathagata，佛的稱號）常常為你們宣說這些法門，你們應當安住于其中，就像那些獲得忍位的菩薩一樣，內心安住于義理，而不執取于聲音。有些菩薩喜歡行佈施，他們也只是聽聞三解脫的聲音。如果喜歡持戒，就請教關於戒律的事情，乃至喜歡修習智慧，就請教般若（Prajna，智慧）的道理。這些法門如來常常宣說，我聽聞之後，不應當執取于聲音，不應該產生不同的理解，應當正確地思惟，什麼才是殊勝的修行，如來所說我應當依持什麼。而那些菩薩在那片林間，一日一夜結跏趺坐，遠離睡眠，沒有各種雜亂的想法，一心專精，思考這些義理后又互相說道：『諸位仁者，這部陀羅尼（Dharani，總持）修多羅（Sutra，經）經典，如來世尊為我們宣說，沒有邊際也沒有數量，就像大地譬喻門，它的意義已經顯現。』又在這部陀羅尼深妙經典中，還說了其他的陀羅尼方便法門，也說了三種言教方便業藏法門，說了入盡際法門，說了著鎧甲法門，乃至說了那些大莊嚴的事情。這些一言教句，在這三種方便業藏深法門中，都總攝了三字法門。什麼是三字？就是像那個阿（A，梵文字母）、迦（Ka，梵文字母）、那（Na，梵文字母）字，以及其他種種方便言教因緣譬喻。因為過於簡略，我們沒有理解，不能受持，也不能知道如來所說。什麼叫做阿？阿在哪裡？阿從哪裡產生？什麼叫做迦？迦在哪裡？迦從哪裡產生？什麼叫做那？那在哪裡？那從哪裡產生？什麼叫做聲？聲在哪裡？聲從哪裡產生？什麼叫做音？音在哪裡？音從哪裡產生？阿難（Ananda，佛陀的十大弟子之一）。當時那些菩薩眾，都各自一心正念思惟這些法門，對於阿迦那字的本生處所，以及入宮殿法門，次第思惟觀察。

【English Translation】 English version They were still unable to contemplate with right mindfulness, but diligently observed and made various inquiries. Sometimes they heard about various practices, sometimes they heard about impermanence, sometimes they heard about suffering, and sometimes they heard about non-self, tranquility, and Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). The Tathagata (Tathagata, an epithet of the Buddha) often taught you these Dharma (Dharma, the teachings of the Buddha) doors, and you should abide in them, just like those Bodhisattvas (Bodhisattva, an enlightened being who postpones their own Nirvana to help others) who have attained forbearance, their minds dwelling in the meaning of the Dharma, not clinging to the sound. Some Bodhisattvas enjoy practicing generosity, and they only hear the sound of the three liberations. If they enjoy upholding precepts, they inquire about matters of precepts, and even if they enjoy cultivating wisdom, they inquire about the Prajna (Prajna, wisdom). The Tathagata often speaks of these Dharma doors, and after I have heard them, I should not cling to the sound, nor should I have different understandings. I should contemplate correctly what is the supreme practice, and what the Tathagata has said I should rely on. And those Bodhisattvas in that forest, sitting in full lotus position for a day and a night, away from sleep, without various distracting thoughts, single-mindedly and attentively, after contemplating these meanings, said to each other: 'Virtuous ones, this Dharani (Dharani, a mantra or incantation) Sutra (Sutra, a scripture) classic, the Tathagata World-Honored One has spoken for us, without limit and without number, like the analogy of the earth gate, its meaning has already been revealed.' Moreover, in this profound Dharani classic, other Dharani expedient Dharma doors are also spoken of, and the three kinds of verbal teaching expedient karma store Dharma doors have also been spoken of, the Dharma door of entering the limit of exhaustion has been spoken of, the Dharma door of wearing armor has been spoken of, and even those great adornment matters have been spoken of. These one-word teachings, in these three kinds of expedient karma store profound Dharma doors, all encompass the three-letter Dharma door. What are the three letters? They are like the letters A (A, a Sanskrit letter), Ka (Ka, a Sanskrit letter), and Na (Na, a Sanskrit letter), and other various expedient verbal teachings, causes, conditions, analogies. Because they are too brief, we have not understood them, cannot uphold them, and cannot know what the Tathagata has said. What is called A? Where is A? Where does A come from? What is called Ka? Where is Ka? Where does Ka come from? What is called Na? Where is Na? Where does Na come from? What is called sound? Where is sound? Where does sound come from? What is called tone? Where is tone? Where does tone come from?' Ananda (Ananda, one of the ten great disciples of the Buddha). At that time, those Bodhisattva assemblies, each with one mind, rightly contemplated these Dharma doors, and successively contemplated and observed the place of origin of the letters A, Ka, and Na, and the Dharma door of entering the palace.

察。如彼小兒學初章時。是中應依第一板起。因初板成初章文字。乃至后時。依因余板及紙葉等。究竟通達一切文字。如是諸菩薩等初觀法時。無不皆從因緣和合而諸法生。如從無明因緣故諸行生。乃至因生老死故憂悲苦惱生。如依初板因緣故阿字生。如是乃至如依余板紙葉因緣故余章文字成。又如從不善思惟因緣故無明生。如是依無明行等因緣故。乃至老死十二有支和合具足成。又如始學書板創書阿字。乃至余板及手。相續和合備書一切文字。如是諸因緣分次第相續。生死流轉具足增長。云何增長。猶如四大地水火風。次第漸生如是增長。如彼板等眾事具足故。彼五字門等亦具足。如是從無明行等生五陰聚。其義亦爾。以是義故。此生已彼生。此滅已彼滅。是為十二因緣次第生。非十二因緣顛倒生也。諸仁當知。如是十二因緣分皆悉入此阿字門中。如無明分從彼不善思惟生。乃至余因緣分從無明生。諸仁者。是中何者是阿字。何者是聲能生字。何者是聲生來處。摩那婆。當知是中聲實不可得。聲生處不可得。乃至聲諸因緣畢竟不可得。是處但有名字。名之為聲實不可得。聲既不可得。何法為可得。若有得聲者即得一切法。摩那婆。是中若聲若聲處。及聲因緣既不可得。當知一切世間因緣所生法畢竟不可得。雖不可得

【現代漢語翻譯】現代漢語譯本觀察。譬如小孩子學習最初的字時，應當從第一塊板開始。因為最初的板形成了最初的文字，乃至後來，依靠其他的板和紙張等，最終通達一切文字。像這樣，諸位菩薩等最初觀察法時，沒有不是從因緣和合而生諸法的。例如從無明（avidyā，對事物真相的迷惑）因緣的緣故，諸行（saṃskāra，意志行為）產生，乃至因為生老死（jarā-maraṇa）的緣故，憂愁悲傷苦惱產生。如同依靠最初的板的因緣，阿字產生。像這樣乃至如同依靠其他的板和紙張的因緣，其他的文字形成。又如從不善的思惟因緣的緣故，無明產生。像這樣依靠無明、行等因緣的緣故，乃至老死這十二有支（dvādaśāṅga-pratītyasamutpāda，十二因緣）和合具足而成。又如開始學習書寫時，在板上開始書寫阿字，乃至其他的板和手，相續和合，完備地書寫一切文字。像這樣，各種因緣分次第相續，生死流轉具足增長。如何增長呢？猶如四大（mahābhūta，地、水、火、風）次第漸生，這樣增長。如同那些板等眾多事物具足的緣故，那五字門等也具足。如同從無明、行等產生五陰聚（pañca-skandha，色、受、想、行、識），道理也是這樣。因為這個道理，此生已彼生，此滅已彼滅，這就是十二因緣次第生起，不是十二因緣顛倒生起。諸位仁者應當知道，像這樣十二因緣分都進入這阿字門中。如無明分從那不善思惟產生，乃至其他的因緣分從無明產生。諸位仁者，這裡面什麼是阿字？什麼是聲音能生字？什麼是聲音產生的地方？摩那婆（Māṇava，年輕人），應當知道這裡面聲音實際上不可得，聲音產生的地方不可得，乃至聲音的各種因緣畢竟不可得。這個地方只有名字，名為聲音，實際上不可得。聲音既然不可得，什麼法是可得的呢？如果有人得到聲音，就得到一切法。摩那婆，這裡面如果聲音、聲音的處所，以及聲音的因緣都不可得，應當知道一切世間因緣所生的法畢竟不可得。雖然不可得

【English Translation】 English version Observe. Just as when a child learns the first letters, they should start with the first board. Because the first board forms the first letters, and later, relying on other boards and paper leaves, they eventually master all the letters. Similarly, when bodhisattvas first observe the Dharma, they all see that all phenomena arise from the combination of causes and conditions. For example, due to the condition of ignorance (avidyā, delusion about the true nature of things), actions (saṃskāra, volitional actions) arise, and due to birth, old age, and death (jarā-maraṇa), sorrow, grief, suffering, and distress arise. Just as the letter 'A' arises from the condition of the first board, similarly, other letters are formed by relying on other boards and paper leaves. Furthermore, just as ignorance arises from the condition of unwise thinking, similarly, due to the conditions of ignorance, actions, and so on, the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda, the twelve links of dependent arising) are fully formed. Also, just as when beginning to learn writing, one starts writing the letter 'A' on a board, and then other boards and the hand combine continuously to completely write all the letters, similarly, the various causal factors follow each other in sequence, and the cycle of birth and death fully increases. How does it increase? It increases like the gradual arising of the four great elements (mahābhūta, earth, water, fire, and wind). Just as those boards and other things are complete, so too are the five gates of letters complete. Similarly, the principle is the same for the arising of the five aggregates (pañca-skandha, form, feeling, perception, volition, and consciousness) from ignorance, actions, and so on. Because of this principle, when this arises, that arises; when this ceases, that ceases. This is the sequential arising of the twelve links of dependent origination, not the inverted arising of the twelve links. Wise ones should know that these twelve links of dependent origination all enter into this gate of the letter 'A'. For example, the factor of ignorance arises from unwise thinking, and other causal factors arise from ignorance. Wise ones, what is the letter 'A' here? What is the sound that can produce a letter? What is the place where the sound arises? Māṇava (Māṇava, young man), know that sound is actually unattainable here, the place where sound arises is unattainable, and even the various causes and conditions of sound are ultimately unattainable. In this place, there is only a name, called sound, but in reality, it is unattainable. Since sound is unattainable, what Dharma is attainable? If someone attains sound, they attain all Dharmas. Māṇava, if sound, the place of sound, and the causes and conditions of sound are all unattainable, know that all phenomena arising from causes and conditions in the world are ultimately unattainable. Although unattainable

而有得者。何以故。皆由剎那間妄想分別顛倒生故。如是一切法皆悉不可得。是故諸法所有自性皆非顛倒。我等今者。不可以顛倒分別問于如來。所以者何。如來應正遍覺不用顛倒法。又諸佛世尊所有言教不取顛倒。摩那婆。是故彼聲聲者俱不可得。聲來處不可得。阿字不可得。阿字來處不可得。迦字不可得。迦字來處不可得。那字不可得。那字來處不可得。如是一切無明因緣所產生法皆不可得。何以故。彼本無生誰執著者。複次摩那婆。是中若有於此三種方便言教業藏法門一切事處起執著者。是亦不可得。何以故。一切執著本性無故。何等名為一切事中無執著也。所謂若於過去諸事見可得者。是名執著。以執著故則名為縛。於過去事無見得者。是名無著。以無著故則名解脫。如過去事未來亦爾。如未來現在亦然。如是不取三世諸事故。於三世中得名解脫。若能於三處得解脫者。是人得名入初阿字宮殿法門。如此阿字宮殿境界。彼三種方便言教業藏亦如是。如此三種方便教藏。彼三世諸法事相亦如是。如此三世事相。彼滅度相亦如是。如是一切三世乃至三種方便言教。及一切法一如不二。以入阿字門宮殿故。但為攝受彼諸凡夫愚癡人故。於三世中示有事物言說可得。其實三世不可得說。有諸眾生執著過去世事。但為除

【現代漢語翻譯】現代漢語譯本而有所得。這是什麼緣故呢？都是由於剎那間的虛妄想像、分別和顛倒而產生的。像這樣一切法都是不可獲得的。因此，一切法的所有自性都不是顛倒的。我們現在，不可以用顛倒的分別來問如來。為什麼呢？如來應正遍覺不用顛倒法。而且諸佛世尊的所有言教都不取顛倒。摩那婆（Manava，人名）。因此，那些聲音的聲音都是不可獲得的。聲音的來處不可獲得。阿（A，梵文字母）字不可獲得。阿字的來處不可獲得。迦（Ka，梵文字母）字不可獲得。迦字的來處不可獲得。那（Na，梵文字母）字不可獲得。那字的來處不可獲得。像這樣一切無明因緣所產生的法都是不可獲得的。為什麼呢？它本來就沒有生，誰在執著它呢？再次，摩那婆。如果有人對於這三種方便言教業藏法門的一切事物處所產生執著，這也是不可獲得的。為什麼呢？一切執著的本性都是沒有的。什麼叫做在一切事物中沒有執著呢？就是說，如果在過去諸事中見到有可得的，這就叫做執著。因為執著，所以就叫做束縛。在過去的事中沒有見到有可得的，這就叫做沒有執著。因為沒有執著，所以就叫做解脫。像過去的事一樣，未來也是這樣。像未來一樣，現在也是這樣。像這樣不取三世諸事，在三世中就得名解脫。如果能在這三處得到解脫，這個人就得名進入初阿字宮殿法門。像這樣阿字宮殿的境界，那三種方便言教業藏也是這樣。像這樣三種方便教藏，那三世諸法的實相也是這樣。像這樣三世實相，那滅度相也是這樣。像這樣一切三世乃至三種方便言教，以及一切法都是一如不二的。因為進入阿字門宮殿的緣故。只是爲了攝受那些凡夫愚癡的人，所以在三世中示現有事物言說可以獲得。其實三世是不可說，有諸眾生執著過去世事。只是爲了去除

【English Translation】 English version And there is something obtained. What is the reason for this? It is all due to the momentary false imagination, discrimination, and inverted thoughts that arise. Like this, all dharmas are unobtainable. Therefore, the inherent nature of all dharmas is not inverted. We should not now use inverted discrimination to question the Tathagata (如來，One of the titles of a Buddha). Why? The Tathagata, the worthy, the rightly and completely awakened one, does not use inverted dharmas. Moreover, all the teachings of the Buddhas, the World Honored Ones, do not adopt inversion. Manava (摩那婆，Name of a person). Therefore, those sounds of sounds are all unobtainable. The place from which the sound comes is unobtainable. The letter 'A' (阿，Sanskrit letter) is unobtainable. The place from which the letter 'A' comes is unobtainable. The letter 'Ka' (迦，Sanskrit letter) is unobtainable. The place from which the letter 'Ka' comes is unobtainable. The letter 'Na' (那，Sanskrit letter) is unobtainable. The place from which the letter 'Na' comes is unobtainable. Like this, all dharmas produced by the conditions of ignorance are unobtainable. Why? Since they are originally unborn, who is attached to them? Furthermore, Manava. If there is anyone who becomes attached to all things and places in these three expedient teachings, karmic storehouses, and Dharma gates, that too is unobtainable. Why? Because the inherent nature of all attachments is non-existent. What is meant by non-attachment in all things? It means that if one sees something obtainable in past events, that is called attachment. Because of attachment, it is called bondage. If one does not see anything obtainable in past events, that is called non-attachment. Because of non-attachment, it is called liberation. Just like past events, the future is also like that. Just like the future, the present is also like that. Like this, by not grasping the things of the three times, one is named liberated in the three times. If one can attain liberation in these three places, that person is named as entering the Dharma gate of the initial 'A' palace. Like this, the realm of the 'A' palace, those three expedient teachings and karmic storehouses are also like that. Like these three expedient teaching storehouses, the characteristics of the dharmas of the three times are also like that. Like these characteristics of the three times, the aspect of extinction is also like that. Like this, all three times, even the three expedient teachings, and all dharmas are one and non-dual. Because of entering the 'A' letter gate palace. It is only for the sake of embracing those foolish ordinary people that it is shown in the three times that things and speech can be obtained. In reality, the three times are unspeakable. There are sentient beings attached to past events. It is only to remove

彼凡愚癡故。示現言說過去世事。而實過事不可得說。復有眾生執著未來世事。但為除彼凡愚癡故。示現言說未來世事。而實未來事不可宣說。如彼去來現在亦爾不可得說。若謂是處可得說者。何者是言教。何者是聲音。何者阿迦那字。如是等事云何可說。是故但于因緣分中假以言說。此有故彼有。彼生故此生。當知一切皆從虛妄顛倒生故。摩那婆。是中無有如斯等事。何以故。於此音聲語言辭句。一切求覓終不可得。但是諸事因緣故有。若離因緣聲無生處。是故我等當應觀。此三種語言方便業藏皆從緣生。如是當知入億數門亦從緣生。又前所說著鎧甲者亦從因緣。如是因緣我於是中應當依止。依止此已。于彼去來現在等事。乃至三種言教藏中。當應演說無有盡法。譬如虛空無有障礙。不可觸對亦無增減。此三言教方便業藏無有增減亦復如是。應當說已如法攝持。摩那婆。又如虛空無有邊際。三言教藏無有邊際亦復如是。摩那婆。是故我當著是鎧已。如如來說超過二邊。如彼宮殿出過二邊。涅槃亦爾無有邊際。如是等法遠離二邊。即是一相應當證知。何者一相。所謂即是無相相也。

佛告阿難。彼諸菩薩于彼林間。一日一夜端坐不起。皆共一心談論此義。如是論已復作是言。我等今者於是法中唯知是義。余未知

【現代漢語翻譯】現代漢語譯本：因為那些凡夫愚昧無知，所以（佛）示現言說過去世的事情，但實際上過去的事情是不可說的。又有眾生執著于未來世的事情，（佛）只是爲了去除那些凡夫的愚癡，才示現言說未來世的事情，但實際上未來的事情是不可宣說的。就像那過去、未來、現在一樣，都是不可說的。如果說在某個地方可以述說這些，那麼什麼是言教？什麼是聲音？什麼是阿迦那字（Akshara，梵文字母）？像這些事情怎麼能說呢？所以只是在因緣分中假借言說，『此有故彼有，彼生故此生』。應當知道一切都是從虛妄顛倒中產生的。摩那婆（Manava，人名），這裡面沒有像這樣的事情。為什麼呢？因為對於這音聲、語言、辭句，一切尋求都是終不可得的，但都是諸事因緣而有的。如果離開因緣，聲音就沒有產生的地方。所以我們應當觀察，這三種語言方便業藏都是從因緣而生。應當知道進入億數法門也是從因緣而生。又前面所說的鎧甲也是從因緣而生。像這樣的因緣我應當依止於其中。依止此之後，對於那過去、未來、現在等事，乃至三種言教藏中，應當演說沒有窮盡的法。譬如虛空沒有障礙，不可觸控，也沒有增減，這三種言教方便業藏沒有增減也是如此。應當說完之後如法攝持。摩那婆（Manava，人名），又如虛空沒有邊際，三種言教藏沒有邊際也是如此。摩那婆（Manava，人名），所以我應當穿著這鎧甲，像如來說那樣超過二邊，像那宮殿超出二邊，涅槃（Nirvana，寂滅）也是一樣沒有邊際。像這樣的法遠離二邊，即是一相，應當證知。什麼是一相？所謂就是無相之相。

佛告訴阿難（Ananda，佛陀的十大弟子之一）：那些菩薩在那片樹林中，一日一夜端坐不起，都共同一心談論這個道理。這樣談論之後又說：『我們現在對於這個法中只知道這個道理，其他的還不知道。』

【English Translation】 English version: Because those foolish ordinary beings are ignorant, (the Buddha) manifests and speaks of past events, but in reality, past events are unspeakable. Furthermore, some beings are attached to future events, and (the Buddha) only removes the foolishness of those ordinary beings by manifesting and speaking of future events, but in reality, future events are unspeakable. Just like the past, future, and present, they are all unspeakable. If it is said that these can be spoken of in a certain place, then what is verbal teaching? What is sound? What is Akshara (Akshara, Sanskrit letters)? How can such things be spoken of? Therefore, it is only in the division of causes and conditions that speech is borrowed, 'This exists because that exists, that arises because this arises.' It should be known that everything arises from false and inverted views. Manava (Manava, a name), there are no such things here. Why? Because for this sound, language, and phrases, all seeking is ultimately unattainable, but they all exist due to the causes and conditions of all things. If separated from causes and conditions, sound has no place of origin. Therefore, we should observe that these three kinds of skillful means of language and karmic storehouses all arise from causes and conditions. It should be known that entering the countless gates of Dharma also arises from causes and conditions. Furthermore, the armor mentioned earlier also arises from causes and conditions. I should rely on such causes and conditions. After relying on this, regarding the past, future, and present events, and even the three kinds of verbal teaching storehouses, one should expound the Dharma that has no end. For example, space has no obstacles, cannot be touched, and has no increase or decrease. These three kinds of skillful means of language and karmic storehouses have no increase or decrease, and it is the same. After speaking, one should uphold it according to the Dharma. Manava (Manava, a name), just as space has no boundaries, the three verbal teaching storehouses have no boundaries either. Manava (Manava, a name), therefore, I should wear this armor, and like the Tathagata (Tathagata, Thus Come One) surpass the two extremes, like that palace surpasses the two extremes, Nirvana (Nirvana, extinction) is also without boundaries. Such Dharmas are far from the two extremes, which is the one characteristic, and should be realized. What is the one characteristic? It is the characteristic of no characteristic.

The Buddha told Ananda (Ananda, one of the Buddha's ten great disciples): Those Bodhisattvas (Bodhisattvas, enlightened beings) in that forest, sat upright for a day and a night without getting up, and all discussed this principle with one mind. After discussing in this way, they said again: 'We now only know this principle in this Dharma, and we do not know the rest.'

者應離此座至世尊所。白言世尊。如來前已為我宣說如是等法汝當善持。于所教中何等語言是應可持。何等義理如我應持。雖然我觀是法亦無可持。摩那婆。是中所有一切諸法皆可證知。有善方便於一切法當自證知。摩那婆。云何方便是何句義。而一切法應善證知。摩那婆。一切法者是最勝義。若能安心一切法處。名為勝義。如是勝義難可證知。難證知者即是涅槃。是涅槃中無有一法而可得者。不可得故無有言說。以何義故無有言說。無名字故。云何無名。若有名字則生執著。是故無名。摩那婆。是無著處汝等應修。若無著者亦不可取。以無取故則無障礙。無障礙故無能繫縛。以無縛故畢竟不可以彼音聲名字句義而說。以無說故。亦無譬喻令他得解斷除疑惑。摩那婆。唯有一法所謂方便。汝當憶持。亦應教誨一切眾生令知方便。摩那婆。何等方便令他證知。所謂建立一切法相。但是如來於假名中方便宣說引導眾生令入實義。非實義中有是言說。是名方便。摩那婆。我等今宜還如來所請問是法。若我所問三種業藏。諸法門中有少許法當聖心者我遂受持如不蒙許我當慇勤鄭重咨問。唯應盡力勿辭勞倦。摩那婆。如來應供等正覺。甚為希有。如來在昔行菩薩時。勇猛精進大誓莊嚴。皆為眾產生就菩提。大悲親教眾生不受。而

【現代漢語翻譯】現代漢語譯本：那個人應該離開座位前往世尊所在的地方，稟告世尊：『如來您之前已經為我宣說了這些法，說我應當好好地受持。在您所教導的法中，哪些語言是應當受持的？哪些義理是我應當受持的？雖然我觀察這些法，也覺得沒有什麼可以受持的。』『摩那婆（Manava，人名），這裡面所有的一切法都可以被證知。有很好的方法可以讓你自己證知一切法。』『摩那婆，什麼樣的方法？是什麼樣的句義，才能讓你好好地證知一切法？』『摩那婆，一切法是最殊勝的意義。如果能夠安心於一切法所在之處，就叫做勝義。這樣的勝義難以證知，難以證知的便是涅槃（Nirvana，佛教術語，指解脫）。這涅槃之中沒有一法可以獲得。因為不可得，所以沒有言說。』『因為什麼緣故沒有言說？因為沒有名字。』『為什麼沒有名字？如果有了名字，就會產生執著，所以沒有名字。』『摩那婆，這無執著之處，你們應當修習。如果沒有執著，也就不可取。因為沒有取，所以沒有障礙。沒有障礙，就沒有能繫縛的東西。因為沒有束縛，所以畢竟不可以用那些音聲、名字、句義來說明。因為沒有言說，也就沒有譬喻可以讓他人理解，斷除疑惑。』『摩那婆，只有一種法，叫做方便（Upaya，佛教術語，指善巧的方法）。你應當記住，也應當教誨一切眾生，讓他們知道方便。』『摩那婆，什麼樣的方便能讓他人證知？就是建立一切法相。但是如來在假名中方便宣說，引導眾生進入真實的意義。並非真實的意義中存在這些言說，這叫做方便。』『摩那婆，我們現在應該回到如來那裡，請問這些法。如果我所問的三種業藏（Karma-kosa，佛教術語，指行為、語言、思想），諸法門中，有少許法符合聖人的心意，我就接受並受持。如果不能得到允許，我就應當慇勤鄭重地請教，只應盡力，不要推辭勞累。』『摩那婆，如來應供（Arhat，佛教術語，指阿羅漢）等正覺（Samyaksambuddha，佛教術語，指佛陀），非常稀有。如來在過去行菩薩道（Bodhisattva，佛教術語，指追求覺悟的人）時，勇猛精進，以大誓願莊嚴自己，都是爲了幫助眾產生就菩提（Bodhi，佛教術語，指覺悟）。大悲心親身教導眾生，卻不被接受。』

【English Translation】 English version: That person should leave his seat and go to where the World Honored One was, and say to the World Honored One: 'The Tathagata (Tathagata, meaning 'Thus Come One', an epithet of the Buddha) has already explained these dharmas (dharma, meaning teachings or laws) to me, saying that I should uphold them well. Among the teachings you have taught, which words should be upheld? Which meanings should I uphold? Although I observe these dharmas, I feel that there is nothing to uphold.' 'Manava (Manava, a name), all the dharmas here can be known. There is a good method for you to realize all dharmas yourself.' 'Manava, what kind of method? What kind of meaning can allow you to realize all dharmas well?' 'Manava, all dharmas are the most supreme meaning. If one can be at peace in the place where all dharmas are, it is called the supreme meaning. Such supreme meaning is difficult to realize, and what is difficult to realize is Nirvana (Nirvana, a Buddhist term referring to liberation). In this Nirvana, there is no dharma that can be obtained. Because it is unobtainable, there is no speech.' 'For what reason is there no speech? Because there is no name.' 'Why is there no name? If there is a name, there will be attachment, so there is no name.' 'Manava, you should cultivate this place of non-attachment. If there is no attachment, then it cannot be taken. Because there is no taking, there is no obstacle. Without obstacles, there is nothing that can bind. Because there is no binding, it is impossible to explain it with those sounds, names, meanings. Because there is no speech, there is no analogy that can allow others to understand and eliminate doubts.' 'Manava, there is only one dharma, called Upaya (Upaya, a Buddhist term referring to skillful means). You should remember it and teach all sentient beings to know Upaya.' 'Manava, what kind of Upaya can allow others to realize? It is to establish all dharma characteristics. But the Tathagata conveniently speaks in false names, guiding sentient beings to enter the true meaning. It is not that these words exist in the true meaning, this is called Upaya.' 'Manava, we should now return to the Tathagata and ask about these dharmas. If among the three Karma-kosas (Karma-kosa, Buddhist term referring to the store of actions) that I ask about, in the doors of all dharmas, there is a little dharma that accords with the heart of the saints, I will accept and uphold it. If I am not allowed, I should earnestly and solemnly ask, and only do my best, without refusing to be tired.' 'Manava, the Tathagata Arhat (Arhat, a Buddhist term referring to a perfected being) Samyaksambuddha (Samyaksambuddha, a Buddhist term referring to a fully enlightened Buddha) is very rare. When the Tathagata practiced the Bodhisattva path (Bodhisattva, a Buddhist term referring to one who seeks enlightenment) in the past, he was courageous and diligent, and adorned himself with great vows, all to help sentient beings achieve Bodhi (Bodhi, a Buddhist term referring to enlightenment). With great compassion, he personally taught sentient beings, but was not accepted.'

如來心未曾休息。仍自慇勤教誨我等。摩那婆。我等今日各共一心。宜於如來大智海中為諸眾生荷茲重擔。請問如來勿辭疲倦。摩那婆。如來世尊亦常為我受斯重任。是故汝等勿生懈慢。唯當果決被是大鎧。諸仁者。是故我等應建大心荷負重任。無量言教皆須總持。今宜速詣如來足下。莫放諸根無散正念。住大慈悲憐愍眾生。為世間故請問如來。應忍疲勞莫生厭倦。摩那婆。我等今者若請如來能多利益。今不速請后致憂悔。

阿難。爾時彼諸菩薩摩訶薩眾。自彼林間安詳而出。威容閑雅諸根靜默。直詣放光如來應供正遍覺佛世尊所。頭面禮足退住一方而諸菩薩以彼林中所論大義心所思惟意所觀察或時證知證已歡喜如是等事。皆悉向彼放光如來具足陳說。

阿難。爾時放光如來聞諸菩薩以微妙辯論說種種諸法門已。即告栴檀那菩薩言。栴檀那于意云何。汝今乃能具足如是微妙智辯。頗覆有人能思量不。恐亦無有能生信人。唯有如來乃能知耳。或時有人能多總持諸佛法藏。如是之人少能信受。若復有人能普流佈是諸如來大乘妙典。乃能信解。摩那婆。汝等既知三言教藏應如實持。摩那婆。汝當觀察如是方便。是方便者於此法中為上方便。上方便者是謂無方便也。此無方便自有八種。言八種者。所謂得是諸波羅

【現代漢語翻譯】現代漢語譯本：如來的心從未停止過，仍然慇勤地教誨我們。摩那婆（Manava，人名，這裡指代年輕的婆羅門學者）。我們今天應當同心同德，在如來大智慧的海洋中，為一切眾生承擔起這份重擔。請向如來請教，不要因為疲倦而退縮。摩那婆，如來世尊也常常為我們承擔這樣的重任。因此，你們不要懈怠，應當果斷地披上堅固的鎧甲。諸位仁者，因此我們應當發起廣大的心，承擔起重大的責任，無量的言教都必須全部領會並保持。現在應該儘快前往如來的腳下，不要放縱諸根，保持正念不散亂，安住于大慈大悲之中，憐憫眾生。爲了世間的利益，請向如來請教，應當忍受疲勞，不要產生厭倦。摩那婆，我們現在如果向如來請教，能夠帶來很多利益。現在不迅速請教，以後會感到憂愁後悔。

阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）。那時，那些菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）們，從那片樹林中安詳地走出，威儀容貌閒適文雅，諸根寂靜。直接前往放光如來（Prabhasa Buddha）應供正遍覺佛世尊那裡，頭面禮拜佛足，然後退到一旁站立。那些菩薩們將在樹林中所討論的大義，心中所思惟，意中所觀察，或者有時證悟，證悟後感到歡喜等等事情，都全部向放光如來詳細陳述。

阿難，那時，放光如來聽了諸位菩薩用微妙的辯論講述種種法門后，就告訴栴檀那菩薩（Chandana Bodhisattva）說：『栴檀那，你認為怎麼樣？你現在能夠具足如此微妙的智慧和辯才，是否有人能夠思量你的智慧？恐怕也沒有人能夠對你生起信心，只有如來才能知道。』或者有時有人能夠廣泛地領會和保持諸佛的法藏，這樣的人也很少能夠信受。如果有人能夠普遍地流佈這些如來的大乘妙典，才能信解。摩那婆，你們既然知道了三言教藏，就應當如實地保持。摩那婆，你們應當觀察這樣的方便，這種方便，在此法中是最好的方便。最好的方便就是沒有方便。這沒有方便自身有八種。所說的八種，就是獲得這些波羅蜜（Paramita，到彼岸）。

【English Translation】 English version: The Tathagata's (如來，another name for Buddha) mind has never rested. He still diligently teaches us. Manava (摩那婆, a proper noun, here referring to young Brahmin scholars). Today, we should all be of one mind and heart, and in the Tathagata's great ocean of wisdom, bear this heavy burden for all sentient beings. Please ask the Tathagata, do not decline due to weariness. Manava, the Tathagata World-Honored One also often takes on such heavy responsibilities for us. Therefore, you should not be lazy, but resolutely put on strong armor. Gentlemen, therefore we should generate a great mind and bear heavy responsibilities. All the immeasurable teachings must be fully grasped and maintained. Now we should quickly go to the Tathagata's feet, do not let the senses run wild, maintain unwavering mindfulness, abide in great compassion, and have pity on sentient beings. For the sake of the world, please ask the Tathagata, endure fatigue, and do not become weary. Manava, if we ask the Tathagata now, it can bring many benefits. If we do not ask quickly now, we will feel sorrow and regret later.

Ananda (阿難, one of the Buddha's ten great disciples, known for his strong memory). At that time, those Bodhisattva-Mahasattvas (菩薩摩訶薩, great Bodhisattvas), emerged peacefully from that forest, their demeanor calm and elegant, their senses quiet. They went directly to Prabhasa Buddha (放光如來) , the Thus Come One, worthy of offerings, the perfectly enlightened World-Honored One, bowed their heads to his feet, and retreated to stand to one side. Those Bodhisattvas fully explained to Prabhasa Buddha the great meanings discussed in the forest, what they had contemplated in their minds, what they had observed in their thoughts, or sometimes realized, and the joy they felt after realization.

Ananda, at that time, after Prabhasa Buddha heard the Bodhisattvas explain various Dharma doors with subtle arguments, he said to Chandana Bodhisattva (栴檀那菩薩): 'Chandana, what do you think? Now that you are able to fully possess such subtle wisdom and eloquence, is there anyone who can fathom your wisdom? I am afraid that no one can have faith in you, only the Tathagata can know.' Or sometimes someone can widely comprehend and maintain the Dharma treasury of all Buddhas, but such people are rarely able to believe and accept it. If someone can universally spread these wonderful Mahayana scriptures of the Tathagatas, then they can believe and understand. Manava, since you know the three teachings, you should maintain them truthfully. Manava, you should observe such means, this means is the best means in this Dharma. The best means is no means. This no means has eight kinds. The eight kinds are, namely, obtaining these Paramitas (波羅蜜, to the other shore).

蜜。不放逸故。汝等應知。摩那婆。是故入彼波羅蜜時。無有一法可覺了者。無覺了故無可言說。無言說故誰能言智證斯法者。摩那婆。汝等當知如是一切三種言教方便藏中說真實已。摩那婆。諸法平等猶如虛空。煩惱于中本無生處。誰於是處能有破除。誰於是中言我證覺。誰於是中能有言說。誰於是中敢決疑惑。誰於是中能發問請唯諸凡夫愚癡所覆。于諸佛法皆有疑心。摩那婆。以是因緣。我于愚癡諸凡夫等妄想顛倒煩惱亂時。然始建立三言教藏。法門名字皆方便耳。摩那婆。若人於是無名字法妄作名字。無言說中強立言說。如是次第愛憎之中無行之處。乃至三世方便欲出之處及盡理處。皆悉不能決定畢竟求波羅蜜。唯於世間共作違諍造諸戲論。以戲論故邪妄分別隱覆真實。為彼等故引諸譬喻種種說時。諸眾生等各有重惑不知實義。還詣佛所請問決疑。摩那婆。汝應諦觀如是法相正念思惟。思惟是已。即應具服如是大鎧如是弓箭如是刀杖種種莊嚴。既莊嚴已如上所說假使世間積諸斗具如須彌山。或斫或擊終無傷損。若入邊中及宮殿所。汝于其間莫生執著。若不執著則滅愛憎。摩那婆。所言邊者即是斷常。如是斷常無有終始。汝應覺知彼過去事。知前際已即滅常邊。若見未來知后際已則除斷邊。汝等既得通達三世遠離

二邊已。更當為人具宣中道。於是中義應善思惟。何者是中。云何為中。誰處於中。汝等若能入于中道則有方便。若不入者亦有方便。諸菩薩眾復言。世尊。入于中道言有方便。其義則可。不入中道亦有方便。是義云何。唯愿具說。我當奉持。佛告摩那婆。一切諸法皆如來說。今言無方便法者。是佛實義。彼實義中無言無說。是故眾生不能知我無言說法。若能知者無有是處。摩那婆。是中何法無言無說。無言說者所謂涅槃。是涅槃中無有言說。亦無造作。是處寂靜無有語言。但諸如來為彼世間方便說耳。汝當證知。云何證知。既無所說亦無覺知。如是次第入方便門。於一切法則無住處。若有能知是方便說。是為真說。

大法炬陀羅尼經卷第八大正藏第 21 冊 No. 1340 大法炬陀羅尼經

大法炬陀羅尼經卷第九

隋天竺三藏法師阇那崛多等譯勸證品之餘法師行相品第二十

勸證品之餘

摩那婆。若有人能入是門者。則於一切法門皆得明瞭。摩那婆。汝等應證如是法相。既自證已為人演說。汝等當得無量無邊樂說辯才。諸佛世尊無有二言。摩那婆。諸佛世尊凡有所說。於一切處無有障礙。所以者何。若他來問種種法門。應時為說斷除疑網。無有滯礙故。摩那婆。汝

【現代漢語翻譯】現代漢語譯本：阿難（二邊已）。更應當爲了他人宣說中道。因此，對於『中』的意義應當好好地思惟。什麼是『中』？如何才是『中』？誰處於『中』？你們如果能夠進入中道，就有了方便之法。如果不能進入，也有方便之法。』諸位菩薩眾又說：『世尊，進入中道，說有方便之法，這個道理可以理解。不進入中道，也有方便之法，這是什麼道理呢？希望您能詳細解說，我們當奉行。』佛告訴摩那婆（Manava）：『一切諸法都是如來說的，現在說沒有方便之法，這是佛的真實意義。那真實意義中沒有言語，沒有述說，所以眾生不能知道我這無言的說法。如果能知道，那是不可能的。』摩那婆（Manava），這『中』的什麼法是無言無說的呢？無言說就是所謂的涅槃（Nirvana）。這涅槃（Nirvana）中沒有言語，也沒有造作，這地方寂靜，沒有語言。只是諸位如來爲了世間方便解說罷了。你應該去證知。』『如何證知呢？』『既沒有所說，也沒有覺知，這樣次第進入方便之門，對於一切法則沒有住處。如果有人能知道這是方便之說，這就是真說。

《大法炬陀羅尼經》卷第八大正藏第21冊 No. 1340 《大法炬陀羅尼經》

《大法炬陀羅尼經》卷第九

隋朝天竺三藏法師阇那崛多（Janagupta）等譯勸證品之餘法師行相品第二十

勸證品之餘

摩那婆（Manava），如果有人能進入這個門，那麼對於一切法門都能明白瞭解。摩那婆（Manava），你們應當證得這樣的法相，既自己證得，又為他人演說。你們當得到無量無邊的樂說辯才。諸佛世尊沒有二話。摩那婆（Manava），諸佛世尊凡有所說，在一切處都沒有障礙。為什麼呢？如果他人來問種種法門，應時為他們解說，斷除他們的疑網，沒有滯礙的緣故。摩那婆（Manava），你們

【English Translation】 English version: 『O Ananda (二邊已, two extremes)! Furthermore, one should explain the Middle Way to others. Therefore, the meaning of the 『Middle』 should be well contemplated. What is the 『Middle』? How is it the 『Middle』? Who abides in the 『Middle』? If you can enter the Middle Way, you will have expedient means. If you cannot enter, there are also expedient means.』 The Bodhisattvas then said, 『O World Honored One, to enter the Middle Way and say there are expedient means, this principle is understandable. But not to enter the Middle Way and also have expedient means, what does this mean? We hope you can explain it in detail, and we will uphold it.』 The Buddha told Manava (摩那婆): 『All dharmas are spoken by the Tathagata (如來). Now, to say there are no expedient means is the true meaning of the Buddha. In that true meaning, there is no speech, no explanation, so sentient beings cannot know my wordless teaching. If they could know, that would be impossible.』 O Manava (摩那婆), what dharma in this 『Middle』 is without speech or explanation? That which is without speech is called Nirvana (涅槃). In this Nirvana (涅槃), there is no speech, no creation; this place is tranquil, without language. But the Tathagatas (如來) explain it expediently for the sake of the world. You should realize this.』『How to realize it?』『There is neither something to be said nor something to be aware of; in this way, enter the gate of expedient means, and for all dharmas, there is no abiding place. If someone can know that this is an expedient teaching, that is the true teaching.』

The Great Torch Dharani Sutra, Volume 8 Taisho Tripitaka Volume 21, No. 1340, The Great Torch Dharani Sutra

The Great Torch Dharani Sutra, Volume 9

Translated by Janagupta (阇那崛多), a Tripitaka Master from India of the Sui Dynasty, et al. Chapter on Encouraging Confirmation, continued; Chapter 20 on the Conduct of Dharma Masters

Continuation of the Chapter on Encouraging Confirmation

『O Manava (摩那婆), if someone can enter this gate, then they will understand all dharma gates clearly. O Manava (摩那婆), you should realize such dharma characteristics; having realized them yourselves, explain them to others. You will obtain immeasurable and boundless eloquence in joyful speech. The Buddhas, World Honored Ones, have no double talk. O Manava (摩那婆), whatever the Buddhas, World Honored Ones, say, there is no obstruction in any place. Why? If others come to ask about various dharma gates, you should explain them at the appropriate time, cutting off their nets of doubt, without any hindrance. O Manava (摩那婆), you

等於此無礙法門。若能證知若能聽受。我更為汝分別解說云何證知云何聽受。摩那婆。于意云何。一切諸法若有若無。不可見知無有處所。從何而生自何所至。誰于其中為立名字。諸菩薩等本於何處而得斯法。復于誰所持是法來。誰復與此阿耨多羅三藐三菩提法也。摩那婆。如是等法是如來法普明之門。於一切處於一切邊。求其生處了不可得。不可得故乃至亦無住處可知。所以者何。汝于其中愚惑深故。摩那婆。如是佛法我今說已。汝當次第入教藏中於一切法自然明瞭。譬如有人得真金藏漸漸而取。入諸法門求真實義。次第證知亦復如是。摩那婆。汝於是中當如是知。云何知也。如一切處無所有。應如是知。摩那婆。一切諸法猶如虛空。於一切處無有障礙亦無邊際。及以境界法門亦爾。普遍一切無有境界。然不與彼諸外道共。摩那婆。汝等今日欲於一切諸法相中作境界耶。摩那婆。亦無有人能知虛空境界邊際而為他說。今此虛空如是名字。如是姓族如是色相。如是形狀長短若干。摩那婆。譬如有人發如是言。我今善能量度虛空。如是多少如是寬狹。乃至如是大小長短形質等類。而彼虛空終亦不能語。彼人言。仁者。汝於何處得如是智。而欲量我長短大小縱闊若干也。仁者汝今不應憶想。分別我量虛空。然我空性本無邊

【現代漢語翻譯】現代漢語譯本：等於這無礙法門。如果能夠證悟瞭解，如果能夠聽聞領受，我再為你分別解說如何證悟瞭解，如何聽聞領受。摩那婆（年輕人）。你認為怎麼樣？一切諸法，無論是有還是無，都不可見不可知，沒有固定的處所。從哪裡產生，又到哪裡去？是誰在其中為它們設立名稱？諸位菩薩最初在什麼地方得到這種法？又從誰那裡接受並持有這種法而來？又是誰給予他們這阿耨多羅三藐三菩提（無上正等正覺）之法呢？摩那婆。像這樣的法，是如來之法，是普照光明的法門。在一切處，在一切邊，尋求它們的生起之處，終究是不可得的。因為不可得，所以乃至也沒有可以知曉的住處。這是什麼原因呢？因為你對其中的道理愚昧迷惑太深了。摩那婆。像這樣的佛法，我現在已經說過了。你應該逐漸進入教法的寶藏之中，對於一切法自然就會明白瞭解。譬如有人得到真正的金礦，漸漸地從中取金。進入諸法之門，尋求真實的意義，逐漸證悟瞭解也是這樣。摩那婆。你應該這樣瞭解其中的道理。怎樣瞭解呢？就像一切處所都是空無所有一樣，應該這樣瞭解。摩那婆。一切諸法就像虛空一樣，在一切處所都沒有障礙，也沒有邊際。以及境界法門也是這樣，普遍存在於一切處所，沒有邊界。然而不與那些外道相同。摩那婆。你們今天想要在一切諸法的相狀中設立邊界嗎？摩那婆。也沒有人能夠知道虛空的邊界，然後為他人解說，說這虛空的名字是這樣，姓氏是這樣，顏色是這樣，形狀是這樣，長短是多少。摩那婆。譬如有人說這樣的話：『我現在能夠很好地測量虛空，它的多少，它的寬窄，乃至它的大小、長短、形狀等等。』而那虛空最終也不能說話，對那個人說：『仁者，你從哪裡得到這樣的智慧，想要測量我的長短大小縱橫呢？』仁者，你現在不應該憶想，分別測量我虛空。然而我虛空的體性本來就沒有邊際。 English version: Equivalent to this unobstructed Dharma gate. If one can realize and understand it, if one can hear and receive it, I will further explain to you how to realize and understand it, how to hear and receive it. Manava (young man), what do you think? All dharmas, whether existent or non-existent, are invisible and unknowable, having no fixed location. From where do they arise, and where do they go? Who establishes names for them within? Where did all the Bodhisattvas initially obtain this Dharma? And from whom did they receive and hold this Dharma? And who bestows upon them this Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) Dharma? Manava, such dharmas are the Dharma of the Tathagata, the gate of universal illumination. In all places, on all sides, seeking their place of origin, it is ultimately unattainable. Because it is unattainable, there is not even a knowable place of dwelling. Why is this so? Because you are deeply deluded and confused about the principles within. Manava, I have now spoken of such Buddha-dharma. You should gradually enter into the treasury of the teachings, and you will naturally understand all dharmas. It is like a person who obtains a true gold mine, gradually extracting gold from it. Entering the gate of all dharmas, seeking the true meaning, gradually realizing and understanding is also like this. Manava, you should understand the principles within in this way. How to understand? Just as all places are empty and without substance, you should understand in this way. Manava, all dharmas are like the void, without obstruction in all places, and without boundaries. And the realm of Dharma is also like this, universally present in all places, without boundaries. However, it is not the same as those of the external paths. Manava, do you wish to establish boundaries within the characteristics of all dharmas today? Manava, no one can know the boundaries of the void and then explain it to others, saying that the name of this void is such, the surname is such, the color is such, the shape is such, the length is such and such. Manava, it is like someone saying, 'I can now measure the void well, its quantity, its width, and even its size, length, shape, and so on.' But that void ultimately cannot speak, saying to that person, 'Virtuous one, from where did you obtain such wisdom, wanting to measure my length, size, and dimensions?' Virtuous one, you should not now remember, discriminate, and measure my void. However, the nature of my void is originally without boundaries.

【English Translation】 Equivalent to this unobstructed Dharma gate. If one can realize and understand it, if one can hear and receive it, I will further explain to you how to realize and understand it, how to hear and receive it. Manava (young man), what do you think? All dharmas, whether existent or non-existent, are invisible and unknowable, having no fixed location. From where do they arise, and where do they go? Who establishes names for them within? Where did all the Bodhisattvas initially obtain this Dharma? And from whom did they receive and hold this Dharma? And who bestows upon them this Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) Dharma? Manava, such dharmas are the Dharma of the Tathagata, the gate of universal illumination. In all places, on all sides, seeking their place of origin, it is ultimately unattainable. Because it is unattainable, there is not even a knowable place of dwelling. Why is this so? Because you are deeply deluded and confused about the principles within. Manava, I have now spoken of such Buddha-dharma. You should gradually enter into the treasury of the teachings, and you will naturally understand all dharmas. It is like a person who obtains a true gold mine, gradually extracting gold from it. Entering the gate of all dharmas, seeking the true meaning, gradually realizing and understanding is also like this. Manava, you should understand the principles within in this way. How to understand? Just as all places are empty and without substance, you should understand in this way. Manava, all dharmas are like the void, without obstruction in all places, and without boundaries. And the realm of Dharma is also like this, universally present in all places, without boundaries. However, it is not the same as those of the external paths. Manava, do you wish to establish boundaries within the characteristics of all dharmas today? Manava, no one can know the boundaries of the void and then explain it to others, saying that the name of this void is such, the surname is such, the color is such, the shape is such, the length is such and such. Manava, it is like someone saying, 'I can now measure the void well, its quantity, its width, and even its size, length, shape, and so on.' But that void ultimately cannot speak, saying to that person, 'Virtuous one, from where did you obtain such wisdom, wanting to measure my length, size, and dimensions?' Virtuous one, you should not now remember, discriminate, and measure my void. However, the nature of my void is originally without boundaries.

際。實不可量。當知皆是憶想而言。本無斯事。摩那婆。以是因緣。汝今欲於三法藏門量度淺深。亦復如是。摩那婆。以是義故我從初來數為汝說。一切諸法猶如虛空。汝於是中莫生疑惑。如世人言我疑虛空。而虛空性本無可疑。誰能于中生疑惑者。摩那婆。是諸法門及虛空性。本無名字語言生處。及諸染濁亦不可得。天宮殿處亦不可得。阿迦那字亦不可得。乃至住處亦不可得。唯除虛妄分別法中有是言說。摩那婆。汝於是中不應驚怖及執著想離平等也。若說虛空平等法時。亦勿令他生執著心及恐怖想。若生怖心及執著想。因是平等起斯事者。當知是人甚大愚癡。自為障礙自取殃咎。如是愚人終不能入三教業藏。亦不能得無礙辯才。不能宣揚諸法要義。摩那婆。彼愚癡人於一切法真實法義。本非境界。是法相中既不能解。云何能說及能證知。如是癡人。因此愚癡增長邪慢。以癡慢故雖復讀誦分別語言先從他聞或曾承事和上諸師。亦蒙教授甚深法句。不能受持。尋即忘失。乃至世間文字語言尚皆錯謬不能記錄。于佛深法寧能了知。摩那婆。假使一切眾生同時盡得阿羅漢果及辟支佛。于甚深法亦非境界。況凡愚也。摩那婆。以是義故如來應供正遍覺所得法門。于眾生中最勝最上。非世間也。何以故。摩那婆。諸佛如來應供

【現代漢語翻譯】現代漢語譯本實際是不可計量的。應當知道這些都是憶想出來的說法，本來沒有這些事。摩那婆（年輕的婆羅門）。因為這個因緣，你現在想要衡量三法藏（經藏、律藏、論藏）的深淺，也是如此。摩那婆。因為這個道理，我從一開始就多次對你說，一切諸法都像虛空一樣。你對於這個道理不要產生疑惑。就像世人說我懷疑虛空，而虛空的本性本來就沒有什麼可以懷疑的。誰能對虛空產生疑惑呢？摩那婆。這些法門以及虛空的本性，本來就沒有名字、語言產生的地方，以及各種染污和不清凈，也是不可得的。天宮殿的地方也是不可得的。阿迦那（不可得）這個字也是不可得的，乃至住處也是不可得的。只有在虛妄分別的法中才有這些言說。摩那婆。你對於這些不應該驚慌害怕，也不應該執著于某種想法而離開平等。如果說虛空是平等法的時候，也不要讓其他人產生執著心和害怕的想法。如果有人產生害怕的心和執著的想法，因為這個平等而產生這些事情，應當知道這個人非常愚癡，自己給自己設定障礙，自己招來災禍。像這樣的愚人，最終不能進入三教業藏（佛教的經、律、論三藏），也不能得到無礙的辯才，不能宣揚諸法的要義。摩那婆。那些愚癡的人，對於一切法的真實法義，本來就不是他們能夠理解的境界。他們對於法的真相既然不能理解，怎麼能夠說和證知呢？像這樣的愚癡的人，因為這種愚癡而增長邪惡的傲慢。因為愚癡和傲慢的緣故，即使他們讀誦、分別語言，先前從其他人那裡聽到，或者曾經承事和尚諸位老師，也蒙受教授甚深的法句，也不能受持，很快就會忘記。甚至世間的文字語言都常常出錯，不能記錄。對於佛的甚深佛法，怎麼能夠了解呢？摩那婆。假使一切眾生同時都證得阿羅漢果和辟支佛果，對於甚深的佛法也不是他們能夠理解的境界，更何況是凡夫愚人呢？摩那婆。因為這個緣故，如來應供正遍覺（佛的稱號）所得到的法門，在眾生中是最殊勝最上的，不是世間的法。為什麼呢？摩那婆。諸佛如來應供（佛的稱號）

【English Translation】 English version In reality, it is immeasurable. You should know that these are all based on recollection and imagination; fundamentally, such things do not exist. Manava (young Brahmin), because of this cause and condition, your current desire to measure the depth of the three collections of Dharma (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka) is also like this. Manava, for this reason, I have repeatedly told you from the beginning that all dharmas are like empty space. You should not harbor doubts about this. It is like people saying, 'I doubt empty space,' but the nature of empty space is fundamentally beyond doubt. Who can harbor doubts about it? Manava, these Dharma gates and the nature of empty space fundamentally have no names, no place of origin for language, and no defilements or impurities can be found. The place of heavenly palaces is also unattainable. The word 'Akasha' (unattainable) is also unattainable, even the dwelling place is unattainable. Only in the Dharma of false discrimination are such statements made. Manava, you should not be alarmed or frightened by these things, nor should you cling to any idea and depart from equality. When speaking of empty space as the Dharma of equality, do not let others develop clinging minds or fearful thoughts. If someone develops a fearful mind or clinging thoughts, and because of this equality, such things arise, know that this person is extremely foolish, creating obstacles for themselves and inviting calamity upon themselves. Such a foolish person will ultimately not be able to enter the treasury of the three teachings (the Buddhist Tripitaka), nor will they be able to attain unobstructed eloquence, nor will they be able to proclaim the essential meaning of all dharmas. Manava, those foolish people, for them, the true meaning of all dharmas is fundamentally beyond their realm of understanding. Since they cannot understand the true nature of dharmas, how can they speak of it or realize it? Such foolish people, because of this foolishness, increase their evil arrogance. Because of foolishness and arrogance, even if they recite and analyze language, having heard it from others before, or having served their preceptors and teachers, and having received profound Dharma teachings, they cannot uphold them and quickly forget them. Even worldly writing and language are often mistaken and cannot be recorded. How can they understand the profound Dharma of the Buddha? Manava, even if all beings simultaneously attain the fruit of Arhatship and Pratyekabuddhahood, the profound Dharma is still beyond their realm of understanding, let alone ordinary foolish people. Manava, for this reason, the Dharma gate attained by the Tathagata, Arhat, Samyak-sambuddha (titles of the Buddha) is the most supreme and excellent among beings, not of this world. Why is that? Manava, the Buddhas, Tathagatas, Arhats (titles of the Buddha)

正遍覺。獨得如是勝妙法身。是故於彼一切眾生最尊最上。非世間也。摩那婆。又諸如來所得法身。要因修行然後可得。是故諸如來法。非餘眾生所能覺悟。唯是如來之所得耳。摩那婆。是中所有諸佛法門。汝當善聽聞已深思。依法修行終當自證。是智決定無有疑也。汝等應當具足深信。一心奉持到于彼岸。摩那婆。有諸菩薩未成佛時。欲取佛道應當勤修如是諸法。菩提樹下坐于道場爾乃證知。或有菩薩以利智故。不假他說自能明瞭。摩那婆。而彼菩薩菩提樹下坐道場時。於一切法自然覺了心無掛礙。何以故。以于往昔觀諸法性寂無取著故。供養無量無邊諸佛故。清凈梵行具足圓滿故。積集無量波若智門故。修大慈悲憐愍眾生故。以是因緣。後身菩薩坐道場時。昔所聞受諸法明門。自然現前不由他悟。摩那婆。汝應於此第五教中精勤修學住持依止。複次摩那婆。有一法門名曰發生。汝當善持是初法門。云何發生。譬如蓮華從淤泥生泥所不染。若離淤泥終無生處。如是摩那婆。汝等於此言教法中。以不亂心及清凈心。遠離言說入無我門。既證知已應為他人普宣是義。能多利益無量眾生。遠離惡處舍不善念。若有疑惑當爲除斷。是則名為真實利物。恒不遠離三種言教方便業藏章句法門。復當爲人具說如是去來現在三世如實

【現代漢語翻譯】現代漢語譯本：正遍覺（Sammasambuddha，如實正等覺者）。獨自獲得如此殊勝微妙的法身。因此，在一切眾生中最為尊貴、最為至上，非世間所能比擬。摩那婆（Manava，人名）。而且，諸如來所得的法身，必須通過修行才能獲得。因此，諸如來的法，不是其他眾生所能覺悟的，唯有如來才能證得。摩那婆。這裡面所有的佛法門，你應該好好聽聞，深入思考，依法修行，最終將能親自證悟。這種智慧是確定的，沒有絲毫懷疑。你們應當具足深厚的信心，一心奉持，到達彼岸。摩那婆。有些菩薩在未成佛時，想要證得佛道，應當勤奮修習這些法。在菩提樹下，坐在道場中，才能證知。或者有些菩薩因為具有敏銳的智慧，不需要他人教導，自己就能明白。摩那婆。而那些菩薩在菩提樹下坐在道場時，對於一切法自然覺悟，心中沒有掛礙。為什麼呢？因為他們在過去世觀察諸法的自性，寂靜而沒有執著。供養了無量無邊的諸佛。清凈的梵行具足圓滿。積累了無量的般若（Prajna，智慧）智門。修習大慈悲心，憐憫眾生。因為這些因緣，後身的菩薩坐在道場時，過去所聽聞和領受的諸法明門，自然顯現，不需要他人開悟。摩那婆。你應該在這第五種教法中精勤修學，安住、依止。再次，摩那婆。有一種法門名叫發生。你應該好好受持這個最初的法門。什麼是發生呢？譬如蓮花從淤泥中生長出來，卻不被淤泥所污染。如果離開了淤泥，終究沒有生長的地方。像這樣，摩那婆。你們對於這些言教法中，以不散亂的心和清凈的心，遠離言說，進入無我之門。既然證知了，就應該為他人普遍宣說這個意義，能夠多多利益無量的眾生。遠離惡處，捨棄不善的念頭。如果有人有疑惑，應當為他們消除斷除。這就叫做真實地利益眾生。永遠不離開三種言教方便業藏章句法門。並且應當為他人詳細解說過去、現在、未來三世的如實情況。

【English Translation】 English version: 'Perfectly Enlightened One' (Sammasambuddha). Having uniquely attained such a supremely wondrous Dharma-body. Therefore, among all beings, the most honored and supreme, beyond comparison to the mundane world. Manava (a name). Furthermore, the Dharma-body attained by the Tathagatas (如來，one who has thus gone) can only be acquired through cultivation. Therefore, the Dharma of the Tathagatas is not something that other beings can awaken to; it is only attained by the Tathagatas. Manava. All the Dharma-gates within this, you should listen to well, contemplate deeply, and cultivate according to the Dharma; ultimately, you will personally realize it. This wisdom is certain, without any doubt. You should possess deep faith, wholeheartedly uphold it, and reach the other shore. Manava. Some Bodhisattvas (菩薩，enlightenment being) who have not yet become Buddhas, desiring to attain the Buddha-path, should diligently cultivate these Dharmas. Sitting in the Bodhimanda (道場，place of enlightenment) under the Bodhi tree (菩提樹，tree of enlightenment), they will then realize it. Or some Bodhisattvas, due to their sharp intellect, can understand on their own without needing others to teach them. Manava. And those Bodhisattvas, when sitting in the Bodhimanda under the Bodhi tree, naturally awaken to all Dharmas, their minds without obstruction. Why? Because in past lives, they observed the nature of all Dharmas, peaceful and without attachment. They made offerings to immeasurable and boundless Buddhas. Their pure Brahma-conduct (梵行，pure conduct) was complete and perfect. They accumulated immeasurable Prajna (般若，wisdom) wisdom-gates. They cultivated great compassion, having pity for sentient beings. Because of these causes and conditions, when the Bodhisattva in their later life sits in the Bodhimanda, the Dharma-gates of illumination that they heard and received in the past naturally appear, without needing others to enlighten them. Manava. You should diligently study, abide in, and rely on this fifth teaching. Furthermore, Manava. There is a Dharma-gate called 'Emergence'. You should well uphold this initial Dharma-gate. What is 'Emergence'? For example, a lotus flower grows from the mud, yet is not stained by the mud. If it were separated from the mud, it would have no place to grow. Likewise, Manava. You, regarding these teachings, with an undistracted mind and a pure mind, should distance yourselves from speech and enter the gate of no-self. Once you have realized it, you should universally proclaim this meaning to others, so that it can greatly benefit immeasurable sentient beings. Distance yourselves from evil places, abandon unwholesome thoughts. If anyone has doubts, you should eliminate and cut them off. This is called truly benefiting beings. Never be apart from the three kinds of teachings: expedient means, karma-store, chapter and verse Dharma-gates. And you should explain to others in detail the true reality of the past, present, and future three times.

清凈法句斷諸疑惑令證菩提。汝等應當如法受持。摩那婆。汝于第六法義門處。初入宮殿法門。阿字相應亦當觀察。云何觀察。依板方便次第而入盡際教門。若離語言義不可得。如彼入陣必須著甲然後破敵超過二邊。如是知已汝等當證心喜明門。即得入彼涅槃宮殿。汝云何知心喜光明法門。是處無相而亦不可以相觀知。彼既無相云何可知。如如實法無前後際。如是而知。復云何知。證如實時不壞一切三世事業。彼前後際亦不可知。云何名為三世邊際。應當證知。摩那婆。所謂去來現在無邊如是證知。摩那婆。我前所說宮殿門者。汝當覺知。彼非宮殿言宮殿故。涅槃亦爾。汝於是中莫生取著。無取著者乃名涅槃。摩那婆。復有第七義門。汝當應知我于往昔在生死中行菩薩時。凡所作業猶如幻師造作宮觀誑惑他人我亦如是。為諸眾生方便說法令彼證知。汝等思惟如來世尊為我等說真實法門。如彼幻師等無有異。摩那婆。是為第三善修功業方便證門。是中如來教說往昔所行之事。普為憐愍一切眾生。非獨為汝一身益也。汝等應當精勤奉行。摩那婆。汝應求證如是宮殿寶藏法門。摩那婆。世間藏中凡所有者。多是一切錢銅金銀真珠琉璃虎珀車𤦲馬瑙珂貝璧玉。乃至雖有種種妙寶摩尼諸珍。猶為世藏。如來寶藏則不如是。一切眾

【現代漢語翻譯】現代漢語譯本：清凈的佛法語句能夠斷除各種疑惑，使人證得菩提（覺悟）。你們應當如法地接受和奉行。摩那婆（梵語，意為『人』，這裡指代求法者）。你對於第六法義門處，最初進入宮殿的法門，與『阿』字相應的觀想也應當觀察。如何觀察呢？依據木板（指某種修行工具或方法）的方便，次第而入，直至窮盡一切教法的門徑。如果離開語言，義理就無法獲得。如同進入戰場必須穿上盔甲，然後才能戰勝敵人，超越兩邊（指生死兩端）。像這樣理解之後，你們應當證得心喜光明之門，就能進入那涅槃（寂滅）的宮殿。你如何得知心喜光明法門呢？這個法門之處沒有形相，也不可以用有形相的觀念去觀察瞭解。它既然沒有形相，又如何能夠知曉呢？如同如實之法，沒有前後際（指時間上的開始和結束）。像這樣去理解。又如何得知證悟如實之時，不會破壞一切三世（過去、現在、未來）的事業呢？因為它的前後際也是不可知的。什麼叫做三世的邊際呢？應當證悟瞭解。摩那婆，所謂過去、未來、現在，都是沒有邊際的，像這樣去證悟瞭解。摩那婆，我前面所說的宮殿門，你們應當覺知，它並非真實的宮殿，只是名為宮殿罷了。涅槃也是如此。你們對於這些不要產生執著。沒有執著的人，才叫做涅槃。摩那婆，還有第七義門，你們應當知道，我于往昔在生死輪迴中行菩薩道時，凡所做的事業，猶如幻術師製造宮殿樓閣，用以迷惑他人，我也像這樣，爲了眾生方便說法，使他們證悟瞭解。你們應當思惟，如來世尊為我們說真實法門，如同幻術師的幻術一樣，並無實質。摩那婆，這是第三善修功業方便證門。在這裡，如來教導講述往昔所做的事情，普遍是爲了憐憫一切眾生，並非僅僅爲了你一個人的利益。你們應當精勤地奉行。摩那婆，你們應當尋求證得這樣的宮殿寶藏法門。摩那婆，世間的寶藏中，凡是所有的，大多是錢幣、銅、金、銀、珍珠、琉璃、琥珀、車磲、瑪瑙、珂貝、璧玉，乃至雖有種種美妙的寶物、摩尼寶珠等珍寶，仍然是世間的寶藏。如來的寶藏則不是這樣，一切眾... English version: Pure Dharma phrases cut off all doubts and enable one to attain Bodhi (enlightenment). You should receive and uphold them according to the Dharma. Manava (Sanskrit for 'man,' here referring to a seeker of Dharma). Regarding the sixth Dharma meaning gate, the initial entry into the palace Dharma gate, you should also observe the contemplation corresponding to the 'A' syllable. How to observe? Relying on the convenience of the board (referring to a certain practice tool or method), enter sequentially, until exhausting all the paths of the teachings. If separated from language, the meaning cannot be obtained. Just as entering a battlefield requires wearing armor before defeating the enemy and transcending both sides (referring to the two extremes of birth and death). Having understood this, you should attain the gate of joyful light of the mind, and then you can enter that palace of Nirvana (extinction). How do you know the Dharma gate of joyful light of the mind? That place has no form, and it cannot be understood by observing with form. Since it has no form, how can it be known? It is like the true reality, without beginning or end (referring to the beginning and end in time). Understand it in this way. How do you know that when realizing the true reality, it does not destroy all the activities of the three times (past, present, future)? Because its beginning and end are also unknowable. What is called the boundary of the three times? You should realize and understand. Manava, what is called the past, future, and present are all without boundaries, realize and understand it in this way. Manava, the palace gate I mentioned earlier, you should realize that it is not a real palace, it is just called a palace. Nirvana is also like this. You should not develop attachments to these. One who has no attachments is called Nirvana. Manava, there is also a seventh meaning gate, you should know that when I was practicing the Bodhisattva path in the cycle of birth and death in the past, all the actions I did were like a magician creating palaces and pavilions to deceive others, I was also like this, speaking the Dharma conveniently for the sake of sentient beings, so that they could realize and understand. You should contemplate that the Tathagata World Honored One speaks the true Dharma gate for us, just like the illusion of a magician, without substance. Manava, this is the third gate of skillful means of cultivating merit and realizing. Here, the Tathagata teaches and speaks about the things done in the past, universally for the sake of compassion for all sentient beings, not just for the benefit of you alone. You should diligently practice and uphold it. Manava, you should seek to attain such a palace treasury Dharma gate. Manava, among the worldly treasures, all that exists is mostly coins, copper, gold, silver, pearls, lapis lazuli, amber, tridacna, agate, cowrie shells, jade, and even though there are various wonderful treasures, mani jewels, etc., they are still worldly treasures. The Tathagata's treasury is not like this, all...

【English Translation】 English version: Pure Dharma phrases cut off all doubts and enable one to attain Bodhi (enlightenment). You should receive and uphold them according to the Dharma. Manava (Sanskrit for 'man,' here referring to a seeker of Dharma). Regarding the sixth Dharma meaning gate, the initial entry into the palace Dharma gate, you should also observe the contemplation corresponding to the 'A' syllable. How to observe? Relying on the convenience of the board (referring to a certain practice tool or method), enter sequentially, until exhausting all the paths of the teachings. If separated from language, the meaning cannot be obtained. Just as entering a battlefield requires wearing armor before defeating the enemy and transcending both sides (referring to the two extremes of birth and death). Having understood this, you should attain the gate of joyful light of the mind, and then you can enter that palace of Nirvana (extinction). How do you know the Dharma gate of joyful light of the mind? That place has no form, and it cannot be understood by observing with form. Since it has no form, how can it be known? It is like the true reality, without beginning or end (referring to the beginning and end in time). Understand it in this way. How do you know that when realizing the true reality, it does not destroy all the activities of the three times (past, present, future)? Because its beginning and end are also unknowable. What is called the boundary of the three times? You should realize and understand. Manava, what is called the past, future, and present are all without boundaries, realize and understand it in this way. Manava, the palace gate I mentioned earlier, you should realize that it is not a real palace, it is just called a palace. Nirvana is also like this. You should not develop attachments to these. One who has no attachments is called Nirvana. Manava, there is also a seventh meaning gate, you should know that when I was practicing the Bodhisattva path in the cycle of birth and death in the past, all the actions I did were like a magician creating palaces and pavilions to deceive others, I was also like this, speaking the Dharma conveniently for the sake of sentient beings, so that they could realize and understand. You should contemplate that the Tathagata World Honored One speaks the true Dharma gate for us, just like the illusion of a magician, without substance. Manava, this is the third gate of skillful means of cultivating merit and realizing. Here, the Tathagata teaches and speaks about the things done in the past, universally for the sake of compassion for all sentient beings, not just for the benefit of you alone. You should diligently practice and uphold it. Manava, you should seek to attain such a palace treasury Dharma gate. Manava, among the worldly treasures, all that exists is mostly coins, copper, gold, silver, pearls, lapis lazuli, amber, tridacna, agate, cowrie shells, jade, and even though there are various wonderful treasures, mani jewels, etc., they are still worldly treasures. The Tathagata's treasury is not like this, all...

生不能得見。以不見故多起疑惑。更相謂言。我等今者云何乃于不可見知法中而求名字。而如來藏無色可見。我今云何能得知解。何等眾生髮起此疑。唯彼愚癡無智慧者。摩那婆。有智之人于佛法中。不應分別若是若非。摩那婆。如來世尊智慧弟子。聞說深法不生疑惑。彼復不應如是分別此等諸法從何所來。然是諸法遍一切處。既無方所可以從來。況有住處。摩那婆。如來弟子善知法相。于甚深處不生疑惑。若有若無。亦無是念疑惑者誰。云何疑惑。何處疑惑。是故汝等於諸法相勿復生疑。摩那婆。譬如虛空本無疑惑。若彼虛空有疑惑者。是則不得名為無礙。汝等不可疑惑虛空。若言虛空生疑惑者。彼三業藏方便法門。一切無有譬喻可說。摩那婆。既以虛空喻此法門。是故疑惑無有住處。汝等今當如實覺察。摩那婆。一切凡夫諸眾生等。遠離如是諸法實義。不能如教隨順修行。當知彼等依憑顛倒。如是眾生於此三種言教業藏次第法門甚深義中。無有住所亦無入處。何以故。以彼多有垢濁亂心遍行穢惡無諸善法。是故彼等於此法中無有住處。摩那婆。彼諸眾生從本已來。為貪恚癡不凈垢穢。煩惱亂心信根羸劣。雖聞法音不能聽受。因是增長種種煩惱隨逐熏心。成就惡業苦報熾然。

大法炬陀羅尼經法師行相品第二

【現代漢語翻譯】現代漢語譯本不能在活著的時候得見如來藏（Tathagatagarbha）。因為不能得見，所以多生起疑惑。互相說道：『我們現在怎麼能在不可見知的法中尋求名字呢？』而如來藏沒有顏色，無法看見，我們現在怎麼能夠得知理解呢？什麼樣的眾生會發起這種疑惑呢？只有那些愚癡沒有智慧的人。摩那婆（Manava，人名），有智慧的人對於佛法，不應該分別這是對的還是錯的。摩那婆，如來世尊有智慧的弟子，聽聞甚深佛法不會生起疑惑。他們也不應該這樣分別這些法是從哪裡來的。因為這些法遍佈一切處，既然沒有固定的地方，又怎麼能說從哪裡來呢？更何況有住處呢？摩那婆，如來的弟子善於了解法的真相，對於甚深之處不會生起疑惑。無論是『有』還是『無』，也不會有這樣的念頭：疑惑者是誰？如何疑惑？在何處疑惑？所以你們對於諸法的真相不要再生起疑惑。摩那婆，譬如虛空本來就沒有疑惑。如果虛空有疑惑，那就不能稱為無礙了。你們不可以疑惑虛空。如果說虛空生起疑惑，那麼三業藏（身語意三業所藏）的方便法門，一切都沒有譬喻可以說明。摩那婆，既然用虛空來比喻這個法門，所以疑惑是沒有住處的。你們現在應當如實地覺察。摩那婆，一切凡夫眾生，遠離這些法的真實意義，不能按照教導隨順修行。應當知道他們是依憑顛倒的。這樣的眾生對於這三種言教業藏次第法門甚深的意義，沒有住所，也沒有進入之處。為什麼呢？因為他們多有垢濁亂心，遍行穢惡，沒有各種善法。所以他們對於這個法沒有住處。摩那婆，這些眾生從根本以來，被貪婪、嗔恨、愚癡這些不凈的垢穢和煩惱擾亂心智，信根微弱，即使聽聞佛法，也不能接受。因此增長種種煩惱，隨之薰染內心，成就惡業，苦報熾盛。《大法炬陀羅尼經》法師行相品第二

【English Translation】 English version They cannot see it while alive. Because they cannot see it, they often give rise to doubts. They say to each other, 'How can we now seek names in a Dharma that cannot be seen or known?' And the Tathagatagarbha (如來藏, The Womb of the Buddhas) has no color and cannot be seen. How can we now know and understand it? What kind of beings give rise to this doubt? Only those who are foolish and without wisdom. Manava (摩那婆, A proper name), those with wisdom should not distinguish between right and wrong in the Buddha-dharma. Manava, the wise disciples of the Tathagata (如來, 'Thus Gone One', an epithet of the Buddha), upon hearing the profound Dharma, do not give rise to doubts. Nor should they distinguish where these Dharmas come from. Because these Dharmas pervade all places, and since there is no fixed place, how can it be said that they come from somewhere? Moreover, where would they reside? Manava, the disciples of the Tathagata are skilled in understanding the characteristics of the Dharma and do not give rise to doubts in the profound places. Whether 'existent' or 'non-existent,' they do not have thoughts such as: Who is doubting? How is one doubting? Where is one doubting? Therefore, you should no longer give rise to doubts about the characteristics of the Dharmas. Manava, for example, space originally has no doubts. If space had doubts, it could not be called unobstructed. You should not doubt space. If you say that space gives rise to doubts, then the expedient Dharma-gates of the three karmic storehouses (三業藏, the storehouses of body, speech, and mind) cannot be described with any analogy. Manava, since space is used as an analogy for this Dharma-gate, doubt has no dwelling place. You should now truly perceive this. Manava, all ordinary beings are far from the true meaning of these Dharmas and cannot cultivate in accordance with the teachings. You should know that they rely on inversion. Such beings have no dwelling place or entry point into the profound meaning of these three sequential Dharma-gates of speech, teaching, and karmic storehouses. Why? Because they have much defiled and disturbed minds, engage in pervasive evil, and lack all good Dharmas. Therefore, they have no dwelling place in this Dharma. Manava, these beings, from the beginning, have had their minds disturbed by the defilements of greed, hatred, and delusion, and their roots of faith are weak. Even if they hear the sound of the Dharma, they cannot accept it. Therefore, they increase various afflictions, which follow and taint their minds, accomplishing evil karma, and the suffering retribution blazes fiercely. The Second Chapter, 'The Conduct of a Dharma Master,' of The Great Torch Dharani Sutra (大法炬陀羅尼經)

十

爾時彼諸菩薩摩訶薩眾復白放光如來應供正遍覺言。希有世尊。希有世尊。善能護持諸佛法藏。世尊我等於此甚深法中無復疑惑。但為當來無量眾生故。欲宣揚如來世尊甚深妙典破其疑惑咸令證知。世尊。復有何等眾生。未來世中於此法門無諸疑網。復有何等眾生。不背如是甚深法藏。能深信解能得受行能斷疑惑。復有何等眾生。于當來世樂為諍論互相是非。於是法門沉沒疑悔不能自拔。阿難。諸菩薩眾如是請已。時放光如來告諸菩薩言。摩那婆。如是法門。未來世中無有眾生能信受者。何以故。彼未來世諸眾生等。但為諍論聽受斯法。非實尊重信受奉行。或時處眾聞此法音。心不愛樂棄捨而去。種種方便。轉教諸餘敬信之人。令其譭謗如是經典。爾時多有無量百千諸眾生等欲求菩提。為諸惡人破壞毀呰。遂不修習如是經典。彼諸惡人見多眾生墜墮疑網。心大歡喜。復有無量純善眾生。蒙佛力故愛樂受持。時彼無福諸眾生等應作是念。諸佛如來遺棄我等不見哀愍。我于往昔亦應聞彼諸佛世尊說是法相。摩那婆。諸佛世尊以大慈悲憐愍眾生。長夜宣說甚深法門。令諸眾生隨順修行。摩那婆。若諸眾生聞是深法。能生信解正念思惟。如是之人諸佛菩薩常來開導。若諸眾生於甚深法誹謗毀呰放捨棄去者。當知是等

【現代漢語翻譯】現代漢語譯本十

那時，那些菩薩摩訶薩們再次對放光如來（Prabhāṃkararāja，意為放出光芒的如來）、應供（Arhat，值得供養的）、正遍覺（Samyaksaṃbuddha，完全覺悟者）說道：『希有，世尊！希有，世尊！您善於護持諸佛的法藏。世尊，我們對於這甚深的佛法沒有疑惑。但爲了未來無量的眾生，想要宣揚如來世尊甚深的妙典，破除他們的疑惑，使他們都能證悟瞭解。』

『世尊，又有怎樣的眾生，在未來世中對於這個法門沒有疑惑呢？又有怎樣的眾生，不會背離這樣甚深的法藏，能夠深信理解，能夠接受奉行，能夠斷除疑惑呢？又有怎樣的眾生，在未來世中樂於爭論，互相指責，對於這個法門沉溺於疑惑和後悔之中，不能自拔呢？』

阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）。諸位菩薩這樣請求之後，放光如來告訴諸位菩薩說：『摩那婆（Māṇava，通常指年輕的婆羅門學者）。這樣的法門，在未來世中沒有眾生能夠信受。為什麼呢？因為那些未來世的眾生，只是爲了爭論而聽聞這個法，不是真正地尊重、信受和奉行。有時在眾人之中聽到這個法音，心中不喜愛，捨棄而去。用種種方法，去教唆那些敬信之人，讓他們譭謗這樣的經典。』

『那時，會有無量百千的眾生想要尋求菩提（Bodhi，覺悟），卻被那些惡人破壞和譭謗，於是就不修習這樣的經典。那些惡人看到很多眾生墜入疑惑之網，心中非常歡喜。』

『又有很多純善的眾生，因為佛陀的力量，喜愛受持。那時，那些沒有福報的眾生應該這樣想：諸佛如來遺棄了我們，不憐憫我們。我們在過去也應該聽聞那些諸佛世尊說這樣的法相。』

『摩那婆，諸佛世尊以大慈悲憐憫眾生，長久地宣說甚深的法門，使眾生隨順修行。摩那婆，如果眾生聽聞這個甚深的佛法，能夠生起信心和理解，以正確的念頭思維，這樣的人，諸佛菩薩常常來開導。如果眾生對於甚深的佛法誹謗、毀壞、拋棄、舍離，應當知道這些人…』

【English Translation】 English version Ten

At that time, those Bodhisattva-Mahasattvas (great beings of enlightenment) again said to Prabhāṃkararāja Tathāgata (the Thus-Come One, the one who emits light), Arhat (worthy of offerings), Samyaksaṃbuddha (perfectly enlightened one): 'Rare, World-Honored One! Rare, World-Honored One! You are skilled at upholding the Dharma Treasury of all Buddhas. World-Honored One, we have no doubts about this profound Dharma. But for the sake of countless sentient beings in the future, we wish to proclaim the profound and wonderful teachings of the Tathāgata, the World-Honored One, to break their doubts and enable them all to realize and understand.'

'World-Honored One, what kind of sentient beings will there be in the future who will have no doubts about this Dharma gate? What kind of sentient beings will not turn their backs on such a profound Dharma Treasury, but will be able to deeply believe and understand, be able to accept and practice, and be able to cut off doubts? What kind of sentient beings will there be in the future who will delight in disputes, blame each other, and sink into doubt and regret about this Dharma gate, unable to extricate themselves?'

Ānanda (one of the ten principal disciples of the Buddha). After the Bodhisattvas made this request, Prabhāṃkararāja told the Bodhisattvas: 'Māṇava (usually refers to a young Brahmin scholar). In the future, no sentient beings will be able to believe and accept such a Dharma gate. Why? Because those sentient beings in the future will only listen to this Dharma for the sake of disputes, not truly respecting, believing, accepting, and practicing it. Sometimes, when they hear this Dharma sound in the assembly, they do not like it in their hearts and abandon it. They use various means to instigate those who are respectful and faithful, causing them to slander such scriptures.'

'At that time, there will be countless hundreds of thousands of sentient beings who want to seek Bodhi (enlightenment), but they will be destroyed and slandered by those evil people, and thus they will not cultivate such scriptures. Those evil people, seeing many sentient beings falling into the net of doubt, will be very happy in their hearts.'

'And there will be many purely good sentient beings who, because of the Buddha's power, will delight in accepting and upholding it. At that time, those sentient beings without blessings should think: The Buddhas and Tathāgatas have abandoned us and do not have compassion for us. We should have heard those Buddhas and World-Honored Ones speak of such Dharma characteristics in the past.'

'Māṇava, the Buddhas and World-Honored Ones, with great compassion, pity sentient beings and proclaim profound Dharma gates for a long time, enabling sentient beings to follow and practice. Māṇava, if sentient beings hear this profound Dharma and can generate faith and understanding, and contemplate with correct mindfulness, such people will be constantly guided by the Buddhas and Bodhisattvas. If sentient beings slander, destroy, abandon, and forsake the profound Dharma, it should be known that these people...'

永沒疑趣大黑闇中。終不能睹純善境界。如是眾生於此法門無有入相。摩那婆。如來豈許不說是法耶。諸佛世尊乃至無有於一眾生處起厭惡心遠離之想。是故汝等應善思惟一心觀察專精簡選不可輒說。若知眾生堪聞是法。汝等即應隨聞而說。若能持者亦隨持說。若堪修行亦隨修說。若心歡喜應隨喜說。若與彼等興大利益。文句分明義味具足。當於如是說法分中應起正念。既正念已方可宣說。若是法師升高座時。不應自損及損於他。當作是念。諸佛世尊常為無量諸世界中所有一切眾生界故。住大慈悲起憐愍心。憶念正法。為諸眾生宣揚解說。此是苦相。亦是眾生所住之處。應當舍離盡此苦源。若彼法師說法之時。勿生染著莫取法相。于眾生處勿生彼此。若聞善言不得過喜。若聞粗語不得憎嫌。若他來問莫起瞋惱怖恚之心。若彼法師無瞋恨心。於一切處亦無過患。無過患故亦無疑惑。無疑惑故所應說法悉皆現前。法師爾時應當念此三種業藏甚深法門。如是次第得諸法相。亦當憶念如是法義。云何憶念。如我于先所說法門無量無邊深法句中。不生恐怖無有障礙。應當依心莫取名字及以音聲。亦當善知名字音聲本性清凈。言教義旨無有闕失。若彼法師說是法時。善於文義能令大眾聞者歡喜。多人受行無有違逆。多人聞已心生尊

【現代漢語翻譯】現代漢語譯本永遠沉沒在疑惑和興趣所導致的大黑暗中，最終無法看到純粹善良的境界。這樣的眾生對於這個法門沒有進入的跡象。摩那婆（Manava，人名）。如來（Tathagata，佛的稱號）難道會允許不說這個法嗎？諸佛世尊（Buddha-Bhagavan，諸佛的尊稱）乃至沒有對一個眾生生起厭惡之心，遠離他們的想法。因此，你們應當好好思考，一心觀察，專心選擇，不可隨便宣說。如果知道眾生堪能聽聞這個法，你們就應當隨著他們聽聞而宣說。如果能受持的人，也隨著他們受持而宣說。如果堪能修行的人，也隨著他們修行而宣說。如果內心歡喜，就應當隨著他們的歡喜而宣說。如果能給他們帶來巨大的利益，文句分明，義理完備，應當在這種說法中生起正念。生起正念之後才可以宣說。如果法師登上高座說法時，不應當損害自己，也不應當損害他人。應當這樣想：諸佛世尊常常爲了無量諸世界中所有一切眾生界的緣故，安住于大慈悲心中，生起憐憫之心，憶念正法，為諸眾生宣揚解說。這是苦的現象，也是眾生所居住的地方，應當捨棄，斷絕這個苦的根源。如果法師說法的時候，不要產生染著，不要執取法的表象。對於眾生，不要產生彼此的分別。如果聽到善言，不要過分歡喜；如果聽到粗惡的語言，不要憎恨嫌棄。如果有人來提問，不要生起瞋惱、怖畏、恚怒之心。如果法師沒有瞋恨心，在一切處也沒有過患。沒有過患，也就沒有疑惑。沒有疑惑，所應該說的法全部都會顯現。法師那時應當憶念這三種業藏甚深的法門。像這樣依次獲得諸法的表象，也應當憶念這樣的法義。如何憶念呢？就像我先前所說的法門中，無量無邊甚深的法句中，不生恐怖，沒有障礙。應當依靠心，不要執取名字以及音聲。也應當善於知道名字音聲的本性是清凈的，言教的意義沒有缺失。如果法師說這個法的時候，善於文辭和義理，能讓大眾聽聞的人歡喜，很多人接受奉行，沒有違逆，很多人聽聞后內心生起尊敬。

【English Translation】 English version Forever sunk in the great darkness of doubt and interest, ultimately unable to see the realm of pure goodness. Such beings have no sign of entering this Dharma gate. Manava (meaning: a person's name). Would the Tathagata (meaning: the title of the Buddha) allow not speaking this Dharma? The Buddhas-Bhagavans (meaning: the venerable ones among all Buddhas) do not even have a single being towards whom they harbor aversion or the thought of abandoning them. Therefore, you should contemplate well, observe with one mind, select diligently, and not speak rashly. If you know that beings are capable of hearing this Dharma, then you should speak it as they hear it. If they are capable of upholding it, then speak it as they uphold it. If they are capable of practicing it, then speak it as they practice it. If their hearts are joyful, then speak it as they rejoice. If it can bring great benefit to them, with clear words and complete meaning, you should cultivate right mindfulness in such Dharma talks. Only after cultivating right mindfulness can you speak. If a Dharma master ascends the high seat to preach, he should not harm himself or others. He should think thus: The Buddhas-Bhagavans always abide in great compassion for the sake of all beings in the countless worlds, arising with a mind of pity, remembering the Right Dharma, and proclaiming and explaining it for all beings. This is the appearance of suffering, and it is also the place where beings dwell. It should be abandoned, and the source of this suffering should be exhausted. When the Dharma master preaches the Dharma, do not generate attachment, do not grasp the appearance of the Dharma. Towards beings, do not create distinctions of self and other. If you hear good words, do not be excessively joyful; if you hear harsh words, do not be hateful or disgusted. If someone comes to ask questions, do not arise with anger, fear, or resentment. If the Dharma master has no anger, he will have no faults in all places. Because there are no faults, there is no doubt. Because there is no doubt, all the Dharma that should be spoken will appear. At that time, the Dharma master should remember these three deeply hidden Dharma gates of karmic storehouses. In this way, he will gradually attain the appearances of all Dharmas, and he should also remember such Dharma meanings. How should he remember? Just as in the Dharma gates I have spoken before, in the countless and boundless profound Dharma phrases, there is no fear and no obstruction. He should rely on the mind, not grasping names and sounds. He should also be skilled in knowing that the nature of names and sounds is pure, and that the meaning of the teachings is without deficiency. If the Dharma master is skilled in words and meanings when speaking this Dharma, he can make the assembly joyful to hear, and many will accept and practice it without opposition, and many will develop respect in their hearts after hearing it.

重。多人供養善名流佈。同聲稱美讚揚法師。若彼法師說法之時。諸眾生等聞是法師音聲語言。皆生歡喜遍滿身心。摩那婆。是故法師當欲為他說法之時。心不錯亂意無穢濁不念餘事。端正身儀威容具備。喉舌開通言辭微妙。音調和雅世無能及。聲不破散亦無斷絕。吐發語言舌不外露。不以鼻口一時出聲。齒白齊密言論分明。名字章句無有缺減。時眾聽者莫不樂聞。聞已歡喜增長功德。如是法師自利利人。若彼法師無如上說。爾所功德唯有惡相諸過失事。所謂形貌不端舉措輕躁。齒黃參差口唇粗鄙。咽喉嘶散舌根不清。風痰唾淚冷熱寒苦。身體羸瘠藥盛肥傷。以如是等種種因緣。令彼法師不得具足。聲不清徹言不辯了。名字不正法義不明。諸聽法人聞見是已咸起嫌心。既不敬人則不重法。以輕法故雖復耳聞心不信受。以不信故更生誹謗。便與無量無邊眾生。作如是等邪見因緣。彼愚癡人無智慧故。終不能作如是思惟。唯有智人乃能作耳。云何思惟。猶無價寶墮于糞中。智人見已便作是念。是寶無價我應取之。既取得已洗令光凈。增加守護尊重異常。世人見者無不愛樂。嘆寶殊勝問直幾何。當爾之時唯見寶美。終不念彼在糞穢時。是謂智人所為。非彼癡人見是真寶在糞穢中棄而不取。

複次摩那婆。假使三千大千

【現代漢語翻譯】現代漢語譯本重。許多人供養，美好的名聲廣為流傳。大家一起稱讚法師的美德。如果那位法師說法的時候，所有聽眾聽到法師的聲音和言語，都感到歡喜，這種歡喜遍佈全身心。摩那婆（Manava，意為青年），因此，法師在為他人說法的時候，內心不應該錯亂，意念不應該污濁，不應該想著其他的事情。儀容端正，威儀具備。喉嚨和舌頭暢通，言辭微妙。音調和諧優雅，世上無人能及。聲音不破散，也沒有斷絕。說話時舌頭不外露。不應該用鼻子和嘴巴同時發出聲音。牙齒潔白整齊，言論清晰明白。名字、章節和語句沒有缺失或減少。當時的聽眾沒有不喜歡聽的。聽了之後心生歡喜，增長功德。這樣的法師既能利益自己，也能利益他人。如果那位法師沒有像上面所說的功德，只有醜陋的相貌和各種過失。例如，形貌不端正，舉止輕浮急躁，牙齒髮黃且不整齊，嘴唇粗糙鄙陋，咽喉嘶啞，舌根不清，有風痰、唾液、眼淚，身體冷熱不調，飽受寒冷和痛苦，身體瘦弱或因藥物過度而肥胖。因為這些種種原因，使得那位法師不能具備清澈的聲音和清楚明白的言語。名字不正，法義不明。聽法的人看到這些情況，都會心生嫌棄。既然不尊敬法師，就不會重視佛法。因為輕視佛法，即使聽到了，心裡也不會相信接受。因為不相信，反而會產生誹謗。這樣就與無量無邊的眾生結下了邪見的因緣。那些愚癡的人因為沒有智慧，始終不能這樣思考。只有有智慧的人才能這樣思考。應該如何思考呢？就像無價之寶掉落在糞便中。有智慧的人看到后，就會這樣想：『這是無價之寶，我應該把它取出來。』取出來之後，清洗乾淨，增加守護，尊重異常。世人看到后，沒有不喜愛讚歎的，讚歎寶物的殊勝，詢問價值多少。在那個時候，人們只看到寶物的美好，終究不會想到它曾經在糞便中的時候。這就是有智慧的人的做法。而不是像那些愚癡的人，看到真正的寶物在糞便中就丟棄不取。複次，摩那婆（Manava，意為青年），假設三千大千

【English Translation】 English version Heavy. Many people make offerings, and a good reputation spreads widely. Everyone praises the virtues of the Dharma master together. If that Dharma master is teaching the Dharma, all the listeners who hear the Dharma master's voice and words feel joy, and this joy fills their entire body and mind. Manava (meaning youth), therefore, when a Dharma master is about to teach the Dharma to others, their mind should not be confused, their thoughts should not be impure, and they should not be thinking about other things. Their appearance should be dignified, and their demeanor should be complete. Their throat and tongue should be clear, and their words should be subtle. Their tone should be harmonious and elegant, unmatched in the world. The voice should not be broken or interrupted. When speaking, the tongue should not be exposed. They should not use their nose and mouth to make sounds at the same time. Their teeth should be white and even, and their speech should be clear and distinct. The names, chapters, and sentences should not be missing or reduced. The listeners at that time all enjoy listening. After listening, they feel joy and increase their merits. Such a Dharma master benefits both themselves and others. If that Dharma master does not have the merits mentioned above, but only has ugly appearances and various faults. For example, their appearance is not dignified, their behavior is frivolous and impetuous, their teeth are yellow and uneven, their lips are rough and vulgar, their throat is hoarse, their tongue root is unclear, they have phlegm, saliva, tears, and their body is imbalanced with cold and heat, suffering from cold and pain, their body is thin or obese due to excessive medication. Because of these various reasons, that Dharma master cannot have a clear voice and clear speech. The names are incorrect, and the meaning of the Dharma is unclear. When listeners see these situations, they will feel disgusted. Since they do not respect the Dharma master, they will not value the Dharma. Because they despise the Dharma, even if they hear it, they will not believe and accept it in their hearts. Because they do not believe, they will instead give rise to slander. In this way, they create causes and conditions for wrong views with countless beings. Those foolish people, because they have no wisdom, can never think in this way. Only wise people can think in this way. How should they think? It is like a priceless treasure falling into feces. When a wise person sees it, they will think: 'This is a priceless treasure, I should take it out.' After taking it out, they will wash it clean, increase its protection, and respect it extraordinarily. When people see it, they all love and praise it, praising the treasure's excellence and asking how much it is worth. At that time, people only see the beauty of the treasure and will never think about when it was in the feces. This is what wise people do, not like those foolish people who see a real treasure in feces and discard it without taking it. Furthermore, Manava (meaning youth), suppose a three-thousand great thousand

世界充滿財寶。有人持用奉上法師未足稱多。何以故。法師所說無量法門。功德深重難可值遇。滿世界寶不如法師少分功德故。摩那婆。其有眾生信樂是法尊重愛敬。彼常應作如是思惟。今是法師凡所宣吐。即是世尊金言教誨無有異也。所言異者。唯佛世尊三十二相及金色身。梵音宣發辯才具足為天人師。斯為異耳。雖曰諸相猶為共法。何以故。轉輪聖王亦有眾相。而不能證阿耨多羅三藐三菩提。所以者何。以是有漏于生死中非出法故。摩那婆。是故汝等應離我慢。于諸眾生起大悲心。發調攝意復應思惟。我當云何教彼眾生遠離貪慾瞋恚愚癡三毒煩惱斷除我慢。來集我所聽受正法。既聽受已普為他說。令多人眾通達法門。轉復開示諸餘眾生。依教修行增長功德。摩那婆。若諸眾生不知往詣法師所者。法師爾時為利益故。應當自往城邑聚落。而諸眾生先有信心。又見法師躬自臨教。更發尊重希有之心。即以一切金銀珍寶資生所須種種樂具奉養法師。令多眾生各殖善根。摩那婆。以是義故。如來應供正遍覺。于余經中作如是說。若人常說法。若人常來聽。如是二種人鹹得無量福。如來世尊復如是說。供養法師即為供養諸佛如來應供正遍覺。獲無量福。何以故。若無法師則無人說。若無師說誰能解知深法藏者。是故摩那婆。

汝於法師應起佛想莫作余念。摩那婆。汝等復當於法師所生如是心。今此法師則為已於過去無量無邊億數諸如來所修行供養種善根故能說斯法。彼說法者。若出家若在家。於是二所修行供養。其福德聚等無有異。汝等勿生分別之心。此是出家彼為在家。應於是人起希有心。隨有說處能長善根。但應慶幸不得障礙。摩那婆。有諸眾生若道若俗。為聽法故詣法師所。汝等爾時於是人所。應生希有大慈悲心。不應輕毀不為說法。當隨順說令彼聞已發善思惟得如實智。摩那婆。以是因緣如來世尊為汝等說甚深法門微妙章句。欲令汝等憶念受持。亦當憐愍世間眾生普為宣揚微密言教開示分別令其易解。複次摩那婆。菩薩摩訶薩發大慈悲。為眾生故護說法者。猶如如來。摩那婆。諸菩薩等為眾生故。經于無量億百千劫。常處生死煩惱海中。受種種苦作利他事。大悲無減智慧亦然。以是因緣速證菩提。乃至無餘涅槃究竟無盡。如是摩那婆。是故汝等自心思惟。但觀于義勿著文字及以音聲。於我所說其或不知勿生誹謗。何以故。摩那婆。我先已為汝等引諸譬喻說此三種言教藏門攝一切法。我亦為汝已說入行方便隨順次第。是應行是不應行。及來去處等。我亦已說得諸方便及真實義等。我亦已說去來現在三世事中方便修行。我亦已說應觀

凈不凈。乃至歌羅邏大等入之次第。如彼滴水水沫水泡。我亦已說歌羅邏大等來去處事本無今有等。我亦已說諸是受胎身命名色方便不凈等。我亦已說諸陰入界所作事業。摩那婆。如是等法我皆說已。汝於是中應勤思念。令三言教常現在前。汝等不久復當成就勝妙法門。名曰牢勝。建立中道不捨二邊。及阿字等宮殿法門。于聽說時攝心勿亂。摩那婆。如來今日更無餘意。唯欲令汝住是法中。摩那婆。如來世尊若知但以一種名字一種言教一種法門教授汝等。則能證者如來終不具說如斯教化重擔。摩那婆。如來真欲舍斯重擔。如來不願荷茲重擔。摩那婆。汝等住此阿法門中。如是種種諸法門義。應當體知。凡所疑處皆可發問。摩那婆。汝於一切諸法門處。應當決斷勿生疑心。複次摩那婆。如往昔時有一女人名旃檀那。力見佛如來生尊重心。生愛敬心生希有心。歡喜踴躍。時此三千大千世界。其中一切諸眾生等雖見如來。無有一人發是心者。時佛如來即為是女具宣妙法。又復授其不退轉記。摩那婆。汝等今者應學彼女。發如是心恭敬歡喜。順如來法不得違背。若背法者當知是人去佛智遠。汝當次第證是佛智。要須用功莫生懈慢。應於一切波羅蜜中次第修習皆令成就滿足無缺。於是法中當速證知。摩那婆。汝等今應如是思惟如

【現代漢語翻譯】現代漢語譯本凈與不凈，乃至羯羅藍（Kalala，受精卵）等入胎的次第，就像水滴、水沫、水泡一樣。我也已經說過羯羅藍等來處和去處，以及本無今有的道理。我也已經說過關於受胎之身、命名、色（Rupa，物質）的方便和不凈等。我也已經說過諸陰（Skandha，五蘊）、入（Ayatana，十二處）、界（Dhatu，十八界）所作的事業。摩那婆（Manava，年輕人）。像這些法，我都已經說過了，你們應當勤加思念，讓這三種言教常常在眼前。你們不久之後應當成就殊勝微妙的法門，名為牢勝，建立中道，不捨棄二邊，以及阿字等宮殿法門。在聽法的時候，要攝心，不要散亂。摩那婆，如來今天沒有其他的想法，只是想讓你們安住在這個法中。摩那婆，如來世尊如果知道只用一種名字、一種言教、一種法門教授你們，就能證悟，如來就不會具足宣說如此教化的重擔。摩那婆，如來是真的想要捨棄這個重擔，如來不願承擔這個重擔。摩那婆，你們安住在這個阿（A）法門中，對於這樣種種的法門意義，應當體悟瞭解。凡是有疑惑的地方，都可以發問。摩那婆，你們對於一切的法門之處，應當決斷，不要產生疑心。再者，摩那婆，就像過去的時候，有一個女人名叫旃檀那（Chandana），她竭力見到佛如來，生起尊重心、愛敬心、希有心，歡喜踴躍。當時，這三千大千世界中，一切的眾生雖然都見到了如來，卻沒有一個人發起這樣的心。當時，佛如來就為這個女人具足宣說妙法，又為她授記，預言她將來不會退轉。摩那婆，你們現在應當學習她，發起這樣的心，恭敬歡喜，順從如來的法，不得違背。如果違背佛法，應當知道這個人離佛的智慧很遠。你們應當次第證得佛的智慧，必須要用功，不要懈怠。應當對於一切的波羅蜜（Paramita，六度）中，次第修習，都令成就圓滿，沒有缺失。對於這個法，應當快速證知。摩那婆，你們現在應當這樣思惟。

【English Translation】 English version Purity and impurity, and the order of entering the womb, such as Kalala (fertilized ovum), etc., are like water droplets, water foam, and water bubbles. I have also spoken about the origin and destination of Kalala, etc., and the principle of 'originally non-existent, now existent.' I have also spoken about the convenience and impurity of the body at conception, naming, and Rupa (form, matter). I have also spoken about the activities performed by the Skandhas (aggregates), Ayatanas (sense bases), and Dhatus (elements). Manava (young man), I have already spoken about these Dharmas (teachings), and you should diligently contemplate them, so that these three teachings are always before you. You should soon achieve the supreme and wonderful Dharma gate called 'Firm Victory,' establishing the Middle Way, not abandoning the two extremes, and the palace Dharma gate such as the 'A' letter. When listening to the Dharma, concentrate your mind and do not be distracted. Manava, the Tathagata (Buddha) has no other intention today, but only wants you to abide in this Dharma. Manava, if the Tathagata knew that by teaching you with only one name, one teaching, and one Dharma gate, you could attain enlightenment, the Tathagata would not have fully explained such a burden of teaching. Manava, the Tathagata truly wants to relinquish this burden; the Tathagata does not wish to bear this burden. Manava, abiding in this 'A' Dharma gate, you should understand the meaning of these various Dharma gates. You may ask about any doubts you have. Manava, you should make decisions about all Dharma gates and not have doubts. Furthermore, Manava, just as in the past there was a woman named Chandana, who, upon seeing the Buddha Tathagata, developed a deep respect, love, reverence, and a sense of wonder, and rejoiced with joy. At that time, in this three-thousandfold great thousand world, although all beings saw the Tathagata, not one of them developed such a mind. At that time, the Buddha Tathagata fully proclaimed the wonderful Dharma to this woman and also gave her a prediction that she would not regress in her practice. Manava, you should now learn from her, develop such a mind, be respectful and joyful, and follow the Dharma of the Tathagata without disobeying it. If you disobey the Dharma, you should know that such a person is far from the wisdom of the Buddha. You should gradually attain the wisdom of the Buddha, and you must work hard and not be lazy. You should gradually cultivate all the Paramitas (perfections) and make them complete and without deficiency. You should quickly realize this Dharma. Manava, you should now think in this way.

來法藏。諸佛如來尚不窮盡。況復餘人。

複次摩那婆。若人能盡虛空邊際。法門亦爾可得知邊。摩那婆。如彼虛空無初后際。一切諸法亦復如是。眾生之數不可得知。亦不可量無有邊際。不可得說亦不可見。非是有為。亦無有色無有光明不可證知。是如來藏諸佛世尊尚不能盡。況餘眾生。何以故。彼如來藏不可得故。摩那婆。諸佛如來方便業藏。清凈非有。既非有故。其數量等皆不可得。但是凡夫眾生愚癡因緣。于諸法中妄生迷惑。既言無法。云何如來為諸眾生分別演說。摩那婆。即是如來為諸眾生隨順世間方便說耳。摩那婆。諸佛如來隨順世間故。分別世諦悉不可得。摩那婆。以諸眾生沒在三界。為欲發動令出離故。隨順說法令其受行。彼雖凡夫。能於一切世諦有為厭離不樂。既知厭已。即自堪受智慧行處。云何堪受智慧法門。知一切法猶如虛空。知如空已精勤思惟。彼虛空性本來清凈。諸煩惱垢不能染污。亦無有人能執持者。彼既精勤如是思已。不久當證諸佛聖道。摩那婆。若以世諦有為得聖道者。一切凡夫即應是佛。摩那婆。而彼凡夫不得為佛。何以故。以有為法體是變動。是可壞法非究竟法。其性羸劣無有住處。以是義故世諦有為非歸依處。假使歸依得少安樂尚不應受。況彼有為無常破壞。唸唸不住

【現代漢語翻譯】現代漢語譯本：來法藏（Tathāgatagarbha，如來藏）。諸佛如來尚且不能完全瞭解，更何況其他人呢？

再者，摩那婆（Mānavaka，青年婆羅門）。如果有人能夠窮盡虛空的邊際，那麼法門也是一樣，可以得知其邊際。摩那婆，就像那虛空沒有起始和終結的邊際一樣，一切諸法也是如此。眾生的數量不可得知，也不可測量，沒有邊際，不可言說，也不可見，不是有為法，也沒有顏色，沒有光明，不可證知。這就是如來藏，諸佛世尊尚且不能完全瞭解，更何況其他眾生呢？為什麼呢？因為那如來藏是不可得的。摩那婆，諸佛如來的方便業藏（upāya-karma-garbha），是清凈而非實有的。既然不是實有的，那麼它的數量等等都是不可得的。只是凡夫眾生因為愚癡的因緣，在諸法中妄生迷惑，既然說沒有法，如來又如何為眾生分別演說呢？摩那婆，這只是如來爲了眾生隨順世間而方便說而已。摩那婆，諸佛如來隨順世間，所以分別世俗諦（saṃvṛti-satya）是完全不可得的。摩那婆，因為眾生沉沒在三界（trayo dhātava，欲界、色界、無色界）中，爲了發動他們令其出離，所以隨順說法，讓他們接受奉行。他們即使是凡夫，也能對於一切世俗諦的有為法厭離而不喜歡。既然知道厭離了，就自然能夠承受智慧的行處。如何能夠承受智慧法門呢？知道一切法猶如虛空。知道如虛空之後，精勤思惟。那虛空的體性本來就是清凈的，諸煩惱垢不能染污，也沒有人能夠執持它。他們既然精勤如此思惟，不久就會證得諸佛的聖道。摩那婆，如果以世俗諦的有為法能夠得到聖道，那麼一切凡夫就應該都是佛了。摩那婆，然而那些凡夫不能成為佛。為什麼呢？因為有為法的體性是變動的，是可壞滅的法，不是究竟的法。它的性質脆弱，沒有住處。因為這個緣故，世俗諦的有為法不是歸依之處。即使歸依它得到少許安樂，尚且不應該接受，更何況那有為法是無常敗壞的，唸唸不住呢？

【English Translation】 English version: Come, Law Treasury (Tathāgatagarbha). Even the Buddhas and Tathagatas cannot fully comprehend it, let alone others.

Furthermore, Mānavaka (young Brahmin). If one could exhaust the boundaries of space, then the Dharma-gate would also be such that its boundaries could be known. Mānavaka, just as that space has no beginning or end, so too are all dharmas. The number of sentient beings cannot be known, nor can it be measured; it is without boundaries, cannot be spoken of, nor can it be seen. It is not conditioned (saṃskṛta), nor does it have color or light; it cannot be known. This is the Tathāgatagarbha, which even the Buddhas, the World Honored Ones, cannot fully comprehend, let alone other sentient beings. Why? Because that Tathāgatagarbha is unattainable. Mānavaka, the expedient karma-treasury (upāya-karma-garbha) of the Buddhas and Tathagatas is pure and non-existent. Since it is non-existent, its quantity and so on are all unattainable. It is only because of the foolishness of ordinary sentient beings that they give rise to delusion in the dharmas. Since they say there is no Dharma, how can the Tathagata separately expound it for sentient beings? Mānavaka, this is merely the Tathagata speaking expediently in accordance with the world for the sake of sentient beings. Mānavaka, the Buddhas and Tathagatas, in accordance with the world, separately explain the conventional truth (saṃvṛti-satya), which is completely unattainable. Mānavaka, because sentient beings are submerged in the three realms (trayo dhātava, the desire realm, the form realm, and the formless realm), in order to motivate them to leave, they speak in accordance with the Dharma, causing them to accept and practice it. Even though they are ordinary beings, they can renounce and dislike all conditioned dharmas of the conventional truth. Since they know renunciation, they are naturally capable of enduring the place of wisdom practice. How can they endure the Dharma-gate of wisdom? Knowing that all dharmas are like space. Having known that they are like space, they diligently contemplate. The nature of that space is originally pure; the defilements of afflictions cannot stain it, nor can anyone hold onto it. Since they diligently contemplate in this way, they will soon attain the holy path of the Buddhas. Mānavaka, if one could attain the holy path through the conditioned dharmas of the conventional truth, then all ordinary beings should be Buddhas. Mānavaka, however, those ordinary beings cannot become Buddhas. Why? Because the nature of conditioned dharmas is changing; it is a destructible dharma, not an ultimate dharma. Its nature is weak and has no abiding place. For this reason, the conditioned dharmas of the conventional truth are not a place of refuge. Even if one takes refuge in it and obtains a little happiness, one should not accept it, let alone the fact that conditioned dharmas are impermanent and destructive, ceasing from moment to moment.

非究竟也。是故汝等應當覺知莫生取著。摩那婆。汝等若著有為行者。則同在家諸俗人輩。永不能得增上勝法。誰復有人以彼衣服飲食臥具湯藥眾事供養奉給恭敬汝者。摩那婆。是故如來應供正遍覺。不說一切有為法也。不樂一切有為行也。亦不讚嘆亦不令住亦無染著。以不著故。則不著欲界亦不生欲界。如欲界色無色界亦爾。于彼一切有為行中。本自不取終亦不生。彼若能入不攝不生。如是即得超越三界滅彼憍慢。除斷渴愛盡諸苦源。離欲清凈殄滅眾相。頓舍一切無復遺余。速證無為寂靜涅槃。既得證已能為他說。複次摩那婆。是中誰當入涅槃者。所謂唯彼諸佛如來。觀察六界名字和合。既觀察已為他具說。然後滅度。是故諸佛得彼涅槃。摩那婆。如我于先所說法中多引虛空以為譬喻。汝意云何。豈彼虛空名涅槃耶。摩那婆。汝於是中應善思惟。豈獨慈悲憐慜世間取眾生相名涅槃耶。摩那婆。我今教汝。如我所說是決定義。汝更思惟稱量分別。既思量已真得法味。亦能了達語義句門。了義明故不起諍論。不取著法得如實想。如實想故則不復求一切諸法。以不復求一切法故。則亦不得一切諸法。不得法故。則不得涅槃。不得涅槃故。爾時即名得涅槃也。摩那婆。汝等當知。若人不捨分段相者。則取涅槃常現在前。如是

【現代漢語翻譯】現代漢語譯本：並非究竟的。因此，你們應當覺悟，不要產生執著。摩那婆（年輕的婆羅門）。你們如果執著于有為之行，就和在家的俗人一樣，永遠不能獲得增上殊勝之法。還有誰會用衣服、飲食、臥具、湯藥等各種事物來供養、奉獻、恭敬你們呢？摩那婆。因此，如來應供正遍覺（佛的稱號），不說一切有為法，不樂於一切有為之行，也不讚嘆，也不令其住留，也沒有染著。因為不執著，所以不執著欲界，也不生於欲界。如同欲界的色、無色界一樣，對於一切有為之行，本來就不取著，最終也不會產生。如果能夠進入不攝取、不產生（的狀態），這樣就能超越三界，滅除憍慢，斷除渴愛，消除一切痛苦的根源，遠離慾望，清凈無染，消滅各種表相，徹底捨棄一切，不再有任何遺留，迅速證得無為寂靜的涅槃。既然證得了涅槃，就能為他人宣說。再者，摩那婆。這裡誰應當進入涅槃呢？就是那些諸佛如來，觀察六界（地、水、火、風、空、識）的名字和合，觀察之後為他人詳細解說，然後滅度。因此，諸佛才能得到涅槃。摩那婆。就像我先前說法時，多次引用虛空作為比喻，你認為如何？難道虛空就叫做涅槃嗎？摩那婆。你應該好好地思考這個問題。難道僅僅是慈悲憐憫世間，取眾生之相，就叫做涅槃嗎？摩那婆。我現在教導你，我所說的是決定義。你們更應該思考、衡量、分別。思考之後，真正得到法味，也能通達語義句的門徑。因為通達了義理，就不會引起爭論，不執著於法，得到如實的想法。因為有了如實的想法，就不再追求一切諸法。因為不再追求一切法，也就得不到一切諸法。得不到法，也就得不到涅槃。得不到涅槃，那時就叫做得到涅槃。摩那婆。你們應當知道，如果人不捨棄分段之相，就會認為涅槃常常在眼前顯現。就像這樣。

【English Translation】 English version: It is not ultimate. Therefore, you should be aware and not develop attachments. Manava (young Brahmin), if you are attached to conditioned actions, you are the same as ordinary laypeople at home, and you will never be able to attain the supreme and excellent Dharma. Who would then offer you clothing, food, bedding, medicine, and other necessities, and respectfully serve you? Manava, therefore, the Tathagata, worthy of offerings, perfectly enlightened (Buddha's title), does not speak of all conditioned dharmas, does not delight in all conditioned actions, does not praise them, does not cause them to abide, and has no attachment to them. Because of non-attachment, he is not attached to the desire realm and is not born in the desire realm. Just like the form and formless realms of the desire realm, he originally does not grasp and ultimately does not arise in all conditioned actions. If he can enter into non-grasping and non-arising, he will transcend the three realms, extinguish pride, cut off craving, eliminate the source of all suffering, be free from desire, be pure and undefiled, annihilate all appearances, completely abandon everything without any remainder, and quickly attain unconditioned, peaceful Nirvana. Having attained Nirvana, he can speak of it to others. Furthermore, Manava, who should enter Nirvana here? It is only those Buddhas and Tathagatas who observe the combination of the names of the six elements (earth, water, fire, wind, space, consciousness). Having observed them, they explain them in detail to others and then pass into extinction. Therefore, the Buddhas attain that Nirvana. Manava, just as I have often used the analogy of space in my previous teachings, what do you think? Is space called Nirvana? Manava, you should contemplate this well. Is it merely compassion and pity for the world, taking on the appearance of sentient beings, that is called Nirvana? Manava, I now teach you that what I say is definitive. You should further contemplate, measure, and distinguish. After contemplating, you will truly obtain the taste of the Dharma and be able to understand the gateways of meaning and phrases. Because you understand the meaning clearly, you will not give rise to disputes, not be attached to the Dharma, and obtain a true and real perception. Because of true and real perception, you will no longer seek all dharmas. Because you no longer seek all dharmas, you will also not obtain all dharmas. Because you do not obtain dharmas, you do not obtain Nirvana. Because you do not obtain Nirvana, at that time it is called obtaining Nirvana. Manava, you should know that if a person does not abandon the appearance of segmentation, they will think that Nirvana is always present before them. Like this.

次第則永沒世間有為法中。終不捨離一切諸行。彼若不能捨離諸行。是則不名得涅槃也。摩那婆。是故汝當乾枯諸行。汝若能使諸行不生。爾時方名得涅槃也。夫求涅槃者無有言說。汝若求于有為行法。當自觀察先舍攀緣。攀緣滅已則名實相當如是持亦如斯證。

大法炬陀羅尼經卷第九大正藏第 21 冊 No. 1340 大法炬陀羅尼經

大法炬陀羅尼經卷第十

隋天竺三藏法師阇那崛多等譯遮謗品第二十一持經功德品第二十二為他悔過品第二十三六度品第二十四

遮謗品第二十一

爾時彼諸菩薩摩訶薩復白放光佛言。世尊。若人聞是陀羅尼經。生疑惑心起顛倒想。生惑倒已更起增上重誹謗心。世尊。彼等何因能謗此法。如是眾生云何受持是法門也。爾時佛告諸菩薩言。摩那婆。彼諸眾生不能信受此法門故。即便違背起誹謗心。諸菩薩眾復白佛言。世尊。如是遠離功德眾生。當生何處受何等報。佛言。摩那婆。汝今何緣問我是事。菩薩眾言。世尊。有因緣故我敢咨問如來應供正遍覺如是之事。世尊。是中多有眾生。以自心力以信行心。聽受佛法而不依行。更復於是說法師所起輕慢心。于甚深法增誹謗事。是故我今請問斯事。為令眾生斷除愚癡。未來世中不受殃累。

【現代漢語翻譯】現代漢語譯本：如果繼續這樣，就會永遠沉沒在世間的有為法中，始終無法捨棄一切諸行（一切行為和造作）。如果不能捨棄這些諸行，就不能稱之為得到涅槃（佛教中解脫生死輪迴的境界）。摩那婆（梵文Manava的音譯，意為『人』或『青年』）。所以，你應該使諸行乾枯。如果你能使諸行不再生起，那時才能稱之為得到涅槃。追求涅槃的人是沒有言語可以表達的。如果你追求有為的行法，應當自我觀察，首先捨棄攀緣（執著）。攀緣滅盡，才能名實相符，這樣堅持修行，也能如此證悟。

《大法炬陀羅尼經》卷第九大正藏第21冊 No. 1340 《大法炬陀羅尼經》

《大法炬陀羅尼經》卷第十

隋朝天竺三藏法師阇那崛多（梵文Jnanagupta的音譯，意為『智慧守護』）等譯遮謗品第二十一持經功德品第二十二為他悔過品第二十三六度品第二十四

遮謗品第二十一

這時，那些菩薩摩訶薩（梵文Bodhisattva-Mahasattva的音譯，意為『大菩薩』）又對放光佛（佛名）說：『世尊，如果有人聽聞這部陀羅尼經（梵文Dharani的音譯，意為『總持』），產生疑惑之心，生起顛倒之想，在產生迷惑顛倒之後，更加生起強烈的誹謗之心。世尊，他們因為什麼原因會誹謗此法？這樣的眾生如何才能受持這個法門呢？』這時，佛告訴諸位菩薩說：『摩那婆，這些眾生因為不能信受這個法門，就會違背正法，生起誹謗之心。』諸位菩薩又對佛說：『世尊，像這樣遠離功德的眾生，將會生在何處，承受什麼樣的果報呢？』佛說：『摩那婆，你現在因為什麼緣故問我這件事呢？』菩薩們說：『世尊，因為有因緣，所以我才敢請問如來（梵文Tathagata的音譯，為佛的十號之一，意為『如實而來者』）、應供（梵文Arhat的意譯，為佛的十號之一，意為『應受供養者』）、正遍覺（梵文Samyaksambuddha的意譯，為佛的十號之一，意為『正等覺者』）這樣的事情。世尊，這裡有很多眾生，以自己的心力，以信奉修行的心，聽受佛法卻不依教奉行，更進一步對說法師產生輕慢之心，對甚深佛法增加誹謗之事。所以，我現在請問這件事，是爲了讓眾生斷除愚癡，未來世中不受災殃牽累。』

【English Translation】 English version: In that order, they will be forever submerged in the conditioned dharmas of the world, never abandoning all actions. If they cannot abandon these actions, they cannot be called to have attained Nirvana (the state of liberation from the cycle of birth and death in Buddhism). Manava (Sanskrit term meaning 'man' or 'youth'). Therefore, you should dry up all actions. If you can make all actions cease to arise, only then can you be called to have attained Nirvana. Those who seek Nirvana have no words to express it. If you seek conditioned dharmas, you should observe yourself and first abandon clinging. When clinging is extinguished, then name and reality correspond. Holding to this and practicing accordingly will lead to such realization.

The Great Torch Dharani Sutra, Volume 9 Taisho Tripitaka Volume 21, No. 1340, The Great Torch Dharani Sutra

The Great Torch Dharani Sutra, Volume 10

Translated by Tripiṭaka Master Jnanagupta (Sanskrit term meaning 'wisdom protector') from India during the Sui Dynasty, et al. Chapter 21: Repelling Slander, Chapter 22: Merits of Upholding the Sutra, Chapter 23: Repentance for Others, Chapter 24: The Six Perfections

Chapter 21: Repelling Slander

At that time, those Bodhisattva-Mahasattvas (Sanskrit term meaning 'great bodhisattvas') again said to Buddha Emit Light (name of a Buddha): 'World Honored One, if people hear this Dharani Sutra (Sanskrit term meaning 'mantra' or 'spell'), generate doubts, and have inverted thoughts, and after generating confusion and inversion, further generate strong slander, World Honored One, what causes them to slander this Dharma? How can such beings uphold this Dharma?' At that time, the Buddha told the Bodhisattvas: 'Manava, because these beings cannot believe and accept this Dharma, they will violate it and generate slander.' The Bodhisattvas again said to the Buddha: 'World Honored One, where will such beings who are far from merit be born, and what kind of retribution will they receive?' The Buddha said: 'Manava, why are you asking me about this now?' The Bodhisattvas said: 'World Honored One, because there is a cause, I dare to ask the Tathagata (Sanskrit term, one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat (Sanskrit term, one of the ten titles of a Buddha, meaning 'worthy of offerings'), Samyaksambuddha (Sanskrit term, one of the ten titles of a Buddha, meaning 'perfectly enlightened one') about such matters. World Honored One, there are many beings here who, with their own mental strength and with a mind of faith and practice, listen to the Buddha's teachings but do not practice accordingly, and further generate contempt for the Dharma teachers and increase slander against the profound Dharma. Therefore, I now ask about this matter, in order to enable beings to cut off ignorance and not suffer calamity in future lives.'

爾時放光如來告諸菩薩言。摩那婆。若有眾生於佛世尊甚深密智最上勝智最微妙智乃至一句生譭謗者。是人當受無量惡報。若復有人發如是言。此非佛語非如來教轉增誹謗。復于如是諸佛法中。既無信心自誹謗已。更令無量無邊眾生。于佛如是大慧門中。乃至一句誹謗不信多作障礙。乃至不聽他人讀誦聽受。因口業故造種種惡。必定當受無量惡報。摩那婆。寧令是人一切不聞。不令彼聞起粗重謗。摩那婆。寧使是人以諸瓦石填塞其口滿一百年。不令得造如是謗業言此法門非如來說。摩那婆。如是癡人住邪慢心誹謗經典。與餘眾生為大障礙。摩那婆。彼諸惡人非但愚癡作如是說。覆住慳嫉謗毀是經。我今云何令諸眾生於是法中莫能成就。摩那婆。寧使是人啖食牛糞。過於無量百千億歲。不令是人為飲食故誹謗是法。摩那婆。寧使是人臥于菅針棘刺之上過千億歲。不令是人為床敷故謗毀是法。摩那婆。寧使是人裸露形體過千億歲。不令是人為衣服故謗毀是法。摩那婆。彼諸惡人誹謗佛法。現在惡業我已說之。汝先問我諸謗法人未來世中得何果報者。摩那婆。是謗法人所受果報我不應說。所以者何。我若說是果報過者。或能更令無量無邊諸眾生等。聞是事已復增誹謗。

爾時彼諸菩薩摩訶薩等復白佛言。世尊。今此眾

【現代漢語翻譯】現代漢語譯本爾時，放光如來告訴諸位菩薩說：『摩那婆（意為「人」或「年輕人」，這裡是菩薩的稱謂），如果有眾生對於佛世尊甚深秘密的智慧、最上殊勝的智慧、最微妙的智慧，乃至僅僅一句，產生譭謗，這個人應當承受無量的惡報。如果又有人發出這樣的言論：『這不是佛說的話，不是如來的教導』，更加增長誹謗。又對於這些佛法，既沒有信心，自己誹謗之後，更令無量無邊的眾生，對於佛如此廣大的智慧之門，乃至一句，誹謗不信，多作障礙，甚至不聽他人讀誦聽受。因為口業的緣故，造作種種惡行，必定應當承受無量的惡報。摩那婆，寧可讓這個人一切都聽不到，也不要讓他聽到后產生粗重的誹謗。摩那婆，寧可讓這個人用各種瓦片石頭填塞他的口，滿一百年，也不要讓他造作這樣的誹謗之業，說這個法門不是如來說的。摩那婆，這樣的愚癡之人，心懷邪惡的傲慢，誹謗經典，給其他眾生造成巨大的障礙。摩那婆，那些惡人不僅僅是愚癡，說出這樣的話，還心懷慳吝嫉妒，誹謗毀壞這部經，想著：『我如今要如何讓這些眾生在這部法中不能成就？』摩那婆，寧可讓這個人吃牛糞，經過無量百千億歲，也不要讓他爲了飲食的緣故誹謗這部法。摩那婆，寧可讓這個人躺在菅草針和荊棘之上，經過千億歲，也不要讓他爲了床鋪的緣故謗毀這部法。摩那婆，寧可讓這個人赤裸身體，經過千億歲，也不要讓他爲了衣服的緣故謗毀這部法。摩那婆，那些惡人誹謗佛法，現在的惡業我已經說過了。你先前問我，那些誹謗佛法的人未來世會得到什麼樣的果報？摩那婆，這些誹謗佛法的人所受的果報我不應當說。為什麼呢？如果我說出這些果報，或許會更加讓無量無邊的眾生，聽到這些事後，反而增加誹謗。』爾時，那些菩薩摩訶薩等又對佛說：『世尊，如今這些眾…

【English Translation】 English version At that time, Tathagata Emiting Light told the Bodhisattvas, 'Manava (meaning 'person' or 'young man,' here a title for Bodhisattvas), if there are sentient beings who, regarding the Buddha World-Honored One's profound secret wisdom, supreme excellent wisdom, most subtle wisdom, even just a single phrase, generate slander, that person should receive immeasurable evil retribution. If someone further utters such words: 'This is not the Buddha's words, not the Tathagata's teachings,' further increasing the slander. Moreover, regarding these Buddha-dharmas, lacking faith themselves, after slandering themselves, they further cause immeasurable, boundless sentient beings, regarding the Buddha's vast gate of wisdom, even just a single phrase, to slander and disbelieve, creating many obstacles, even not listening to others reciting and receiving it. Because of the karma of speech, they create all kinds of evil deeds, and they will certainly receive immeasurable evil retribution. 'Manava, it is better to let this person hear nothing at all, than to let them hear and generate gross slander. Manava, it is better to let this person fill their mouth with various tiles and stones for a hundred years, than to let them create such slanderous karma, saying that this Dharma-gate was not spoken by the Tathagata. Manava, such foolish people, harboring evil arrogance, slander the scriptures, causing great obstacles for other sentient beings. Manava, those evil people are not only foolish, uttering such words, but also harbor stinginess and jealousy, slandering and destroying this sutra, thinking: 'How can I now prevent these sentient beings from achieving accomplishment in this Dharma?' 'Manava, it is better to let this person eat cow dung for immeasurable hundreds of thousands of millions of years, than to let them slander this Dharma for the sake of food. Manava, it is better to let this person lie on cogon grass needles and thorns for a thousand million years, than to let them slander this Dharma for the sake of bedding. Manava, it is better to let this person be naked for a thousand million years, than to let them slander this Dharma for the sake of clothing. Manava, those evil people slander the Buddha-dharma, and I have already spoken of their present evil karma. You asked me earlier, what kind of karmic retribution will those who slander the Buddha-dharma receive in future lives? Manava, I should not speak of the karmic retribution received by those who slander the Buddha-dharma. Why? If I were to speak of this karmic retribution, it might further cause immeasurable, boundless sentient beings, after hearing these things, to increase their slander instead.' At that time, those Bodhisattva-Mahasattvas again said to the Buddha: 'World-Honored One, now these beings...'

中雖有眾生不堪聞是謗法果報。唯愿世尊。具分別說令多眾生鹹得聞知。何以故。世尊。有諸眾生不聞是事。以不聞故不能知解。以不解故喜生譭謗。為救彼故今應演說。爾時放光佛告諸菩薩言。摩那婆。誠如汝說。諸佛如來深為愛念一切眾生。以是義故我為汝等說一句門顯諸智義。摩那婆。若有眾生具足成就無量無邊諸功德聚。乃能受持如是法門。摩那婆。汝當知彼謗法之人。具足一切諸不善聚。遠離一切諸善根本。摩那婆。如是惡眾生等謗斯法故。具受一切大苦惱聚。遠離一切大安樂也。摩那婆。彼不善人謗佛深法。我已為汝略說其事。于未來世受極惡報。所謂地獄餓鬼畜生種種苦惱。如前略說無有異也。摩那婆。如是癡人謗佛法故。受苦果報。無有惡趣而不受者。經無量劫然後乃出。雖得為人常生難處邪見之家。或作天魔徒黨眷屬。其心殘害猶如羅剎及閻摩王。以習噁心誹謗佛法故。導諸眾生行邪業故。不樂安隱受苦果故。摩那婆。而彼謗人造極重惡得善果者。終無是處。摩那婆。是故汝等欲說法時。若出家人若在家人。躬至汝所。或時汝身欲往他處。是聽法人及余施主。若供養汝若稱歎汝。汝於是時應當一心端身靜息如法為說。莫懷諂曲遠離瞋心。舍諸過非滅除諍論。如是時間應說深法。令彼眾生讀誦受持。

【現代漢語翻譯】現代漢語譯本：即使在眾生之中，也有一些無法承受聽聞這種誹謗佛法的果報。我懇請世尊，詳細地分別解說，讓更多的眾生能夠聽聞和了解。為什麼呢？世尊，有一些眾生因為沒有聽聞過這些事，所以不能理解。因為不理解，就容易產生譭謗。爲了救度他們，現在應該宣說這些道理。這時，放光佛告訴諸位菩薩說：『摩那婆（梵語，指年輕的婆羅門），正如你所說，諸佛如來深深地愛念一切眾生。因為這個緣故，我為你們說一個法門，來顯明諸種智慧的意義。摩那婆，如果有的眾生具足成就無量無邊的各種功德，才能接受和奉持這樣的法門。摩那婆，你應該知道，那些誹謗佛法的人，具足一切不善的積聚，遠離一切善良的根本。摩那婆，這些惡劣的眾生因為誹謗佛法，所以承受一切巨大的痛苦，遠離一切巨大的安樂。摩那婆，這些不善良的人誹謗佛陀甚深的佛法，我已經為你們簡略地說了這件事，他們在未來世將承受極其惡劣的果報，也就是地獄、餓鬼、畜生種種的苦惱，和前面簡略說的一樣，沒有差別。摩那婆，這些愚癡的人因為誹謗佛法，所以承受痛苦的果報，沒有哪個惡趣他們不會去受的。經過無量劫之後才能出來。即使得到了人身，也常常出生在艱難困苦的地方，或者邪見的家庭。或者成為天魔的黨羽眷屬，他們的心殘忍惡毒，就像羅剎（惡鬼）和閻摩王（地獄之主）。因為習慣了惡毒的心，誹謗佛法，引導眾生走向邪惡的行業，不樂於安穩，而承受痛苦的果報。摩那婆，那些誹謗佛法的人，造作了極其嚴重的惡業，卻能得到善良的果報，這是絕對不可能的。摩那婆，所以你們在說法的時候，無論是出家人還是在家人，親自來到你們這裡，或者你們自己想要去其他地方，這些聽法的人以及其他的施主，如果供養你們，或者稱讚你們，你們在這個時候，應當一心一意，端正身心，安靜下來，如法地為他們說法。不要懷有諂媚之心，遠離嗔恨之心，捨棄各種過失，消除爭論。在這樣的情況下，才應該宣說甚深的佛法，讓他們能夠讀誦和受持。』

【English Translation】 English version: Even among sentient beings, there are those who cannot bear to hear the karmic consequences of slandering the Dharma. I beseech the World-Honored One to explain in detail so that more sentient beings may hear and understand. Why is this so? World-Honored One, some sentient beings, not having heard of these things, cannot comprehend them. Because of this lack of understanding, they are prone to generate slander. To save them, these principles should now be expounded. At that time, Buddha Prabhāskaratejas (放光佛, Buddha of radiating light) said to the Bodhisattvas: 'Manava (摩那婆, a young Brahmin), as you have said, the Tathagatas (如來, Thus Come Ones) deeply cherish all sentient beings. For this reason, I will explain a single Dharma gate to reveal the meaning of various wisdoms. Manava, if a sentient being fully possesses immeasurable and boundless accumulations of merit, then they can receive and uphold such a Dharma gate. Manava, you should know that those who slander the Dharma possess all accumulations of non-virtue and are far from all roots of goodness. Manava, these evil sentient beings, because of slandering this Dharma, endure all great sufferings and are far from all great happiness. Manava, these unwholesome people slander the Buddha's profound Dharma. I have briefly spoken of this matter to you. In future lives, they will receive extremely evil retributions, namely, the various sufferings of hells, hungry ghosts, and animals, as previously mentioned, without any difference. Manava, these foolish people, because of slandering the Buddha's Dharma, receive the fruits of suffering. There is no evil realm that they will not experience. After countless kalpas (劫, eons), they will then emerge. Even if they obtain a human body, they will often be born in difficult circumstances, in families with wrong views, or become followers of demonic beings, their hearts cruel and malicious like Rakshasas (羅剎, demons) and Yama (閻摩王, the Lord of Death). Because of their habitual evil minds, they slander the Buddha's Dharma, leading sentient beings to engage in evil deeds, not delighting in peace, and enduring the fruits of suffering. Manava, for those who slander the Dharma, having committed extremely heavy evil deeds, to obtain good results is absolutely impossible. Manava, therefore, when you wish to teach the Dharma, whether renunciants or lay practitioners come to you in person, or you yourself wish to go elsewhere, if these listeners and other benefactors offer you gifts or praise you, at that time, you should be single-minded, upright in body and mind, and quietly explain the Dharma to them according to the Dharma. Do not harbor flattery, stay away from anger, abandon all faults, and eliminate disputes. Only in such circumstances should you expound the profound Dharma, so that they can read, recite, and uphold it.'

彼諸眾生既聞深法。乃至一句或但一字得生信心。最為希有。即得無量無邊福聚。慎勿令彼起不信心不信因緣。當受無量無邊惡果。

大法炬陀羅尼經持經功德品第二十二

爾時彼諸菩薩摩訶薩。復白佛言。世尊。若諸眾生自能讀誦受持是法。起憐慜心為人演說。乃至一句令他受持。如是之人獲幾功德住何善根。能說是法不起疑心。是人往昔修何等行發何誓願。親近供養幾許如來。于幾佛所聽甚深法。世尊。如是法師為誰宣說如是深法。而彼聽法諸眾生等。亦于往昔幾如來所種何善根。於今後世聞說深法。愛樂聽受心不退沒。如是等義我皆樂聞。唯愿世尊。具分別說。

爾時放光如來告諸菩薩言。摩那婆。若出家人及在家人。聞是諸佛甚深法門乃至一句。于中即能讀誦受持。起憐慜心攝受眾生。為人宣說如是法門乃至一句。令諸眾生讀誦受持或為他說。我今欲說此人所得功德果報。無有眾生能信受者。唯有持此陀羅尼經如是人等乃能信耳。或於過去諸如來所。聞是法門亦能生信。摩那婆。汝等諦聽。我當爲汝略說如是深經功德。摩那婆。若有人能讀誦受持為他解說此陀羅尼門乃至一句。所得功德無有邊際。不可稱量不可算數。吾當以喻少分說耳。摩那婆。假使百億轉輪聖王。于諸生中所作功德。與

【現代漢語翻譯】現代漢語譯本：那些眾生如果聽聞了甚深佛法，乃至僅僅一句或一個字，就能生起信心，這是非常稀有的。他們立即就能獲得無量無邊的福德積聚。務必小心，不要讓他們生起不信心和不信的因緣，否則將承受無量無邊的惡果。

《大法炬陀羅尼經·持經功德品第二十二》

當時，那些菩薩摩訶薩又對佛說：『世尊，如果眾生自己能夠讀誦受持這部佛法，生起憐憫之心為他人演說，乃至一句，使他人受持，這樣的人能獲得多少功德，安住於何種善根？能夠宣說這部佛法而不生起疑心的人，在過去世修行了什麼，發了什麼誓願？親近供養了多少如來？在多少佛的處所聽聞過甚深佛法？世尊，這樣的法師為誰宣說如此甚深的佛法？而那些聽法的眾生，也在過去世于多少如來處種下了什麼善根？以至於今後世能夠聽聞宣說甚深佛法，喜愛聽受，心不退沒？』這些道理我都樂意聽聞，唯愿世尊詳細地分別解說。

當時，放光如來告訴諸位菩薩說：『摩那婆（梵語，指年輕的婆羅門），無論是出家人還是在家人，聽聞這些諸佛甚深法門，乃至一句，在其中就能讀誦受持，生起憐憫之心攝受眾生，為他人宣說這樣的法門，乃至一句，使眾生讀誦受持或為他人解說。我現在要說此人所得的功德果報，沒有眾生能夠相信接受，只有持此陀羅尼經的人等才能相信。或者在過去諸如來處，聽聞過此法門也能生起信心。摩那婆，你們仔細聽好，我將為你們簡略地說說這部甚深經典的功德。摩那婆，如果有人能夠讀誦受持，為他人解說此陀羅尼門，乃至一句，所得的功德沒有邊際，不可稱量，不可計數。我將用比喻稍微說明一下。摩那婆，假使一百億轉輪聖王，在他們一生中所作的功德，與……』

【English Translation】 English version: If those beings, upon hearing the profound Dharma, even a single phrase or word, can generate faith, it is exceedingly rare. They will immediately acquire immeasurable and boundless accumulations of merit. Be careful not to let them develop disbelief or the causes of disbelief, as they will then suffer immeasurable and boundless evil consequences.

The Great Torch Dharani Sutra, Chapter 22: Merits of Upholding the Sutra

At that time, those Bodhisattva-Mahasattvas further said to the Buddha: 'World Honored One, if beings can personally recite and uphold this Dharma, generate compassion, and expound it to others, even a single phrase, causing others to uphold it, how much merit will such a person obtain, and in what roots of goodness will they abide? Those who can expound this Dharma without doubt, what have they cultivated in the past, and what vows have they made? How many Tathagatas have they approached and made offerings to? At how many Buddhas' places have they heard the profound Dharma? World Honored One, to whom does such a Dharma Master expound such profound Dharma? And what good roots have those beings who listen to the Dharma planted in the past at how many Tathagatas' places, such that in this and future lives they can hear the profound Dharma expounded, delight in listening, and their minds do not regress? All these meanings I am eager to hear. May the World Honored One explain them in detail.'

At that time, the Light-Emitting Tathagata told the Bodhisattvas: 'Manava (Sanskrit for young Brahmin), whether they are renunciants or laypeople, upon hearing these profound Dharma doors of the Buddhas, even a single phrase, if they can recite and uphold it, generate compassion, and embrace beings, expounding such Dharma doors to others, even a single phrase, causing beings to recite and uphold it or explain it to others, I will now speak of the meritorious rewards obtained by such a person. No beings can believe and accept it, except for those who uphold this Dharani Sutra. Or, in the past, at the places of the Tathagatas, they have heard this Dharma door and can generate faith. Manava, listen carefully. I will briefly explain to you the merits of this profound Sutra. Manava, if someone can recite and uphold and explain this Dharani door to others, even a single phrase, the merit obtained is boundless, immeasurable, and uncountable. I will use an analogy to explain a small portion. Manava, suppose a hundred billion Chakravartin Kings, the merit they accumulate throughout their lives, compared to...'

前受持一句善根。百千萬分不及其一。摩那婆。假使復有千億天帝釋所修功德。望前善根百千萬分亦不及一。摩那婆。假令復過百千億倍大梵天王所為功德。與前善根百千萬分亦不及一。摩那婆。且置前事。假使更得須陀洹等三果功德。猶亦非比。如是乃至阿羅漢辟支佛所有功德。終亦非比。摩那婆。如我向說持經功德。比於世間一切善根。盡思稱量無可比喻。唯有證得阿耨多羅三藐三菩提時一切功德。與前法師所獲善根等無異也。何以故。是二功德無不由此大陀羅尼法門生故。是故一切諸餘法門皆不得比。摩那婆。汝等何須聞余法門。唯應持此大陀羅尼。何以故。無有一法此陀羅尼所不攝者。亦無一疑此陀羅尼所不決者。唯為憐慜彼彼眾生。方便更說諸餘經典。而皆不離此法門也。復有眾生曾於往昔諸世尊前聞是法門。以此因緣復於今世聞是經典信心受持。或復往昔不聞是經。故於今說生別異想。摩那婆。如來所說諸餘經典種種法相。終無離此陀羅尼門三教藏也。摩那婆。如先喻說地大之性。普遍無邊不可度量。亦無有人知其際畔。唯可得言無量無邊際。不有人能作無邊無數想者得為數量。摩那婆。是陀羅尼法門。無有邊際不可稱量。亦復如是。唯善男子等大智慧者乃量之耳。摩那婆。彼善男子。或於往昔諸如來所

【現代漢語翻譯】現代漢語譯本先前受持一句的善根，即使是百千萬分，也比不上它的一分。摩那婆（Manava，人名）。假設再有千億個天帝釋（Indra，佛教護法神）所修的功德，相比之前的善根，百千萬分也比不上它的一分。摩那婆。假使超過百千億倍的大梵天王（Mahabrahma，色界天之主）所做的功德，與之前的善根相比，百千萬分也比不上它的一分。摩那婆。暫且放下之前的事，假設再得到須陀洹（Srotapanna，入流果）等三果的功德，仍然無法相比。像這樣乃至阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺）所有的功德，最終也無法相比。摩那婆。就像我之前所說的，受持此經的功德，比之於世間一切善根，盡力思量也無法比喻。只有證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時的一切功德，與之前法師所獲得的善根相等沒有差異。為什麼呢？因為這兩種功德都由此大陀羅尼（Dharani，總持）法門所生。因此，一切其他的法門都不能與它相比。摩那婆。你們何必聽聞其他的法門呢？只應當受持此大陀羅尼。為什麼呢？沒有一種法是此陀羅尼所不攝持的，也沒有一個疑惑是此陀羅尼所不能解決的。只是爲了憐憫那些眾生，才方便地宣說其他的經典，但都離不開此法門。又有眾生曾經在往昔諸世尊面前聽聞過此法門，因為這個因緣，又在今世聽聞此經典，生起信心受持。或者往昔沒有聽聞過此經，所以在今天聽聞時產生不同的想法。摩那婆。如來所說的其他經典種種法相，最終沒有離開此陀羅尼門的三教藏（Tri-pitaka，經律論三藏）。摩那婆。就像先前比喻所說的地大的性質，普遍無邊不可度量，也沒有人知道它的邊際。只能說它是無量無邊際的，沒有人能用無邊無數的想法來作為數量。摩那婆。這陀羅尼法門，沒有邊際不可稱量，也是如此。只有善男子等大智慧者才能衡量它。摩那婆。那些善男子，或者在往昔諸如來處

【English Translation】 English version Even if one has previously received a single verse of wholesome roots, it is not comparable to one part in hundreds of thousands of millions. Manava (Manava, a name). Suppose there are merits cultivated by a thousand trillion Sakras (Indra, a Buddhist Dharma protector), even then, compared to the previous wholesome roots, it is not comparable to one part in hundreds of thousands of millions. Manava. Suppose the merits performed by a Great Brahma King (Mahabrahma, the lord of the Form Realm) are more than a hundred thousand trillion times greater, even then, compared to the previous wholesome roots, it is not comparable to one part in hundreds of thousands of millions. Manava. Let's put aside the previous matters. Suppose one attains the merits of the three fruits, such as Srotapanna (Srotapanna, Stream-enterer), it is still incomparable. Likewise, even the merits of Arhats (Arhat, one who is worthy) and Pratyekabuddhas (Pratyekabuddha, a solitary Buddha) are ultimately incomparable. Manava. As I said before, the merits of upholding this sutra, compared to all the wholesome roots in the world, cannot be described even with the utmost effort. Only the merits of attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) are equal and without difference to the wholesome roots obtained by the previous Dharma masters. Why? Because both of these merits arise from this great Dharani (Dharani, a mnemonic device) Dharma-door. Therefore, all other Dharma-doors cannot be compared to it. Manava. Why do you need to hear other Dharma-doors? You should only uphold this great Dharani. Why? There is no Dharma that is not encompassed by this Dharani, and there is no doubt that cannot be resolved by this Dharani. It is only out of compassion for those beings that other sutras are expediently spoken, but they are all inseparable from this Dharma-door. Furthermore, there are beings who have heard this Dharma-door in the presence of past Buddhas. Because of this cause and condition, they now hear this sutra in this life and receive and uphold it with faith. Or, having not heard this sutra in the past, they give rise to different thoughts when they hear it today. Manava. The various Dharma characteristics of the other sutras spoken by the Tathagata (Tathagata, Thus Come One) ultimately do not depart from the three Pitakas (Tri-pitaka, the three baskets of sutras, vinaya, and shastras) of this Dharani-door. Manava. Just like the previous analogy of the nature of the great earth, it is universally boundless and immeasurable, and no one knows its limits. One can only say that it is immeasurable and boundless, and no one can use boundless and countless thoughts to quantify it. Manava. This Dharani Dharma-door is boundless and immeasurable, and it is also like that. Only good men and other great wise ones can measure it. Manava. Those good men, perhaps in the past, in the presence of all the Tathagatas,

。曾聞如是陀羅尼門。以本聞故今於我前復得聞是甚深佛法。

爾時諸菩薩眾復白佛言。世尊。如來所說陀羅尼法門三教業。藏我等已知。讀誦受持如說奉行。世尊。我等得聞如是法已。無量歡喜無量踴悅。無量快樂無量利益。唯佛世尊。亦自證知一切眾生智所不及。世尊。頗亦有人能知如是三藏法門境界邊際不。佛告諸菩薩言。不也摩那婆。是三言教業藏法門。無人能得知其邊際。假使一切眾生皆如上說大名稱者利根聰慧。若經一劫若百劫。若百千劫乃至無量劫。終不能知不能稱量。不能宣說三教藏門少分邊際。摩那婆。唯除如來智慧辯才能譬喻證能入是處決斷疑網。

大法炬陀羅尼經為他悔過品第二十三

爾時栴檀那菩薩摩訶薩從座而起。整持威儀偏袒右髆右膝著地。合掌恭敬白放光如來言。世尊。我於今者在世尊前。為如是等諸惡眾生誠心悔過。以彼謗法諸惡眾生。於此陀羅尼門乃至一句。生誹謗心。若已誹謗及欲誹謗破壞訶毀。乃至與一眾生於一句中而作障礙故。世尊。我今為彼諸惡眾生乃至無量無邊諸世界中亦多如是諸惡眾生。受行顛倒誹謗正法。我為彼故今于佛前誠心懺悔。世尊。為彼眾生。無救護故無眼目故。無智慧故具惡口故。我今為彼至誠悔過。世尊。若復有人在世尊前如是悔

【現代漢語翻譯】現代漢語譯本：我曾經聽聞過這樣的陀羅尼法門。因為過去聽聞過的緣故，今天才能在佛陀面前再次聽聞這甚深的佛法。

這時，諸位菩薩眾又對佛說：『世尊，如來所說的陀羅尼法門三教業藏，我們已經知曉，會讀誦受持，並如佛所說奉行。世尊，我們聽聞這樣的佛法后，感到無量的歡喜、無量的踴躍、無量的快樂、無量的利益。只有佛世尊，才能親自證知，一切眾生的智慧都無法企及。世尊，是否有人能夠知曉這三藏法門的境界邊際呢？』佛告訴諸位菩薩說：『不能，摩那婆（Manava，人名）。這三言教業藏法門，沒有人能夠得知它的邊際。假使一切眾生都如上面所說的大名稱者，具有銳利的根性和聰慧，即使經過一劫、一百劫、一百千劫乃至無量劫，最終也不能知曉、不能稱量、不能宣說三教藏門哪怕是少分的邊際。摩那婆，只有如來的智慧和辯才，才能譬喻、證悟、進入這個境界，決斷疑惑。』

《大法炬陀羅尼經》為他悔過品第二十三

這時，栴檀那菩薩摩訶薩（Chandananā Bodhisattva-mahāsattva）從座位上站起來，整理好威儀，偏袒右肩，右膝著地，合掌恭敬地對放光如來（Prabhāskaratejas Tathāgata）說：『世尊，我現在在世尊面前，為這些惡劣的眾生誠心懺悔。因為那些誹謗佛法的惡劣眾生，對於這陀羅尼門乃至一句，生起誹謗之心。或者已經誹謗，或者想要誹謗，破壞、訶責、譭謗，乃至對一個眾生在一句話中設定障礙。世尊，我現在為那些惡劣的眾生，乃至無量無邊諸世界中也有很多這樣的惡劣眾生，受行顛倒，誹謗正法。我爲了他們，現在在佛前誠心懺悔。世尊，爲了那些眾生，因為他們沒有救護，沒有眼目，沒有智慧，具有惡口，我現在爲了他們至誠悔過。世尊，如果有人在世尊面前這樣悔過，』

【English Translation】 English version: I once heard of such a Dharani (陀羅尼，mantra) gate. Because I heard it in the past, I am now able to hear this profound Buddha Dharma again in front of the Buddha.

At that time, the Bodhisattva (菩薩，enlightenment being) assembly further said to the Buddha: 'World Honored One (世尊，Bhagavan), we already know the Three Teachings Karma Treasury of the Dharani Dharma gate spoken by the Tathagata (如來，Thus Come One), and we will recite, uphold, and practice it as spoken by the Buddha. World Honored One, after hearing such Dharma, we feel immeasurable joy, immeasurable elation, immeasurable happiness, and immeasurable benefit. Only the Buddha, the World Honored One, can personally realize it, which the wisdom of all sentient beings cannot reach. World Honored One, is there anyone who can know the boundary of the realm of these Three Pitaka (三藏，Three Baskets) Dharma gates?' The Buddha told the Bodhisattvas: 'No, Manava (摩那婆，a name). No one can know the boundary of these Three Teachings Karma Treasury Dharma gates. Even if all sentient beings are like the great and famous ones mentioned above, with sharp roots and intelligence, even after one kalpa (劫，eon), one hundred kalpas, one hundred thousand kalpas, or even immeasurable kalpas, they will ultimately not be able to know, measure, or proclaim even a small portion of the boundary of the Three Teachings Treasury gate. Manava, only the wisdom and eloquence of the Tathagata can illustrate, realize, enter this realm, and resolve doubts.'

'The Great Torch Dharani Sutra, Chapter Twenty-Three on Repentance for Others'

At that time, Chandananā Bodhisattva-mahāsattva (栴檀那菩薩摩訶薩，Sandalwood Bodhisattva-Great Being) arose from his seat, arranged his dignified appearance, bared his right shoulder, knelt on his right knee, and with palms together respectfully said to Prabhāskaratejas Tathāgata (放光如來，the Tathagata of radiating light): 'World Honored One, I am now in front of the World Honored One, sincerely repenting for these evil sentient beings. Because those evil sentient beings who slander the Dharma, have arisen a mind of slander towards this Dharani gate, even a single sentence. Or have already slandered, or want to slander, destroy, rebuke, and defame, even creating obstacles for one sentient being in a single sentence. World Honored One, I am now for those evil sentient beings, even in immeasurable and boundless worlds, there are many such evil sentient beings, practicing perversely and slandering the true Dharma. For their sake, I now sincerely repent before the Buddha. World Honored One, for those sentient beings, because they have no protection, no eyes, no wisdom, and possess evil mouths, I now sincerely repent for them. World Honored One, if someone repents in front of the World Honored One like this,'

者。彼於是中得何善根獲何功德。爾時放光如來告栴檀那菩薩言。善哉善哉。摩那婆。汝能如是方便薰心請問如來。若善男子為彼破法諸惡眾生誠心悔過。當得無量大功德聚。摩那婆。是功德聚難可稱量。今以譬喻少分開演。令是眾生髮歡喜心。摩那婆。如此東方所有世界。其中眾生一切盡為摩訶施主。如是南西北方四維上下。周遍十方所有眾生。一切悉為摩訶施主。經于無量無邊不可說不可稱諸大劫數常行佈施。所謂金銀眾寶衣服飲食湯藥房舍種種眾具。還以無量無邊眾生皆集一處為受施者。摩那婆。于意云何。是福德聚可謂大不。栴檀那言。世尊。是福德聚真實寬大。何以故。世尊。若有一人于無量劫行施功德尚不得邊。何況無量眾生經無數劫行檀福聚。而可測量其分限也。佛言。如是如是。摩那婆。彼等無量眾生。無量劫數無量行施。無量福聚雖不可知。然猶不如善男子善女人於前一切謗法眾中。但為一人誠心懺悔所生善根所獲功德。無量無邊不可稱比。況為無量眾生誠心懺悔也。複次摩那婆。置此世界所有謗法惡眾生等。假使十方無量無邊諸世界中所有誹謗正法眾生。摩那婆。如是十方世界謗法眾中。但為一人至心悔過。所得福聚及所生善根尚不可限。何況普為十方眾生誠心悔也。如是福聚善根住持攝受增長

【現代漢語翻譯】現代漢語譯本：『那麼，這個人從中能得到什麼善根，獲得什麼功德呢？』這時，放光如來告訴栴檀那（Candana）菩薩說：『好啊，好啊！摩那婆（Manava），你能夠這樣方便地用心請問如來。如果善男子爲了那些破壞佛法的惡劣眾生真心懺悔，將會得到無量的大功德聚集。摩那婆，這些功德聚集難以衡量。現在用比喻稍微分開來說明，讓這些眾生髮起歡喜心。』『摩那婆，就像東方所有世界中的眾生，一切都成為偉大的佈施者（摩訶施主）。像這樣，南西北方、四維上下，周遍十方所有眾生，一切都成為偉大的佈施者。經過無量無邊不可說不可稱的各大劫數，經常進行佈施。佈施的物品包括金銀、各種珍寶、衣服飲食、湯藥房舍、各種器具。又將無量無邊的眾生聚集在一處作為接受佈施的人。』『摩那婆，你認為怎麼樣？這些福德聚集可以說大嗎？』栴檀那說：『世尊，這些福德聚集真實廣大。為什麼呢？世尊，如果有一個人在無量劫中行佈施的功德尚且無法知其邊際，何況無量眾生經過無數劫行佈施的福德聚集，又怎麼可以測量它的份量呢？』佛說：『是這樣，是這樣。摩那婆，那些無量眾生，無量劫數無量行佈施，無量福聚雖然不可知，然而還不如善男子善女人爲了先前一切誹謗佛法的眾生中，僅僅爲了一個人真心懺悔所產生的善根所獲得的功德。那是無量無邊不可稱比的。何況是為無量眾生真心懺悔呢？』『再次，摩那婆，放下這個世界所有誹謗佛法的惡劣眾生等等。假使十方無量無邊的諸世界中所有誹謗正法的眾生。摩那婆，像這樣十方世界誹謗佛法的眾生中，僅僅爲了一個人至誠懺悔，所得到的福德聚集以及所產生的善根尚且不可限量。何況是普遍為十方眾生真心懺悔呢？』『像這樣的福德聚集善根能夠住持、攝受、增長。』

【English Translation】 English version: 'Then, what good roots does that person obtain, and what merits do they acquire?' At that time, Buddha Prabhavyuha (Emanating Light) said to Bodhisattva Candana (Sandalwood): 'Excellent, excellent! Manava (Youth). You are able to skillfully inquire of the Tathagata (Thus Come One) with such a focused mind. If a virtuous man sincerely repents for those evil beings who destroy the Dharma, he will obtain immeasurable great accumulations of merit. Manava, these accumulations of merit are difficult to measure. Now, I will explain them in parts through metaphors, so that these beings may generate joyful minds.' 'Manava, like all beings in all worlds in the East, all become great donors (Mahadanapati). Similarly, in the South, North, West, the four intermediate directions, above and below, all beings throughout the ten directions become great donors. They constantly practice giving for immeasurable, boundless, inexpressible, and uncountable great kalpas (aeons). What they give includes gold, silver, various treasures, clothing, food, medicine, houses, and various implements. They also gather immeasurable and boundless beings in one place as recipients of the offerings.' 'Manava, what do you think? Can these accumulations of merit be considered great?' Candana said: 'World Honored One, these accumulations of merit are truly vast. Why? World Honored One, if a person practices giving for immeasurable kalpas, they still cannot reach the limit of the merit. How much more so when immeasurable beings practice giving for countless kalpas, how can their accumulations of merit be measured?' The Buddha said: 'So it is, so it is. Manava, although the immeasurable beings, for immeasurable kalpas, immeasurably practice giving, and their immeasurable accumulations of merit are unknowable, they are still not comparable to the good roots and merits obtained by a virtuous man or virtuous woman who sincerely repents for just one person among all those who slander the Dharma. That is immeasurable and beyond comparison. How much more so when they sincerely repent for immeasurable beings?' 'Furthermore, Manava, set aside all the evil beings who slander the Dharma in this world. Suppose all the beings who slander the True Dharma in the immeasurable and boundless worlds of the ten directions. Manava, among the beings who slander the Dharma in these worlds of the ten directions, the merit and good roots obtained by sincerely repenting for just one person are still limitless. How much more so when they sincerely repent for all beings in the ten directions?' 'Such accumulations of merit and good roots can be maintained, embraced, and increased.'

諸功德聚。不可計算不可稱量不可思議。如是功德誰能信者。唯有不退菩薩摩訶薩少能信耳。時栴檀那復白佛言。彼善男子等如是行時欲求何等。佛言。栴檀那。彼善男子為菩提故荷是重擔。愍彼眾生至心懺悔。緣此善根。復能莊嚴諸佛國土。終得如是自在受用。

佛告阿難。爾時眾中有優婆塞。名為月上。彼優婆塞家豐財寶。以真珠瓔珞價直百千億金莊嚴身頸。有一妙寶亦直百千億金。時優婆塞從座而起。即解真珠瓔珞。奉上放光如來。復以妙寶用施栴檀那菩薩。時彼月上既奉獻已。更增深敬大歡喜心。發如是念。我家所有倉庫寶藏。及余資生皆悉具足。可以此時凈施如來及栴檀那。復作是念。今聖者栴檀那。若知我發如是心已。向世尊說。世尊聞已。即遣栴檀那菩薩親教示我。我時承稟乃至盡壽。自當學彼諸菩薩行。長者月上發是心時。栴檀那菩薩以他心智觀察知已。即白放光如來言。世尊。我今明見此會眾中。月上優婆塞。復發深心作如是念。我今及時盡家所有。悉以凈心奉上世尊。世尊此優婆塞。能發大心及有如是智慧辯才佈施辯才捨棄辯才。欲請如來說發心事。然以如來道德巍巍威神高遠。心懷慚懼不敢幹請。善哉世尊。我今實為此優婆塞請白世尊如斯之事。爾時放光如來即告栴檀那言。善哉善哉。

【現代漢語翻譯】現代漢語譯本：這些功德聚集，是不可計算、不可稱量、不可思議的。這樣的功德，誰能相信呢？只有不退轉的菩薩摩訶薩才能稍微相信罷了。這時，栴檀那（Candana，菩薩名）又對佛說：『那些善男子等這樣修行時，想要追求什麼呢？』佛說：『栴檀那（Candana），那些善男子爲了菩提的緣故，承擔著這樣的重擔，憐憫那些眾生，至誠懺悔。憑藉這樣的善根，又能莊嚴諸佛的國土，最終獲得這樣的自在受用。』佛告訴阿難（Ananda，佛陀的十大弟子之一）：『那時，大眾中有一位優婆塞（Upasaka，在家男居士），名叫月上（Candra-uttara）。這位優婆塞（Upasaka）家財豐厚，用價值百千億金的真珠瓔珞莊嚴頸項，還有一件妙寶也價值百千億金。』當時，這位優婆塞（Upasaka）從座位上站起來，立即解下真珠瓔珞，奉獻給放光如來（Prabhasa-kara Buddha）。又用那件妙寶佈施給栴檀那菩薩（Candana Bodhisattva）。當時，這位月上（Candra-uttara）在奉獻之後，更加增添了深深的敬意和大歡喜心，併發了這樣的念頭：『我家所有的倉庫寶藏，以及其他的資生之物都完全具足，可以在這個時候清凈地佈施給如來和栴檀那（Candana）。』又這樣想：『現在聖者栴檀那（Candana），如果知道我發了這樣的心，向世尊說，世尊聽了之後，就派遣栴檀那菩薩（Candana Bodhisattva）親自教導我，我那時接受教誨，乃至盡我一生，自己應當學習那些菩薩的修行。』長者月上（Candra-uttara）發出這個心念時，栴檀那菩薩（Candana Bodhisattva）用他心智觀察知道后，就對放光如來（Prabhasa-kara Buddha）說：『世尊，我現在清楚地看到這個法會大眾中，月上優婆塞（Candra-uttara Upasaka）又發了深心，這樣想：我現在及時地將我家所有的一切，都用清凈的心奉獻給世尊。世尊，這位優婆塞（Upasaka）能發大心，並且有這樣的智慧辯才、佈施辯才、捨棄辯才，想要請如來說發心的事情，然而因為如來的道德巍巍，威神高遠，心中懷著慚愧和畏懼，不敢冒昧請求。』『善哉，世尊，我現在確實是爲了這位優婆塞（Upasaka）請求世尊開示這件事。』當時，放光如來（Prabhasa-kara Buddha）就告訴栴檀那（Candana）說：『善哉！善哉！』

【English Translation】 English version: These accumulations of merit are incalculable, immeasurable, and inconceivable. Who can believe in such merit? Only the non-retrogressing Bodhisattva-Mahasattvas can believe in it a little. At that time, Candana (name of a Bodhisattva) again said to the Buddha: 'What do those good men and women seek when they practice in this way?' The Buddha said: 'Candana, those good men and women bear this heavy burden for the sake of Bodhi (enlightenment). They have compassion for those sentient beings and sincerely repent. By virtue of this good root, they can also adorn the Buddha lands and ultimately attain such自在受用 (free and comfortable enjoyment).' The Buddha told Ananda (one of the ten major disciples of the Buddha): 'At that time, there was an Upasaka (a male lay Buddhist) in the assembly named Candra-uttara. This Upasaka's family was wealthy, and he adorned his neck with a pearl necklace worth hundreds of thousands of billions of gold. He also had a wonderful treasure worth hundreds of thousands of billions of gold.' At that time, this Upasaka rose from his seat and immediately took off the pearl necklace and offered it to Prabhasa-kara Buddha (Radiant Light Buddha). He also used that wonderful treasure to make offerings to Candana Bodhisattva. At that time, after making the offering, Candra-uttara increased his deep respect and great joy, and he made this thought: 'All the treasures in my storehouses, as well as other necessities, are fully available. I can now чисто (purely) offer them to the Tathagata (another name for Buddha) and Candana.' He also thought: 'Now, if the holy Candana knows that I have made this thought and tells the World Honored One, and the World Honored One hears it, he will send Candana Bodhisattva to personally teach me. At that time, I will receive the teachings and, for the rest of my life, I should learn the practices of those Bodhisattvas.' When the elder Candra-uttara made this thought, Candana Bodhisattva, knowing it through his mind-reading ability, said to Prabhasa-kara Buddha: 'World Honored One, I now clearly see that in this assembly, the Upasaka Candra-uttara has again made a deep thought, thinking: I will now, in a timely manner, offer all that I have in my home to the World Honored One with a pure heart. World Honored One, this Upasaka is able to make a great aspiration and has such wisdom, eloquence in giving, eloquence in generosity, and eloquence in renunciation. He wants to ask the Tathagata to speak about the matter of making aspirations, but because the Tathagata's morality is lofty and his divine power is far-reaching, he is ashamed and afraid and dares not presumptuously ask.' 'Excellent, World Honored One, I am now truly asking the World Honored One to explain this matter for this Upasaka.' At that time, Prabhasa-kara Buddha said to Candana: 'Excellent! Excellent!'

栴檀那。汝今成就是他心智。以于無量無數劫中久修習彼諸善根故。摩那婆。我亦知此優婆塞心。但為此會諸菩薩等舍置是心。且默然住。亦令一切諸菩薩眾於是法中學汝栴檀那之所行耳。時栴檀那菩薩摩訶薩告彼長者言。長者汝今實有如是念不。長者報言。尊者。我今實有如是心念。然我唯以恭敬心故尊重心故希有心故。不敢咨白如來世尊。今見聖者栴檀那菩薩。以憐愍心乃能如是。為於世間一切眾生無救護者無正念者無將導者。在世尊前至誠懺悔為依為導。我見是已即于聖者栴檀那菩薩生大希有心深敬重心。以聖者栴檀那初未曾見謗法眾生。而能為其誠心懺悔。可謂善哉。而復於我有憐慜心。如我所念咨請如來。若不取我如是誠心。則我願不滿。若持我心問如來者。我即依愿隨教修行。然而聖者栴檀那菩薩為無量無邊世界中眾生荷是重擔誠心懺悔。復能如是為我問此重擔大事。

爾時栴檀那菩薩復白放光如來應供正遍覺言。世尊。如來亦應聞是月上優婆塞之所請問。佛言。摩那婆。我今已聞月上所請。摩那婆。于意云何。諸佛如來有所利慾耶。栴檀那言。不也世尊。如來無所乏少亦無所欲。何以故。我昔曾聞諸佛世尊用一衣一食住。過恒河沙劫一加趺坐。亦過恒河沙劫。而身無羸損力無疲倦。唯為憐慜諸眾

【現代漢語翻譯】現代漢語譯本：栴檀那（Chandana，人名）。你現在能夠成就洞察他人心智的能力，是因為你在無量無數劫中長期修習那些善根的緣故。摩那婆（Manava，人名）。我也知道這位月上優婆塞（Chandra-uttara Upasaka，在家修行者名）的心中所想。但爲了在座的各位菩薩，我才暫時放下這件事，保持沉默。同時，也讓所有的菩薩眾從栴檀那你的行為中學習。當時，栴檀那菩薩摩訶薩（Chandana Bodhisattva-Mahasattva，大菩薩名）告訴那位長者說：『長者，你現在真的有這樣的想法嗎？』長者回答說：『尊者，我現在的確有這樣的想法。但我只是因為恭敬心、尊重心和稀有心，才不敢向如來世尊稟告。現在見到聖者栴檀那菩薩，以憐憫之心竟然能夠這樣，爲了世間一切沒有救護者、沒有正念者、沒有引導者的眾生，在世尊面前至誠懺悔，作為他們的依靠和引導。我見到這些，就對聖者栴檀那菩薩生起極大的稀有心和深深的敬重心。因為聖者栴檀那從未見過誹謗佛法的眾生，卻能爲了他們誠心懺悔，真是太好了。而且還對我懷有憐憫之心，就像我所想的那樣向如來請問。如果如來不採納我這樣的誠心，那麼我的願望就無法滿足。如果拿著我的心意去問如來，我就會依照願望跟隨教導修行。然而，聖者栴檀那菩薩爲了無量無邊世界中的眾生承擔著如此重大的責任，誠心懺悔，又能這樣爲了我詢問這件重大的事情。』當時，栴檀那菩薩又對放光如來應供正遍覺（Prabhasa-kirana Tathagata Arhat Samyaksambuddha，佛名，意為放光的如來、應供、正遍知）說：『世尊，如來也應該聽聽這位月上優婆塞所提出的問題。』佛說：『摩那婆，我現在已經聽到了月上所提出的問題。摩那婆，你認為怎麼樣？諸佛如來會有所貪圖利益嗎？』栴檀那說：『不會的，世尊。如來沒有什麼缺乏，也沒有什麼慾望。為什麼呢？我過去曾經聽聞，諸佛世尊用一件衣服、一頓食物就能度過恒河沙數般的劫數，一次跏趺而坐，也能度過恒河沙數般的劫數，而身體沒有衰弱，力量沒有疲倦，只是爲了憐憫眾生。』

【English Translation】 English version: Chandana (name). You are now able to achieve the wisdom of knowing others' minds because you have cultivated those roots of goodness for countless eons. Manava (name). I also know the thoughts in the mind of this Chandra-uttara Upasaka (name of a lay practitioner). But for the sake of all the Bodhisattvas present, I have set aside this matter and remained silent. Also, let all the Bodhisattvas learn from the conduct of you, Chandana. At that time, Chandana Bodhisattva-Mahasattva (name of a great Bodhisattva) said to that elder: 'Elder, do you really have such thoughts now?' The elder replied: 'Venerable one, I do indeed have such thoughts now. But it is only out of respect, reverence, and a sense of wonder that I dare not report to the Tathagata World-Honored One. Now I see the holy Chandana Bodhisattva, with a compassionate heart, able to do this: for all sentient beings in the world who have no protector, no right mindfulness, no guide, he sincerely repents before the World-Honored One, as their refuge and guide. Seeing this, I immediately developed a great sense of wonder and deep reverence for the holy Chandana Bodhisattva. Because the holy Chandana has never seen beings who slander the Dharma, yet he is able to sincerely repent for them, which is truly excellent. Moreover, he has compassion for me, asking the Tathagata as I wished. If the Tathagata does not accept my sincere heart, then my wish will not be fulfilled. If he takes my intention and asks the Tathagata, I will follow the teachings and practice according to my wish. However, the holy Chandana Bodhisattva bears such a heavy burden for the sentient beings in countless worlds, sincerely repenting, and is also able to ask about this important matter for me.' At that time, Chandana Bodhisattva again said to Prabhasa-kirana Tathagata Arhat Samyaksambuddha (name of a Buddha, meaning the radiant Tathagata, worthy of offerings, perfectly enlightened): 'World-Honored One, the Tathagata should also hear the question asked by this Chandra-uttara Upasaka.' The Buddha said: 'Manava, I have already heard the question asked by Chandra-uttara. Manava, what do you think? Do the Tathagatas have any desire for gain?' Chandana said: 'No, World-Honored One. The Tathagata lacks nothing and has no desires. Why? I have heard in the past that the Buddhas, the World-Honored Ones, can spend as many eons as there are sands in the Ganges River with one piece of clothing and one meal, and can sit in the lotus position for as many eons as there are sands in the Ganges River, without their bodies weakening or their strength tiring, only out of compassion for all beings.'

生故。所以者何。欲令眾生咸皆安住如實法中。復令眾生悉得真法。是故如來方便示現譬喻言說耳。世尊。如來如是種種方便。眾生親見尚不信受。何況后時不見如來。時放光如來告栴檀那菩薩言。若復有人施眾寶物。置於如來加趺膝上。而諸如來終無所受。聲聞弟子亦不得受此真寶物。摩那婆。汝於是中應當善教此優婆塞長夜利益身心安樂。其所獻上真珠瓔珞及妙寶等。宜還付之。但當教示令其行法。如是生寶。雖佛如來及聲聞弟子。既不得取亦不得用。唯有佈施增長功德。何以故。令諸眾生得利益故。亦應如是教諸眾生。爾時月上優婆塞于如來前聞聖教已。即以右手執栴檀那菩薩臂。頂禮佛足。與栴檀那菩薩從彼眾出共歸其家。敷座坐已。此優婆塞即命家人令開庫藏。親誡之曰。我庫藏中諸是珍寶今宜盡出置吾目前。欲視精粗並知大數。如是知已我當奉獻供養如來應供正遍覺。及諸聲聞弟子大眾。時長者妻白長者曰。能發是心真成大善。我雖無知素念斯事。未有方便不暇先白。忽聞嘉命深慰本心。然此寶聚非可長保。長者。如我愚見。今此寶藏難用依恃。唯當寄託諸佛福田。此功希有終不虧失。長者。我等應作如是思惟。自我先人七世珍賢。藏埋地下終是虛棄。自余財物尋還灰壤。設有少存誰當用之。長者。斯為

大事宜速及時。今日雖獲奉獻如來應供正遍覺。破彼積聚秘吝之心。而我竊思實謂稍晚。長者。彼如是人難可值遇。我等應須至心供養。若於彼所得聞法者。法心生時非余世利也。於是長者報其妻曰。我見聖者栴檀那菩薩。又聞其言。故生恭敬大希有心。亦以此菩薩獨能為彼無量無邊諸世界中謗法眾生誠心懺悔。我見此故復于其所益生恭敬希有之心。又諸菩薩摩訶薩等。為諸眾生髮大誓願荷負重擔。常行種種艱難苦行故。其妻復誡長者言。仁者。莫興異念。宜應速隨此大菩薩詣如來所。當發如是大殷重心供養如來。自從先來未曾有人能起如是大供養者。爾時長者躬自觀察家內所有一切庫藏及七世來地中諸藏。盡出現前校計稱量不可週遍。即尋白彼栴檀那菩薩言。聖者栴檀那。我今不能為此財物。墮于地獄受諸苦惱。如彼眾蜂能造甜蜜。蜜始成就。若食未食即自害身。於是栴檀那菩薩告長者言。長者。如是如是。如汝所說。長者。汝之先人聚此財寶。經歷年世非無勤苦。然竟不能發慈愛心念一眾生而行惠施。唐為慳心守護是物。及其命終生於惡道。既生彼已無有善念。假令彼時欲發善念。大苦侵迫寧能遂心。長者。汝之戚屬不能救免。諸餘眾生何所復論。

阿難。時彼長者于栴檀那菩薩摩訶薩所聞是教已。即于放

【現代漢語翻譯】現代漢語譯本：重要的事情要迅速及時地去做。今天雖然有幸能向如來應供正遍覺（如來的十個稱號之一，意為完全覺悟者）奉獻，打破那積累的秘吝之心，但我私下認為還是稍晚了。長者，像這樣的人難以遇到，我們應該至誠恭敬地供養。如果能從他那裡聽聞佛法，生起對佛法的信心，那不是世間的利益可以比擬的。於是長者告訴他的妻子說：『我見到了聖者栴檀那菩薩（菩薩名，意為旃檀樹），又聽了他的話，所以生起了恭敬和大希有之心。而且這位菩薩能夠為無量無邊的世界中誹謗佛法的眾生誠心懺悔。我見到這些，更加對他生起了恭敬希有之心。』又因為諸位菩薩摩訶薩（菩薩的尊稱，意為偉大的菩薩）等，爲了眾生髮下大誓願，肩負重擔，常常進行種種艱難的苦行。所以他的妻子告誡長者說：『仁者，不要產生其他的想法。應該迅速跟隨這位大菩薩前往如來處，應當以極大的殷重心供養如來。自從以前以來，未曾有人能發起如此大的供養。』當時長者親自觀察家中所有的一切庫藏以及七世以來埋藏在地下的各種寶藏，全部顯現出來，校對計算稱量，無法周遍。隨即告訴栴檀那菩薩說：『聖者栴檀那，我今天不能因為這些財物，墮入地獄遭受各種苦惱。就像那些蜜蜂能夠製造甜蜜，蜂蜜剛一成就，如果食用或未食用，就會自己傷害自身。』於是栴檀那菩薩告訴長者說：『長者，是這樣的，是這樣的，正如你所說。長者，你的先人積聚這些財寶，經歷多年，並非沒有勤勞辛苦，然而最終不能發起慈愛之心，為哪怕一個眾生而行惠施。白白地因為慳吝之心守護這些財物，等到他們命終之後，便會生於惡道。既然已經生於惡道，就沒有善念。即使那時想要發起善念，但被巨大的痛苦所侵擾，又怎麼能如願呢？長者，你的親屬都不能救免，更何況其他的眾生呢？』阿難（佛陀的弟子），當時那位長者從栴檀那菩薩摩訶薩那裡聽聞這些教誨后，就在放

【English Translation】 English version: Important matters should be done quickly and promptly. Although today we are fortunate to offer to the Tathagata Arhat Samyak-sambuddha (one of the ten titles of the Tathagata, meaning perfectly enlightened one), breaking the accumulated secret and stingy heart, I privately think it is still a bit late. Elder, such a person is difficult to encounter, we should sincerely and respectfully make offerings. If we can hear the Dharma from him and generate faith in the Dharma, it is not comparable to worldly benefits. Then the elder told his wife, 'I have seen the holy Chandanagandha Bodhisattva (name of a Bodhisattva, meaning sandalwood fragrance), and heard his words, so I have generated respect and a great sense of rarity. Moreover, this Bodhisattva is able to sincerely repent for the sentient beings who slander the Dharma in countless worlds. Seeing this, I have even more respect and a sense of rarity for him.' Also, because the Bodhisattvas Mahasattvas (a respectful title for Bodhisattvas, meaning great Bodhisattvas) and others have made great vows for sentient beings, shouldering heavy burdens, and constantly engaging in various difficult ascetic practices. Therefore, his wife warned the elder, 'Benevolent one, do not have other thoughts. You should quickly follow this great Bodhisattva to the Tathagata's place, and you should make offerings to the Tathagata with great earnestness. Since before, no one has been able to initiate such a great offering.' At that time, the elder personally observed all the treasures in his house and all the treasures buried underground for seven generations, all of which appeared, and the verification, calculation, and measurement could not be completed. Immediately, he told Chandanagandha Bodhisattva, 'Holy Chandanagandha, I cannot, because of these riches, fall into hell and suffer various torments. Just like those bees that can make honey, as soon as the honey is made, if it is eaten or not eaten, it will harm itself.' Then Chandanagandha Bodhisattva told the elder, 'Elder, it is so, it is so, just as you said. Elder, your ancestors accumulated these treasures, and it took many years, not without hard work, but in the end they could not generate a heart of compassion and give alms to even one sentient being. They vainly guarded these things with a stingy heart, and when they died, they were born in evil realms. Since they have already been born in evil realms, they have no good thoughts. Even if they wanted to generate good thoughts at that time, but were invaded by great suffering, how could they get their wish? Elder, your relatives cannot be saved, let alone other sentient beings?' Ananda (Buddha's disciple), at that time, after that elder heard these teachings from Chandanagandha Bodhisattva Mahasattva, he was in the process of releasing

光如來及諸大眾。多設供養。既供養已於如來所剃除出家。盡形修行供養世尊。彼諸財寶無有窮盡。於是月上覆白栴檀那菩薩言。聖者。從今更有何方供養如來。我若知者皆當修作。栴檀那言。長者。是財寶聚我實不知昔從何生今從何滅。何以故。以無來處及去處故。長者。譬如蜜蜂同共出生。無量億數。瓶瓨等蜜。次第食用。是蜂不知是蜜所出從何所來去至何處。如是之事誰能信者。如是長者此財寶藏。無常不住埋藏地下。漸到水聚終歸大海。長者。汝於是中當更善思。我之先世乃祖乃考。但為慳毒誑惑己心。聚積貨財增長惡業。哀哉祖考今生何處。辛勤營理竟何所成。徒事虛名求勝他耳。妒嫉連綿貪婪味著。是業因緣永淪惡道。

大法炬陀羅尼經六度品第二十四之一

佛告阿難。爾時放光如來告彼善覺菩薩摩訶薩言。摩那婆。汝宜諦聽善思念之。今當爲汝說菩薩法。若諸菩薩持戒清凈無有缺減。決定成就義利莊嚴。如諸菩薩住正戒中最上持戒。畢竟清凈入如實門。隨順法智非彼非此。戒功德聚寬大無邊。無有人能知其齊限。假使世間一切凡夫乃至聲聞及辟支佛。皆不能知。

爾時善覺菩薩白放光佛言。世尊。今正是時。唯愿世尊。為此億數諸菩薩等。具足說是如來戒行成就真相。佛告善覺菩薩

【現代漢語翻譯】現代漢語譯本：光如來（Prabhāskararāja，佛名）以及所有的大眾，都大量地設定供養。供養完畢后，就在如來處剃度出家，終身修行供養世尊。他們的財寶沒有窮盡。這時，月上（Candra，人名）又對栴檀那菩薩（Candana，菩薩名）說：『聖者，從今以後還有什麼方法可以供養如來？如果我知道，都應當去做。』栴檀那說：『長者，這些財寶聚集，我實在不知道過去從哪裡產生，現在又從哪裡消失。為什麼呢？因為沒有來處和去處。長者，譬如蜜蜂共同出生，數量無數，用瓶子等容器儲存蜂蜜，依次食用。蜜蜂不知道這些蜂蜜從哪裡來，又到哪裡去。這樣的事情誰能相信呢？』『像這樣，長者，這些財寶倉庫，無常不住，埋藏在地下，逐漸匯入水流，最終歸於大海。長者，你應該好好思考。我的先世，我的祖先，只是因為吝嗇和貪婪迷惑了自己的心，聚積錢財，增長惡業。可悲啊，祖先們現在生在何處？辛勤經營，最終成就了什麼？只是徒勞地追求虛名，想要勝過別人罷了。嫉妒連綿不斷，貪婪地執著于享樂。這樣的業因，將永遠沉淪於惡道。』《大法炬陀羅尼經·六度品》第二十四之一佛告訴阿難（Ānanda，佛陀的十大弟子之一）：『那時，放光如來（Prabhāskararāja，佛名）告訴那位善覺菩薩摩訶薩（Suprabuddha Bodhisattva-mahāsattva，菩薩名）說：摩那婆（Māṇava，意為青年），你應該仔細聽，好好思考。現在我將為你講述菩薩的法。如果各位菩薩持戒清凈，沒有缺失和減少，必定成就義利莊嚴。像各位菩薩安住于正戒之中，這是最上的持戒，最終清凈，進入如實之門。隨順法智，既不是彼，也不是此。戒的功德聚集，寬廣無邊，沒有人能夠知道它的邊際。即使世間一切凡夫，乃至聲聞（Śrāvaka，小乘佛教徒）和辟支佛（Pratyekabuddha，緣覺），都不能知道。』這時，善覺菩薩（Suprabuddha Bodhisattva，菩薩名）對放光佛（Prabhāskararāja，佛名）說：『世尊，現在正是時候。希望世尊爲了這些億數菩薩等，完整地講述如來的戒行成就真相。』佛告訴善覺菩薩（Suprabuddha Bodhisattva，菩薩名）：

【English Translation】 English version: Prabhāskararāja (The Light-emitting Tathāgata) and all the assembly made abundant offerings. Having made offerings, they shaved their heads and left home at the Tathāgata's place, cultivating and making offerings to the World-Honored One throughout their lives. Their treasures were inexhaustible. Then, Candra (Moon, a person's name) said to Candana Bodhisattva (Sandalwood Bodhisattva): 'Venerable One, from now on, what other ways are there to make offerings to the Tathāgata? If I know of them, I will do them all.' Candana said, 'Elder, I truly do not know where these accumulated treasures came from in the past, nor where they will disappear to now. Why? Because they have no origin and no destination. Elder, it is like bees being born together, in countless numbers, storing honey in jars and other containers, and consuming it in turn. The bees do not know where the honey came from, nor where it goes. Who can believe such a thing?' 'Likewise, Elder, these treasure troves are impermanent and unstable, buried underground, gradually flowing into bodies of water, and ultimately returning to the ocean. Elder, you should reflect on this carefully. My ancestors were only deluded by their own stinginess and greed, accumulating wealth and increasing evil karma. Alas, where are my ancestors born now? What did their diligent efforts ultimately achieve? They only vainly pursued empty fame, seeking to surpass others. Jealousy continued endlessly, and they were greedily attached to pleasures. Due to these karmic causes, they will forever sink into evil realms.' The Great Torch Dhāraṇī Sūtra, Chapter 24, On the Six Perfections, Part 1 The Buddha told Ānanda (one of the Buddha's ten principal disciples): 'At that time, Prabhāskararāja (The Light-emitting Tathāgata) said to that Suprabuddha Bodhisattva-mahāsattva (Good Awakening Bodhisattva-mahāsattva): 'Māṇava (Youth), you should listen carefully and contemplate well. Now I will explain the Dharma of Bodhisattvas to you. If all Bodhisattvas uphold the precepts purely, without any deficiency or reduction, they will certainly achieve the adornment of meaning and benefit. Like those Bodhisattvas who abide in the correct precepts, this is the supreme upholding of precepts, ultimately pure, entering the gate of suchness. Following the wisdom of the Dharma, it is neither this nor that. The accumulation of the merits of precepts is vast and boundless, and no one can know its limits. Even all ordinary beings in the world, including Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), cannot know it.' At that time, Suprabuddha Bodhisattva (Good Awakening Bodhisattva) said to Prabhāskararāja (The Light-emitting Tathāgata): 'World-Honored One, now is the right time. May the World-Honored One fully explain the true nature of the Tathāgata's accomplishment of precepts and conduct for these billions of Bodhisattvas.' The Buddha told Suprabuddha Bodhisattva (Good Awakening Bodhisattva):

言。摩那婆。所言戒者名不思議處。戒行功德成就如是。不可動搖。無有垢濁清凈圓滿。永盡眾惡無有住處。寬如虛空不可執持。

複次摩那婆。如是諸波羅蜜。所謂檀那波羅蜜。尸羅波羅蜜。羼提波羅蜜。毗梨耶波羅蜜。禪那波羅蜜。般若波羅蜜。是中檀波羅蜜。最為初上而無減少。或於諸有及後生中。至天王處者。或有減少。於後生處貧窮下賤。衣食乏少以乞自資。常在生死流轉往來。以貧窮故不能清凈檀波羅蜜。是于檀波羅蜜自然損減。摩那婆。無有菩薩一向在禪。唯有如來一入不出。非諸菩薩常在定也。若常在定則避護生死。然諸菩薩若欲緣彼有生處故留少染惑。當知爾時暫舍智根。彼精進根全無所舍。是故不名舍菩薩道。處彼無量生死中時。此貪染心亦舍不捨。彼時雖有精進而不得菩提。何以故。以般若波羅蜜未滿足故。是故若緣有生處時不捨精進。如是摩那婆。彼亦無二心和合並作也。

摩那婆。我憶往昔過於無量阿僧祇劫。爾時有佛。號曰寶火如來應供正遍覺明行足善逝世間解無上士調御丈夫天人師佛世尊。出現於世。摩那婆。彼佛眷屬。唯有聲聞二十四人。復有六大菩薩摩訶薩。摩那婆。彼諸菩薩摩訶薩等所讀誦經。名閻浮上波羅蜜。彼六菩薩。皆各住於一波羅蜜行中。第一菩薩讚歎檀

【現代漢語翻譯】現代漢語譯本：佛陀說：『摩那婆（Manava，人名），所說的戒是指不可思議的境界。戒行功德的成就就是這樣，不可動搖，沒有污垢，清凈圓滿，永遠斷絕一切惡行，沒有停留之處，寬廣如虛空，不可執持。』佛陀又說：『摩那婆，像這樣的各種波羅蜜（Paramita，到彼岸），也就是檀那波羅蜜（Danaparamita，佈施到彼岸）、尸羅波羅蜜（Silaparamita，持戒到彼岸）、羼提波羅蜜（Ksantiparamita，忍辱到彼岸）、毗梨耶波羅蜜（Viryaparamita，精進到彼岸）、禪那波羅蜜（Dhyanaparamita，禪定到彼岸）、般若波羅蜜（Prajnaparamita，智慧到彼岸）。其中，檀那波羅蜜最為初始和殊勝，沒有減少。如果有人在各種有情眾生和後世中，到達天王之處，或者有所減少，在後世貧窮下賤，衣食缺乏，靠乞討為生，經常在生死輪迴中往來。因為貧窮的緣故，不能清凈檀那波羅蜜，這就是檀那波羅蜜自然損減。摩那婆，沒有菩薩一直處於禪定之中，只有如來一旦進入禪定就不再出來。不是所有的菩薩都常在禪定之中。如果常在禪定之中，就會避開和守護生死。然而，菩薩如果想要爲了某種因緣而投生到某個地方，所以會留下少許染污的迷惑。應當知道，那時會暫時捨棄智慧之根，但精進之根完全不會捨棄。因此，不能說捨棄了菩薩道。處於那無量的生死之中時，這種貪染之心也是捨棄與不捨棄並存的。那時雖然有精進，卻不能得到菩提（Bodhi，覺悟），為什麼呢？因為般若波羅蜜還沒有圓滿的緣故。所以，如果爲了某種因緣而投生到某個地方時，不會捨棄精進。像這樣，摩那婆，那裡也沒有二心和合在一起運作的情況。』『摩那婆，我回憶往昔，經過無量阿僧祇劫（Asankhyeya-kalpa，無數大劫），那時有一尊佛，名叫寶火如來應供正遍覺明行足善逝世間解無上士調御丈夫天人師佛世尊（寶火如來，Tathagata Arhat Samyaksambuddha Vidyacarana-sampanna Sugata Lokavid Anuttara Purusadamyasarathi Sasta Devamanusyanam Buddha Bhagavan）出現於世。摩那婆，那位佛的眷屬，只有聲聞（Sravaka，聽聞佛法而證悟者）二十四人，還有六大菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）。摩那婆，那些菩薩摩訶薩等所讀誦的經典，名叫《閻浮上波羅蜜》。那六位菩薩，都各自安住於一種波羅蜜的修行中。第一位菩薩讚歎檀那波羅蜜。』

【English Translation】 English version: The Buddha said: 'Manava (name of a person), what is called 'sila' (precept) refers to an inconceivable state. The achievement of the merits of virtuous conduct is like this: it is immovable, without defilement, pure and complete, forever cutting off all evil deeds, with no place to dwell, as vast as the void, and cannot be grasped.' The Buddha further said: 'Manava, such are the various Paramitas (perfections), namely, Dana-paramita (perfection of giving), Sila-paramita (perfection of morality), Ksanti-paramita (perfection of patience), Virya-paramita (perfection of vigor), Dhyana-paramita (perfection of meditation), and Prajna-paramita (perfection of wisdom). Among them, Dana-paramita is the most initial and supreme, without decrease. If someone, in various sentient beings and future lives, reaches the place of a Deva-king (heavenly king), or there is a decrease, being poor and lowly in future lives, lacking clothing and food, relying on begging for sustenance, constantly going back and forth in the cycle of birth and death. Because of poverty, they cannot purify Dana-paramita, and this is the natural decrease of Dana-paramita. Manava, there is no Bodhisattva (enlightenment being) who is always in meditation; only the Tathagata (Thus Come One) enters meditation once and does not come out. Not all Bodhisattvas are constantly in meditation. If they were constantly in meditation, they would avoid and protect themselves from birth and death. However, if Bodhisattvas want to be born in a certain place for some reason, they will leave a little defiled delusion. It should be known that at that time, they will temporarily abandon the root of wisdom, but the root of vigor will not be abandoned at all. Therefore, it cannot be said that they have abandoned the Bodhisattva path. When they are in that immeasurable cycle of birth and death, this mind of greed and attachment is both abandoned and not abandoned. At that time, although there is vigor, they cannot attain Bodhi (enlightenment). Why? Because Prajna-paramita has not been perfected. Therefore, if they are born in a certain place for some reason, they will not abandon vigor. Like this, Manava, there is also no situation where two minds are combined and working together.' 'Manava, I recall in the past, after countless Asankhyeya-kalpas (incalculable eons), there was a Buddha named Bao Huo Ru Lai Ying Gong Zheng Bian Jue Ming Xing Zu Shan Shi Shi Jian Jie Wu Shang Shi Tiao Yu Zhang Fu Tian Ren Shi Fo Shi Zun (寶火如來, Tathagata Arhat Samyaksambuddha Vidyacarana-sampanna Sugata Lokavid Anuttara Purusadamyasarathi Sasta Devamanusyanam Buddha Bhagavan) appeared in the world. Manava, that Buddha's retinue consisted of only twenty-four Sravakas (hearers of the Dharma), and six great Bodhisattva-mahasattvas (great Bodhisattvas). Manava, the scriptures recited by those Bodhisattva-mahasattvas were called 'Jambus 上 Paramita'. Those six Bodhisattvas each dwelt in the practice of one Paramita. The first Bodhisattva praised Dana-paramita.'

波羅蜜。即以檀波羅蜜而為勝上。第二菩薩讚歎尸羅波羅蜜。即以尸波羅蜜而為勝上。第三菩薩讚歎羼提波羅蜜。即以羼提波羅蜜而為勝上。第四菩薩讚歎毗梨耶波羅蜜。即以毗梨耶波羅蜜而為勝上。第五菩薩讚歎禪那波羅蜜。即以禪那波羅蜜而為勝上。第六菩薩讚歎般若波羅蜜。亦以般若而為勝上。一心修行般若德聚。更無餘念。摩那婆。爾時寶火佛為欲知彼諸菩薩等心志所趣故。問本修行。彼諸菩薩既蒙聖問。各隨本心所行以答。時寶火世尊作如是念。斯諸菩薩皆為初入發意修行。我今亦須隨順其意不得違逆。何以故。若違其心或能退沒。於是告諸菩薩言。汝等知是六波羅蜜不耶。諸菩薩言。世尊。六波羅蜜我等已知佛復問言。汝等云何修持六波羅蜜。諸菩薩等各各稱說己之所行諸波羅蜜。

複次摩那婆。云何名為第一菩薩樂行檀波羅蜜。謂彼菩薩行檀波羅蜜時。凡諸所有乃至居家。有人來求一切皆與。所施婇女其數九千。諸女微妙難可具說。我今略辯彼女之價。如此閻浮提所有一切財寶眾物。所謂若生真寶金銀琉璃珂貝美玉珊瑚真珠如是等物。又閻浮提所有一切象馬牛羊駝騾驢等。及余所有四足畜生。如是眾類。又閻浮提所有人民及餘眾生。有業無業有財無財。如是眾物。比前所施九千女中。尚不能敵一

【現代漢語翻譯】現代漢語譯本：波羅蜜（Pāramitā，到彼岸）。第一位菩薩讚歎檀波羅蜜（Dāna-pāramitā，佈施波羅蜜），認為檀波羅蜜最為殊勝。第二位菩薩讚歎尸羅波羅蜜（Śīla-pāramitā，持戒波羅蜜），認為尸羅波羅蜜最為殊勝。第三位菩薩讚歎羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜），認為羼提波羅蜜最為殊勝。第四位菩薩讚歎毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜），認為毗梨耶波羅蜜最為殊勝。第五位菩薩讚歎禪那波羅蜜（Dhyāna-pāramitā，禪定波羅蜜），認為禪那波羅蜜最為殊勝。第六位菩薩讚歎般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜），也認為般若波羅蜜最為殊勝，一心修行般若的功德聚集，沒有其他的念頭。摩那婆（Māṇava，人名）。當時寶火佛（Ratnārcis，佛名）爲了瞭解那些菩薩們的心志所向，詢問他們最初的修行。那些菩薩們得到聖者的詢問，各自根據自己內心所修行的來回答。當時寶火世尊（Ratnārcis，佛名）這樣想：這些菩薩們都是剛開始發心修行的，我現在也必須順應他們的心意，不能違揹他們。為什麼呢？如果違揹他們的心意，或許會讓他們退失。於是告訴各位菩薩說：你們知道這六波羅蜜（Ṣaṭ-pāramitā）嗎？各位菩薩說：世尊，六波羅蜜我們已經知道了。佛又問：你們如何修持六波羅蜜？各位菩薩各自稱說自己所修行的各種波羅蜜。

再者，摩那婆（Māṇava，人名），什麼叫做第一位菩薩樂於修行檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）呢？就是說那位菩薩在行檀波羅蜜時，凡是所有的，乃至居家，有人來求，一切都給予。所佈施的婇女，數量有九千。這些女子的美妙難以完全說盡，我現在簡略地說說她們的價值。像這閻浮提（Jambudvīpa，我們所居住的這個世界）所有的一切財寶眾物，比如各種真寶、金銀、琉璃、珂貝、美玉、珊瑚、珍珠等等。又比如閻浮提（Jambudvīpa，我們所居住的這個世界）所有的一切象、馬、牛、羊、駱駝、騾子、驢等等，以及其餘所有的四足畜生，像這樣的種類。又比如閻浮提（Jambudvīpa，我們所居住的這個世界）所有的人民以及其餘眾生，有業的、沒有業的，有財的、沒有財的，像這樣的眾物，比起先前所佈施的九千女子，尚且不能抵得上一個。

【English Translation】 English version: Pāramitā (Perfection). The first Bodhisattva praised Dāna-pāramitā (Perfection of Giving), considering it the most supreme. The second Bodhisattva praised Śīla-pāramitā (Perfection of Morality), considering it the most supreme. The third Bodhisattva praised Kṣānti-pāramitā (Perfection of Patience), considering it the most supreme. The fourth Bodhisattva praised Vīrya-pāramitā (Perfection of Effort), considering it the most supreme. The fifth Bodhisattva praised Dhyāna-pāramitā (Perfection of Meditation), considering it the most supreme. The sixth Bodhisattva praised Prajñā-pāramitā (Perfection of Wisdom), also considering it the most supreme, focusing wholeheartedly on cultivating the accumulation of Prajñā's merits, without any other thoughts. Māṇava (Name of a person). At that time, Ratnārcis Buddha (Name of a Buddha), in order to understand the aspirations of those Bodhisattvas, inquired about their initial practices. Having been asked by the Holy One, those Bodhisattvas each answered according to their own practices. Then, the World Honored One Ratnārcis (Name of a Buddha) thought: These Bodhisattvas are all at the beginning of their practice, I must now follow their intentions and not go against them. Why? If I go against their intentions, they might regress. Therefore, he told the Bodhisattvas: Do you know these Six Pāramitās (Ṣaṭ-pāramitā)? The Bodhisattvas said: World Honored One, we already know the Six Pāramitās. The Buddha then asked: How do you cultivate the Six Pāramitās? Each of the Bodhisattvas spoke of their own practices of the various Pāramitās.

Furthermore, Māṇava (Name of a person), what is called the first Bodhisattva's joy in practicing Dāna-pāramitā (Perfection of Giving)? It means that when that Bodhisattva practices Dāna-pāramitā, everything he owns, even his home, he gives away to anyone who asks. The number of beautiful women he gave away was nine thousand. The beauty of these women is hard to fully describe, I will now briefly speak of their value. All the treasures and possessions in Jambudvīpa (The world we live in), such as various true treasures, gold, silver, lapis lazuli, cowrie shells, jade, coral, pearls, and so on. Also, all the elephants, horses, cows, sheep, camels, mules, donkeys, and other four-legged animals in Jambudvīpa (The world we live in). Also, all the people and other beings in Jambudvīpa (The world we live in), with karma or without karma, with wealth or without wealth, all these possessions, compared to the nine thousand women previously given away, are not even worth one of them.

女之價。而彼菩薩深心愛樂檀波羅蜜故。見人來乞乃至以此九千美女。盡用與之。而彼菩薩在家復有九千白象及以九千無價寶馬。如是良馬鬃尾毛色皆如石黛。又復亦如雞翅馬王。又復亦如輪王寶馬。舉策一馳便度大海。如是等馬悉以施他。菩薩復有無價上寶。亦滿九千盡用佈施。摩那婆。自余諸物不可具言。若見求者皆持惠施。摩那婆。時彼菩薩如是施已。即于寶火如來法中厭世出家。精勤修滿檀波羅蜜。摩那婆。是為第一菩薩摩訶薩樂行檀波羅蜜中。

複次摩那婆。云何名為第二菩薩樂行屍羅波羅蜜者。謂彼菩薩行屍波羅蜜時。常贊持戒。為欲勝彼外道五通諸仙人故具修五通。得五通已於彼寶火如來法中。出家持戒唯畜三衣。如來教發無邊量心。心得自在成如來智。發生戒聚得如是身。乃至成滿三十二種大人妙相。以是因緣時彼菩薩讚歎尸波羅蜜。具足持戒而行平等。摩那婆。是為第二菩薩摩訶薩樂行住于尸羅波羅蜜中。

複次摩那婆。云何名為第三菩薩樂行羼提波羅蜜者。謂彼菩薩行忍辱時。或生王宮為王太子具足威力。劫濁世時有諸眾生多行非法。不孝父母。不敬沙門及婆羅門無有正信。污毀居家破散他室常行賊盜壞人印記。好諍佷戾不用善言。見他為惡或贊或默。不護口過妄說是非。殺生偷盜

【現代漢語翻譯】現代漢語譯本：女子的價值。而那位菩薩因為深深喜愛樂於佈施的檀波羅蜜（Dānapāramitā，佈施到彼岸），見到有人來乞討，乃至將這九千美女全部施捨給他們。而那位菩薩在家中還有九千頭白象以及九千匹無價的寶馬。這些良馬的鬃毛和尾巴的顏色都像石黛一樣，又像雞翅馬王，又像輪王的寶馬，舉起馬鞭一馳就能渡過大海。像這樣的馬全部都施捨給他人。菩薩還有無價的上等寶物，也湊滿九千，全部用來佈施。摩那婆（Mānavaka，人名）。其餘的物品就不能一一細說了，只要見到來求取的人，都拿去施捨。摩那婆。當時那位菩薩這樣佈施之後，就在寶火如來（Ratnārcis-tathāgata）的佛法中厭倦世俗而出家，精進勤勉地修滿檀波羅蜜。摩那婆。這就是第一位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）樂於修行檀波羅蜜的情況。複次，摩那婆。怎樣叫做第二位菩薩樂於修行尸羅波羅蜜（Śīlapāramitā，持戒到彼岸）呢？就是說那位菩薩修行尸羅波羅蜜時，常常讚歎持戒。爲了勝過那些外道的五通諸仙人，所以具足地修習五神通。得到五神通后，在那寶火如來的佛法中，出家持戒，只擁有三件袈裟。如來教導他發起無邊量的慈悲心。心得到自在，成就如來的智慧。生髮出戒律的集合，得到這樣的身體，乃至成就圓滿三十二種大丈夫的妙相。因為這個因緣，當時那位菩薩讚歎尸羅波羅蜜，具足地持戒而行平等。摩那婆。這就是第二位菩薩摩訶薩樂於修行並安住于尸羅波羅蜜的情況。複次，摩那婆。怎樣叫做第三位菩薩樂於修行羼提波羅蜜（Kṣāntipāramitā，忍辱到彼岸）呢？就是說那位菩薩修行忍辱時，或者出生在王宮中，作為國王的太子，具足威力。在劫濁的時代，有很多眾生多行非法之事，不孝順父母，不尊敬沙門（Śrāmaṇa，出家修行者）以及婆羅門（Brāhmaṇa，祭司），沒有正信，玷污毀壞居家，破壞拆散他人的房屋，常常進行偷竊，破壞他人的印記，喜歡爭鬥違逆，不聽從善言，見到他人作惡或者贊同或者沉默，不守護口舌的過失，胡亂說人是非，殺生偷盜。

【English Translation】 English version: The value of women. And that Bodhisattva, because of his deep love and joy in practicing Dānapāramitā (Perfection of Giving), upon seeing someone come to beg, even gave away all nine thousand of these beautiful women. And that Bodhisattva also had nine thousand white elephants and nine thousand priceless precious horses at home. These fine horses had manes and tails the color of dark stone, and were like the king of winged horses, and like the precious horses of a Wheel-Turning King (cakravartin). With a single flick of the whip, they could cross the great ocean. All such horses were given away to others. The Bodhisattva also had priceless supreme treasures, also totaling nine thousand, all of which were used for giving. Mānavaka (Young Brahmin). The remaining items cannot be fully enumerated. If he saw someone seeking something, he would give it away. Mānavaka. At that time, after giving in this way, that Bodhisattva became weary of the world and renounced his home in the Dharma of Ratnārcis-tathāgata (Jewel Flame Thus Come One), diligently cultivating and fulfilling Dānapāramitā. Mānavaka. This is the first Bodhisattva-mahāsattva (Great Bodhisattva) who delights in practicing Dānapāramitā. Furthermore, Mānavaka. What is called the second Bodhisattva who delights in practicing Śīlapāramitā (Perfection of Morality)? It means that when that Bodhisattva practices Śīlapāramitā, he constantly praises upholding the precepts. In order to surpass those heretical five-power immortals, he fully cultivated the five supernormal powers. Having obtained the five supernormal powers, in the Dharma of Ratnārcis-tathāgata, he renounced his home and upheld the precepts, possessing only three robes. The Thus Come One taught him to generate immeasurable compassion. His mind became free, and he attained the wisdom of the Thus Come One. He generated the accumulation of precepts, obtained such a body, and even achieved the fulfillment of the thirty-two excellent marks of a great man. Because of this cause, at that time, that Bodhisattva praised Śīlapāramitā, fully upholding the precepts and practicing equality. Mānavaka. This is the second Bodhisattva-mahāsattva who delights in practicing and abiding in Śīlapāramitā. Furthermore, Mānavaka. What is called the third Bodhisattva who delights in practicing Kṣāntipāramitā (Perfection of Patience)? It means that when that Bodhisattva practices patience, he may be born in a royal palace as the king's son, possessing full power. In the age of the defilement of the kalpa, there are many beings who engage in unlawful deeds, are not filial to their parents, do not respect Śrāmaṇa (Monk) and Brāhmaṇa (Priest), have no right faith, defile and destroy homes, break up other people's houses, constantly engage in theft, destroy other people's seals, like to quarrel and be rebellious, do not listen to good words, and when they see others doing evil, they either praise it or remain silent. They do not guard the faults of their mouths, falsely speak of right and wrong, kill living beings, and steal.

兩舌妄語。具行十惡遠離十善。是惡人輩漸用增多。日別常有一千二千乃至數千官司捕采。王子前過。其間復有種種惡人。或穿墻違禁。或逾城越關。或棄擯逃叛。或侵凌他妻或欺詐他物。或妄證是非。諸如是等多過罪人官司執獲。悉以枷鎖桎梏桁械。次第將引王子前過。如是經歷二十年間。然彼王子以慈忍故。初無苛暴恚恨之心。卒亦不行刑戮之事。唯出私藏財寶而施與之。然後隨罪輕重訶嘖便放。因教誡曰。汝等當知我信佛故不為眾惡。復舍放汝不至苦治。欲汝念恩斷惡修善。摩那婆。時彼王子作是思惟。我今居此于諸眾生。何異惡王閻摩使者治斷罪人。今我能行如法忍者。當應導引諸眾生等詣世尊所。我雖久習如此忍法。而亦不可於一切時欲行刑害加彼眾生禁閉獄中乃至縛打。后時但行訶責放之。亦復不可重見聞是背恩無義諸眾生等惡言惡事。是故當應請佛救彼皆令安住于究竟中。

摩那婆。時彼王子思是事已。即便往詣寶火佛所。到已而前頂禮佛足。敬繞退住具陳斯事。摩那婆。爾時寶火世尊聞王子言。羼提波羅蜜隨順印可。因而贊曰。善哉善哉。汝善丈夫。而今乃能於是惡世非義眾中修行如是羼提波羅蜜。彼佛世尊更為王子宣說羼提波羅蜜。既聞說已乃至盡壽不還本宮。於此忍中轉更牢固。摩那婆。

【現代漢語翻譯】現代漢語譯本挑撥離間、說謊，做盡各種十惡之事，遠離一切十善之行。這些惡人逐漸增多，每天都有成千上萬的人被官府逮捕。他們從王子（指羼提波羅蜜，意為忍辱）面前經過。這些人中又有各種各樣的惡人，有的穿墻盜竊，違犯禁令；有的翻墻越城，逃避關卡；有的拋棄家庭，背叛國家；有的侵犯別人的妻子，有的欺騙詐取他人的財物，有的作偽證，顛倒是非。這些犯下各種罪行的人被官府抓獲，用枷鎖、腳鐐、手銬等刑具鎖住，依次押到王子麵前。這樣的情況持續了二十年。然而，這位王子因為慈悲忍耐的緣故，始終沒有嚴厲苛責或憤怒憎恨之心，最終也沒有施行任何刑罰。他只是拿出自己的財寶施捨給他們，然後根據罪行的輕重，訓誡一番便放了他們。他教導說：『你們應當知道，我因為信仰佛陀，所以不做各種惡事，並且放了你們，不讓你們遭受痛苦的懲罰，希望你們記住我的恩德，斷惡修善。』摩那婆（Manava，人名）。當時，這位王子這樣思惟：『我現在住在這裡，對於這些眾生來說，和惡王閻摩（Yama，地獄之王）的使者審判罪人有什麼區別呢？現在我能夠修行如法的忍辱，就應當引導這些眾生前往世尊（指寶火佛）那裡。我雖然長期修習這樣的忍辱之法，但也不能在任何時候都想對這些眾生施行刑罰，把他們關在監獄裡，甚至捆綁毆打。以後只能訓誡他們，然後放了他們。而且，我也不想再見到或聽到這些背恩忘義的眾生所說的惡語和所做的惡事。所以，應當請佛來救度他們，讓他們都安住在究竟的解脫之中。』摩那婆。當時，這位王子思考完這些事情后，就前往寶火佛（Ratnarcis，佛名）那裡。到達后，他上前頂禮佛足，恭敬地繞佛三匝，然後退到一旁，詳細地陳述了這些事情。摩那婆。當時，寶火世尊聽了王子的話，隨順印可羼提波羅蜜（Ksanti-paramita，忍辱波羅蜜），並讚歎說：『善哉！善哉！你真是個善良的丈夫。現在你竟然能夠在這樣的惡世和不講道義的人群中修行這樣的羼提波羅蜜。』這位佛世尊又為王子宣說了羼提波羅蜜。王子聽聞后，直到壽命終結都沒有回到原來的宮殿，而是在這忍辱的修行中變得更加堅定。摩那婆。

【English Translation】 English version Speaking with a double tongue and uttering falsehoods, fully engaging in the ten unwholesome actions and staying away from the ten wholesome actions. Such evil people are gradually increasing, and daily, one to two thousand, even several thousand, are apprehended by the authorities. They pass before the prince (referring to Ksanti-paramita, meaning patience). Among them are various kinds of evildoers, some tunneling through walls and violating prohibitions, some scaling city walls and crossing borders, some abandoning their families and rebelling against the state, some violating others' wives, some deceiving and defrauding others of their possessions, and some bearing false witness and distorting right and wrong. Such numerous transgressors are apprehended by the authorities, bound with yokes, shackles, fetters, and cangues, and led in succession before the prince. This continues for twenty years. However, because of his compassion and patience, the prince never has any harsh or angry thoughts, and ultimately does not inflict any punishment. He only takes out his private treasures and bestows them upon them, and then, according to the severity of their crimes, he admonishes them and releases them. He teaches them, 'You should know that because I believe in the Buddha, I do not commit various evils, and I release you without inflicting painful punishments, hoping that you will remember my kindness, abandon evil, and cultivate goodness.' Manava (person's name). At that time, the prince thought to himself, 'Living here, what difference is there between me and the messengers of the evil King Yama (the king of hell) judging criminals? Now that I am able to practice patience in accordance with the Dharma, I should guide these beings to the World Honored One (referring to Ratnarcis Buddha). Although I have long practiced such patience, I cannot at all times desire to inflict punishment on these beings, imprison them, or even bind and beat them. In the future, I can only admonish them and then release them. Moreover, I do not want to see or hear the evil words and deeds of these ungrateful and unrighteous beings again. Therefore, I should invite the Buddha to save them and let them all dwell in ultimate liberation.' Manava. At that time, after contemplating these matters, the prince went to Ratnarcis Buddha (Buddha's name). Having arrived, he prostrated himself at the Buddha's feet, respectfully circumambulated the Buddha three times, and then withdrew to the side and recounted these matters in detail. Manava. At that time, upon hearing the prince's words, the World Honored Ratnarcis Buddha approved of Ksanti-paramita (Patience Paramita) and praised him, saying, 'Excellent! Excellent! You are truly a virtuous man. Now you are able to practice such Ksanti-paramita in this evil world and among unrighteous people.' The Buddha then further expounded Ksanti-paramita to the prince. After hearing it, the prince did not return to his original palace until the end of his life, and he became even more steadfast in this practice of patience. Manava.

是為第三菩薩摩訶薩樂行住彼羼提波羅蜜中。

大法炬陀羅尼經第十卷大正藏第 21 冊 No. 1340 大法炬陀羅尼經

大法炬陀羅尼經卷第十一

隋天竺三藏阇那崛多譯六度品之餘求證品第二十五諸菩薩證三昧品第二十六召諸菩薩品第二十七

六度品之餘

複次摩那婆。云何名為第四菩薩樂行毗梨耶波羅蜜者。謂彼菩薩行毗梨耶波羅蜜時。或在居家若見如來及諸菩薩聲聞大眾。凡有所須悉能備辦。所謂飲食湯藥衣服床敷。洗涂手足揩摩身體。此等眾具。浴器澡水浣染衣服。庭燎燈燭經行處所。及餘種種作使之事。如是眾務。皆悉能為。彼菩薩行毗梨耶波羅蜜時。於一切處所須眾具無不畢備。摩那婆。彼菩薩在家之時。亦為祭火焰王。備辦一切驅使眾具。皆是精進無休息行。于出家后增修精進。隨順莊嚴永除懈慢。成就念根終不暫舍策勤諸事。如是次第事諸世尊及諸菩薩聲聞大眾。而亦不捨精進之心。摩那婆。是為第四菩薩摩訶薩樂行住彼毗梨耶波羅蜜中。

複次摩那婆。云何名為第五菩薩樂行禪波羅蜜者。謂彼菩薩行禪定時。尚在居家無量妻妾導從圍繞。作諸音樂入園苑中。摩那婆。彼園池內多有流泉及眾花果。外人不見乃至飛鳥尚不能入。何況於人。摩

【現代漢語翻譯】這是關於第三位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）樂於安住于羼提波羅蜜（kṣānti-pāramitā，忍辱波羅蜜）中的描述。

《大法炬陀羅尼經》第十卷大正藏第21冊 No. 1340 《大法炬陀羅尼經》

《大法炬陀羅尼經》卷第十一

隋朝天竺三藏阇那崛多（Jñānagupta）譯六度品之餘、求證品第二十五、諸菩薩證三昧品第二十六、召諸菩薩品第二十七

六度品之餘

再者，摩那婆（Māṇava，年輕人）。什麼叫做第四位菩薩樂於修行毗梨耶波羅蜜（vīrya-pāramitā，精進波羅蜜）呢？是指那位菩薩在修行精進波羅蜜時，或者在家，如果見到如來（Tathāgata，佛）以及諸位菩薩、聲聞（Śrāvaka，阿羅漢）大眾，凡是他們有所需要的，都能準備妥當。例如飲食、湯藥、衣服、床鋪，洗滌塗抹手足、擦拭身體的用具等等。還有沐浴的器具、洗澡水、洗滌染色的衣服，庭院裡的火把、燈燭、經行的地方，以及其他種種使役的事情，像這樣的各種事務，都能去做。那位菩薩在修行精進波羅蜜時，對於一切地方所需要的各種用具，沒有不完備的。摩那婆，那位菩薩在家的時候，也為祭祀火焰王（Agni，火神），準備一切驅使的用具，都是精進不休息地修行。出家之後，更加增進修行精進，隨順莊嚴，永遠去除懈怠輕慢，成就念根，始終不曾暫時捨棄策勵勤奮的諸事。像這樣次第地侍奉諸位世尊（Buddha，佛）以及諸位菩薩、聲聞大眾，而且也不捨棄精進之心。摩那婆，這就是第四位菩薩摩訶薩樂於安住于毗梨耶波羅蜜中。

再者，摩那婆。什麼叫做第五位菩薩樂於修行禪波羅蜜（dhyāna-pāramitā，禪定波羅蜜）呢？是指那位菩薩在修行禪定時，即使還在家，有無數的妻妾侍從圍繞，演奏各種音樂，進入園苑之中。摩那婆，那園池內有很多的流水和各種花果，外面的人看不見，甚至連飛鳥都不能進入，更何況是人呢。摩

【English Translation】 This is about the third Bodhisattva-Mahāsattva (great bodhisattva) who delights in abiding in the Kṣānti-pāramitā (perfection of patience).

The Great Torch Dhāraṇī Sūtra, Volume 10 Taishō Tripiṭaka Volume 21, No. 1340, The Great Torch Dhāraṇī Sūtra

The Great Torch Dhāraṇī Sūtra, Volume 11

Translated by the Tripiṭaka Master Jñānagupta (Jñānagupta) from India during the Sui Dynasty Remaining from the Chapter on the Six Perfections, Chapter 25 on Seeking Attainment, Chapter 26 on Bodhisattvas Attaining Samādhi, Chapter 27 on Summoning the Bodhisattvas

Remaining from the Chapter on the Six Perfections

Furthermore, Māṇava (young man). What is called the fourth Bodhisattva who delights in practicing the Vīrya-pāramitā (perfection of diligence)? It refers to that Bodhisattva who, when practicing the perfection of diligence, whether at home, if he sees the Tathāgata (Buddha) and the assembly of Bodhisattvas and Śrāvakas (Arhats), is able to prepare everything they need. For example, food, medicine, clothing, bedding, utensils for washing and anointing hands and feet, and wiping the body. Also, bathing equipment, bathwater, clothes for washing and dyeing, torches and lamps in the courtyard, places for walking meditation, and various other tasks of service. He is able to do all such tasks. When that Bodhisattva practices the perfection of diligence, he is fully prepared with all the necessary equipment in all places. Māṇava, when that Bodhisattva is at home, he also prepares all the necessary equipment for serving the Fire King (Agni), practicing diligently without rest. After leaving home, he further increases his practice of diligence, conforming to adornment, forever removing laziness and arrogance, accomplishing the root of mindfulness, never temporarily abandoning the encouragement of diligent matters. In this way, he successively serves all the Buddhas (Buddha) and the assembly of Bodhisattvas and Śrāvakas, and also does not abandon the mind of diligence. Māṇava, this is the fourth Bodhisattva-Mahāsattva who delights in abiding in the Vīrya-pāramitā.

Furthermore, Māṇava. What is called the fifth Bodhisattva who delights in practicing the Dhyāna-pāramitā (perfection of meditation)? It refers to that Bodhisattva who, when practicing meditation, even while still at home, is surrounded by countless wives and concubines, playing various kinds of music, and entering gardens. Māṇava, within that garden pond, there are many flowing springs and various flowers and fruits. Outsiders cannot see it, and even flying birds cannot enter, let alone people. Ma

那婆。時彼菩薩在園林間。遊樂訖已從彼眾出。至一別林陰密虛靜。端坐念禪思惟觀察。睹見大海所有眾生。共相殺害更相食啖。亦見三十三天。與諸眷屬無量天女。作天妙音歡喜受樂。復見一切大地獄中所有惡業諸眾生等。受種種苦。或斫或刺或剝或割。或棓或打或燒或煮。或以刀劍或以弓箭。或以鈇鋸或以鉆矛。如是罪人受諸苦時。發大叫聲種種言音。菩薩是已驚悸憂惱。即于定中發聲大喚。而諸婦妾寂然無有一人聞者。惟有寶火如來舒金色手如大火光。作如是言。來善丈夫。汝勿驚怖。時彼菩薩即隨如來金手光明。從園林出直趣寶火佛世尊前。頭面禮足以偈白曰。

世尊我今大恐怖　　以獨入彼深林間　端坐安禪失正念　　愿天人尊為我說

摩那婆。爾時寶火如來。復以偈答彼菩薩曰。

汝為丈夫未失念　　汝向所見恐怖事　我故示之警悟汝　　汝以昏惑不覺知

摩那婆。時彼菩薩頭面禮敬彼世尊足。未起之間。法服著體自成沙門。既出家已不捨禪波羅蜜。而更發起增上精進行禪波羅蜜。便得具足三摩跋提。究竟禪定到于彼岸。摩那婆。是為第五菩薩摩訶薩樂行住彼禪波羅蜜中。

複次摩那婆。云何名為第六菩薩樂行般若波羅蜜者。謂彼菩薩行般若波羅蜜時。于般若中一切善根

【現代漢語翻譯】現代漢語譯本：那婆（Manava，人名）。當時那位菩薩在園林間遊樂完畢，從眾人中出來，到了一處僻靜的樹林，那裡陰涼、幽靜。他端坐下來，用心念禪，思惟觀察。他看到大海中所有的眾生互相殘殺，互相吞食。他也看到三十三天（Trayastrimsa，佛教宇宙觀中的一個天界）上的天人，與他們的眷屬和無數天女一起，演奏美妙的音樂，歡喜享樂。他還看到一切大地獄中的所有作惡眾生，遭受各種各樣的痛苦，有的被砍，有的被刺，有的被剝皮，有的被割肉，有的被棍打，有的被錘擊，有的被燒，有的被煮。有的用刀劍，有的用弓箭，有的用斧鋸，有的用鉆矛。這些罪人在遭受各種痛苦時，發出巨大的叫聲和各種各樣的哀嚎。菩薩看到這些景象，感到驚恐和憂愁，於是在禪定中發出大聲呼喚，但是他的妻妾們都寂靜無聲，沒有一個人聽到。只有寶火如來（Ratnagni Buddha）伸出金色的手，像巨大的火光一樣，說道：『來吧，善男子，你不要驚慌。』當時那位菩薩就順著如來金手的光明，從園林中出來，直接來到寶火佛世尊面前，頭面頂禮佛足，用偈頌說道：『世尊，我現在非常恐懼，因為我獨自進入那片深林，端坐安禪，失去了正念，愿天人至尊為我解說。』摩那婆（Manava）。當時寶火如來（Ratnagni Buddha）又用偈頌回答那位菩薩說：『你是一位大丈夫，並沒有失去正念，你剛才所見到的恐怖景象，我是故意示現給你，以此來警醒你，只是你因為昏昧迷惑而沒有覺察到。』摩那婆（Manava）。當時那位菩薩頭面頂禮世尊的腳，還沒起身，身上的衣服就變成了法衣，自然成爲了沙門（Sramana，出家修行者）。出家之後，他不捨棄禪波羅蜜（Dhyana Paramita，禪定波羅蜜），而且更加發起增上精進的禪波羅蜜（Dhyana Paramita）。於是就具足了三摩跋提（Samapatti，正定），究竟禪定，到達了彼岸。摩那婆（Manava），這就是第五位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）樂於安住于禪波羅蜜（Dhyana Paramita）中。再次，摩那婆（Manava），什麼叫做第六位菩薩樂於修行般若波羅蜜（Prajna Paramita，智慧波羅蜜）呢？就是說，當那位菩薩修行般若波羅蜜（Prajna Paramita）時，在般若（Prajna，智慧）中的一切善根

【English Translation】 English version: Manava (Manava, a name). At that time, that Bodhisattva, having finished playing in the garden, came out from the crowd and went to a secluded forest, which was shady and quiet. He sat upright, mindfully meditating, contemplating and observing. He saw all the beings in the great ocean killing each other and devouring each other. He also saw the gods of Trayastrimsa (Trayastrimsa, a heaven in Buddhist cosmology), together with their retinues and countless heavenly women, playing beautiful music and enjoying themselves. He also saw all the evil-doing beings in all the great hells suffering all kinds of torments, some being chopped, some being stabbed, some being skinned, some being cut, some being clubbed, some being beaten, some being burned, some being boiled. Some were using swords, some were using bows and arrows, some were using axes and saws, some were using drills and spears. When these sinners suffered all kinds of torments, they uttered great cries and all kinds of wailing sounds. The Bodhisattva, seeing these scenes, felt terrified and sorrowful, and then shouted loudly in meditation, but his wives and concubines were silent and no one heard him. Only Ratnagni Buddha (Ratnagni Buddha) stretched out his golden hand, like a great light of fire, and said: 'Come, good man, do not be alarmed.' At that time, that Bodhisattva followed the light of the Tathagata's golden hand, came out of the garden, and went straight to the World Honored One, Ratnagni Buddha, prostrated himself at his feet, and said in verse: 'World Honored One, I am now very frightened, because I entered that deep forest alone, sat upright in meditation, and lost my right mindfulness. May the Lord of Gods and Men explain it to me.' Manava (Manava). At that time, Ratnagni Buddha (Ratnagni Buddha) again answered that Bodhisattva in verse: 'You are a great man and have not lost your right mindfulness. The terrifying things you just saw, I deliberately showed you to awaken you, but you did not perceive it because of your confusion and delusion.' Manava (Manava). At that time, that Bodhisattva prostrated himself at the feet of the World Honored One, and before he got up, the clothes on his body turned into Dharma robes, and he naturally became a Sramana (Sramana, a renunciate practitioner). After leaving home, he did not abandon Dhyana Paramita (Dhyana Paramita, the perfection of meditation), but further aroused the increasing and diligent Dhyana Paramita (Dhyana Paramita). Then he was complete with Samapatti (Samapatti, perfect concentration), ultimately attained meditation, and reached the other shore. Manava (Manava), this is the fifth Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva) who delights in abiding in Dhyana Paramita (Dhyana Paramita). Again, Manava (Manava), what is called the sixth Bodhisattva who delights in practicing Prajna Paramita (Prajna Paramita, the perfection of wisdom)? That is to say, when that Bodhisattva practices Prajna Paramita (Prajna Paramita), all the roots of goodness in Prajna (Prajna, wisdom)

成就無疑。生如是想。彼佛世尊問第六菩薩。時彼菩薩報言。世尊。是中一切五波羅蜜取著于有。故有窮盡不到彼岸。世尊。我作是念。此般若波羅蜜。即是一切諸如來業。何以故。世尊。以智慧根具足滿故。菩薩摩訶薩菩提樹下證初明時。已得究竟過彼二波羅蜜。何等為二。所謂檀波羅蜜。尸波羅蜜。亦得於彼宿命智證心厭于有。過斯已往證第二明。證此明時亦更過彼二波羅蜜。何等為二。所謂羼提波羅蜜。禪那波羅蜜。此亦即是見諸眾生生死智也。若欲證於第三明者。所謂決定成就大精進根。何以故。必當破壞百千億數諸魔軍故。而是菩薩未破加趺。以右掌按地當斯時也。由彼具足大精進根力故。令此大地六種震動。遍動下方恒河沙等世界。所有一切諸魔軍眾皆大恐怖。又彼諸世界中諸佛出世。于彼世界。所有菩薩懈怠懶惰者。一切聞此地動之聲。應時皆住不退轉忍。是為菩薩摩訶薩證第三明時能發如是大精進力令魔驚怖。是為於此般若波羅蜜中證第三明。於是即見彼諸世界依二事住。何等為二。所謂有無。復有二事。所謂斷常。復有二事。謂過去未來。彼諸世界具有如是六種之事住世心中。知見是已起大慈悲。遍觀四方證第三明。證諸明已。而彼菩薩不離本座。三師子吼曰。汝等諦聽。汝等諦聽。我觀真實法界

【現代漢語翻譯】現代漢語譯本：成就無疑。應當這樣想。那時，佛世尊問第六位菩薩。當時那位菩薩回答說：『世尊，這裡的一切都執著於五波羅蜜（Pañca-pāramitā，五種達到彼岸的方法），因此有窮盡，不能到達彼岸。』『世尊，我是這樣想的，這般若波羅蜜（Prajñā-pāramitā，智慧到彼岸）就是一切諸如來的事業。為什麼呢？世尊，因為智慧的根基具足圓滿的緣故。』菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）在菩提樹下證得初明（初步的智慧）時，就已經究竟地超越了前兩種波羅蜜。是哪兩種呢？就是檀波羅蜜（Dāna-pāramitā，佈施到彼岸）和尸波羅蜜（Śīla-pāramitā，持戒到彼岸）。也因此得到了宿命智（Pūrva-nivāsānusmṛti-jñāna，知曉過去世的智慧），內心厭惡于有（存在）。超越這些之後，證得第二明。證得這第二明時，也進一步超越了另外兩種波羅蜜。是哪兩種呢？就是羼提波羅蜜（Kṣānti-pāramitā，忍辱到彼岸）和禪那波羅蜜（Dhyāna-pāramitā，禪定到彼岸）。這也就能見到眾生的生死之智。如果想要證得第三明，那就是決定成就大精進根（Mahā-vīrya-mūla，偉大的精進之根）。為什麼呢？必定要破壞百千億數的諸魔軍的緣故。而那位菩薩還沒有破除加趺坐，用右掌按住地面的時候，由於他具足大精進根的力量，使得大地發生六種震動，震動遍及下方恒河沙數的世界。所有一切諸魔軍眾都非常恐怖。並且那些世界中諸佛出世，在那些世界中，所有懈怠懶惰的菩薩，一切聽到這地動的聲音，立刻都安住于不退轉忍（Avaivartika-kṣānti，不退轉的忍耐）。這是菩薩摩訶薩證得第三明時，能夠發出如此大的精進力，使魔驚怖。這就是在此般若波羅蜜中證得第三明。於是就見到那些世界依賴於兩種事情而存在。是哪兩種呢？就是有和無。又有兩種事情，就是斷和常。又有兩種事情，就是過去和未來。那些世界具有如此六種事情，安住在世俗的心中。知見這些之後，生起大慈悲心，遍觀四方，證得第三明。證得諸明之後，那位菩薩不離開本座，三次作獅子吼說：『你們仔細聽，你們仔細聽，我觀照真實的法界。』

【English Translation】 English version: Achievement is certain. One should think thus. Then, the Buddha-Bhagavan asked the sixth Bodhisattva. At that time, that Bodhisattva replied: 'Bhagavan, here, everything clings to the five Pāramitās (Pañca-pāramitā, Five perfections), therefore there is exhaustion and one cannot reach the other shore.' 'Bhagavan, I think thus: this Prajñā-pāramitā (Prajñā-pāramitā, Perfection of Wisdom) is the work of all the Tathāgatas. Why? Because, Bhagavan, the root of wisdom is fully complete.' When the Bodhisattva-Mahāsattva (Bodhisattva-mahāsattva, Great Bodhisattva) attained the first illumination under the Bodhi tree, he had already completely transcended the first two Pāramitās. What are the two? Namely, Dāna-pāramitā (Dāna-pāramitā, Perfection of Giving) and Śīla-pāramitā (Śīla-pāramitā, Perfection of Morality). He also attained the knowledge of past lives (Pūrva-nivāsānusmṛti-jñāna, Knowledge of past lives) and his mind was disgusted with existence. Having transcended these, he attained the second illumination. When he attained this second illumination, he further transcended the other two Pāramitās. What are the two? Namely, Kṣānti-pāramitā (Kṣānti-pāramitā, Perfection of Patience) and Dhyāna-pāramitā (Dhyāna-pāramitā, Perfection of Meditation). This is also the wisdom to see the birth and death of all beings. If one wishes to attain the third illumination, it is to decisively achieve the root of great vigor (Mahā-vīrya-mūla, Great root of vigor). Why? Because one must destroy hundreds of thousands of millions of demon armies. And when that Bodhisattva had not yet broken the lotus position, and pressed the ground with his right palm, at that time, because he possessed the power of the root of great vigor, he caused the earth to shake in six ways, shaking all the worlds below equal to the sands of the Ganges River. All the demon armies were greatly terrified. Moreover, in those worlds, Buddhas appeared. In those worlds, all the lazy and indolent Bodhisattvas, upon hearing the sound of the earth shaking, immediately abided in non-regressing endurance (Avaivartika-kṣānti, Non-regressing patience). This is the great power of vigor that a Bodhisattva-Mahāsattva can generate when attaining the third illumination, causing the demons to be frightened. This is the attainment of the third illumination in this Prajñā-pāramitā. Then he saw that those worlds relied on two things to exist. What are the two? Namely, existence and non-existence. There are also two things, namely, annihilation and permanence. There are also two things, namely, past and future. Those worlds possess these six things, abiding in the worldly mind. Having known and seen these, he arose with great compassion, and observing all directions, attained the third illumination. Having attained all the illuminations, that Bodhisattva did not leave his seat, and roared three lion's roars, saying: 'Listen carefully, listen carefully, I contemplate the true Dharma realm.'

已盡。爾時地天聞此聲故。即唱是言。如來應供正遍覺今已出世。地居諸天發此言已。自上天眾展轉出聲。乃至有頂及諸世界皆聞此聲。先是外道建立幢幡。高七多羅樹。聲出之後盡皆摧倒。

爾時善覺菩薩發如是言。此五波羅蜜具足滿已。則皆入彼般若波羅蜜中。世尊。若菩薩不住如是般若波羅蜜中。則不能發如是究竟大精進心。何以故。以能說彼一切世間難得難信希有之法無窮盡故。

爾時放光佛告善覺菩薩言。善覺。彼六菩薩各自安住智門中已。咸作如是所修行業。時寶火如來為令彼諸菩薩次第滿足六波羅蜜義故。又復告言。摩那婆。若有菩薩摩訶薩滿足般若波羅蜜者。如是菩薩則為具證第三智明。善覺復言。世尊。如佛所說般若波羅蜜。我等樂聞。惟愿更為具分別說。令此億數諸菩薩輩。鹹得聽聞具足佛慧。佛告善覺言。善哉善哉。摩那婆。汝今乃能咨問如來般若波羅蜜深妙義也。摩那婆。于意云何。或時有人能供養此陀羅尼門者。如來豈當於是法中有秘惜也。摩那婆。若佛如來於是門中說般若波羅蜜法門義者。有諸菩薩或多違背不能信受。摩那婆。我先已說。汝等應思諸佛世尊方便密教。何以故。摩那婆。假使有人若一劫。若百劫若千劫。若百千億劫。得聞如來所說妙法。若能書寫。或時讀誦

【現代漢語翻譯】現代漢語譯本：已盡。爾時地天聽到這個聲音，便唱言：『如來應供正遍覺（Tathagata Arhat Samyak-sambuddha，如來的十個稱號之一，指已經證悟的佛陀）如今已經出世。』地居諸天發出此言后，自上天眾輾轉出聲，乃至有頂（Bhavagra，三界之頂，即非想非非想處天）及諸世界都聽聞了這個聲音。先前外道建立的幢幡，高七多羅樹（tala tree，一種高大的樹），聲音發出之後全部摧倒。

爾時善覺菩薩（Susambuddha Bodhisattva）發出這樣的言語：『這五波羅蜜（five paramitas，佈施、持戒、忍辱、精進、禪定）具足圓滿后，就都進入那般若波羅蜜（Prajnaparamita，智慧的完美）中。』世尊，若菩薩不住于這樣的般若波羅蜜中，就不能發起這樣究竟的大精進心。為什麼呢？因為能夠說出那一切世間難以得到、難以相信的稀有之法，無窮無盡的緣故。

爾時放光佛（Prabhamkarara Buddha）告訴善覺菩薩說：『善覺，那些六位菩薩各自安住在智慧之門中后，都做了這樣的修行。』當時寶火如來（Ratnarcis Buddha）爲了讓那些菩薩次第滿足六波羅蜜（six paramitas，佈施、持戒、忍辱、精進、禪定、般若）的意義，又告訴他們說：『摩那婆（Manava，年輕的婆羅門），如果有菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）滿足般若波羅蜜，這樣的菩薩就證得了第三智明。』善覺又說：『世尊，如佛所說的般若波羅蜜，我們樂於聽聞，惟愿您更為我們具細分別解說，令此億數諸菩薩輩，都能聽聞具足佛慧。』佛告訴善覺說：『善哉善哉，摩那婆，你現在能夠諮詢如來般若波羅蜜深妙的意義。摩那婆，你認為如何？或者有人能夠供養此陀羅尼門（dharani-gate，總持法門的入口），如來難道會於此法中有所秘惜嗎？摩那婆，如果佛如來於此門中說般若波羅蜜法門的意義，會有諸菩薩或者多有違背不能信受。摩那婆，我先前已經說過，你們應當思量諸佛世尊方便的秘密教誨。為什麼呢？摩那婆，假使有人若一劫（kalpa，佛教時間單位，極長的時間），若百劫，若千劫，若百千億劫，得聞如來所說的妙法，若能書寫，或者讀誦。

【English Translation】 English version: It is finished. At that time, the Earth deity, hearing this sound, immediately proclaimed, 'The Tathagata Arhat Samyak-sambuddha (one of the ten titles of the Tathagata, referring to an enlightened Buddha) has now appeared in the world.' After the Earth-dwelling deities uttered these words, the sound spread from the upper heavenly beings, reaching even to Bhavagra (the peak of existence, the realm of neither perception nor non-perception) and all the worlds. The banners and flags previously erected by the heretics, as tall as seven tala trees (a tall tree species), were all toppled after the sound was heard.

At that time, Susambuddha Bodhisattva uttered these words: 'When these five paramitas (giving, morality, patience, vigor, and meditation) are fully perfected, they all enter into that Prajnaparamita (the perfection of wisdom).' World Honored One, if a Bodhisattva does not abide in such Prajnaparamita, then he cannot generate such ultimate great vigor. Why? Because he is able to speak of all the rare and hard-to-believe Dharma in the world, which is inexhaustible.

At that time, Prabhamkarara Buddha told Susambuddha Bodhisattva, 'Susambuddha, after those six Bodhisattvas each abide in the gate of wisdom, they all perform such practices.' At that time, Ratnarcis Buddha, in order to enable those Bodhisattvas to gradually fulfill the meaning of the six paramitas (giving, morality, patience, vigor, meditation, and wisdom), further told them, 'Manava (young Brahmin), if a Bodhisattva-Mahasattva (great Bodhisattva) fulfills Prajnaparamita, then such a Bodhisattva has attained the third wisdom-light.' Susambuddha then said, 'World Honored One, we are delighted to hear the Prajnaparamita as spoken by the Buddha. We wish that you would explain it in more detail, so that these billions of Bodhisattvas may all hear and fully possess the Buddha's wisdom.' The Buddha told Susambuddha, 'Excellent, excellent, Manava. You are now able to inquire about the profound meaning of the Tathagata's Prajnaparamita. Manava, what do you think? If someone is able to make offerings to this dharani-gate (entrance to the gate of total recall), would the Tathagata be secretive about this Dharma? Manava, if the Buddha Tathagata were to speak of the meaning of the Prajnaparamita Dharma in this gate, there would be Bodhisattvas who would often contradict and not be able to believe and accept it. Manava, I have already said before, you should contemplate the expedient and secret teachings of all the Buddhas, World Honored Ones. Why? Manava, suppose someone, for one kalpa (an extremely long period of time in Buddhism), or a hundred kalpas, or a thousand kalpas, or a hundred thousand million kalpas, were to hear the wonderful Dharma spoken by the Tathagata, and were able to write it down, or recite it.

。或復受持。乃至信解如來方便微妙密語一偈一句者。是人即得無量善根。復能獲彼多功德聚。摩那婆。般若波羅蜜者。即是一切諸佛智慧甚深源底。何以故。以是佛智證三明時。見一切法皆無所有。汝等當觀為彼等說。遠離煩惱本住處時。有諸菩薩心生恐怖。以漸說故還得安隱摩那婆。如令彼等既樂修行。能使諸根漸成牢固。于如來所得不壞信。信成就故。當如教受。受已修行。摩那婆。是中何者是諸如來第一勝教。所謂發起不住。摩那婆。何等名為發起不住。謂不取著一切諸有。然彼有中有諸菩薩作如是念。云何令我于阿僧祇劫在有流中長夜修行而不取有。彼等以有愚癡心想取著諸有依止煩惱故。摩那婆。以是因緣。菩薩摩訶薩方便取有。為彼愚癡無智之人。作如是念。云何獲得勝上智已更受最下畜生之身。彼愚癡人不作是念。以我受此畜生身故。所作究竟不可舍離此身而成於事。摩那婆。當知有中一切生處不可取著。何以故。以彼生處本無言說。是故菩薩摩訶薩坐道場時。是般若波羅蜜具足滿故。得第三明。菩薩既證第三明已。爾乃得名具足三明。亦得名為三明波羅蜜。亦名清凈一切三世教藏。亦名宣說過去未來現在平等如實不二門。摩那婆。是名陀羅尼門修多羅中根本一大句。亦名大足跡。摩那婆。是亦七佛

【現代漢語翻譯】現代漢語譯本：或者又有人受持，乃至信解如來方便微妙秘密語言中的一偈一句，這個人就能立即獲得無量的善根，又能獲得那眾多的功德聚集。摩那婆（年輕的婆羅門），般若波羅蜜（智慧到彼岸）就是一切諸佛智慧最深遠的根源。為什麼呢？因為憑藉這佛的智慧證得三明（宿命明、天眼明、漏盡明）時，見到一切法都是空無所有的。你們應當觀察，為那些人宣說遠離煩惱根本的安住處時，有些菩薩心中產生恐怖，因為逐漸宣說的緣故，才能得到安穩。摩那婆，如同讓他們樂於修行，能使他們的諸根逐漸變得牢固，對於如來所證得的不壞的信心。因為信心成就的緣故，應當如教奉行，接受之後就去修行。摩那婆，這其中什麼是諸如來第一殊勝的教導呢？就是所謂發起不住。摩那婆，什麼叫做發起不住呢？就是不執著一切諸有（存在）。然而那些存在之中，有些菩薩這樣想：怎樣才能讓我在阿僧祇劫（無數個大劫）在有（存在）的流轉中長久修行而不執著于有呢？他們因為有愚癡的心，想執著于諸有，依止於煩惱的緣故。摩那婆，因為這個因緣，菩薩摩訶薩（大菩薩）方便地取有（接受存在），為那些愚癡沒有智慧的人，這樣想：怎樣才能獲得殊勝的智慧之後，又再次承受最下等的畜生之身呢？那些愚癡的人不這樣想：因為我承受這畜生之身，所做的事情最終不能捨棄這個身體而成就。摩那婆，應當知道在有（存在）中，一切的生處都不可執著。為什麼呢？因為那些生處本來就沒有言語可以表達。因此，菩薩摩訶薩坐在道場時，因為這般若波羅蜜具足圓滿的緣故，得到第三明（漏盡明）。菩薩既然證得了第三明，才能被稱為具足三明，也可以稱為三明波羅蜜，也可以稱為清凈一切三世（過去、現在、未來）的教藏，也可以稱為宣說過去、未來、現在平等如實不二之門。摩那婆，這叫做陀羅尼門（總持法門）修多羅（經）中的根本一大句，也叫做大足跡。摩那婆，這也是七佛（過去七佛）

【English Translation】 English version: Or again, someone upholds, even believes and understands a verse or a phrase of the Tathagata's (Thus Come One) expedient, subtle, and secret words, that person immediately obtains immeasurable roots of goodness and can also acquire that accumulation of many merits. Manava (young Brahmin), Prajna Paramita (Perfection of Wisdom) is the deepest source of wisdom of all Buddhas. Why? Because when this Buddha's wisdom is used to realize the Three Vidyas (Three Clear Knowledges: knowledge of past lives, knowledge of the future, and knowledge of the extinction of outflows), one sees that all dharmas (phenomena) are empty and without substance. You should observe, when speaking to those people about the dwelling place that is far from the root of afflictions, some Bodhisattvas (Enlightening Beings) have fear in their hearts, and only because of gradual explanation can they obtain peace. Manava, it is like making them happy to cultivate, enabling their faculties to gradually become firm, and having unshakeable faith in what the Tathagata has realized. Because faith is accomplished, one should follow the teachings, receive them, and then cultivate. Manava, among these, what is the first and most excellent teaching of all the Tathagatas? It is called 'arising without dwelling'. Manava, what is called 'arising without dwelling'? It means not being attached to all existences. However, among those existences, some Bodhisattvas think like this: How can I cultivate for countless kalpas (eons) in the stream of existence without being attached to existence? Because they have foolish minds, they want to be attached to all existences and rely on afflictions. Manava, because of this cause, the Bodhisattva Mahasattva (Great Bodhisattva) expediently takes on existence, thinking for those foolish and ignorant people: How can I, after obtaining supreme wisdom, once again receive the lowest animal body? Those foolish people do not think like this: Because I receive this animal body, what I do ultimately cannot abandon this body and accomplish anything. Manava, you should know that in existence, all places of birth are not to be attached to. Why? Because those places of birth originally have no words to express them. Therefore, when the Bodhisattva Mahasattva sits in the Bodhimanda (place of enlightenment), because this Prajna Paramita is fully complete, he obtains the Third Vidya (knowledge of the extinction of outflows). Once the Bodhisattva has realized the Third Vidya, he can be called complete with the Three Vidyas, and can also be called the Three Vidyas Paramita, and can also be called the pure teaching treasury of all three times (past, present, and future), and can also be called the gate that proclaims the equality and reality of the past, future, and present as non-dual. Manava, this is called the fundamental great phrase in the Dharani (mantra) door Sutra (scripture), and is also called the Great Footprint. Manava, this is also the Seven Buddhas (the seven Buddhas of the past)

世尊如來應供正遍覺所轉法輪為諸聲聞大眾說時。猶未說此一大句也。摩那婆。于意云何。是句可謂大不。善覺言。甚大世尊。佛言。是名大句。善覺復言。世尊。一佛所說法。與過去未來現在三世諸佛所說法同耶。佛言。摩那婆。如是如是。如一佛所說。三世諸佛所說無差違也。

複次摩那婆。于劫濁世極穢惡時。諸佛興世說是修多羅法門。彼諸邪偽諂曲眾生。在如來前誹謗不信如是經典及菩提道。初不思惟亦不分別永無信受。不信受故則無修行。不修行故不得解脫。無解脫故受諸苦惱。摩那婆。若有眾生輕毀如來誹謗正法。如斯之輩當於何處得安隱也。摩那婆。時寶火如來出於濁世。今我亦然。摩那婆。又寶火如來剎土之中。實有無量無邊眾生。而彼但有二十四聲聞得果證者。以是惡世具五濁故。五濁者。所謂眾生濁。壽命濁。見濁。煩惱濁。劫濁。如是等種種惡法行眾生中。諸佛雖說而不弘普。以于彼時無大福德厚集善根諸眾生故。假使諸佛如來常欲攝受開發顯示種種法門引諸譬喻方便誘導度脫彼等。終不能知。摩那婆。惡世多有如是惡法。我今當說。

複次摩那婆。今我法中有諸比丘比丘尼優婆塞優婆夷遠離斗諍。皆悉調柔身心快樂。從佛世尊咨請深法。聞已能受。受已能持。持已能行。如我所

【現代漢語翻譯】現代漢語譯本：當世尊如來（Tathagata，如來）、應供（Arhat，阿羅漢）、正遍覺（Samyaksambuddha，正等覺者）轉法輪，為諸聲聞（Sravaka，聽聞佛法者）大眾說法時，尚未宣說這一大句（指重要的、總結性的教義）。摩那婆（Manava，年輕人），你認為如何？這句話可以稱之為大嗎？善覺回答說：『非常偉大，世尊。』佛說：『這名為大句。』善覺又說：『世尊，一位佛所說的法，與過去、未來、現在三世諸佛所說的法相同嗎？』佛說：『摩那婆，是的，是的。如一位佛所說，三世諸佛所說沒有差別和違背。』再者，摩那婆，在劫濁（Kalpa-kasaya，充滿災難的時代）世，極其污穢惡劣之時，諸佛出現於世，宣說這些修多羅（Sutra，經）法門。那些邪惡虛偽、諂媚奸詐的眾生，在如來面前誹謗、不相信這些經典以及菩提（Bodhi，覺悟）之道，最初不思考，也不分別，永遠沒有信心接受。因為不信受，所以沒有修行。因為沒有修行，所以不能得到解脫。沒有解脫，所以遭受各種苦惱。摩那婆，如果有眾生輕視毀壞如來，誹謗正法，像這樣的人，應當在什麼地方得到安穩呢？摩那婆，當時的寶火如來（Ratnagni Tathagata）出現于污濁的世間，現在我也是這樣。摩那婆，又寶火如來的剎土（Buddhaksetra，佛土）之中，確實有無量無邊的眾生，而他們只有二十四位聲聞得到果證。因為這個惡世具備五濁（Panca-kasaya，五種污濁）的緣故。五濁是：所謂的眾生濁（Sattva-kasaya，眾生自身的污濁）、壽命濁（Ayuh-kasaya，壽命縮短的污濁）、見濁（Drsti-kasaya，錯誤的見解的污濁）、煩惱濁（Klesa-kasaya，煩惱熾盛的污濁）、劫濁（Kalpa-kasaya，時代充滿災難的污濁）。像這樣等等種種惡法在眾生中流行，諸佛雖然宣說佛法，卻不能廣泛普及。因為在那個時候，沒有大福德、深厚積累善根的眾生。即使諸佛如來常常想要攝受、開發、顯示種種法門，引用各種譬喻，方便誘導，度脫他們，最終也不能讓他們明白。摩那婆，惡世多有像這樣的惡法，我現在應當宣說。再者，摩那婆，現在我的法中，有諸比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾）遠離鬥爭，都能夠調伏柔順，身心快樂，從佛世尊那裡請教深奧的佛法，聽聞之後能夠接受，接受之後能夠保持，保持之後能夠實行，如我所說。

【English Translation】 English version: When the World Honored One, the Tathagata (Tathagata, The Thus Gone One), the Arhat (Arhat, Worthy One), the Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), turned the Dharma wheel, speaking to the assembly of Sravakas (Sravaka, Hearers), He had not yet spoken this great sentence (referring to an important, summarizing doctrine). Manava (Manava, Young man), what do you think? Can this sentence be called great? Good Perception replied: 'Extremely great, World Honored One.' The Buddha said: 'This is called the great sentence.' Good Perception further said: 'World Honored One, is the Dharma spoken by one Buddha the same as the Dharma spoken by the Buddhas of the past, future, and present three ages?' The Buddha said: 'Manava, yes, yes. As spoken by one Buddha, the Dharma spoken by the Buddhas of the three ages has no difference or contradiction.' Furthermore, Manava, in the age of Kalpa-kasaya (Kalpa-kasaya, Age of decay), at a time of extreme filth and evil, the Buddhas appear in the world and proclaim these Sutra (Sutra, Discourses of the Buddha) Dharma teachings. Those evil, false, flattering, and deceitful beings, in the presence of the Tathagata, slander and do not believe in these scriptures and the path of Bodhi (Bodhi, Enlightenment), initially not thinking, nor distinguishing, and never having faith to accept. Because they do not believe and accept, they do not practice. Because they do not practice, they cannot attain liberation. Without liberation, they suffer various afflictions. Manava, if there are beings who despise and destroy the Tathagata, and slander the Right Dharma, where should such beings find peace? Manava, the Ratnagni Tathagata (Ratnagni Tathagata, Jewel Fire Thus Gone One) appeared in the impure world at that time, and so do I now. Manava, also, in the Buddhaksetra (Buddhaksetra, Buddha-field) of Ratnagni Tathagata, there are indeed countless beings, but only twenty-four Sravakas attained the fruit of realization. This is because this evil world possesses the five turbidities (Panca-kasaya, Five degenerations). The five turbidities are: the so-called turbidity of beings (Sattva-kasaya, Degeneration of beings), turbidity of lifespan (Ayuh-kasaya, Degeneration of lifespan), turbidity of views (Drsti-kasaya, Degeneration of views), turbidity of afflictions (Klesa-kasaya, Degeneration of afflictions), and turbidity of the age (Kalpa-kasaya, Degeneration of the age). Like these various evil dharmas prevailing among beings, although the Buddhas proclaim the Dharma, they cannot widely disseminate it. Because at that time, there are no beings with great merit and deeply accumulated good roots. Even if the Buddhas and Tathagatas constantly desire to embrace, develop, and reveal various Dharma teachings, using various metaphors, and skillfully guiding and liberating them, they ultimately cannot make them understand. Manava, there are many such evil dharmas in the evil world, which I shall now speak of. Furthermore, Manava, now in my Dharma, there are Bhikkhus (Bhikkhu, Monks), Bhikkhunis (Bhikkhuni, Nuns), Upasakas (Upasaka, Male lay followers), and Upasikas (Upasika, Female lay followers) who are far from strife, and are all able to be tamed and gentle, happy in body and mind, requesting profound Dharma from the Buddha, the World Honored One, and after hearing it, are able to accept it, after accepting it, are able to uphold it, and after upholding it, are able to practice it, as I have said.

教奉順無違。滅除諸有入于涅槃。摩那婆。如我先說于當來世多作佛者。即此眾中百億諸魔。卻後皆于安樂國中成佛世尊。爾時無有魔軍嬈亂彼諸眾生。亦不習學外道經籍。多受快樂無有窮盡。調柔易化少欲知足。各行慈心不用多功。有所成辦從佛所聞。佛菩提事皆能受行。摩那婆。諸佛世尊觀是諸法然後出世。摩那婆。諸佛世尊一觀一說亦無多種。汝等從今於此法中莫生恐怖。汝所咨問般若波羅蜜。如來世尊未解說者。皆由汝等時未至耳。摩那婆。譬如二人。一者沉深有智。二者輕躁愚癡。有時二人共行山野。逢遇生棗。是愚癡人慾取食之。彼智者言。此棗今時實未任食。何以故。此棗內外未成熟故。愚人復言。但取食之何論生熟。言訖取棗擲置口中。嚼已無味方乃吐棄。是人於後雖得美食亦言無味。所以者何。是人愚癡不別味故。如是摩那婆。今此眾中有諸菩薩。煩惱未斷智根未成未證大地。雖復聞說般若波羅蜜。則不堪受。猶如彼人惡先生棗棄余美味。

大法炬陀羅尼經求證品第二十五

阿難爾時彼眾有凈行子名須達多。問善覺菩薩言。善覺我於今日宜共億數諸菩薩等。至林樹間或山澤所。得一空閑寂靜之處。共論如來方便密教。若得證知最為大善。如不能入當須至彼經一七日立住思惟。身證禪定

【現代漢語翻譯】現代漢語譯本：教導奉行，順從而不違背。滅除各種存在形式，進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。摩那婆（Manava，意為『人』，這裡是對聽法者的稱呼）。正如我先前所說，未來世會有很多佛出現，實際上就是現在這些聽眾中的百億魔眾。他們之後都會在安樂國（Sukhavati，阿彌陀佛的凈土）中成佛，成為世尊。那時不會有魔軍來擾亂那些眾生，也不會學習外道的經書，他們會享受無盡的快樂，性情溫和容易教化，少欲知足，各自奉行慈悲之心，不用花費太多功夫，就能成就一切，從佛那裡聽聞佛菩提（Bodhi，覺悟）之事，都能接受並奉行。摩那婆，諸佛世尊觀察諸法實相之後才會出世。摩那婆，諸佛世尊的觀察和說法都是一致的，沒有多種不同的說法。你們從今以後，對於這個法門不要產生恐懼。你們所諮詢的般若波羅蜜（Prajnaparamita，意為『智慧的完成』，指超越世俗智慧的究竟智慧），如來世尊沒有解說的部分，都是因為你們的時機未到。摩那婆，譬如兩個人，一個深沉有智慧，一個輕浮愚癡。有時兩人一起在山野行走，遇到野生的棗子。那個愚癡的人想要摘來吃，那個有智慧的人說：『這棗現在還不適合吃。』為什麼呢？因為這棗內外都沒有成熟。愚人反駁說：『只管摘來吃就是了，管它生熟。』說完就摘了棗子扔進嘴裡，嚼了嚼覺得沒有味道，就吐掉了。這個人之後即使吃到美味的食物，也會覺得沒有味道。為什麼呢？因為這個人愚癡，不能分辨味道。像這樣，摩那婆，現在這些聽眾中，有些菩薩（Bodhisattva，指發願要救度一切眾生的修行者）煩惱還沒有斷除，智慧的根基還沒有成就，還沒有證得初地（Bhumi，菩薩修行所經歷的十個階段之一）。即使聽聞般若波羅蜜，也不能接受，就像那個人因為先吃了生棗，而錯過了後來的美味。《大法炬陀羅尼經·求證品》第二十五阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱），當時聽眾中有一位凈行童子，名叫須達多（Sudatta）。他問善覺菩薩（Susambuddha Bodhisattva）說：『善覺，我今天是否可以和億數諸菩薩等，到林樹之間或者山澤之處，找一個空閑寂靜的地方，共同討論如來的方便密教？如果能夠證悟，那是最好不過了。如果不能領悟，應當在那裡經過七天，站立思惟，以身證得禪定（Dhyana，指通過冥想達到的精神境界）。』

【English Translation】 English version: Teach and follow without disobedience. Eliminate all forms of existence and enter Nirvana (Nirvana, the Buddhist term for the state of liberation from the cycle of birth and death). Manava (Manava, meaning 'man,' here a term of address to the listener). Just as I said earlier that many Buddhas will appear in the future, in fact, the hundreds of millions of demons among these listeners will later become Buddhas, World Honored Ones, in the Land of Bliss (Sukhavati, the Pure Land of Amitabha Buddha). At that time, there will be no demonic armies to disturb those beings, nor will they study the scriptures of external paths. They will enjoy endless happiness, be gentle and easy to teach, have few desires and be content, each practicing compassion, without much effort, they will accomplish everything, and from the Buddha, they will hear about the matters of Buddha's Bodhi (Bodhi, enlightenment), and they will be able to accept and practice them. Manava, the Buddhas, World Honored Ones, appear in the world after observing the true nature of all dharmas. Manava, the Buddhas, World Honored Ones, have consistent observations and teachings, without various different teachings. From now on, do not be afraid of this Dharma. The parts of Prajnaparamita (Prajnaparamita, meaning 'the perfection of wisdom,' referring to the ultimate wisdom that transcends worldly wisdom) that the Tathagata, World Honored One, has not explained, are all because your time has not yet come. Manava, for example, there are two people, one is profound and wise, and the other is frivolous and foolish. Sometimes the two walk together in the mountains and fields and encounter wild dates. The foolish person wants to pick them to eat, and the wise person says, 'These dates are not yet suitable for eating.' Why? Because these dates are not ripe inside and out. The foolish person retorts, 'Just pick them and eat them, what does it matter whether they are raw or ripe?' After saying this, he picks the dates and throws them into his mouth, chews them, finds them tasteless, and spits them out. Even if this person eats delicious food later, he will still find it tasteless. Why? Because this person is foolish and cannot distinguish flavors. In this way, Manava, among these listeners now, there are Bodhisattvas (Bodhisattva, refers to practitioners who vow to save all sentient beings) whose afflictions have not yet been cut off, whose roots of wisdom have not yet been established, and who have not yet attained the first Bhumi (Bhumi, one of the ten stages of a Bodhisattva's practice). Even if they hear about Prajnaparamita, they will not be able to accept it, just like that person who missed the later delicious food because he ate raw dates first. The Great Torch Dharani Sutra, Chapter 25: Seeking Confirmation Ananda (Ananda, one of the Buddha's ten great disciples, known for his strong memory), at that time, there was a pure-conduct youth named Sudatta among the audience. He asked the Susambuddha Bodhisattva: 'Susambuddha, is it appropriate for me today to go with hundreds of millions of Bodhisattvas to the forests or mountains and marshes, to find a quiet and secluded place to discuss the Tathagata's expedient secret teachings? If we can attain enlightenment, that would be the best. If we cannot understand, we should spend seven days there, standing and contemplating, and personally attain Dhyana (Dhyana, refers to the mental state achieved through meditation).'

糞蒙如來大慈大悲啟悟我等。時須達多即與善覺諸菩薩等。往詣放光佛世尊所白言。世尊。我等今者及此億數諸菩薩眾。咸欲詣彼祭火焰王大園林中求空靜處共論如來甚深密教。若合者善如不合者我等即當於彼斷食。住立七日三昧思惟觀察是義。世尊。我於今日決行此事。遂爾相率奉辭世尊。此諸菩薩如是白已。時放光如來應供正遍覺告諸菩薩言。摩那婆。汝欲共此億數菩薩入祭火焰王園林中者。謹攝汝心慎無放逸克終斯事。時諸菩薩頂受聖教。入園林已作是思惟。世尊教曰。汝等入我方便密教。如來世尊今為我等作何方便而說斯法。前為我等作何方便而說法也。而更告我於此法中我為汝等說一句門。則能顯示億數修多羅義。而我請問如來世尊。復不為我說彼一句清凈般若波羅蜜。亦不為我解釋般若波羅蜜。世尊。又為我等作如是言。汝等當知我方便說。是故摩那婆。我等當共一心善觀察此三種義門。何等是此陀羅尼門。何等復是修多羅岸。何等復是般若波羅蜜。何等復是如來世尊方便密教。摩那婆。是故我等應各樹下住立思惟如是義已。若解一者即白世尊。時彼億數諸菩薩等。各各皆自至一樹下。住立思惟一心觀察。乃至於此三種義中。必定應當證知此義。是諸菩薩即經一日。乃至二日三日。不念食飲思惟此義。復

【現代漢語翻譯】現代漢語譯本：糞蒙如來以大慈大悲之心啟悟我們。當時，須達多（Sudatta，人名）即與善覺（Sugata，佛的稱號）等諸菩薩一同前往放光佛（Prabhasa Buddha，佛名）世尊處稟告說：『世尊，我們現在以及這億數之多的菩薩眾，都想前往祭火焰王（Agni-jvāla-rāja，神名）大園林中，尋求空寂之處，共同討論如來甚深秘密教義。如果意見一致就好，如果不一致，我們就在那裡斷食，站立七日，以三昧之定思惟觀察此義。世尊，我今日決心實行此事。』於是他們互相帶領，告別世尊。這些菩薩如此稟告之後，當時放光如來應供正遍覺告訴諸菩薩說：『摩那婆（Manava，人名）。你們想與這億數菩薩進入祭火焰王園林中，務必謹慎收攝你們的心，不要放逸，一定要完成此事。』當時，諸菩薩頂戴接受聖教，進入園林后，這樣思惟：『世尊教導說：你們進入我的方便密教。如來世尊現在為我們作何方便而說此法？先前為我們作何方便而說法呢？』而且還告訴我們，在此法中，我為你們說一句門，就能顯示億數修多羅（Sutra，經）的意義。而我請問如來世尊，他又不為我說那一句清凈般若波羅蜜（Prajñāpāramitā，智慧到彼岸）。也不為我解釋般若波羅蜜。世尊，又為我們這樣說：你們應當知道我方便說。所以，摩那婆，我們應當共同一心善於觀察這三種義門：什麼是這陀羅尼門（Dharani-mukha，總持之門）？什麼是修多羅的邊岸？什麼是般若波羅蜜？什麼是如來世尊的方便密教？摩那婆，所以我們應當各自在樹下站立思惟這些意義，如果理解其中一個，就稟告世尊。』當時，那億數之多的菩薩們，各自都到一棵樹下，站立思惟，一心觀察，一定要在這三種意義中，必定應當證知此義。這些菩薩們就這樣經過一日，乃至二日三日，不念飲食，思惟此義。 English version: The Tathagata Fènméng (Fènméng Tathagata) with great compassion enlightened us. At that time, Sudatta, together with Sugata and other Bodhisattvas, went to the World Honored One, Prabhasa Buddha, and reported: 'World Honored One, we, along with these hundreds of millions of Bodhisattvas, wish to go to the great garden of Agni-jvāla-rāja, seeking a quiet place to discuss the profound secret teachings of the Tathagata. If we agree, that would be good; if we do not agree, we will fast there, standing for seven days, contemplating and observing this meaning in Samadhi. World Honored One, I am determined to carry out this matter today.' Then they led each other to bid farewell to the World Honored One. After these Bodhisattvas reported this, the Tathagata, worthy of offerings, perfectly enlightened, told the Bodhisattvas: 'Manava, if you wish to enter the garden of Agni-jvāla-rāja with these hundreds of millions of Bodhisattvas, be sure to carefully restrain your minds, do not be lax, and be sure to accomplish this matter.' At that time, the Bodhisattvas received the holy teachings with the crown of their heads, and after entering the garden, they thought: 'The World Honored One taught: You enter my expedient secret teachings. What expedient means does the Tathagata use to speak this Dharma now? What expedient means did he use to speak the Dharma before?' Moreover, he told us that in this Dharma, if I speak one sentence, it can reveal the meaning of hundreds of millions of Sutras. But when I asked the World Honored One, he did not speak to me about that one pure Prajñāpāramitā. Nor did he explain Prajñāpāramitā to me. World Honored One, you also said to us: You should know that I speak expediently. Therefore, Manava, we should all observe these three meanings with one mind: What is this Dharani-mukha? What is the shore of the Sutras? What is Prajñāpāramitā? What is the expedient secret teaching of the Tathagata? Therefore, Manava, we should each stand under a tree and contemplate these meanings. If we understand one of them, we will report it to the World Honored One.' At that time, those hundreds of millions of Bodhisattvas each went to a tree, stood and contemplated, observing with one mind, and were determined to realize this meaning in these three meanings. These Bodhisattvas spent one day, even two or three days, without thinking of food or drink, contemplating this meaning.

【English Translation】 Fènméng Tathagata (Enlightened One) with great compassion enlightened us. At that time, Sudatta (name of a person), together with Sugata (title of Buddha) and other Bodhisattvas, went to the World Honored One, Prabhasa Buddha (name of a Buddha), and reported: 'World Honored One, we, along with these hundreds of millions of Bodhisattvas, wish to go to the great garden of Agni-jvāla-rāja (name of a deity), seeking a quiet place to discuss the profound secret teachings of the Tathagata. If we agree, that would be good; if we do not agree, we will fast there, standing for seven days, contemplating and observing this meaning in Samadhi. World Honored One, I am determined to carry out this matter today.' Then they led each other to bid farewell to the World Honored One. After these Bodhisattvas reported this, the Tathagata, worthy of offerings, perfectly enlightened, told the Bodhisattvas: 'Manava (name of a person), if you wish to enter the garden of Agni-jvāla-rāja with these hundreds of millions of Bodhisattvas, be sure to carefully restrain your minds, do not be lax, and be sure to accomplish this matter.' At that time, the Bodhisattvas received the holy teachings with the crown of their heads, and after entering the garden, they thought: 'The World Honored One taught: You enter my expedient secret teachings. What expedient means does the Tathagata use to speak this Dharma now? What expedient means did he use to speak the Dharma before?' Moreover, he told us that in this Dharma, if I speak one sentence, it can reveal the meaning of hundreds of millions of Sutras (scriptures). But when I asked the World Honored One, he did not speak to me about that one pure Prajñāpāramitā (perfection of wisdom). Nor did he explain Prajñāpāramitā to me. World Honored One, you also said to us: You should know that I speak expediently. Therefore, Manava, we should all observe these three meanings with one mind: What is this Dharani-mukha (gate of Dharani)? What is the shore of the Sutras? What is Prajñāpāramitā? What is the expedient secret teaching of the Tathagata? Therefore, Manava, we should each stand under a tree and contemplate these meanings. If we understand one of them, we will report it to the World Honored One.' At that time, those hundreds of millions of Bodhisattvas each went to a tree, stood and contemplated, observing with one mind, and were determined to realize this meaning in these three meanings. These Bodhisattvas spent one day, even two or three days, without thinking of food or drink, contemplating this meaning.

作是念。此中更有何等因緣。世尊但說三種句名。而不為我解釋義理。今此眾中將無有人。貪著我想及富伽羅。或退法行。或貪食無厭。或樂多睡眠。或多食腹滿。或多有疑心。或此億數菩薩眾中於如來所生不信者。或此眾中有不如法。行梵行故致他譏呵。或多緣覺觀。或空事斗諍。或心力劣弱。或心煩懶惰。或精進心薄。或忘失正念。或喜樂作罪。或破戒亂心。或心生怯怖。或為病所纏。或放逸違背。或不受善言。世尊。得無見如是人故為秘藏不即演說如斯法也。復作是念。何等是修多羅。何等為億數修多羅。何等是陀羅尼法門。何等為般若波羅蜜。何等是如來。何者為如來密教。如來依何說。因何發起。何謂為語言。復作是念。如來依彼人故說修多羅。若依彼人有言說者如是言說則為虛妄。何以故。以人想故。有人想者則有我想。有我想者則有眾生。有眾生故則有言說。有言說故則世間相。世間相故則受諸有受諸有故則有無明。有無明故則有諸行。有諸行故則有生識。有生識故有名色。有名色故有六入。有六入故有觸。有觸故有受。有受故有愛。有愛故有取。有取故有有。有有故有生。有生故有死。死已復生。如是則為因緣往來相也。以是義故。世尊如是依世間事。次第說修多羅。修多羅者。所謂即彼盡際根本。

【現代漢語翻譯】現代漢語譯本：我這樣想著：『這裡面還有什麼樣的因緣呢？世尊只是說了三種句子的名稱，卻沒有為我解釋其中的義理。現在這個大眾之中，莫非是有人貪著于『我』的觀念和補特伽羅（Pudgala，意為『人』或『個體』）？或者退失了修行的行為？或者貪吃沒有厭足？或者喜歡多睡覺？或者吃得太多肚子脹滿？或者有很多疑心？或者在這億萬菩薩大眾之中，有人對如來所說產生不信任？或者這大眾之中有人不如法地修行梵行，因此招致他人的譏諷？或者執著于聲聞緣覺的觀察？或者空洞地爭鬥？或者心力弱小？或者內心煩惱懶惰？或者精進的心薄弱？或者忘記了正確的念頭？或者喜歡造作罪業？或者破戒而內心散亂？或者內心產生怯懦和恐怖？或者被疾病所纏繞？或者放縱違背戒律？或者不接受善意的勸告？世尊，莫非是因為看見了這樣的人，所以才秘藏而不立即演說這樣的法呢？』我又這樣想著：『什麼是修多羅（Sutra，意為『經』）？什麼是億數修多羅？什麼是陀羅尼（Dharani，意為『總持』或『咒語』）法門？什麼是般若波羅蜜（Prajna-paramita，意為『智慧到彼岸』）？什麼是如來（Tathagata，意為『如來』）？什麼是如來密教？如來依據什麼而說？因為什麼而發起？什麼叫做語言？』我又這樣想著：『如來因為那些人的緣故才說修多羅。如果依據那些人所說的，那麼這樣的言說就是虛妄的。為什麼呢？因為有『人』的觀念的緣故。有『人』的觀念，就會有『我』的觀念。有『我』的觀念，就會有眾生。因為有眾生，所以有言說。因為有言說，所以有世間相。因為有世間相，所以承受各種存在。因為承受各種存在，所以有無明（Avidya，意為『無明』）。因為有無明，所以有諸行（Samskara，意為『行』）。因為有諸行，所以有生識（Vijnana，意為『識』）。因為有生識，所以有名色（Nama-rupa，意為『名色』）。因為有名色，所以有六入（Sadayatana，意為『六入』）。因為有六入，所以有觸（Sparsa，意為『觸』）。因為有觸，所以有受（Vedana，意為『受』）。因為有受，所以有愛（Trsna，意為『愛』）。因為有愛，所以有取（Upadana，意為『取』）。因為有取，所以有有（Bhava，意為『有』）。因為有有，所以有生（Jati，意為『生』）。因為有生，所以有死（Marana，意為『死』）。死了之後又再生。這樣就是因緣往來相續不斷。因為這個緣故，世尊就像這樣依據世間的事情，次第地宣說修多羅。修多羅，就是那窮盡邊際的根本。』

【English Translation】 English version: I thought to myself: 'What other causes and conditions are present here? The World-Honored One only spoke of the names of the three kinds of sentences, but did not explain their meaning to me. Now, among this assembly, could there be someone attached to the idea of 'self' and Pudgala (meaning 'person' or 'individual')? Or someone who has regressed from the practice of Dharma? Or someone who is insatiable in their greed for food? Or someone who enjoys excessive sleep? Or someone who eats too much and is full? Or someone who has many doubts? Or among these billions of Bodhisattvas, someone who has no faith in what the Tathagata (meaning 'Thus Come One') has said? Or someone in this assembly who does not properly practice pure conduct, thus causing others to criticize them? Or someone who clings to the views of Pratyekabuddhas (meaning 'Solitary Buddhas')? Or someone who engages in empty disputes? Or someone whose mental strength is weak? Or someone whose mind is troubled and lazy? Or someone whose zeal for diligence is thin? Or someone who forgets right mindfulness? Or someone who delights in committing sins? Or someone who has broken precepts and whose mind is confused? Or someone whose mind is filled with cowardice and fear? Or someone who is afflicted by illness? Or someone who is unrestrained and disobedient? Or someone who does not accept good advice? World-Honored One, could it be that because you see such people, you conceal and do not immediately expound such Dharma?' I also thought to myself: 'What is a Sutra (meaning 'discourse' or 'scripture')? What is a Sutra in countless numbers? What is the Dharani (meaning 'mantra' or 'spell') Dharma gate? What is Prajna-paramita (meaning 'perfection of wisdom')? What is a Tathagata? What is the secret teaching of the Tathagata? Upon what does the Tathagata rely to speak? What is the cause of its arising? What is meant by language?' I also thought to myself: 'The Tathagata speaks the Sutras because of those people. If one relies on the speech of those people, then such speech is false. Why? Because of the idea of 'person'. If there is the idea of 'person', then there is the idea of 'self'. If there is the idea of 'self', then there are sentient beings. Because there are sentient beings, there is speech. Because there is speech, there is the appearance of the world. Because there is the appearance of the world, one undergoes various existences. Because one undergoes various existences, there is Avidya (meaning 'ignorance'). Because there is ignorance, there are Samskaras (meaning 'volitional formations'). Because there are volitional formations, there is Vijnana (meaning 'consciousness'). Because there is consciousness, there is Nama-rupa (meaning 'name and form'). Because there is name and form, there are the six Sadayatana (meaning 'sense bases'). Because there are the six sense bases, there is Sparsa (meaning 'contact'). Because there is contact, there is Vedana (meaning 'feeling'). Because there is feeling, there is Trsna (meaning 'craving'). Because there is craving, there is Upadana (meaning 'grasping'). Because there is grasping, there is Bhava (meaning 'becoming'). Because there is becoming, there is Jati (meaning 'birth'). Because there is birth, there is Marana (meaning 'death'). After death, there is rebirth. Thus, this is the continuous cycle of causes and conditions. Because of this meaning, the World-Honored One, in this way, relies on worldly matters to sequentially expound the Sutras. The Sutra is that ultimate root.'

是名無明。言無明者。所謂我等於彼無中起念分別。如是分別則是無明。如來說此為凡夫事亦愚癡業。又復于彼四聖諦中。不知不覺故名無明。以是義故。我與汝等長夜往來輪轉無窮受種種苦以不見知四聖諦故。世尊所說四聖諦法。彼應於此陀羅尼門修多羅中。觀察一切如來所宣無有斷絕。所以者何。斯法甚深難可見故。是中唯有如來乃知邊際。若人慾于如來智慧知邊際者。是人亦應于佛所說修多羅中甚深法門知其本始。是處我應如是思惟。諸修多羅邊際彼岸不可得見。是諸如來深密教法。謂說四聖諦。我等於此四聖諦中應當思惟稱量分別得諸義理。是中初一聖諦者。是如來所說苦及苦智。何故如來說此苦陰。陰名受有。此為無明力法。是中所有無明力者。此亦名陰。陰為苦聚即是如來所憂念事。諸眾生等墮在無明黑闇藏中。常被纏覆莫知自出。如來見已即起大悲。作是念言。是諸眾生。云何流轉是苦惱中。而於何處受是流轉。何因緣故有此往來。以是往來輪轉苦聚故。如來於中如是說陰。陰者如來為說障礙。故言陰也。云何流轉何處。流轉等。於此一陰。而諸如來說苦聖諦五陰所攝。此為往來生滅行。如來方便說天說人。乃至地獄畜生餓鬼等界。於五道中輪轉受苦。是故如來說彼五陰輪轉往來處處受生無有休息。當

【現代漢語翻譯】現代漢語譯本這段經文描述了『無明』（avidyā）的含義。所謂的『無明』，是指我們這些凡夫俗子在原本空無一物的狀態中，生起了念頭和分別。這樣的分別就是『無明』。如來佛說這是凡夫的行為，也是愚癡的業。此外，對於佛陀所說的『四聖諦』（catvāri āryasatyāni），我們不能瞭解和覺察，這也叫做『無明』。因為這個原因，我和你們在漫長的黑夜中不斷輪迴，遭受各種痛苦，就是因為不瞭解『四聖諦』的緣故。世尊所說的『四聖諦』法，應當在這『陀羅尼門修多羅』（dhāraṇī-mukha-sūtra）中，觀察一切如來所宣講的教法，這些教法是不會斷絕的。為什麼呢？因為這個法非常深奧，難以理解。只有如來才能知道它的邊際。如果有人想要了解如來智慧的邊際，那麼這個人也應該在佛所說的修多羅中，瞭解甚深法門的本始。我應該這樣思維：諸修多羅的邊際是無法看到的。這些都是如來深密的教法，也就是所說的『四聖諦』。我們應當對這『四聖諦』進行思惟、衡量和分別，從而獲得其中的義理。在這其中，第一個聖諦，是如來說的『苦』（duḥkha）以及對『苦』的認知。為什麼如來說這個『苦陰』（duḥkha-skandha）呢？『陰』（skandha）的意思是感受的存在。這是『無明』的力量所致。這裡面所有的『無明』的力量，也叫做『陰』。『陰』是痛苦的聚集，是如來所憂慮的事情。眾生都墮落在『無明』的黑暗之中，常常被纏繞覆蓋，不知道如何解脫。如來看到這種情況，就生起大悲心，心想：這些眾生，為什麼會在這苦惱中流轉？又在什麼地方承受這種流轉？因為什麼因緣才會有這樣的往來？因為這種往來輪迴的痛苦聚集的緣故。所以如來在其中這樣說『陰』，『陰』是如來說的障礙，所以叫做『陰』。什麼是流轉？在什麼地方流轉？等等。對於這一個『陰』，諸如來說『苦聖諦』被五陰（pañca-skandha）所包含。這是往來生滅的執行。如來方便地說天（deva）、人（manuṣya），乃至地獄（naraka）、畜生（tiryagyoni）、餓鬼（preta）等界。在五道（pañca-gati）中輪迴受苦。所以如來說這五陰是輪迴往來，處處受生，沒有休息的地方。應當...

【English Translation】 English version This passage describes the meaning of 'Avidyā' (ignorance). What is meant by 'Avidyā' is that we, ordinary beings, generate thoughts and discriminations from a state of nothingness. Such discriminations are 'Avidyā'. The Tathāgata (如來, Thus Gone One) says that this is the action of ordinary people and also the karma of foolishness. Furthermore, not knowing or being aware of the 'Four Noble Truths' (catvāri āryasatyāni) spoken by the Buddha is also called 'Avidyā'. Because of this reason, you and I have been transmigrating in the long night, endlessly suffering various kinds of pain, because we do not know the 'Four Noble Truths'. The 'Four Noble Truths' spoken by the World Honored One (世尊, Lokanātha) should be observed in this 'Dhāraṇī-mukha-sūtra' (陀羅尼門修多羅, Dhāraṇī-gate-sūtra), observing all the teachings proclaimed by all the Tathāgatas, which will not be cut off. Why? Because this Dharma (法, Dharma) is very profound and difficult to see. Only the Tathāgata knows its boundaries. If someone wants to know the boundaries of the Tathāgata's wisdom, then that person should also know the origin of the profound Dharma-gates in the Sutras spoken by the Buddha. I should think like this: the boundaries of the Sutras cannot be seen. These are the profound and secret teachings of the Tathāgatas, namely the 'Four Noble Truths'. We should contemplate, measure, and discriminate these 'Four Noble Truths' in order to obtain their meanings. Among these, the first Noble Truth is the 'Suffering' (duḥkha) spoken by the Tathāgata and the wisdom of 'Suffering'. Why does the Tathāgata speak of this 'Aggregate of Suffering' (duḥkha-skandha)? 'Skandha' (陰, aggregate) means the existence of feeling. This is due to the power of 'Avidyā'. All the power of 'Avidyā' within this is also called 'Skandha'. 'Skandha' is the accumulation of suffering, which is what the Tathāgata is concerned about. All beings are trapped in the darkness of 'Avidyā', constantly entangled and covered, not knowing how to escape. Seeing this, the Tathāgata arises with great compassion, thinking: Why do these beings transmigrate in this suffering? And where do they endure this transmigration? What is the cause of this coming and going? Because of this coming and going, the accumulation of suffering in the cycle of rebirth. Therefore, the Tathāgata speaks of 'Skandha' in this way, 'Skandha' is the obstacle spoken by the Tathāgata, so it is called 'Skandha'. What is transmigration? Where does transmigration occur? And so on. Regarding this one 'Skandha', the Tathāgatas say that the 'Noble Truth of Suffering' is contained within the 'Five Skandhas' (pañca-skandha). This is the coming and going of birth and death. The Tathāgata expediently speaks of Devas (天, deva), Humans (人, manuṣya), and even realms such as Hell (地獄, naraka), Animals (畜生, tiryagyoni), and Hungry Ghosts (餓鬼, preta). Transmigrating and suffering in the 'Five Paths' (pañca-gati). Therefore, the Tathāgata says that these 'Five Skandhas' are the places of transmigration, where one is born everywhere without rest. Should...

知如是名苦聖諦。從眾因緣次第而有。我等思惟生如是想。所言集聖諦者。是中何者為集。所謂無明滿足。取彼多陰能具成就如是色性故云集也。復何故集欲為根本生造行業。彼業滿足。故云集也。復云何集。彼所作行無增無減。如所造作。故云集也。是為苦集聖諦。所言苦滅聖諦者當知彼滅惟有名色。云何為色。是中色者。所謂四大和合為色。如來於中示現何義。但以譬喻名字言說。云何譬喻。如來說色猶水聚沫。於是色中無有色想。是故如來凡所言說但有名字。汝等當知。此五陰者乃至初無生處可觀。亦無一切邊際可得。故以聚沫喻此四種。凡夫于中妄生色想。彼是地界此是水界。及以一切火風界等。如是四種聖者了知。但有譬喻名字示現。其中更無餘物可得。諸是生法皆不可得。色不可得。求色生時亦不可得。惟是生滅行分別故彼苦聚生。彼非慧滅但是自滅。諸法無有生而不滅。故言苦滅是中若此三種語言。即苦聖諦。苦集聖諦。苦滅聖諦。入此三處智知陰滅。求道思聞故言滅苦道也。

大法炬陀羅尼經諸菩薩證三昧品第二十六

佛告阿難。爾時彼諸菩薩復作是念。如來所說四聖諦法。我于彼義不覺不知。是故長夜往來輪轉。是中誰為輪轉。謂彼愚人以彼愚癡增長苦聚故。令我等長受大苦。如來於

【現代漢語翻譯】現代漢語譯本：知曉如是，名為苦聖諦。它由眾多因緣次第產生。我們思惟而產生這樣的想法。所說的集聖諦，其中什麼是集？就是無明（avidyā）圓滿，攝取眾多陰暗，能夠具足成就這樣的色性，所以說是集。又為何說是集？因為以慾望為根本而產生造作行為。那些業力圓滿，所以說是集。又如何是集？那些所作的行為沒有增加也沒有減少，如同所造作的那樣，所以說是集。這就是苦集聖諦。所說的苦滅聖諦，應當知道那滅亡僅僅是名色（nāmarūpa）。什麼是色？這裡所說的色，就是四大（四大元素）和合而成。如來在這裡面揭示了什麼意義？只是用譬喻、名字和言語來說明。什麼是譬喻？如來說色就像水上的泡沫。在這色中沒有真實的色想。所以如來凡是所說的，都只是名字而已。你們應當知道，這五陰（pañca-skandha）乃至最初沒有產生的地方可以觀察，也沒有一切邊際可以得到。所以用聚沫來比喻這四種。凡夫在其中妄生色想，認為這是地界，這是水界，以及一切火界和風界等。像這樣的四種，聖者了知，只是譬喻和名字的示現，其中沒有其他東西可以得到。所有是生法的都不可得，色不可得，尋求色產生的時候也不可得，只是生滅的執行和分別，所以那苦聚產生。那不是智慧的滅亡，而是它自己滅亡。諸法沒有產生而不滅亡的。所以說苦滅。這裡面如果這三種語言，就是苦聖諦、苦集聖諦、苦滅聖諦。進入這三個地方，用智慧知道陰滅，尋求道和思聞，所以說是滅苦道。

《大法炬陀羅尼經·諸菩薩證三昧品第二十六》

佛告訴阿難（Ānanda）。那時那些菩薩又這樣想：如來說的四聖諦法，我們對其中的意義不覺悟不知道。所以長夜往來輪轉。這裡面誰在輪轉？就是那些愚人，因為他們的愚癡增長了苦聚，使我們長久遭受大苦。如來對於...

【English Translation】 English version: Knowing thus is called the Noble Truth of Suffering (duḥkha-satya). It arises sequentially from numerous causes and conditions. We contemplate and generate such a thought. What is meant by the Noble Truth of the Origin of Suffering (samudaya-satya)? What within it constitutes origin? It is the fulfillment of ignorance (avidyā), taking in many obscurations, capable of fully accomplishing such a nature of form (rūpa), hence it is called origin. And why is it called origin? Because it generates actions (karma) rooted in desire. Those karmic forces are fulfilled, hence it is called origin. And how is it origin? Those actions performed neither increase nor decrease, just as they were created, hence it is called origin. This is the Noble Truth of the Origin of Suffering. What is meant by the Noble Truth of the Cessation of Suffering (nirodha-satya)? It should be known that that cessation is merely name and form (nāmarūpa). What is form? Here, form is the combination of the four great elements (mahābhūta). What meaning does the Tathagata (如來) reveal within this? It is merely explained through metaphors, names, and speech. What is the metaphor? The Tathagata says form is like foam on water. Within this form, there is no real perception of form. Therefore, all that the Tathagata speaks of are merely names. You should know that these five aggregates (pañca-skandha), even to the point where there is no observable place of initial arising, nor can any boundaries be obtained. Therefore, the four elements are likened to foam. Ordinary people falsely generate perceptions of form within them, thinking 'this is the earth element, this is the water element,' and all the fire and wind elements, etc. Such four elements are known by the sages to be merely metaphors and names shown, within which nothing else can be obtained. All phenomena that arise are unobtainable. Form is unobtainable, and seeking the arising of form is also unobtainable, only the functioning and differentiation of arising and ceasing, hence that mass of suffering arises. That is not the cessation of wisdom, but its own cessation. All dharmas (法) do not arise without ceasing. Therefore, it is said to be the cessation of suffering. Here, if these three languages, namely the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, and the Noble Truth of the Cessation of Suffering, entering these three places, using wisdom to know the cessation of the aggregates, seeking the path and hearing, hence it is said to be the path to the cessation of suffering (magga).

The Great Torch Dhāraṇī Sutra, Chapter 26: The Samadhi Attained by the Bodhisattvas

The Buddha (佛) said to Ānanda (阿難): At that time, those Bodhisattvas (菩薩) thought again: 'The Four Noble Truths (四聖諦) spoken by the Tathagata, we do not awaken to or know their meaning. Therefore, we transmigrate and revolve in the long night. Who is transmigrating within this? It is those foolish people, because their ignorance increases the mass of suffering, causing us to endure great suffering for a long time.' The Tathagata regarding...

中種種方便。為欲除彼愚癡苦輪。故開示此陀羅尼門。及說億數修多羅法。無有邊際無始無源。不可宣說不可證知。乃至一切諸佛法中。皆不可以言說說故。亦非隨宜少智而知。惟以相似相續智知。時彼億數諸菩薩等復作是念。世尊。知我少智力故。所應作處不為我說。是故我今應觀所作。如是住立乃至七日。何以故。我念此故。雖於七日不飲不食猶安樂住。可令我等未問斯事而便命終又作是念。我今應當更求此事。誰為死者。誰當死苦。何名命終。誰造死法。彼等如是於五日夜得四念處智。彼等復於六日夜中。思惟觀察十二因緣。如實知見無有顛倒。如是知已得宿命智聖道現前我想滅盡。彼當如是觀宿命時。又作斯念。此乃我等於往昔時所見顛倒。于無常中而生常想。乃更分別宿命事處熏習增長。是中所有迦羅邏時。諸大現前皆無有我。何處復有昔時見色乃至取心。我以長夜不正思惟如是身色。于苦聚中妄生樂想。我等不見正念處故不見因緣。以不見此因緣法故。則無牢固真實信根。長夜於此起顛倒心。執著樂相不覺不知如是真法。彼諸菩薩復作是念。我等愚癡無智慧故。于如來所說億數修多羅而尚不知。于般若波羅蜜亦不知。于陀羅尼門所攝諸修多羅一句義亦不知。而我內心如是惟忖。獨彼如來決定方便善知所欲

【現代漢語翻譯】現代漢語譯本：種種方便是爲了去除眾生的愚癡痛苦之輪，所以佛陀開示了這個陀羅尼門（總持法門），並且宣說了億萬數量的修多羅法（經法）。這些法門無邊無際，沒有開始也沒有源頭，無法用言語完全表達，也無法用思辨完全瞭解。乃至一切諸佛的法中，都不能用言語完全表達，也不是憑藉隨意的少量智慧就能理解的，只能用相似相續的智慧去領悟。當時，那億萬數量的菩薩們又這樣想：『世尊知道我們智慧淺薄，所以我們應該做的事情沒有為我們詳細解說。因此，我們現在應該觀察所要做的事情。』就這樣住立思考了七天。為什麼呢？因為他們這樣想著，即使七天不吃不喝，仍然安樂地住著。他們想：『或許我們還沒來得及請問這些事情就命終了。』他們又想：『我們現在應當進一步探求這些事情：誰是死者？誰承受死亡的痛苦？什麼叫做命終？誰創造了死亡的法則？』他們就這樣在五天五夜裡獲得了四念處智（觀身不凈、觀受是苦、觀心無常、觀法無我）。他們又在第六天晚上，思維觀察十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），如實地知見，沒有顛倒。這樣知道后，他們得到了宿命智（知過去世的能力），聖道現前，『我』的執著滅盡。當他們這樣觀察宿命時，又這樣想：『這都是因為我們過去所見的顛倒，在無常中產生了常的念頭，並且分別宿命的事情，熏習增長。』在迦羅邏時（胚胎時期），諸大（地、水、火、風）現前，都沒有『我』的存在，哪裡還有過去見色乃至取心的『我』呢？我長久以來不正思惟這樣的身色，在痛苦的聚集體中妄生快樂的想法。我們因為沒有見到正念處，所以沒有見到因緣。因為沒有見到這因緣法，就沒有牢固真實的信根，長久以來對此生起顛倒之心，執著于快樂的表象，不覺不知這樣的真法。那些菩薩們又這樣想：『我們愚癡沒有智慧，對於如來說的億萬數量的修多羅尚且不知，對於般若波羅蜜（智慧到彼岸）也不知，對於陀羅尼門所攝的諸修多羅的一句含義也不知，而我的內心只是這樣揣測，只有如來才能決定方便善巧地知道眾生的需求。』 English version: By various skillful means, in order to remove the wheel of suffering caused by ignorance, the Buddha revealed this Dharani gate (the gate of total retention) and expounded countless Sutra teachings. These teachings are boundless and without beginning or source, impossible to fully express in words, and impossible to fully understand through speculation. Even within all the teachings of all Buddhas, they cannot be fully expressed in words, nor can they be understood by relying on casual, limited wisdom, but only by comprehending with wisdom that is similar and continuous. At that time, those countless Bodhisattvas thought: 'The World-Honored One knows that our wisdom is shallow, so he has not explained in detail what we should do. Therefore, we should now observe what needs to be done.' They stood and contemplated in this way for seven days. Why? Because they were thinking in this way, they remained in peace and joy even without eating or drinking for seven days. They thought: 'Perhaps we will die before we have the chance to ask about these matters.' They further thought: 'We should now further seek these matters: Who is the one who dies? Who endures the suffering of death? What is called the end of life? Who created the laws of death?' In this way, over five days and nights, they attained the wisdom of the Four Foundations of Mindfulness (contemplation of the body as impure, feelings as suffering, mind as impermanent, and phenomena as selfless). On the sixth night, they contemplated and observed the Twelve Links of Dependent Origination (ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), truly knowing and seeing without any distortion. Having known this, they attained the wisdom of knowing past lives, the holy path manifested, and the attachment to 'self' was extinguished. When they contemplated past lives in this way, they thought: 'This is all because of the distortions we saw in the past, giving rise to the thought of permanence in impermanence, and discriminating past life events, cultivating and increasing them.' In the Kalala stage (embryonic stage), the great elements (earth, water, fire, wind) are present, but there is no 'self.' Where is the 'self' that saw form and grasped the mind in the past? For a long time, I have been improperly contemplating this body and form, falsely generating the thought of pleasure in a collection of suffering. Because we have not seen the Four Foundations of Mindfulness, we have not seen the conditions. Because we have not seen these conditioned phenomena, there is no firm and true root of faith, and for a long time, we have given rise to distorted minds, clinging to the appearance of pleasure, unaware and unknowing of such true Dharma.' Those Bodhisattvas further thought: 'We are foolish and without wisdom, and we do not even know the countless Sutras spoken by the Thus Come One, nor do we know Prajna Paramita (wisdom gone beyond), nor do we know even a single sentence of the Sutras contained within the Dharani gate. And my heart only speculates in this way, only the Thus Come One can skillfully and expediently know the needs of sentient beings.'

【English Translation】 By various skillful means, in order to remove the wheel of suffering caused by ignorance, the Buddha revealed this Dharani gate (a gate of total retention) and expounded countless Sutra teachings. These teachings are boundless and without beginning or source, impossible to fully express in words, and impossible to fully understand through speculation. Even within all the teachings of all Buddhas, they cannot be fully expressed in words, nor can they be understood by relying on casual, limited wisdom, but only by comprehending with wisdom that is similar and continuous. At that time, those countless Bodhisattvas thought: 'The World-Honored One knows that our wisdom is shallow, so he has not explained in detail what we should do. Therefore, we should now observe what needs to be done.' They stood and contemplated in this way for seven days. Why? Because they were thinking in this way, they remained in peace and joy even without eating or drinking for seven days. They thought: 'Perhaps we will die before we have the chance to ask about these matters.' They further thought: 'We should now further seek these matters: Who is the one who dies? Who endures the suffering of death? What is called the end of life? Who created the laws of death?' In this way, over five days and nights, they attained the wisdom of the Four Foundations of Mindfulness (contemplation of the body as impure, feelings as suffering, mind as impermanent, and phenomena as selfless). On the sixth night, they contemplated and observed the Twelve Links of Dependent Origination (ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), truly knowing and seeing without any distortion. Having known this, they attained the wisdom of knowing past lives, the holy path manifested, and the attachment to 'self' was extinguished. When they contemplated past lives in this way, they thought: 'This is all because of the distortions we saw in the past, giving rise to the thought of permanence in impermanence, and discriminating past life events, cultivating and increasing them.' In the Kalala stage (embryonic stage), the great elements (earth, water, fire, wind) are present, but there is no 'self.' Where is the 'self' that saw form and grasped the mind in the past? For a long time, I have been improperly contemplating this body and form, falsely generating the thought of pleasure in a collection of suffering. Because we have not seen the Four Foundations of Mindfulness, we have not seen the conditions. Because we have not seen these conditioned phenomena, there is no firm and true root of faith, and for a long time, we have given rise to distorted minds, clinging to the appearance of pleasure, unaware and unknowing of such true Dharma.' Those Bodhisattvas further thought: 'We are foolish and without wisdom, and we do not even know the countless Sutras spoken by the Thus Come One, nor do we know Prajna Paramita (wisdom gone beyond), nor do we know even a single sentence of the Sutras contained within the Dharani gate. And my heart only speculates in this way, only the Thus Come One can skillfully and expediently know the needs of sentient beings.'

。當以我等心羸弱故略說一邊。是中如來所說何義。云何我等不見彼法所依。云何如來為我等輩作斯說也。時彼諸菩薩思念受持此法門已得不退忍。云何不退忍。所謂見此世間受諸苦故。云何名見世間受苦。是中惟見愚惑無知。何以故。我等諸所有見。皆即斷故。我等復有何見可斷。是中惟有想縛。更無可見。以是一句義因緣故。如來於中為我等說。所應作事是處所說。不離名言言說根本。即是分別。若無分別則無言說。若無言說則是寂滅。以寂滅故不可得見不可得說。是中何見。若無所有則不可見。而彼未滅無見分別。即有恐怖。有恐怖故則有憂悔。若有憂悔。于如來所無有信心。若無信心則不善思惟。若不善思惟則無解脫。何處不脫。謂六結處不得解脫。時彼億數諸菩薩等作如是念。若念此身取彼地相。牢持有力不破壞故。更念彼三。依地不動自身隨轉。我等思惟觀察此地。地相空故無物可著。是故我等於地界中而無所著。如地不著。水火風等不著亦然。如是我等離彼著故。則于身相得輕薄想。覺身輕已即復覺知外法亦輕。彼等一切過七日已各離諸樹。離諸樹已一切咸更思惟是義。取是智明各共詳論。既詳論已一切皆得唸佛三昧。彼諸菩薩即從彼林飛昇虛空。到須彌山頂。到山頂已出大音聲。三稱南無佛陀夜。

【現代漢語翻譯】現代漢語譯本：當我們因為內心不夠強大而只能略微理解佛法的一方面時，如來所說的意義是什麼？為什麼我們不能理解佛法所依據的根本？如來為什麼要為我們這樣的人說這些呢？當時，那些菩薩們思考並接受了這個法門，獲得了不退忍（avaivartika-ksanti）。什麼是不退忍呢？就是因為看到這個世間承受各種痛苦。什麼叫做看到世間承受痛苦呢？就是隻看到愚昧迷惑和無知。為什麼呢？因為我們所有的見解，都是會被斷除的。我們還有什麼見解可以被斷除呢？這裡只有妄想的束縛（想縛，samjna-bandhana），沒有其他可見的東西。因為這一句義的因緣，如來在這裡為我們說了應該做的事情，所說之處不離名言（nama-vacana）和言說的根本，也就是分別（vikalpa）。如果沒有分別，就沒有言說；如果沒有言說，就是寂滅（nirvana）。因為寂滅，所以不可見，不可說。這裡有什麼可見的呢？如果沒有所有，就不可見。而那些沒有滅除的、沒有見到的分別，就會產生恐怖。因為有恐怖，就會有憂愁後悔。如果有了憂愁後悔，對於如來就沒有信心。如果沒有信心，就不會好好思考。如果不善於思考，就沒有解脫。在什麼地方不能解脫呢？在六結（sad-bandhana）之處不能得到解脫。當時，那億萬數的菩薩們這樣想：如果念著這個身體，執取地相（prthivi-samjna），牢固地持有，因為地有力量不會破壞。再念著水、火、風這三者，依靠地而不動，自身隨著地而轉動。我們思考觀察這地，地相是空的，沒有什麼可以執著的。所以我們對於地界（prthivi-dhatu）就沒有執著。如同不執著地一樣，不執著水、火、風也是一樣。像這樣我們離開了那些執著，就對身體的形相產生了輕薄的想法。感覺到身體輕盈之後，就又覺知到外在的法也輕盈。他們所有人在過了七天之後，各自離開了樹林。離開樹林之後，所有人都再次思考這個意義，領悟了這個智慧之光，各自共同詳細討論。詳細討論之後，所有人都獲得了唸佛三昧（Buddhanusmrti-samadhi）。那些菩薩們就從那片樹林飛昇到虛空中，到達須彌山（Sumeru）頂。到達山頂之後，發出巨大的聲音，三次稱念南無佛陀夜（Namo Buddhaya）。 English version: When we, due to our weak minds, only understand one aspect of the Dharma slightly, what is the meaning of what the Tathagata (如來, Thus Come One) says? Why can't we understand the fundamental basis upon which the Dharma relies? Why does the Tathagata say these things for people like us? At that time, those Bodhisattvas, having contemplated and received this Dharma gate, attained non-regressing endurance (avaivartika-ksanti). What is non-regressing endurance? It is seeing this world enduring all kinds of suffering. What is called seeing the world enduring suffering? It is only seeing ignorance and delusion. Why? Because all the views we have will be cut off. What other views do we have that can be cut off? Here, there is only the bondage of thought (想縛, samjna-bandhana), and nothing else to be seen. Because of the cause and condition of this one sentence of meaning, the Tathagata speaks to us here about what should be done; what is said does not depart from the root of names and words (nama-vacana) and speech, which is discrimination (vikalpa). If there is no discrimination, there is no speech; if there is no speech, there is stillness (nirvana). Because of stillness, it cannot be seen and cannot be spoken. What is there to see here? If there is nothing, it cannot be seen. And those discriminations that have not been extinguished and not seen will produce terror. Because there is terror, there will be sorrow and regret. If there is sorrow and regret, there is no faith in the Tathagata. If there is no faith, there will be no good contemplation. If there is no good contemplation, there is no liberation. Where is there no liberation? There is no liberation at the six knots (sad-bandhana). At that time, those billions of Bodhisattvas thought like this: if we contemplate this body, grasp the earth aspect (prthivi-samjna), and hold it firmly, because the earth has strength and will not be destroyed. And then contemplate water, fire, and wind, relying on the earth without moving, and our own bodies move with the earth. We contemplate and observe this earth; the earth aspect is empty, and there is nothing to be attached to. Therefore, we have no attachment to the earth element (prthivi-dhatu). Just as there is no attachment to earth, there is also no attachment to water, fire, and wind. In this way, because we have left those attachments, we have a light and thin thought about the appearance of the body. After feeling the body is light, they also realize that external dharmas are also light. After all of them had passed seven days, they each left the trees. After leaving the trees, all of them once again contemplated this meaning, grasped this light of wisdom, and discussed it in detail together. After discussing it in detail, all of them attained the Buddha Recitation Samadhi (Buddhanusmrti-samadhi). Those Bodhisattvas then flew from that forest into the empty sky and arrived at the summit of Mount Sumeru (Sumeru). After arriving at the summit, they made a great sound and recited Namo Buddhaya (南無佛陀夜) three times.

【English Translation】 English version: When we, due to our weak minds, only understand one aspect of the Dharma slightly, what is the meaning of what the Tathagata (如來, Thus Come One) says? Why can't we understand the fundamental basis upon which the Dharma relies? Why does the Tathagata say these things for people like us? At that time, those Bodhisattvas, having contemplated and received this Dharma gate, attained non-regressing endurance (avaivartika-ksanti). What is non-regressing endurance? It is seeing this world enduring all kinds of suffering. What is called seeing the world enduring suffering? It is only seeing ignorance and delusion. Why? Because all the views we have will be cut off. What other views do we have that can be cut off? Here, there is only the bondage of thought (想縛, samjna-bandhana), and nothing else to be seen. Because of the cause and condition of this one sentence of meaning, the Tathagata speaks to us here about what should be done; what is said does not depart from the root of names and words (nama-vacana) and speech, which is discrimination (vikalpa). If there is no discrimination, there is no speech; if there is no speech, there is stillness (nirvana). Because of stillness, it cannot be seen and cannot be spoken. What is there to see here? If there is nothing, it cannot be seen. And those discriminations that have not been extinguished and not seen will produce terror. Because there is terror, there will be sorrow and regret. If there is sorrow and regret, there is no faith in the Tathagata. If there is no faith, there will be no good contemplation. If there is no good contemplation, there is no liberation. Where is there no liberation? There is no liberation at the six knots (sad-bandhana). At that time, those billions of Bodhisattvas thought like this: if we contemplate this body, grasp the earth aspect (prthivi-samjna), and hold it firmly, because the earth has strength and will not be destroyed. And then contemplate water, fire, and wind, relying on the earth without moving, and our own bodies move with the earth. We contemplate and observe this earth; the earth aspect is empty, and there is nothing to be attached to. Therefore, we have no attachment to the earth element (prthivi-dhatu). Just as there is no attachment to earth, there is also no attachment to water, fire, and wind. In this way, because we have left those attachments, we have a light and thin thought about the appearance of the body. After feeling the body is light, they also realize that external dharmas are also light. After all of them had passed seven days, they each left the trees. After leaving the trees, all of them once again contemplated this meaning, grasped this light of wisdom, and discussed it in detail together. After discussing it in detail, all of them attained the Buddha Recitation Samadhi (Buddhanusmrti-samadhi). Those Bodhisattvas then flew from that forest into the empty sky and arrived at the summit of Mount Sumeru (Sumeru). After arriving at the summit, they made a great sound and recited Namo Buddhaya (南無佛陀夜) three times.

大法炬陀羅尼經召諸菩薩品第二十七

佛告阿難。爾時放光佛語眉間白毫梵天言。梵天汝今知彼諸菩薩眾所覺不耶。白毫梵天言。世尊。我實不知彼諸菩薩今所覺者。梵天汝可詣彼與天帝釋及此億數諸魔眾等一心尊重恭敬禮拜。如法供養彼菩薩眾已。俱還此會。爾時白毫梵天。及天帝釋縲髻梵王。四大天王。乃至凈居諸天眾。如此三千大千世界諸天王。及諸天子眾。或處宮殿或住虛空。一時雲集須彌山頂。頭面禮敬諸菩薩足已。退住一面。咸共白彼諸菩薩言。大士長壽能于祭火焰王園林之中。七日不食住一威儀。立不移處為一心專念。是用勞弊為。斷食七日羸損若是。爾時帝釋天王語諸天子言。仁者汝今宜止且莫勞亂。諸菩薩眾此等不食已經七日。聽我今者為諸大士聊設天供。后對世尊乃當問耳。於是諸天眾咸敬諾曰。如是如是。如天王言。時天帝釋即便顧命主食天子言。上意汝能為此億數菩薩及此欲界諸天大眾堪能食者。辦上味膳不。時主食天報言。如是如是。我悉能為七十二億那由他眾。設諸妙食。帝釋問言何時當辦。答言天王。一彈指間謹當畢備。天帝釋言汝今速去正爾當辦。爾時食天趨向食所。須臾自然施設種種天上味食已。即還往詣天帝釋所。白言天王。所須已具幸愿知時。爾時帝釋天王即以

【現代漢語翻譯】現代漢語譯本《大法炬陀羅尼經·召諸菩薩品第二十七》佛告訴阿難說：『那時，放光佛（過去佛名）對眉間放白毫光的梵天（色界天主）說：『梵天，你知道那些菩薩眾所覺悟的嗎？』白毫梵天回答說：『世尊，我實在不知道那些菩薩現在所覺悟的是什麼。』佛說：『梵天，你可以去到他們那裡，與天帝釋（忉利天主）以及這億數之多的魔眾等，一心尊重、恭敬禮拜，如法供養那些菩薩眾之後，一同回到這個法會。』當時，白毫梵天、天帝釋、縲髻梵王（色界天主）、四大天王（護世四天王），乃至凈居諸天眾（色界天中無煩天等），以及這三千大千世界中的諸天王和諸天子眾，有的在宮殿中，有的住在虛空中，一時都聚集到須彌山頂。他們以頭面禮敬諸菩薩的足后，退到一旁站立，一同對那些菩薩說：『大士長壽，能夠在祭火焰王（一種神祇）的園林之中，七天不吃東西，保持一種威儀，站立不動，一心專念。這樣做難道不覺得勞累嗎？斷食七天，身體變得如此羸弱。』這時，帝釋天王對諸天子說：『各位，你們現在應該停止，不要打擾這些菩薩眾。他們不吃東西已經七天了。聽我今天為各位大士稍微準備一些天上的供養，之後再對世尊請問。』於是，諸天眾都恭敬地答應說：『是的，是的，正如天王所說。』當時，天帝釋立即吩咐主管飲食的天子說：『上意（天子名），你能夠為這億數之多的菩薩以及欲界諸天大眾，準備足夠他們食用的上等美味佳餚嗎？』當時，主食天子回答說：『是的，是的，我完全能夠為七十二億那由他（數量單位，極大的數）的眾生，準備各種美妙的食物。』帝釋問道：『什麼時候能夠辦好？』回答說：『天王，只需一彈指的時間，我一定準備完畢。』天帝釋說：『你現在趕快去，立刻準備。』當時，食天子趨向準備食物的地方，須臾之間，自然地施設了種種天上的美味食物，然後立即返回到天帝釋那裡，稟告說：『天王，所需要的都已經準備好了，希望您知道時間。』當時，帝釋天王立即以……』

【English Translation】 English version The Great Torch Dharani Sutra, Chapter 27: Summoning All Bodhisattvas The Buddha told Ananda: 'At that time, the Buddha of Emitted Light (name of a past Buddha) said to the Brahma (lord of the Form Realm) who emitted a white beam of light from his brow: 'Brahma, do you know what those Bodhisattvas have awakened to?' The White-Haired Brahma replied: 'World Honored One, I truly do not know what those Bodhisattvas are awakening to now.' The Buddha said: 'Brahma, you may go to them, and together with Indra (lord of the Trayastrimsa Heaven) and these billions of demons, wholeheartedly respect, revere, and prostrate, and make offerings to those Bodhisattvas according to the Dharma, and then return to this assembly together.' At that time, the White-Haired Brahma, Indra, Sreṣṭha Brahma (lord of the Form Realm), the Four Great Heavenly Kings (Four Guardian Kings), and even the Pure Abode Heavens (Suddhavasa heavens in the Form Realm), as well as the heavenly kings and heavenly sons of this three-thousand-great-thousand world, some in palaces and some dwelling in the sky, all gathered at the summit of Mount Sumeru. They bowed their heads and paid homage to the feet of the Bodhisattvas, then retreated to one side and stood, together saying to those Bodhisattvas: 'Great beings of long life, you are able to stay in the garden of the Fire Flame King (a deity) for seven days without eating, maintaining one posture, standing still, and focusing your mind. Does this not make you feel tired? Fasting for seven days, your bodies have become so weak.' At this time, Indra said to the heavenly sons: 'Gentlemen, you should stop now and not disturb these Bodhisattvas. They have been without food for seven days. Listen to me, I will prepare some heavenly offerings for these great beings, and then ask the World Honored One later.' Thereupon, the heavenly beings all respectfully agreed, saying: 'Yes, yes, as the Heavenly King says.' At that time, Indra immediately ordered the heavenly son in charge of food, saying: 'Upamati (name of a heavenly son), can you prepare enough of the finest delicacies for these billions of Bodhisattvas and the beings of the Desire Realm to eat?' At that time, the heavenly son in charge of food replied: 'Yes, yes, I am fully capable of preparing all kinds of wonderful food for seventy-two billion nayutas (a unit of measurement, an extremely large number) of beings.' Indra asked: 'When will you be able to prepare it?' He replied: 'Heavenly King, I will have it ready in the snap of a finger.' Indra said: 'Go quickly now and prepare it immediately.' At that time, the food heavenly son went to the place for preparing food, and in an instant, naturally provided all kinds of delicious heavenly food, and then immediately returned to Indra, reporting: 'Heavenly King, what was needed has been prepared, I hope you know the time.' At that time, Indra immediately with...'

天食奉獻億數諸菩薩眾。及餘七十二億那由他諸天大眾。彼皆食畢澡洗手已。彼諸天眾皆于菩薩起希有心。尊重恭敬合掌住彼諸菩薩前。各作是念何因何緣。斯諸菩薩大丈夫等。忽能違離世尊足下。入王園林經於七日。立住不坐忘飲與食。而復舍彼光臨此天。我等今日至如來所當先咨白請佛決除如是疑惑。惟諸世尊余無斷者。時天帝釋即與眉間白毫梵天。將無量梵眾諸餘天子。並釋天王三十三所無量天眾。復有無量魔王眷屬諸餘天眾。皆從億數諸菩薩眾。俱詣佛所住虛空中。高一多羅樹。各以法言歌贊放光如來。彼菩薩眾持諸香花散於佛上住虛空中。變成花蓋。其蓋縱闊一百由旬高一多羅樹。阿難。時彼香花滿四天下。彼四天下所有眾生。於七日中等受天樂。彼等復從虛空來。下住半多羅。于虛空中具四威儀。頭面禮敬放光世尊。縱闊一拘盧舍。圍繞七匝而說偈言。

世尊智行法界中　　最上德愿久圓備　悕望分別斯已除　　不著如雲無窮盡

爾時放光如來告彼諸菩薩言。善哉善哉。諸摩那婆。汝等在彼諸樹下時。一心思惟如是妙義。今已證於不退墮處。斷除生死離諸語言。破壞愛心功德已滿。于解脫門獲如是相。汝於今日應自覺知。摩那婆。是故汝等善作法聲。善稱佛陀善往忉利。何以故。有諸眾生雖

【現代漢語翻譯】現代漢語譯本天食奉獻給無數的菩薩眾，以及其餘七十二億那由他（Niyuta，數量單位，意為億）諸天大眾。他們都用完餐，洗凈雙手后，這些天眾都對菩薩們生起稀有之心，尊重恭敬地合掌站在菩薩們面前。各自心中想著：『是何原因，是何緣故，這些菩薩大丈夫們，竟然能夠離開世尊的座下，進入王園林中經過七日，站立不坐，忘記飲食，而且又捨棄那裡光臨此天？我等今日到如來處，應當先請問佛陀，決斷消除這樣的疑惑，只有世尊才能斷除。』當時，天帝釋（Indra，佛教護法神）即與眉間放白毫光的梵天（Brahmā，色界天之主），帶領著無量的梵眾和其餘諸天子，以及釋天王（Śakra，即帝釋天）三十三所的無量天眾，還有無量的魔王眷屬和其餘諸天眾，都從億數諸菩薩眾處，一同前往佛陀所在之處，住在虛空中，高一多羅樹（Tāla tree，棕櫚樹）的高度，各自用法言歌頌讚嘆放光如來（Prabhāṃkarā，佛名）。那些菩薩眾拿著各種香花，散在佛陀的身上，住在虛空中，變成花蓋。那花蓋縱橫寬闊一百由旬（Yojana，長度單位），高一多羅樹。阿難（Ānanda，佛陀十大弟子之一）。當時，那香花充滿四天下（Caturdvīpaka，指須彌山四方的四大部洲）。那四天下所有的眾生，在七日之中，都平等地享受著天上的快樂。他們又從虛空中下來，住在半多羅樹的高度，在虛空中具足四種威儀，頭面禮敬放光世尊，縱橫寬闊一拘盧舍（Krośa，長度單位），圍繞七匝，而說偈頌道：『世尊的智慧、德行，充滿法界之中，最上等的德行和願力，長久以來已經圓滿具備。希求和分別都已經消除，不執著如同云一樣無窮無盡。』當時，放光如來告訴那些菩薩們說：『善哉！善哉！諸位摩那婆（Māṇava，意為青年）。你們在那些樹下時，一心思維這樣的妙義，如今已經證得不退轉的境界，斷除生死，遠離各種言語，破壞愛心，功德已經圓滿。在解脫之門獲得這樣的相狀。你們在今日應當自覺知。摩那婆。』『是故你們善作法聲，善稱佛陀，善往忉利天（Trāyastriṃśa，欲界六天之一，帝釋天所居之處）。』為什麼呢？因為有諸多的眾生雖然

【English Translation】 English version The celestial food was offered to countless Bodhisattvas, as well as seventy-two billion Niyutas (a unit of measurement, meaning billions) of celestial beings. After they had all finished eating and washed their hands, these celestial beings developed a rare sense of respect and reverence for the Bodhisattvas, standing before them with palms joined. Each of them thought in their hearts: 'What is the reason, what is the cause, that these great Bodhisattvas were able to leave the feet of the World Honored One, enter the royal garden for seven days, stand without sitting, forget to eat and drink, and then abandon that place to come to this heaven? Today, when we go to the Tathagata's (Tathāgata, 'Thus Gone One', an epithet of the Buddha) place, we should first ask the Buddha to resolve and eliminate such doubts, for only the World Honored One can dispel them.' At that time, Indra (Indra, a Buddhist protector deity), together with Brahmā (Brahmā, the lord of the Form Realm) who emitted a white beam of light from between his eyebrows, led countless Brahma beings and other celestial sons, as well as countless celestial beings from the thirty-three abodes of Śakra (Śakra, another name for Indra), and countless demon kings and their retinues, all together from the countless Bodhisattvas, went to where the Buddha was, dwelling in the sky, one Tāla tree (Tāla tree, a palm tree) high. Each of them used Dharma words to sing praises to Prabhāṃkarā (Prabhāṃkarā, name of a Buddha). Those Bodhisattvas, holding various fragrant flowers, scattered them on the Buddha, dwelling in the sky, transforming into a flower canopy. That flower canopy was one hundred Yojanas (Yojana, a unit of length) wide and long, and one Tāla tree high. Ānanda (Ānanda, one of the ten great disciples of the Buddha). At that time, the fragrant flowers filled the Caturdvīpaka (Caturdvīpaka, referring to the four great continents around Mount Sumeru). All beings in those four continents, for seven days, equally enjoyed heavenly bliss. They then came down from the sky, dwelling at half the height of a Tāla tree, possessing the four dignities in the sky, bowing their heads and faces in reverence to the World Honored One Prabhāṃkarā, one Krośa (Krośa, a unit of length) wide and long, circumambulating seven times, and spoke the following verse: 'The World Honored One's wisdom and virtue fill the Dharma realm, the highest virtue and vows have long been perfectly fulfilled. Seeking and discrimination have already been eliminated, non-attachment is like clouds, endless and inexhaustible.' At that time, the Buddha Prabhāṃkarā told those Bodhisattvas: 'Excellent! Excellent! O Māṇavas (Māṇava, meaning youth). When you were under those trees, single-mindedly contemplating such wonderful meanings, you have now attained the state of non-retrogression, cut off birth and death, departed from all languages, destroyed the mind of love, and your merits are already complete. You have obtained such a form at the gate of liberation. You should be self-aware today, O Māṇavas.' 'Therefore, you make good Dharma sounds, praise the Buddha well, and go well to Trāyastriṃśa Heaven (Trāyastriṃśa, one of the six heavens of the Desire Realm, where Indra resides).' Why? Because there are many beings who, although

多往愿。以懈怠故不獲神通。其有比丘比丘尼優婆塞優婆夷。見聞汝等能作神通。便舍懈怠勇猛精進。發起本願勤學汝等。復見汝等躬在我前。為彼無量百千億數諸天大眾。尊重供養生希有心。而作是言甚為希有。如是億數諸菩薩等。于諸佛智隨分得證。我等今日亦應勤求如是妙慧。尊重恭敬供養如來。如此億數諸菩薩等。尊重恭敬供養如來。亦愿我等於是法中當得斷疑。更於一切法波羅蜜中常聞解說。摩那婆。彼等若能學汝所行。當得大利。

大法炬陀羅尼經卷第十一大正藏第 21 冊 No. 1340 大法炬陀羅尼經

大法炬陀羅尼經卷第十二

隋天竺三藏阇那崛多譯問等覺品第二十八三昧因緣品第二十九

問等覺品第二十八

阿難。爾時眉間白毫梵天白放光如來言。世尊。如彼億數諸菩薩等。發是法言佛陀佛陀者。彼於是中見何義故。而諸菩薩三稱佛名。善哉世尊。是佛名義我等樂聞。世尊。一切眾生惟知言佛。而竟不知佛者是何。何故名佛。佛為何句。如是等義愿為解釋。令諸聞者獲大功德。

佛言梵天。諸佛世尊有三昧名師子奮迅。諸三昧中最為殊勝。若人能入此三昧者。得一法門名曰離行。能具演說諸佛名字。乃至具足力無畏等。此等皆是師子王法不可

【現代漢語翻譯】現代漢語譯本：多往昔的願望。因為懈怠的緣故，不能獲得神通。如果有比丘（bhiksu，出家男子）、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），見聞你們能夠施展神通，便捨棄懈怠，勇猛精進，發起本來的願望，勤奮學習你們。又看見你們親自在我面前，為那無量百千億數的諸天大眾，尊重供養，生起稀有之心，而這樣說：『甚為稀有！』像這樣億數的諸菩薩（bodhisattva）等，對於諸佛的智慧，隨分隨力地得到證悟。我們今天也應當勤奮尋求這樣的妙慧，尊重恭敬供養如來（Tathagata，佛的稱號之一）。像這樣億數的諸菩薩等，尊重恭敬供養如來，也愿我們對於這個法中，能夠斷除疑惑，更在一切法波羅蜜（paramita，到彼岸）中，常常聽聞解說。摩那婆（Manava，人名）。他們如果能夠學習你們所行，當得到大利益。《大法炬陀羅尼經》卷第十一大正藏第21冊 No. 1340 《大法炬陀羅尼經》

《大法炬陀羅尼經》卷第十二

隋朝天竺三藏阇那崛多（Janagupta）譯問等覺品第二十八三昧因緣品第二十九

問等覺品第二十八

阿難（Ananda，佛陀的十大弟子之一）。那時，眉間白毫梵天（Brahma）白放光如來（Buddha）說：『世尊。像那些億數的諸菩薩等，發出這樣的法言「佛陀（Buddha）佛陀」時，他們是從其中見到什麼意義呢？而諸菩薩三次稱念佛名。善哉世尊。這佛名的意義，我們樂於聽聞。世尊。一切眾生只知道說「佛」，而最終不知道「佛」是什麼，為什麼叫做「佛」，「佛」是什麼樣的語句。像這樣的意義，希望您能為我們解釋，令聽聞的人獲得大的功德。』

佛（Buddha）說：『梵天。諸佛世尊有一種三昧（samadhi，禪定）名叫師子奮迅，在各種三昧中最為殊勝。如果有人能夠進入這種三昧，得到一種法門名叫離行，能夠具足地演說諸佛的名字，乃至具足十力、四無畏等。這些都是師子王（Simharaja）的法則，不可思議。』

【English Translation】 English version: Many past vows. Because of laziness, they do not attain supernatural powers. If there are monks (bhiksu), nuns (bhiksuni), laymen (upasaka), or laywomen (upasika) who see and hear that you can perform supernatural powers, they will abandon laziness, be courageous and diligent, initiate their original vows, and diligently learn from you. Furthermore, seeing you personally before me, for the countless hundreds of thousands of millions of heavenly beings, respecting and making offerings, they will develop a rare mind and say, 'It is extremely rare!' Like these billions of bodhisattvas (bodhisattva), they attain partial realization of the wisdom of all Buddhas. Today, we should also diligently seek such wonderful wisdom, respect, and make offerings to the Tathagata (Tathagata, one of the Buddha's titles). Like these billions of bodhisattvas, respecting and making offerings to the Tathagata, may we also be able to cut off doubts in this Dharma, and constantly hear explanations in all Dharma perfections (paramita). Manava (Manava, a name), if they can learn what you do, they will gain great benefits. The Great Torch Dharani Sutra, Volume 11 Taisho Tripitaka, Volume 21, No. 1340, The Great Torch Dharani Sutra

The Great Torch Dharani Sutra, Volume 12

Translated by Janagupta, a Tripitaka Master from India of the Sui Dynasty Chapter 28: Questioning Enlightenment Chapter 29: Causes and Conditions of Samadhi

Chapter 28: Questioning Enlightenment

Ananda (Ananda, one of the Buddha's ten great disciples). At that time, Brahma (Brahma) with the white hair between his eyebrows, spoke to the Buddha radiating light, saying, 'World Honored One, when those billions of bodhisattvas utter the Dharma words 'Buddha (Buddha), Buddha,' what meaning do they see in it? And why do the bodhisattvas recite the Buddha's name three times? Excellent, World Honored One. We are happy to hear the meaning of this Buddha's name. World Honored One, all beings only know to say 'Buddha,' but ultimately do not know what 'Buddha' is, why it is called 'Buddha,' and what kind of phrase 'Buddha' is. We hope you can explain these meanings to us, so that those who hear it may obtain great merit.'

The Buddha (Buddha) said, 'Brahma, the Buddhas, the World Honored Ones, have a samadhi (samadhi, meditative concentration) called the Lion's Vigorous Advance, which is the most excellent among all samadhis. If someone can enter this samadhi, they will obtain a Dharma gate called Detached Conduct, and be able to fully expound the names of all Buddhas, and even fully possess the ten powers, the four fearlessnesses, and so on. These are all the laws of the Lion King (Simharaja), inconceivable.'

降伏。我今當說。梵天。所言佛者。彼諸菩薩大聲唱言。能于生死得覺悟者。彼名為覺故言佛也。梵天覆言。世尊。云何名為得覺悟者。彼名為佛。佛言梵天。一切眾生長夜大睡。是中一人能覺悟已。即知眾生一切皆睡大睡深睡。我今既得如是覺已。云何當令一切眾生。除斷睡眠同得斯覺。梵天。是為第一以覺義故稱為佛陀。

時彼梵天覆白佛言。世尊。更有何義而名為佛。佛言梵天。諸佛世尊有一法門。名曰觀三世輪。彼應先覺既覺知已然後解說。云何解說。所謂不著過去世也。云何不著。能斷三世一切障礙。故名不著。是諸眾生不覺知故便為障礙。彼等眾生與欲和合。是故有著又以愛著。悕望分別即生憶念。彼憶念時不能清凈。云何名為不清凈也。此法應覺而不能覺。不能覺故即成昏睡。若昏睡者則名不覺。彼于睡時更起夢想。夢見覺時所作眾事。凡是過去所經歷處。了了分別。如是夢心不知是夢。但謂是覺所作皆真。因此復生未曾有想。未曾有想即是亂心。以亂心故便致損害。是故如來見諸眾生。沒在煩惱深重睡中。永被昏蔽無有覺期。即起悲念。我當云何令彼眾生得免斯害。我今惟以所覺一法。覺彼眾生害自除耳。如是念已。次第為說教授之法。梵天。是為第二以覺義故稱言佛陀。

梵天。何等

【現代漢語翻譯】現代漢語譯本：降伏（內容開始，指開始要講述的內容）。我現在應當宣說。梵天（Brahma，印度教的創造之神）。所說的佛（Buddha，覺悟者）是什麼呢？那些菩薩（Bodhisattva，為救度眾生而修行的人）大聲宣唱說：『能夠在生死輪迴中獲得覺悟的人，這樣的人就叫做覺悟者，所以稱為佛。』梵天又說：『世尊（Bhagavan，佛的尊稱），怎樣才叫做獲得覺悟的人，這樣的人被稱為佛呢？』佛說：『梵天，一切眾生長久地處於沉睡之中，其中有一個人能夠覺醒，就能知道一切眾生都在沉睡、深度沉睡之中。我現在既然已經獲得了這樣的覺悟，應當怎樣才能讓一切眾生，斷除睡眠，一同獲得這種覺悟呢？梵天，這是第一種因為覺悟的意義而被稱為佛陀（Buddha，覺悟者）。』當時那位梵天又對佛說：『世尊，還有什麼意義而被稱為佛呢？』佛說：『梵天，諸佛世尊有一種法門，叫做觀察三世輪（the wheel of the three times，過去、現在、未來）。他們應當先覺悟，覺悟之後然後解說。怎樣解說呢？就是不執著於過去世。怎樣不執著呢？能夠斷除三世的一切障礙，所以叫做不執著。這些眾生因為不覺知，所以就成為障礙。他們與慾望結合，所以就有所執著，又因為愛戀執著，希望分別，就產生憶念。當他們憶念的時候，不能清凈。怎樣叫做不清凈呢？這種法應當覺悟而不能覺悟，不能覺悟就成為昏睡。如果昏睡，就叫做不覺。他們在睡眠的時候，又產生夢想，夢見覺醒時所做的一切事情。凡是過去所經歷的地方，都清清楚楚地分別。像這樣夢中的心不知道是夢，只認為是覺醒時所做的事情都是真實的。因此又產生未曾有過的想法。未曾有過的想法就是亂心。因為亂心，就導致損害。所以如來（Tathagata，佛的稱號之一）看見眾生，沉沒在煩惱深重的睡眠之中，永遠被昏暗矇蔽，沒有覺醒的時期，就生起悲憫之心。我應當怎樣才能讓這些眾生免除這種損害呢？我現在只用所覺悟的這一種法，覺悟這些眾生，損害自然就消除了。』這樣想之後，次第地為他們宣說教授的方法。梵天，這是第二種因為覺悟的意義而稱為佛陀。梵天，什麼

【English Translation】 English version: Subjugation. I shall now speak. Brahma (Brahma, the Hindu god of creation). What is meant by the term Buddha (Buddha, the awakened one)? Those Bodhisattvas (Bodhisattva, a person who is on the path to Buddhahood) proclaim loudly, 'One who can attain enlightenment in the cycle of birth and death, that one is called an awakened one, hence called Buddha.' Brahma further said, 'World-Honored One (Bhagavan, an epithet for the Buddha), what is meant by one who has attained enlightenment, that one is called Buddha?' The Buddha said, 'Brahma, all sentient beings are in a long night of deep sleep. If one person can awaken from it, they will know that all sentient beings are sleeping, deeply asleep. Now that I have attained such awakening, how can I enable all sentient beings to eliminate sleep and attain this awakening together? Brahma, this is the first reason for being called Buddha because of the meaning of awakening.' At that time, that Brahma again said to the Buddha, 'World-Honored One, what other meaning is there for being called Buddha?' The Buddha said, 'Brahma, the Buddhas, the World-Honored Ones, have a Dharma gate called observing the wheel of the three times (the wheel of the three times, past, present, and future). They should first awaken, and after awakening, then explain. How do they explain? It means not being attached to the past. How is it not attached? It can cut off all obstacles of the three times, hence it is called non-attachment. These sentient beings, because they are not aware, become obstacles. They are united with desires, hence they are attached, and because of love and attachment, hoping for distinctions, they give rise to recollection. When they recollect, they cannot be pure. What is meant by not being pure? This Dharma should be awakened to, but they cannot awaken to it. Because they cannot awaken to it, they become drowsy. If they are drowsy, it is called non-awakening. When they are asleep, they have dreams, dreaming of all the things they did when awake. All the places they have been to in the past, they clearly distinguish. Like this, the mind in the dream does not know it is a dream, but thinks that everything done when awake is real. Therefore, they give rise to unprecedented thoughts. Unprecedented thoughts are a confused mind. Because of a confused mind, it leads to harm. Therefore, the Tathagata (Tathagata, one of the titles of the Buddha) sees sentient beings, submerged in the deep sleep of afflictions, forever obscured by darkness, with no time for awakening, and gives rise to compassion. How can I enable these sentient beings to be free from this harm? Now I will only use this one Dharma that I have awakened to, to awaken these sentient beings, and the harm will naturally be eliminated.' After thinking like this, he gradually explained the method of teaching. Brahma, this is the second reason for being called Buddha because of the meaning of awakening. Brahma, what

名為第三覺法。此為示現未來未作相故。如過去事。如是曾有如是處所如是父母。乃至如是名姓等。如是有故。云何名為未來有也。以彼但有言說相故。若有言說則便具足有為諸行。如來覺彼。故說未來有為具足。便成障礙。汝等於中莫造如是十二緣分。彼因緣分是分別法。如來覺已為他解說梵天。是為第三以覺法故稱言佛陀。

云何名為現在世事。謂說現在色。示現過去未來故。云何為說現在世也。此現在世不可得見。云何不可見。所謂是處但有名。云此是色。不可見故而亦名為見。云何名見。見即不見故。以是因緣此現在世。無有邊際可得見也。所言名者亦不可見。無苦眾生故彼亦是無。云何無也。是中但有數故。彼迦羅邏等諸大無所有。云何無所有。于剎那間有為諸行。無住處故。何以故。若彼迦羅邏住處。經七日即名頞浮陀。如是次第七日一數。乃至滿足九月在胎住處。是故如來略說斯事。一切聲聞辟支佛尚不能知。何況世間一切凡夫。此諸眾生本所不知未曾行處故。如是此中迦羅邏住處事等。今當更說。于母胎中時念念不住。以不住故。即生即老即死即墮。以不住故。即于彼彼生處受生。如彼所造有為諸行。世間眾生迷惑覆故。本無迦羅邏處。言有迦羅邏。本無頞浮陀處。言有頞浮陀。彼所造作有為

【現代漢語翻譯】現代漢語譯本：名為第三覺法（第三種覺悟之法）。這是爲了示現未來尚未形成的景象。如同過去的事情一樣，例如曾經有這樣的處所，這樣的父母，乃至這樣的姓名等等。因為有這些，所以為什麼稱之為未來有呢？因為那僅僅只有言說的表象。如果有了言說，那麼就具備了有為諸行（由因緣和合而成的各種現象）。如來覺悟到這些，所以說未來有為是具足的，便成為一種障礙。你們不要在其中製造這樣的十二緣分。那些因緣分是分別之法。如來覺悟之後為梵天解釋。這是第三種，因為覺悟了法，所以被稱為佛陀。

什麼叫做現在世事呢？就是說現在的色（物質現象），示現過去和未來。為什麼說是現在世呢？這現在世是不可得見的。為什麼不可見呢？因為這個地方只有名稱，說『這是色』。雖然不可見，但也稱為見。為什麼稱為見呢？因為見即是不見。因為這個緣故，這現在世，沒有邊際可以得見。所說的名稱也是不可見的。沒有痛苦的眾生，所以那也是沒有的。為什麼沒有呢？因為其中只有數量。那些羯羅邏（受精卵最初的凝結狀態）等諸大是沒有實體的。為什麼沒有實體呢？因為在剎那之間，有為諸行沒有住處。為什麼呢？如果那羯羅邏有住處，經過七天就叫做頞浮陀（受精卵稍稍凝結的狀態）。這樣依次每七天一個階段，直到滿足九個月在母胎中的住處。所以如來簡略地說這些事情，一切聲聞（聽聞佛陀教誨而證悟的修行者）、辟支佛（獨自悟道的修行者）尚且不能知道，更何況世間一切凡夫。這些眾生本來不知道，未曾經歷過的地方。像這樣，這其中羯羅邏的住處等事情，現在應當再詳細說明。在母親的胎中，時時刻刻不停留。因為不停留，所以即生即老即死即墮落。因為不停留，所以就在各個生處受生。如同他們所造作的有為諸行。世間眾生被迷惑覆蓋，本來沒有羯羅邏的住處，卻說有羯羅邏。本來沒有頞浮陀的住處，卻說有頞浮陀。他們所造作的有為……

【English Translation】 English version: It is called the Third Awakening Dharma. This is to show the future unformed appearances. Like past events, such as there once being such a place, such parents, and even such a name, and so on. Because of these, why is it called future existence? Because it only has the appearance of speech. If there is speech, then it possesses all conditioned actions (various phenomena arising from causes and conditions). The Tathagata (another name for Buddha) is aware of these, so it is said that future conditioned existence is complete, and it becomes an obstacle. You should not create such twelve links of dependent origination within it. Those links of dependent origination are discriminating dharmas (teachings). After the Tathagata awakened, he explained them to Brahma (a deity). This is the third, because of awakening to the Dharma, it is called Buddha.

What is called present worldly affairs? It refers to saying the present rupa (form, material phenomenon), showing the past and the future. Why is it said to be the present world? This present world is not attainable to be seen. Why is it not visible? Because this place only has a name, saying 'this is rupa'. Although it is not visible, it is also called seeing. Why is it called seeing? Because seeing is not seeing. Because of this reason, this present world has no boundaries that can be seen. What is said to be the name is also invisible. There are no suffering beings, so that is also non-existent. Why is it non-existent? Because there is only number within it. Those Kalala (the initial stage of the embryo) and other great elements are without substance. Why are they without substance? Because in an instant, conditioned actions have no dwelling place. Why? If that Kalala has a dwelling place, after seven days it is called Arbuda (the second stage of the embryo). Thus, successively every seven days is a stage, until it fulfills nine months of dwelling in the womb. Therefore, the Tathagata briefly speaks of these matters, even all Sravakas (disciples who hear the Buddha's teachings and attain enlightenment) and Pratyekabuddhas (those who attain enlightenment on their own) cannot know, let alone all ordinary beings in the world. These beings originally do not know, a place they have never been to. Like this, the matter of Kalala's dwelling place, etc., should now be explained in more detail. In the mother's womb, it is constantly not abiding. Because it is not abiding, it is immediately born, immediately ages, immediately dies, and immediately falls. Because it is not abiding, it is immediately born in various places of birth. Like the conditioned actions they have created. Worldly beings are covered by delusion, originally there is no dwelling place of Kalala, but they say there is Kalala. Originally there is no dwelling place of Arbuda, but they say there is Arbuda. The conditioned actions they have created...

諸行既無。云何得說有名字也。如是乃至一切諸佛世尊。所有菩提法皆亦不可說。梵天。諸佛世尊應供正遍覺。過去心願力亦無住處。未來教法彼亦無住處。乃至今者我及一切諸如來應供正遍覺。皆在無量無邊世界中現住說法。梵天。如是現在諸佛世尊所有教法。當知亦無住處可得。何況此四大身之所住處而可說也。如是諸法生處出處皆不可知。

梵天。諸佛世尊分別法義為他演說。是中一切世間眾生。見彼言說即生執著。云何見著。諸凡夫人作如是念。惟有如來能得覺法。然而彼等不作斯念。是中如來何所覺也。其有三十七助菩提法。如來如是覺耶。為如凡夫所見。見有我見有人。見有眾生有壽命有丈夫有作者有受者。乃至見有陰界諸入。如斯覺耶。複次梵天。于彼無生法中。誰為能覺誰受覺者。梵天。若佛如來作如是念。我覺諸法我得諸法。是則如來不捨我見。梵天。是故如來不覺一法亦不得一法。梵天。如來唯以具足大慈。見諸眾生墮彼無明大黑闇中。欲凈眾生心智垢故。引譬喻方便。示現說法名字句眾。拔除世間令出生死故。以諸喻方便為說。終不令彼執著過去未來現在三世事也。梵天。若彼眾生不著三世。既不著已。即于如是真實法中立無我行。既證無我不復退還夫退還者。所謂于彼三世之中往來輪

【現代漢語翻譯】現代漢語譯本：既然一切行（Samkhara）都是空無自性的，又怎麼能說它們有名字呢？像這樣，乃至一切諸佛世尊所證得的菩提法（Bodhi）也是不可言說的。梵天（Brahma），諸佛世尊、應供、正遍覺（Tathagata Arhat Samyak-sambuddha）過去的心願力和未來的教法都沒有固定的住處。乃至現在，我和一切諸如來、應供、正遍覺，都在無量無邊的世界中顯現並安住說法。梵天，要知道，現在諸佛世尊所有的教法也沒有固定的住處可以找到，更何況這四大假合之身的住處是可以言說的呢？像這樣，諸法的生起之處和出處都是不可知的。

梵天，諸佛世尊爲了他人分別解釋法義，世間一切眾生聽到這些言說就產生執著。他們是如何產生執著的呢？那些凡夫俗子這樣認為：只有如來才能證得覺悟之法。然而，他們卻不這樣想：如來究竟覺悟了什麼呢？是如來覺悟了三十七道品（Bodhipakkhiya-dhammas）嗎？還是像凡夫所見的那樣，見到有我（Atman）、有人（Pudgala），見到有眾生（Sattva）、有壽命（Jiva）、有丈夫（Purusha）、有作者（Karta）、有受者（Bhokta），乃至見到有陰（Skandha）、界（Dhatu）、入（Ayatana）？是像這樣覺悟的嗎？再者，梵天，在那無生之法中，誰是能覺悟者，誰又是接受覺悟者呢？梵天，如果佛、如來這樣想：『我覺悟了諸法，我得到了諸法』，那麼這位如來就沒有捨棄我見（Atma-drishti）。梵天，因此，如來不覺悟一法，也沒有得到一法。梵天，如來只是以具足大慈悲心，看到眾生墮入無明（Avidya）的巨大黑暗之中，爲了凈化眾生的心智垢染，才引用譬喻和方便法門，示現說法，使用名字和語句，拔除世間的眾生，使他們從生死輪迴中解脫出來。所以，用各種譬喻和方便法門為他們說法，最終不讓他們執著於過去、未來、現在三世之事。梵天，如果那些眾生不執著於三世，既然不執著了，就在這真實的法中確立無我（Anatman）之行。既然證得了無我，就不再退轉。所謂退轉，就是在那三世之中往來輪迴。

【English Translation】 English version: Since all conditioned phenomena (Samkhara) are without inherent existence, how can it be said that they have names? Likewise, even the Bodhi (Enlightenment) attained by all the Buddhas, the World Honored Ones, is inexpressible. Brahma, the past aspirations and the power of vows of the Buddhas, the World Honored Ones, the Worthy Ones, the Perfectly Enlightened Ones (Tathagata Arhat Samyak-sambuddha), have no abiding place. Their future teachings also have no abiding place. Even now, I and all the Tathagatas, the Worthy Ones, the Perfectly Enlightened Ones, appear and abide teaching the Dharma in countless, boundless worlds. Brahma, know that the teachings of all the present Buddhas, the World Honored Ones, also have no abiding place to be found. How much less can the abiding place of this body composed of the four great elements be spoken of? Thus, the place of arising and the place of origin of all dharmas are unknowable.

Brahma, the Buddhas, the World Honored Ones, explain the meaning of the Dharma for others. All sentient beings in the world, upon hearing these words, immediately develop attachment. How do they develop attachment? Those ordinary beings think thus: 'Only the Tathagata can attain the Dharma of Enlightenment.' However, they do not think thus: 'What exactly does the Tathagata awaken to?' Does the Tathagata awaken to the thirty-seven factors conducive to enlightenment (Bodhipakkhiya-dhammas)? Or does he awaken like ordinary beings, seeing a self (Atman), seeing a person (Pudgala), seeing sentient beings (Sattva), seeing a life (Jiva), seeing a man (Purusha), seeing a doer (Karta), seeing a receiver (Bhokta), even seeing the aggregates (Skandha), realms (Dhatu), and sense bases (Ayatana)? Is it like this that he awakens? Furthermore, Brahma, in that unarisen Dharma, who is the one who awakens, and who is the one who receives the awakening? Brahma, if the Buddha, the Tathagata, thinks thus: 'I awaken to all dharmas, I attain all dharmas,' then that Tathagata has not abandoned the view of self (Atma-drishti). Brahma, therefore, the Tathagata does not awaken to a single dharma, nor does he attain a single dharma. Brahma, the Tathagata only, with great compassion, sees sentient beings fallen into the great darkness of ignorance (Avidya). Desiring to purify the defilements of sentient beings' minds and wisdom, he uses analogies and skillful means, manifesting teachings, using names and phrases, to liberate beings from the world, causing them to be born out of the cycle of birth and death. Therefore, he speaks to them using various analogies and skillful means, ultimately not allowing them to be attached to the affairs of the past, future, and present three times. Brahma, if those sentient beings are not attached to the three times, since they are not attached, they establish the practice of non-self (Anatman) in this true Dharma. Since they have realized non-self, they no longer regress. What is meant by regression is wandering in the cycle of the three times.

轉也。梵天。彼諸眾生妄分別時作如斯念。此過去此未來此現在。彼若如是妄分別已。則不捨我執。若有我執。於三世中多起妄見。是故決定於一切處應舍我想。何以故。若有執著名為愚癡。以愚癡故為他所縛。梵天。譬如網鳥之人布食于地。諸鳥后時為食來下。如是眾鳥以食喪命。如是梵天。若人不知證出三世。是人長夜自受殃苦亦復損他。何以故。如彼諸鳥。以少食故遭遇大殃。如是如是。有諸眾生躬在我前承事供養。而亦不知我說何法。為誰說法何處說法。然彼於此可說聞法尚不能知。何能知彼不可聞說究竟涅槃。是故要當發大精進熾然愿求。然後能于如來所說方便密法可得知解。

大法炬陀羅尼經三昧因緣品第二十九

佛告阿難。時天帝釋白彼放光如來言。世尊。何因何緣。先此億數諸菩薩等請問法門。如來不即為其解釋。因此詣于祭火王園。如來世尊任其所趣。而亦獲斯大利益也。爾時放光如來告天帝言。憍尸迦。汝問何因緣故。彼諸菩薩請問法已。如來不即為解說者。汝等諦聽。以彼菩薩法有所愿。乃于如是無礙行處。生不信心。以是因緣。我先令彼諸菩薩等詣王園林入大禪定自思法門。何以故。憍尸迦。彼諸菩薩已於過去。經十四億諸如來應供正遍覺所。修行供養彼所作事。諸菩薩等以三

【現代漢語翻譯】現代漢語譯本：轉也。梵天（Brahma，印度教的創造之神）。那些眾生在妄加分別時，會產生這樣的念頭：『這是過去，這是未來，這是現在。』如果他們這樣妄加分別，就不會捨棄我執（自我中心）。如果有了我執，在過去、現在、未來三世中就會產生許多錯誤的見解。因此，一定要在任何情況下都捨棄『我』的想法。為什麼呢？如果有人執著于名相，就叫做愚癡。因為愚癡，就會被其他事物束縛。梵天，譬如捕鳥的人在地上撒下食物，鳥兒們後來爲了食物飛下來。這些鳥兒因為食物而喪命。同樣，梵天，如果有人不知道如何證悟超出三世的境界，這個人就會長久地遭受痛苦，也會損害他人。為什麼呢？就像那些鳥兒，因為一點點食物而遭遇大禍。就是這樣，有一些眾生親自在我面前承事供養，卻也不知道我說的是什麼法，為誰說法，在何處說法。他們對於可以言說的、可以聽聞的法尚且不能理解，又怎麼能理解那不可言說、不可聽聞的究竟涅槃（Nirvana，佛教的最高目標）呢？因此，一定要發起大精進，熾熱地愿求，然後才能理解如來所說的方便密法。

《大法炬陀羅尼經·三昧因緣品》第二十九

佛（Buddha，覺悟者）告訴阿難（Ananda，佛陀的十大弟子之一）說：當時，天帝釋（Indra，佛教的護法神）問放光如來（Prabhakaraprabha Buddha）說：『世尊（Bhagavan，對佛的尊稱），是什麼原因，什麼緣故，先前有這麼多億的菩薩（Bodhisattva，追求覺悟的修行者）等請問法門，如來（Tathagata，佛的稱號之一）不立即為他們解釋，卻因此前往祭火王園，如來世尊任他們前往，而他們也獲得了這麼大的利益呢？』當時，放光如來告訴天帝釋說：『憍尸迦（Kausika，天帝釋的別名），你問的是什麼原因，什麼緣故，那些菩薩請問法之後，如來不立即為他們解釋？你們仔細聽。因為那些菩薩對法有所愿求，卻在這樣無礙的修行之處，產生不信心。因為這個原因，我先讓他們前往王園林，進入大禪定，自己思考法門。為什麼呢？憍尸迦，那些菩薩已經在過去，經過十四億諸如來應供正遍覺（Tathagata Arhat Samyaksambuddha，佛的十個稱號之一）那裡，修行供養，他們所做的事情，諸菩薩等以三……』

【English Translation】 English version: Furthermore, Brahma (Brahma, the Hindu god of creation). When those beings engage in deluded discrimination, they generate thoughts such as: 'This is the past, this is the future, this is the present.' If they discriminate in this way, they will not relinquish their ego-grasping (self-centeredness). If there is ego-grasping, many false views will arise in the three times (past, present, and future). Therefore, it is imperative to abandon the thought of 'I' in all circumstances. Why? If someone clings to names and forms, it is called ignorance. Because of ignorance, they will be bound by other things. Brahma, it is like a bird catcher who scatters food on the ground. Later, birds come down for the food. These birds lose their lives because of the food. Similarly, Brahma, if someone does not know how to realize the state beyond the three times, that person will suffer misery for a long time and also harm others. Why? Just like those birds, who encounter great disaster because of a little food. Just so, there are beings who personally attend to me and make offerings in my presence, yet they do not know what Dharma (teachings) I am speaking, for whom I am speaking, or where I am speaking. They cannot even understand the Dharma that can be spoken and heard; how can they understand the ultimate Nirvana (Nirvana, the ultimate goal of Buddhism) that cannot be spoken or heard? Therefore, one must generate great diligence and fervent aspiration, and then one can understand the expedient secret Dharma spoken by the Tathagata (Buddha).

The Great Torch Dharani Sutra, Chapter 29: The Samadhi Cause and Condition

The Buddha (Buddha, the Awakened One) said to Ananda (Ananda, one of the ten great disciples of the Buddha): 'At that time, Indra (Indra, a protector deity in Buddhism) asked the Prabhakaraprabha Buddha (Prabhakaraprabha Buddha): 'Bhagavan (Bhagavan, an honorific title for the Buddha), what is the cause, what is the condition, that so many billions of Bodhisattvas (Bodhisattva, a practitioner who seeks enlightenment) and others previously requested the Dharma, but the Tathagata (Tathagata, one of the titles of the Buddha) did not immediately explain it to them, but instead went to the Fire King's Garden, and the Tathagata Bhagavan allowed them to go, and they also obtained such great benefit?' At that time, the Prabhakaraprabha Buddha said to Indra: 'Kausika (Kausika, another name for Indra), what is the cause, what is the condition, that you ask why the Tathagata did not immediately explain to those Bodhisattvas after they requested the Dharma? Listen carefully. Because those Bodhisattvas had desires for the Dharma, but they generated disbelief in such a place of unobstructed practice. For this reason, I first had them go to the King's Garden and enter great Samadhi (meditative state), to contemplate the Dharma themselves. Why? Kausika, those Bodhisattvas have already, in the past, through fourteen billion Tathagata Arhat Samyaksambuddhas (Tathagata Arhat Samyaksambuddha, one of the ten titles of the Buddha), practiced making offerings, and the things they have done, the Bodhisattvas and others with three...'

昧力明瞭見知。既念知已觀諸世間。惟有如是生老死墮移處轉生。彼諸菩薩於十四億諸如來所。請行法時亦有壞信。諸菩薩等以好為惡起願行故。今處地獄仍受重殃。諸菩薩等睹斯事故。心生大恐既恐怖已。于有為法發厭離心。咸作是言。嗚呼世間大苦。我從昔來耽樂懈怠。不信如來謗毀法僧。多興惡業無事不為。以是惡故將恐同彼往昔菩薩於十四億諸如來所生不信心惡行菩薩墮地獄中。愿勿令我受如是法。亦勿令我墮不信地。彼諸菩薩發是愿已。于如來所正信不壞發歡喜心。發是心已即得住于不退地忍。時天帝釋復白彼佛言。世尊。斯諸菩薩從何處所能生是智。知見往昔十四億數諸如來所修行事也。佛告天帝釋。是大智聚還是如來之所顯示。云何顯示。于彼如來應供正遍覺入于師子奮迅定時。佛神力故令諸眾生鹹得寂定發生知見。皆睹過去所經諸事。彼等由是三昧力故。即得破除無明㲉藏。如師子王大鳴吼時。悉能驚怖一切禽獸無問強弱。若行若住聞彼吼聲各藏巖穴。譬如雲霧遍滿虛空。大風一起須臾磨滅。爾時空中所有諸星乃至微小一切皆現。月輪明朗威光普照。如是憍尸迦如來入此師子三昧。為諸眾生一切無知無明藏聚。自外諸餘所有煩惱。莫不咸作破滅因緣。昔來所造一切善根。自然清凈無復煩惱。咸皆緣此

【現代漢語翻譯】現代漢語譯本：以明瞭的智慧去觀察和認知。既然已經認知，就觀察到世間只有生、老、死、墮落、遷移和轉生。那些菩薩在十四億諸如來處，請求修行佛法時，也有產生不信心的。這些菩薩因為以好為惡，發起錯誤的願行，如今身處地獄，仍然遭受深重的苦難。這些菩薩看到這些事情，心中產生極大的恐懼，恐懼之後，對於有為法生起厭離之心，都這樣說：『唉，世間真是太苦了！我從前貪圖安樂，懈怠放縱，不相信如來，誹謗佛法僧三寶，做了很多惡事，無惡不作。因為這些惡業，恐怕會和以前那些在十四億諸如來處產生不信心的惡行菩薩一樣，墮入地獄之中。愿不要讓我遭受這樣的果報，也不要讓我墮入不信之地。』這些菩薩發了這樣的愿之後，對於如來產生正直的信心，不再動搖，生起歡喜心。生起這樣的心之後，就能夠安住于不退轉的忍位。這時，天帝釋（Śakra devānām indra）又對佛說：『世尊，這些菩薩是從什麼地方生出這樣的智慧，能夠知曉過去在十四億諸如來處所修行的事蹟呢？』佛告訴天帝釋（Śakra devānām indra）：『這是大智慧的聚集，還是如來所顯示的。』『如何顯示呢？』『當那些如來應供正遍覺（Tathāgata Arhat Samyaksaṃbuddha）進入師子奮迅三昧（siṃha-vijṛmbhita-samādhi）時，佛的神力使得一切眾生都能夠獲得寂靜，生起智慧和見解，都能夠看到過去所經歷的種種事情。他們因此三昧的力量，就能夠破除無明的覆蓋。就像師子王（siṃha-rāja）大聲吼叫時，能夠驚嚇一切禽獸，無論強弱，無論是行走還是站立，聽到吼聲都各自躲藏到巖洞之中。譬如雲霧遍佈虛空，大風一起，瞬間消散。這時，空中所有的星星，乃至微小的星星，都顯現出來。月輪明亮，威光普照。像這樣，憍尸迦（Kauśika），如來進入這師子三昧（siṃha-samādhi），爲了一切無知無明的眾生，以及自身之外的所有煩惱，都能夠成為破滅的原因。過去所造的一切善根，自然清凈，不再有煩惱，都因為這個緣故。'

【English Translation】 English version: With clear and discerning wisdom, one observes and understands. Having understood, one observes the world and sees only birth, aging, death, falling away, transmigration, and rebirth. Those Bodhisattvas, who requested to practice the Dharma at the places of fourteen billion Tathāgatas (如來, one who has thus gone), also had moments of losing faith. These Bodhisattvas, because they mistook good for evil and made wrong vows, are now in hell, still suffering heavy consequences. Seeing these events, these Bodhisattvas felt great fear. Having been frightened, they developed a sense of revulsion towards conditioned phenomena, and they all said: 'Alas, the world is so full of suffering! I used to indulge in pleasure, be lazy and lax, disbelieve in the Tathāgata (如來), slander the Dharma and the Saṃgha (僧伽, monastic community), and commit many evil deeds, doing everything wrong. Because of these evil deeds, I fear that I will be like those former Bodhisattvas who lost faith and committed evil deeds at the places of fourteen billion Tathāgatas (如來), and fall into hell. May I not suffer such consequences, and may I not fall into the state of disbelief.' After making these vows, these Bodhisattvas developed unwavering and righteous faith in the Tathāgata (如來), and generated joy. Having generated such a mind, they were able to abide in the stage of non-retrogression. Then, Śakra devānām indra (天帝釋, the lord of gods) said to the Buddha: 'World-Honored One, from where did these Bodhisattvas generate such wisdom, to know and see the deeds they practiced in the past at the places of fourteen billion Tathāgatas (如來)?' The Buddha told Śakra devānām indra (天帝釋): 'This is the accumulation of great wisdom, and it is revealed by the Tathāgata (如來).' 'How is it revealed?' 'When those Tathāgata Arhat Samyaksaṃbuddhas (如來應供正遍覺, the thus-gone, worthy, perfectly enlightened one) enter the siṃha-vijṛmbhita-samādhi (師子奮迅三昧, lion's sport samādhi), the Buddha's divine power enables all beings to attain tranquility, generate wisdom and insight, and see all the things they have experienced in the past. Through the power of this samādhi (三昧, meditative absorption), they are able to break through the coverings of ignorance. Just like when the siṃha-rāja (師子王, lion king) roars loudly, it can frighten all birds and beasts, regardless of their strength. Whether walking or standing, upon hearing the roar, they all hide in caves. For example, when clouds and mist fill the sky, a great wind arises and dissipates them in an instant. At this time, all the stars in the sky, even the smallest ones, appear. The moon is bright, and its majestic light shines everywhere. In this way, Kauśika (憍尸迦), when the Tathāgata (如來) enters this siṃha-samādhi (師子三昧, lion's samadhi), for all beings who are ignorant and covered by ignorance, and for all other afflictions besides themselves, it can become the cause of destruction. All the good roots that have been created in the past naturally become pure, free from afflictions, all because of this cause.'

三昧故。爾時天帝釋復白彼佛言。世尊。我等樂聞彼諸菩薩林下所入三昧名字。惟愿解說我當受持。爾時佛告天帝釋言。憍尸迦。汝今諦聽善思念之。我為汝說諸菩薩等三昧名字力無畏等。憍尸迦。諸菩薩等彼時所得三昧。有三種決定斷疑。何等為三。所謂入世間巧方便三昧。即初住大乘菩薩三昧。初憶念時。后成就時。轉寬大時。天帝釋復言。世尊。云何名為入世間巧方便三昧。佛告天帝釋言。憍尸迦。有菩薩摩訶薩入一三昧。名曰淳至。以彼三昧力故。如是三種方便業藏可得證知。是中入世間巧方便三昧已。然後復入三教業藏。見一切法同於虛空。言世間者。所謂世間眾生所行作處。往來處輪轉處。著我行處。著我所行處。著眾生行處。著有無行處。昔來所作或裸露形體。或熱時重覆。或觀天變或察地動。或占日月或視星辰。或相人形貌。或往還良日。諸如是等妄說吉兇。或習世間禮儀書數算曆一切伎藝。或行咒術秘方工巧種種事業。或商賈往來為他使命。或共他語議好為諍論或所不應說輒即出言。或棄正思惟起諸惡覺。如是等事名世間也。其有菩薩初住乘者。隨順世間所行事業。一心專念相續不斷。亦如絲縷無有絕時。以不斷故沉溺我想。於我想中專心執持。分別如是世間諸事。既分別已即于菩薩。荷負事中深

【現代漢語翻譯】現代漢語譯本三昧的緣故。當時，天帝釋（Devendra，佛教的護法神）又對佛說：『世尊，我們很想聽聞那些菩薩在林下所入的三昧的名字，希望您能解說，我們應當受持。』當時，佛告訴天帝釋說：『憍尸迦（Kausika，天帝釋的別名），你現在仔細聽，好好思考，我為你解說諸菩薩等的三昧名字、力量、無畏等等。憍尸迦，諸菩薩等彼時所得的三昧，有三種決定斷疑。哪三種呢？就是入世間巧方便三昧。這是初住大乘菩薩的三昧，在初憶念時、后成就時、轉寬大時。』天帝釋又說：『世尊，怎樣叫做入世間巧方便三昧呢？』佛告訴天帝釋說：『憍尸迦，有菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）入一種三昧，名叫淳至。因為這種三昧的力量，像這三種方便業藏可以被證實和知曉。這裡說入世間巧方便三昧之後，然後又入三教業藏，見到一切法等同於虛空。所說的世間，就是世間眾生所行、所作之處，往來之處，輪轉之處，執著於我的行為之處，執著於我所有的行為之處，執著于眾生的行為之處，執著于有無的行為之處。過去以來所作的，或者觀察形體，或者熱時重疊覆蓋，或者觀看天象變化，或者觀察地動，或者占卜日月，或者觀察星辰，或者看相人形貌，或者選擇往還的良辰吉日，諸如此類妄說吉兇。或者學習世間的禮儀、書數、算曆一切技藝，或者施行咒術、秘方、工巧種種事業，或者經商往來為他人傳遞使命，或者與他人言語議論喜歡爭論，或者不應該說的話隨便就說出口，或者拋棄正確的思考而生起各種惡念。像這些事情就叫做世間。那些初住大乘的菩薩，隨順世間所行的事業，一心專念相續不斷，就像絲線一樣沒有斷絕的時候。因為不斷絕的緣故，沉溺於我想，在我想中專心執持，分別像這樣的世間諸事。既然分別了，就在菩薩荷負的事業中深入。

【English Translation】 English version Because of Samadhi. At that time, Devendra (Śakra, the lord of gods) further said to the Buddha: 'World Honored One, we would like to hear the names of the Samadhis entered by those Bodhisattvas under the trees. We hope you will explain them so that we may uphold them.' At that time, the Buddha told Devendra: 'Kauśika, listen carefully and contemplate well. I will explain to you the names, powers, and fearlessness of the Samadhis of the Bodhisattvas and others. Kauśika, the Samadhis attained by those Bodhisattvas at that time have three kinds of decisive severance of doubt. What are the three? They are the Samadhi of Skillful Means for Entering the World. This is the Samadhi of the Bodhisattva of the First Abode of the Mahayana, at the time of initial recollection, at the time of later accomplishment, and at the time of expanding greatly.' Devendra further said: 'World Honored One, what is called the Samadhi of Skillful Means for Entering the World?' The Buddha told Devendra: 'Kauśika, there is a Bodhisattva-Mahasattva (a great Bodhisattva) who enters a Samadhi called Pure Attainment. Because of the power of this Samadhi, these three kinds of expedient karmic treasuries can be verified and known. Here, after entering the Samadhi of Skillful Means for Entering the World, one then enters the Three Teachings Karmic Treasury, seeing all dharmas as identical to emptiness. What is called the world is the place where sentient beings of the world act and do, the place of coming and going, the place of revolving, the place of attachment to the self, the place of attachment to what belongs to the self, the place of attachment to the actions of sentient beings, the place of attachment to existence and non-existence. What has been done in the past, either observing forms, or overlapping and covering during hot weather, or observing celestial changes, or observing earthquakes, or divining the sun and moon, or observing the stars, or judging the appearance of people, or choosing auspicious days for coming and going, all such false pronouncements of good and bad fortune. Or learning worldly etiquette, writing, numbers, calendrical calculations, and all kinds of skills, or practicing spells, secret formulas, skillful crafts, and various undertakings, or engaging in commerce and traveling to deliver messages for others, or engaging in speech and debate with others, liking to argue, or speaking out whatever should not be said, or abandoning correct thinking and giving rise to various evil thoughts. Such things are called the world. Those Bodhisattvas who have attained the First Abode of the Mahayana, follow the activities of the world, focusing their minds continuously, like a thread without interruption. Because of this uninterruptedness, they are immersed in the thought of self, and within the thought of self, they focus their minds and cling, distinguishing such worldly matters. Having distinguished them, they deeply [engage] in the tasks undertaken by the Bodhisattva.'

生恐怖。以恐怖故諸佛世尊即便放舍不為說法。憍尸迦。如來云何不為其說。以諸凡夫種種受身。彼等受時為愛所縛。世間之事無所不為。放逸亂心造諸逆罪。以造逆故惡業具足。是故如來不為其說。憍尸迦。以是因緣。諸佛如來應供正遍覺。不記是人當來作佛。憍尸迦。彼愚癡人無知無解。殺父害母及余重障。佛法僧所憍慢放逸。耽著我想癡如小兒。彼作是已佛不為說。憍尸迦。汝今當知。非佛世尊于眾生所有秘吝心而不為說。複次憍尸迦。如是三昧於三言教。阿字為初。然後方顯四十二句。阿字初句五五為分。其四十一句一切名字。展轉相呼當如是知。憍尸迦。譬如羊毛入諸染色隨所入處得種種名。或青或白或赤或黃。或紅或紫或同頗梨。如是諸色隨本受名。如是憍尸迦。是中阿字於一切語言。最為初首。餘四十二字隨助音句。和合莊嚴攝持比類。轉生諸字。與諸語言辭辯相應。勢力清凈眷屬相著。彼等皆攝阿字門中。憍尸迦。是為世間語言成就法。亦能巧成世間三昧。雖曰三昧猶是退法。以退法故但損減心。心損減故。不能牢固成就諸根。根不成故。不能勇猛發勤精進。以精進根不成就故。則不能荷菩薩重擔。而亦不能說法教化。得三昧時。設能成彼世間諸事。然出離者不須常修。複次憍尸迦。更有三昧。名通

【現代漢語翻譯】現代漢語譯本：產生恐懼。因為（眾生）心懷恐懼，所以諸佛世尊便會放棄，不為他們說法。憍尸迦（帝釋天 Indra的別名）。如來為什麼不為他們說法呢？因為這些凡夫俗子會承受各種各樣的身軀，他們在承受這些身軀時被愛慾所束縛，爲了世間的事情無所不為，放縱散亂，造作各種逆罪。因為造作逆罪的緣故，惡業圓滿具足。因此，如來不為他們說法。憍尸迦。因為這個因緣，諸佛如來、應供、正遍覺，不會記別這些人將來會成佛。憍尸迦。那些愚癡之人，沒有知識，沒有理解，會做出殺父害母以及其他嚴重的罪障，對於佛法僧三寶傲慢放縱，沉迷於『我』的觀念，像小孩子一樣愚癡。他們做出這些事情后，佛陀不會為他們說法。憍尸迦。你現在應當知道，不是佛世尊對眾生懷有秘吝之心而不為他們說法。再者，憍尸迦。這樣的三昧（Samadhi，定）在三種語言教法中，以『阿』字為開始，然後才顯現四十二句。『阿』字作為第一句，以五五為劃分，其餘四十一句都是各種名字，輾轉相呼，應當這樣理解。憍尸迦。譬如羊毛放入各種染料中，隨著放入的地方而得到各種各樣的名稱，或者青色，或者白色，或者紅色，或者黃色，或者紅色，或者紫色，或者像水晶一樣。這些顏色都隨著原本的染料而得名。同樣，憍尸迦，這其中的『阿』字在一切語言中，最為初始。其餘四十二個字隨著輔助的音句，和合莊嚴，攝持比類，轉化產生各種字，與各種語言辭辯相應，勢力清凈，眷屬相互依存。它們都被攝入『阿』字門中。憍尸迦。這就是世間語言成就之法，也能巧妙地成就世間三昧。雖然說是三昧，但仍然是退轉之法。因為是退轉之法，所以只會損減心力。心力損減的緣故，不能牢固地成就諸根。諸根不能成就的緣故，不能勇猛地發起勤奮精進。因為精進之根不能成就的緣故，就不能承擔菩薩的重擔，也不能說法教化。得到三昧的時候，即使能夠成就那些世間的事情，但對於出離者來說，不需要經常修習。再者，憍尸迦。還有一種三昧，名為通

【English Translation】 English version: It generates fear. Because of this fear, the Buddhas, the World Honored Ones, would abandon them and not teach the Dharma. Kausika (another name for Indra, the lord of gods). Why doesn't the Tathagata teach them? Because these ordinary beings receive various kinds of bodies. When they receive these bodies, they are bound by love and desire. They do anything for worldly matters, indulging in distraction and creating various kinds of rebellious sins. Because of creating rebellious sins, their evil karma is complete and abundant. Therefore, the Tathagata does not teach them. Kausika. Because of this cause and condition, the Buddhas, the Tathagatas, the Worthy Ones, the Perfectly Enlightened Ones, do not predict that these people will become Buddhas in the future. Kausika. Those foolish people, without knowledge or understanding, commit patricide, matricide, and other serious obstacles. They are arrogant and indulgent towards the Buddha, Dharma, and Sangha. They are attached to the notion of 'I', foolish like children. After they do these things, the Buddha does not teach them. Kausika. You should know now that it is not that the Buddha, the World Honored One, has a secret and stingy heart towards sentient beings and does not teach them. Furthermore, Kausika. Such Samadhi (concentration) in the three teachings of language begins with the letter 'A', and then the forty-two phrases are revealed. The letter 'A' as the first phrase is divided into five fives, and the remaining forty-one phrases are all various names, calling each other in turn, and should be understood in this way. Kausika. For example, if sheep's wool is put into various dyes, it gets various names depending on where it is put, such as blue, white, red, yellow, crimson, purple, or like crystal. These colors are named according to the original dye. Similarly, Kausika, the letter 'A' in all languages is the very first. The remaining forty-two letters, along with the auxiliary sounds and phrases, harmoniously adorn, hold together, compare, transform, and generate various letters, corresponding to various languages and eloquence, with pure power and interdependent retinue. They are all included in the 'A' letter gate. Kausika. This is the method for achieving worldly languages, and it can also skillfully achieve worldly Samadhi. Although it is called Samadhi, it is still a regressive method. Because it is a regressive method, it only diminishes the power of the mind. Because the power of the mind is diminished, it cannot firmly achieve the roots. Because the roots cannot be achieved, it cannot courageously initiate diligent effort and progress. Because the root of diligence and progress cannot be achieved, it cannot bear the heavy burden of a Bodhisattva, nor can it teach and transform. When one attains Samadhi, even if one can accomplish those worldly things, it is not necessary for those who seek liberation to practice it constantly. Furthermore, Kausika. There is another Samadhi called Tong

達法界。唯不退轉菩薩摩訶薩於三世中皆能成就。云何名為通達法界。如是菩薩因此三昧。得念智力名曰斷染。知此大地最極下際住於水上。普皆柔軟破壞分裂有空缺故。更以餘種山石相依和合成地。如是中間無空缺處。以得清凈熏修知見力無畏等故。于地界中無有障礙。皆悉能作種種神通。一彈指頃能于大地出沒往來。憍尸迦。譬如城邑聚落之外有大水池。于春夏日多諸女人。入是池中游戲澡浴。彼於水中或出或沒或往或來自在無礙。如是憍尸迦。菩薩得此通達法界勝三昧時。以神通力于大地中出沒自在亦復如是。然彼心初不取地相。惟念風輪而亦無有風輪相想。彼菩薩變化自身亦復如是無有著處而見其身住在空中。如是觀已即于其間飛騰虛空。然後化作微塵之身。遍滿虛空人眼不見。彼風輪界持心亦遍。轉更增闊一切如風。身雖不現然是化身。滿彼空中作虛空想。雖於此身作虛空想。而終不離諸界覺知。如是知已住于虛空。住虛空已念無法想。亦無為他現身相想。是故復能以彼多身合為一身。又能徹過山石墻壁無有障礙。亦能履空如地。于虛空中行住坐臥。具足如是種種神通。菩薩復念所有水界。知彼水界本所住處。因彼水界復如是知此身亦爾。如彼水界有如是色。住是中已復念水界。住是中故。便能更念大云輪

界。知彼云輪所從來處唯因緣生。雨從何來亦復如是。觀彼行處皆分別知。是中有云無雲有雨無雨。皆如是知。但從因緣生世諦事。作如是入住是中已。因放大雨彼二和合。潤洽大地所有卉木樹林眾物。如是一切皆依大地。以水潤澤彼彼生長。有智之人取彼草木。及加功力火遂得生。彼火生已。然其自體所生之處。是中火業還自燒彼本生草木。況復余物。是故阿字得名為火亦名為怨。而彼復以地在水上。故言地界。是地所有叢林樹木。以水潤之故得增長。然後出火。彼火因風轉更增盛。而彼菩薩復作是念斯皆作法。所謂因地出火而住虛空。是火及風二共和合。故知此等但有生滅。見生滅已得二神通。而彼風輪即第四大非色法故。眼不能見彼惟觸故。是身所知耳不能聞余無所覺不可執持。上行於空下迫於地。飛沙走石散土揚塵。世間愚癡憶想分別。言黃黑風此來彼去。而實彼風不可睹見。何以故。彼風從空因緣而生。無住處故。憍尸迦。如是次第風界不可見。依彼虛空無有邊際。故謂之大。是中菩薩依于虛空。取彼風相觀見自身無有身份。知身無分即是實智。得彼智已入于風界。處風界時除去一切皮肉筋骨。解脫眾縛無有住處如空中風。隨所欲作神通變化如意即成。于彼風中無覺知想。何以故。心風和合久熏修故。復作

【現代漢語翻譯】現代漢語譯本界（Dhatu，元素）。知道那些云輪從何處來，僅僅是因緣所生。雨從何處來，也是如此。觀察那些執行之處，都能分別知曉。其中有云無雲，有雨無雨，都能這樣知曉。但都是從因緣而生的世俗之事。像這樣安住其中之後，因為大雨的降臨，雲和雨二者和合，滋潤大地所有的花草樹木和各種生物。像這樣，一切都依賴大地，用水的滋潤而各自生長。有智慧的人取用那些草木，並且加上人工的力量，於是就得到了火。那火產生之後，燃燒它自身所生之處，那裡的火業還會燒燬它原本生長的草木，更何況是其他的東西呢。所以，『阿』字得名為火，也名為怨。而且，那火又因為地在水上，所以說是地界（Prthivi-dhatu，地元素）。這地上所有的叢林樹木，因為水的滋潤，所以能夠增長，然後產生火。那火因為風的吹動，變得更加旺盛。而那位菩薩又這樣想：這些都是造作之法，所謂因地出火，而火卻住在虛空之中。這火和風二者共同和合。所以知道這些都只是有生有滅。見到生滅之後，就得到了兩種神通。而那風輪就是第四大，因為不是色法（Rupa，物質現象），所以眼睛不能看見它，只能通過觸覺感知它。是身體所能知曉的，耳朵不能聽見，其他也無法察覺，不可執持。它在空中向上執行，在地下向下迫近，飛沙走石，散土揚塵。世間的愚癡之人，臆想分別，說黃風黑風從這裡來，到那裡去。而實際上那風是不可看見的。為什麼呢？因為那風是從空中因緣而生，沒有住處。憍尸迦（Kausika，因陀羅的別名）。像這樣，風界（Vayu-dhatu，風元素）是不可見的，依靠那沒有邊際的虛空，所以稱之為大。這其中的菩薩依靠虛空，取用那風的形象，觀察見到自身沒有身份。知道身體沒有身份，就是真實的智慧。得到那智慧之後，就進入到風界。處在風界的時候，除去一切皮肉筋骨，解脫各種束縛，沒有住處，就像空中的風一樣。隨心所欲地作出神通變化，如意成就。在那風中沒有覺知和思想。為什麼呢？因為心和風和合，長久熏修的緣故。又作

【English Translation】 English version Dhatu (Element). Knowing where those cloud wheels come from, they are merely born from conditions. Where does the rain come from, it is also like this. Observing those places of movement, one can distinguish and know them all. Whether there are clouds or no clouds, whether there is rain or no rain, one can know them all like this. But they are all worldly matters born from conditions. After dwelling in them like this, because of the arrival of great rain, the clouds and rain combine, nourishing all the flowers, plants, trees, and various creatures on the earth. Like this, everything relies on the earth, and each grows with the nourishment of water. Wise people take those grasses and trees, and with the addition of human effort, they obtain fire. After that fire is produced, it burns the place where it was born, and the karma of that fire will also burn the grasses and trees from which it originally grew, let alone other things. Therefore, the letter 'A' is named fire, and also named resentment. Moreover, because the earth is above the water, it is said to be the Earth Element (Prthivi-dhatu). All the forests and trees on this earth are nourished by water, so they can grow, and then produce fire. That fire becomes even more vigorous because of the wind. And that Bodhisattva thinks like this: these are all fabricated dharmas, so-called fire comes out of the earth, but the fire dwells in the void. The fire and wind combine together. Therefore, know that these are only arising and ceasing. After seeing arising and ceasing, one obtains two kinds of supernatural powers. And that wind wheel is the fourth great element, because it is not a material phenomenon (Rupa), so the eyes cannot see it, but it can only be perceived through touch. It is what the body can know, the ears cannot hear, and nothing else can be perceived, it cannot be grasped. It moves upward in the sky, and presses downward on the ground, flying sand and stones, scattering soil and raising dust. The foolish people of the world, imagine and distinguish, saying that yellow winds and black winds come from here and go there. But in reality, that wind cannot be seen. Why? Because that wind is born from conditions in the void, and has no dwelling place. Kausika (Another name for Indra). Like this, the Wind Element (Vayu-dhatu) is invisible, relying on that boundless void, so it is called great. The Bodhisattva in this relies on the void, takes the form of that wind, and observes that he has no body. Knowing that the body has no parts is true wisdom. After obtaining that wisdom, one enters the wind element. When in the wind element, one removes all skin, flesh, tendons, and bones, liberates from all bonds, and has no dwelling place, just like the wind in the sky. One can make supernatural transformations at will, and they are accomplished as desired. There is no awareness or thought in that wind. Why? Because the mind and wind combine, due to long-term cultivation. Again, make

是念。此虛空中都無所有無可依處。云何執著。如是念時。隨欲生處即得往生。彼能如是攝持具足。于中不著亦不被縛。雖生惡趣正念現前。若生若死如是等處。以心風故分別生死。而於生死亦不覺知。如彼風界不可攝持不可執捉。不可眼見不可心知。不可智證不可言說。四大事業皆悉如是。以無邊心如是覺知。云何無邊。謂佛如來於真實中不說諸界。彼諸法中具足而有希有之法。然無說者。

複次憍尸迦。若諸菩薩有如是等勝神通者。名得神通心得自在。云何名為心自在也。彼心能得自在用故。復以何義心得自在。知此四大無識無心。是頑礙法遍一切處無際無邊。然而彼心復能入是無心法中分別稱量。如彼地界頑礙無邊。是中能生種種草木枝葉華果。復有種種寶樹寶柱。復有種種眾生依住。即于彼中復有可見不可見者。所謂地界依水。水界依火火依于風。如是一切皆悉稱量。是中地界者。所謂皮肉筋骨爪齒。乃至發毛等。水界者。所謂淚汗膿血洟唾。乃至大小便利等。火界者。所謂暖熱溫煩。乃至自惱惱他令食消熟等。風界者。所謂語言出息入息。乃至屈伸往來等。如是一切彼皆分別。既分別已而復思惟。今此四大無有邊量。世間眾生知見此身。則有邊量。云何得言無量無邊。而複名為有量有邊也。彼復思惟

【現代漢語翻譯】現代漢語譯本：是念。此虛空中都無所有，無可依處。為何還要執著呢？如是念時，隨其意願想生何處，即可往生彼處。彼菩薩能如此攝持具足，于其中不執著，亦不被束縛。即使生於惡趣，正念也會現前。無論是生是死，在這些地方，因為心風的緣故，分別生死，但對於生死卻也不覺知。如同那風界，不可攝持，不可執捉，不可眼見，不可心知，不可智證，不可言說。四大事業皆是如此。以無邊的心如此覺知。何為無邊？即佛如來於真實中不說諸界。彼諸法中具足而有希有之法，然而沒有能說之人。

複次，憍尸迦（帝釋天）。若諸菩薩有如是等殊勝神通者，名為得到神通，心得自在。何為心得自在呢？彼心能得自在運用之故。又以何義心得自在？知此四大無識無心，是頑固障礙之法，遍一切處，無際無邊。然而彼心又能進入這無心法中，分別稱量。如同那地界，頑固障礙且無邊無際，其中能生長種種草木枝葉華果，又有種種寶樹寶柱，又有種種眾生依止居住。即于其中，又有可見與不可見者。所謂地界依水，水界依火，火依于風。如是一切皆悉稱量。這其中，地界指的是皮肉筋骨爪齒，乃至發毛等。水界指的是淚汗膿血涕唾，乃至大小便利等。火界指的是暖熱溫煩，乃至自身惱怒，惱怒他人，令食物消化成熟等。風界指的是語言出息入息，乃至屈伸往來等。如是一切，他們都能分別。既已分別，又復思惟，如今這四大沒有邊量，世間眾生知見此身，則有邊量。為何能說無量無邊，而又名為有量有邊呢？彼復思惟。

【English Translation】 English version: It is mindfulness. In this empty space, there is nothing at all, nothing to rely on. Why be attached? When mindful in this way, one can be reborn wherever one wishes. That Bodhisattva can thus fully grasp and maintain, without attachment or bondage. Even if born in evil realms, right mindfulness will be present. Whether in birth or death, in such places, due to the wind of the mind, one distinguishes between birth and death, yet is not aware of birth and death. Like the wind element, it cannot be grasped, cannot be held, cannot be seen with the eyes, cannot be known by the mind, cannot be realized by wisdom, cannot be spoken of. The activities of the four great elements are all like this. With an unbounded mind, one knows in this way. What is unbounded? It means that the Buddha Tathagata does not speak of realms in reality. Within those dharmas, there are rare and wonderful dharmas, yet there is no one who can speak of them.

Furthermore, Kausika (Indra). If Bodhisattvas possess such excellent supernormal powers, they are said to have attained supernormal powers and have freedom of mind. What is meant by freedom of mind? It is because their minds can be used freely. And in what sense is the mind free? It knows that these four great elements are without consciousness or mind, are stubborn and obstructive dharmas, pervading all places, boundless and limitless. Yet, the mind can enter into this mindless dharma, distinguishing and measuring. Like the earth element, stubborn, obstructive, and boundless, within it can grow various grasses, trees, branches, leaves, flowers, and fruits. There are also various precious trees and pillars, and various beings rely on it for dwelling. Within it, there are both visible and invisible things. The earth element relies on water, the water element relies on fire, and fire relies on wind. All of this is measured. Among these, the earth element refers to skin, flesh, tendons, bones, nails, teeth, and even hair. The water element refers to tears, sweat, pus, blood, mucus, saliva, and even urine and feces. The fire element refers to warmth, heat, temperature, and vexation, even self-affliction, afflicting others, and causing food to be digested and ripened. The wind element refers to language, exhalation, inhalation, even bending, stretching, coming, and going. All of this they can distinguish. Having distinguished it, they further contemplate: Now, these four great elements have no boundaries, but worldly beings perceive this body as having boundaries. How can it be said to be limitless and boundless, and yet be called limited and bounded? They further contemplate.

。今此諸界無邊量者。以彼心界無有邊故。令是業行亦無有邊。乃至愿智證作語言皆亦無邊。何以故。以彼本來無生無邊故。若彼未轉生死眾生。或時可作如是分別有邊量也。彼復思惟。如此諸大四種界聚無邊攝持。是故我今應當發彼無邊神通。亦應成就無邊神通。亦成就彼無邊智業。乃至成就所有種種無邊語言。而教化彼諸世界中一切眾生。所有心行作業。生死有所取時。凡諸所受種種果報種種語言悉皆應知。乃至於彼生死有中。作業法用行事功能亦應悉知。復應現彼聲聞藏印。悉令成滿三十七種助菩提法。亦當于彼無佛之世現辟支佛利益世間。惟以如是力無畏等。現彼種種神通教化。

阿難。時彼放光如來複告天帝釋言。憍尸迦。若當用是三昧。豈不得彼一切智也。天帝釋言。世尊。如是法中得心自在故。佛言憍尸迦。汝先所問何等三昧能生智業者。憍尸迦。復有三昧名建立上升。此諸菩薩摩訶薩等。于彼林中入此三昧。入三昧已斯諸菩薩而出上故。故言升上。亦是如來方便語言增長。如來方便語增長已。能于如來一切巧妙方便事中。無不持者無不入者無不覺者。彼既覺已。即於一切世間所有有為相續諸行法中。起不樂想。憍尸迦。云何于彼起不樂想。是處無一眾生能無過者。皆以有過故后時受罰。帝釋復

【現代漢語翻譯】現代漢語譯本：現在這些無邊無量的世界，是因為它們的心界沒有邊際。因此，使這些業行也沒有邊際，乃至願力、智慧、證悟、言語也都無邊無際。為什麼呢？因為它們本來就是無生無邊的。如果那些尚未脫離生死的眾生，或許還可以對它們進行有邊際的區分。菩薩進一步思惟，如此廣大的四大種界聚合是無邊無際地攝持一切的，因此我現在應當發起那無邊的神通，也應當成就無邊的神通，也應當成就那無邊的智慧之業，乃至成就所有種種無邊的語言。從而教化那些世界中的一切眾生，所有心念行為、作業、生死以及有所執取的時候，凡是所承受的種種果報、種種語言，都應當知曉。乃至對於那些生死輪迴中的作業法則、作用、行事、功能，也應當全部知曉。還應當示現聲聞藏的印記，使三十七道品全部圓滿成就。也應當在沒有佛陀出世的時代，示現辟支佛來利益世間。唯有憑藉這樣的力量和無畏等等，示現種種神通進行教化。阿難，那時放光如來又告訴帝釋天說：『憍尸迦（Indra，帝釋天的名字），如果運用這種三昧，難道不能獲得一切智慧嗎？』帝釋天回答說：『世尊，在這種法中能夠獲得心的自在。』佛說：『憍尸迦，你先前所問的什麼三昧能夠產生智慧之業？憍尸迦，還有一種三昧叫做建立上升（Establishment and Ascension）。這些菩薩摩訶薩們，在那片樹林中進入這種三昧。進入三昧后，這些菩薩就向上升起，所以叫做升上。這也是如來的方便語言的增長。如來的方便語增長后，能夠對於如來一切巧妙方便的事情，沒有不能夠掌握的，沒有不能夠進入的，沒有不能夠覺悟的。他們覺悟之後，就對於一切世間所有有為相續的諸行法中，生起不喜樂的想法。憍尸迦，如何對它們生起不喜樂的想法呢？因為沒有一個眾生能夠沒有過錯，都因為有過錯，所以在以後會受到懲罰。』帝釋天又問。

【English Translation】 English version: Now, these boundless and immeasurable realms exist because their mind-realms are without limit. Therefore, these karmic actions are also without limit, even to the point that vows, wisdom, enlightenment, and speech are all boundless. Why is this so? Because they are originally unborn and without limit. If those sentient beings who have not yet escaped birth and death, perhaps one could still make distinctions about them having boundaries. The Bodhisattva further contemplates: 'Such vast aggregates of the four great elements are boundlessly upholding everything, therefore I should now generate that boundless supernormal power, and I should also accomplish boundless supernormal powers, and I should also accomplish that boundless wisdom-karma, even to the point of accomplishing all kinds of boundless languages. Thus, I will teach and transform all sentient beings in those worlds, all their thoughts and actions, karma, birth and death, and when there is attachment, all the various retributions and various languages that are received should be known. Even to the point that the karmic principles, functions, actions, and capabilities in those cycles of birth and death should all be known. Furthermore, one should manifest the seal of the Śrāvakayāna (Vehicle of Hearers), causing the thirty-seven factors conducive to enlightenment to be completely fulfilled. One should also, in times when there is no Buddha in the world, manifest as a Pratyekabuddha (Solitary Buddha) to benefit the world. Only by relying on such power and fearlessness, etc., will one manifest various supernormal powers to teach and transform.' Ānanda, at that time, the Tathāgata (Thus Gone One) of Radiating Light further said to Śakra (Indra, name of the ruler of the gods) , the Lord of the Devas: 'Kauśika (Indra's name), if one were to employ this samādhi (concentration), would one not attain all wisdom?' Śakra, the Lord of the Devas, replied: 'World-Honored One, in this Dharma (teaching) one can attain freedom of mind.' The Buddha said: 'Kauśika, what samādhi did you ask about earlier that can generate wisdom-karma? Kauśika, there is also a samādhi called Establishment and Ascension. These Bodhisattva-Mahāsattvas (Great Beings) enter this samādhi in that forest. Having entered samādhi, these Bodhisattvas ascend upwards, hence it is called Ascension. This is also the Tathāgata's skillful means of language increasing. Once the Tathāgata's skillful language has increased, one is able to, in all the Tathāgata's skillful and expedient matters, have nothing that one cannot grasp, nothing that one cannot enter, nothing that one cannot awaken to. Once they have awakened, they then, in all conditioned and continuous phenomena of the world, give rise to thoughts of displeasure. Kauśika, how does one give rise to thoughts of displeasure towards them? Because there is not a single sentient being who can be without fault, and because they all have faults, they will be punished later.' Śakra then asked.

言。世尊。罰何事也。佛告憍尸迦。此義可知而不可說。何以故。我今不可為是眾生具說斯事。惟應為是諸眾生等略論斯耳。憍尸迦。如來世尊具略說法。惟於世界假名處行。非為第一真實義也。憍尸迦。汝于先世大樹善根而未顯發。猶如猛火在深坑中厚土覆上亦難顯現。憍尸迦。于意云何。彼火雖盛被土覆時。得為火業焚燒用不。不也世尊。彼火既覆無所能為。佛言憍尸迦。汝應思惟如來所說三種言教業藏法門具足分別。憍尸迦。汝當思念如來世尊師子奮迅三昧。憍尸迦。汝今應念寶火如來應供正遍覺出濁惡世。汝于爾時已種善根。方便果報于彼眾中得為第六菩薩摩訶薩。阿難。爾時彼天帝釋從佛得聞往昔之事。即能憶念過去九億諸如來所發菩提心行菩薩事。憶念是已生大歡喜。由諸如來熏修力故。勤行不息法義不斷。故令問佛而得加持。阿難。時天帝釋即從坐起。偏袒右髆右膝著地。合掌向佛而說偈言。

誰知佛教音　　入此總持門　誰能分別問　　巧方便無礙　知時而為說　　非時聖不言　善達時宜趣　　如來開法眼

阿難。時彼帝釋憶念過去九億佛所諸願行事。了了分明猶夢所睹晝曾更事皆能憶知。此亦如是過去所有一切事業。分明了知無所疑惑。所謂彼時住處皆悉覺知。及彼色相今雖不現

【現代漢語翻譯】現代漢語譯本：『世尊，什麼是「罰」？』佛告訴釋提桓因（Śakra Devānām Indra，天帝的名字）：『這個道理可以理解，但難以言說。為什麼呢？我現在不能為所有眾生詳細解說此事，只能為這些眾生略微談論。釋提桓因，如來世尊只是簡略地說法，只在世俗假名處施行，並非爲了第一真實義。』『釋提桓因，你在過去世有大樹般的善根，但尚未顯發，就像猛火在深坑中，被厚土覆蓋，難以顯現。釋提桓因，你認為如何？那火雖然旺盛，被土覆蓋時，還能發揮焚燒的作用嗎？』『不能，世尊。那火既然被覆蓋，就無所作為。』佛說：『釋提桓因，你應該思惟如來所說的三種言教業藏法門，具足分別。釋提桓因，你應該思念如來世尊的師子奮迅三昧（Śīghra Vikrīḍita Samādhi，如來所入的一種定境）。釋提桓因，你現在應該憶念寶火如來應供正遍覺（Ratnārcis Tathāgata Arhat Samyaksaṃbuddha，過去佛名），出現在污濁的惡世。你那時已經種下善根，以方便的果報在那大眾中成為第六菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）。』阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）：當時，那位帝釋（Devānām Indra，天帝）從佛那裡聽聞往昔之事，就能憶念過去九億諸如來所發的菩提心，行菩薩道的事蹟。憶念之後，生起大歡喜。由於諸如來的熏修之力，勤奮修行不停止，法義不斷絕，所以能向佛提問而得到加持。阿難，當時天帝釋立即從座位上站起，袒露右肩，右膝著地，合掌向佛，用偈頌說道：『誰能知曉佛教的妙音，進入這總持（dhāraṇī，總攝憶持）之門？誰能分別提問，巧妙方便而無礙？知道時機才說法，不是時候聖人也不說。善於通達時宜的趣味，如來開啟了法眼。』阿難，當時那位帝釋憶念過去九億佛所發的諸愿和所行之事，清清楚楚，就像夢中所見，白天曾經經歷的事情都能憶起。這也如此，過去所有的一切事業，分明了知，沒有絲毫疑惑。所謂那時居住的地方都完全覺知，以及那時的色相，雖然現在不顯現。

【English Translation】 English version: 『Lord, what is 「punishment」?』 The Buddha told Śakra Devānām Indra (name of the god Indra): 『This meaning can be understood, but it is difficult to express. Why? I cannot explain this matter in detail to all beings now, but only briefly discuss it for these beings. Śakra, the Tathāgata (title of the Buddha) only speaks briefly, and only acts in the realm of conventional names, not for the sake of the ultimate truth.』『Śakra, in your past lives, you had great tree-like roots of goodness, but they have not yet manifested, just like a raging fire in a deep pit, covered by thick soil, making it difficult to appear. Śakra, what do you think? Although that fire is strong, when it is covered by soil, can it still burn?『『No, Lord. Since that fire is covered, it cannot do anything.』 The Buddha said: 『Śakra, you should contemplate the three teachings of the Tathāgata, the Dharma (teachings) of the treasury of karma (actions), and fully distinguish them. Śakra, you should contemplate the lion's swift play samādhi (Śīghra Vikrīḍita Samādhi, a state of meditative absorption entered by the Tathāgata) of the Tathāgata. Śakra, you should now remember Ratnārcis Tathāgata Arhat Samyaksaṃbuddha (name of a past Buddha), who appeared in the defiled and evil world. At that time, you had already planted good roots, and with the expedient result, you became the sixth Bodhisattva-mahāsattva (great Bodhisattva) in that assembly.』 Ānanda (one of the Buddha's ten principal disciples, known for his memory): At that time, that Devānām Indra (god Indra), having heard about past events from the Buddha, was able to recall the Bodhicitta (mind of enlightenment) that nine hundred million Tathāgatas had aroused in the past, and the deeds of the Bodhisattva path. After recalling this, great joy arose. Because of the power of the cultivation of the Tathāgatas, diligent practice did not cease, and the meaning of the Dharma was not interrupted, so he was able to ask the Buddha and receive blessings. Ānanda, at that time, Devānām Indra immediately rose from his seat, bared his right shoulder, knelt on his right knee, and, with his palms joined, spoke to the Buddha in verse: 『Who knows the wonderful sound of the Buddha's teachings, entering this gate of dhāraṇī (total retention)? Who can ask questions with distinction, skillfully and expediently without obstruction? Knowing the time, one speaks; when it is not the time, the sage does not speak. Being good at understanding the interest of what is appropriate, the Tathāgata opens the Dharma eye.』 Ānanda, at that time, that Devānām Indra recalled the vows and deeds of the past nine hundred million Buddhas, clearly and distinctly, just like what was seen in a dream, and he could remember everything that had been experienced during the day. It is the same with all the deeds of the past, knowing them clearly without any doubt. That is, he fully knew the places where he lived at that time, and the appearances of that time, although they are not visible now.

亦皆了知。乃至彼時思惟分別諸所作事。亦皆了知不作邊界。彼時復作如是憶念夢從何生。彼即思惟知從緣生。爾時天帝釋既知此夢從緣生已。即以如夢中想觀。觀彼世間見過去世種種住事。如是知已更以過去夢觀方便思惟稱量。稱量何事謂我所覺。我所覺者我及眾生。處處流轉輪迴大苦。如是受已復以現在方便。悉皆觀見過去世時有如是事。而於彼等諸如來所。成就善根滿菩提道。彼所作事。所謂過去名等此亦可得。若可得者。而我彼身今在何處。又彼過去諸佛生身覆在何處。亦于彼時有諸聲聞得漏盡者身及神通功德勝事。覆在何處。若無如是名事處者。如來世尊何因論說。是故定知過去為有。彼復思惟。我今自可以所思念請問如來決斷疑網。

阿難。時彼如來知天帝釋心有疑念。即復告言。汝憍尸迦。生是念者可謂疑惑未盡除故。憍尸迦。汝向可不如彼夢想憶知此事耶。然彼夢事既不可得。惟見往昔曾所更事而言說耳。憍尸迦。汝若如夢而知如佛如來說于往昔所經之事。定如是解如是持者是為執著。云何執著。所謂念過去事。不可於過去事中而生執想。何以故。彼但是無是故。不可於彼無中而生愛著。汝今已於無法生分別者。憍尸迦。如是一切義于中思惟分別所起所說之處。所有依著皆不可得。應如是說如

【現代漢語翻譯】現代漢語譯本：也完全了知。乃至那時思惟分辨所作的各種事情，也完全了知而不設定界限。那時又如此憶念，夢從何處產生？他便思惟知道是從因緣而生。當時，天帝釋（Śakra，佛教的護法神）既然知道這夢是從因緣而生，就用如夢中的想法來觀察。觀察那個世界，見到過去世種種停留的事情。這樣知道后，又用過去夢的觀察方法來思惟衡量。衡量什麼事呢？就是我所覺悟的。我所覺悟的，我和眾生，處處流轉輪迴，受大苦難。這樣領受后，又用現在的方便，完全觀見過去世時有這樣的事情。而在那些如來（Tathāgata，佛的稱號）那裡，成就善根，圓滿菩提道（bodhi，覺悟之道）。他們所做的事情，所謂過去的名字等等，這些也是可以得到的。如果可以得到，那麼我過去的身體現在在哪裡呢？還有那些過去諸佛的生身又在哪裡呢？也在那時，有那些聲聞（Śrāvaka，聽聞佛法而修行的弟子）得到漏盡（煩惱斷盡）的，他們的身體以及神通功德殊勝之事，又在哪裡呢？如果沒有這樣的名字、事情、處所，如來世尊（Bhagavān，佛的稱號）為何要論說呢？所以必定知道過去是存在的。他又思惟，我現在可以用我所思念的，請問如來，決斷我的疑惑。

阿難（Ānanda，佛陀的十大弟子之一）。當時，那位如來知道天帝釋心中有疑惑，就又告訴他說：『你，憍尸迦（Kauśika，天帝釋的別名），產生這樣的念頭，可以說是疑惑還沒有完全消除的緣故。憍尸迦，你剛才難道不像做夢那樣憶知這件事嗎？然而那些夢中的事情既然不可得到，只是見到往昔曾經經歷的事情而說罷了。憍尸迦，你如果像做夢那樣，而知如佛所說往昔所經歷的事情，一定這樣理解，這樣執持，那就是執著了。』什麼是執著呢？就是念過去的事情，不可在過去的事情中而生起執想。為什麼呢？因為那只是沒有，所以不可在那沒有之中而生起愛著。你現在已經在沒有中生起分別了。憍尸迦，像這樣，一切義理在其中思惟分別所生起、所說的地方，所有的依著都是不可得到的。應當這樣說。

【English Translation】 English version: They also fully understand. Even at that time, they contemplate and discern all the actions they perform, fully understanding without setting boundaries. At that time, they further contemplate and remember, 'From where does a dream arise?' They then contemplate and know that it arises from conditions. At that time, Śakra (the lord of the gods), knowing that this dream arises from conditions, observes as if in a dream. Observing that world, he sees various past events. Having known this, he further contemplates and measures using the method of observing past dreams. What does he measure? That which I have awakened to. That which I have awakened to, myself and sentient beings, transmigrate and undergo great suffering everywhere. Having experienced this, he further uses present means to fully observe that such events occurred in the past. And in those Tathāgatas (the 'Thus-gone,' an epithet of the Buddha), they accomplished good roots and fulfilled the path to bodhi (enlightenment). Their actions, such as past names, are also attainable. If they are attainable, then where is my past body now? And where are the manifested bodies of those past Buddhas? Also at that time, where are the Śrāvakas (disciples who hear and follow the teachings) who attained the exhaustion of outflows (freedom from defilements), their bodies, and their superior supernatural powers and merits? If there are no such names, events, or places, why does the Bhagavan (the 'Blessed One,' an epithet of the Buddha) discuss them? Therefore, it is certain that the past exists. He further contemplates, 'Now I can use my thoughts to ask the Tathāgata to resolve my doubts.'

Ānanda (one of the ten principal disciples of the Buddha). At that time, the Tathāgata, knowing that Śakra had doubts in his mind, further said, 'You, Kauśika (another name for Śakra), the arising of such thoughts means that your doubts have not yet been completely eliminated. Kauśika, did you not just now remember this matter as if in a dream? However, those dream events are unattainable; you are merely speaking of events that you have experienced in the past. Kauśika, if you know, as in a dream, that the Buddha speaks of past experiences, and you understand and hold onto it in that way, that is attachment.' What is attachment? It is thinking about past events, and you should not generate attachment to past events. Why? Because it is merely non-existence, so you should not generate attachment to that non-existence. You are now generating distinctions in non-existence. Kauśika, in this way, all meanings, in which thoughts and distinctions arise, and all places where they are spoken, all attachments are unattainable. You should say it like this.

彼過去事皆是無。今惟以智知彼曾有而過去實無。然此三世其義已決。云何已決。所謂世者世也。是故汝等於是法中應知印相。云何印相。此義真實不可破壞。我為汝等如是種種開發顯示此有無義。汝亦不可以世辯問。是中惟應須作如是言教事也。今汝等為何事故在佛前坐。而汝等本為次第入我方便說中。云何於今更生疑網憍尸迦。汝今猶于如來所說法處。決定施作穢濁事耶。憍尸迦。汝等莫于如來法中施造穢濁。何以故。諸佛如來應供正遍覺。所說清凈無有穢濁。

阿難。彼天帝釋復白放光佛言。世尊。我於此坐聞是方便微妙譬喻生此疑心。如如來說雖然而我復疑。我等前在須彌山頂。于佛所說。我思念時有一經典名曰曠女。來現在心。以是因緣我得承佛勝大威神。故於今者敢興斯問。如世尊說夢想譬喻。知此事已。除斷我等過去所有一切疑心。惟愿世尊說是經典令我等聞。佛言憍尸迦。汝所問事未可斷者。但此億數菩薩。少有正問事宜先決。然後得說此修多羅斷汝所疑。又憍尸迦。爾今且還須彌山頂。既住彼已。我于彼處化一蓮花。名曰珠水天華。汝宜少時住彼根下。時天帝釋如是念。如來世尊放棄遣我。以我問此曠女經故。我於今日當承聖旨義無違逆。時天帝釋即從座起至須彌山頂。住彼處已復作是念。

【現代漢語翻譯】現代漢語譯本：過去的那些事情都已經不存在了。現在只能憑藉智慧知道它們曾經存在過，但實際上已經過去不存在了。然而，這過去、現在、未來三世的意義已經確定。如何確定呢？所謂的『世』，就是『世』本身。因此，你們對於這個法，應該知道它的印相。什麼是印相呢？這個道理真實不虛，不可破壞。我為你們這樣種種開發顯示這有和無的意義。你們也不可以用世俗的辯論來詢問。在這裡，只應該按照我所說的去做。現在你們因為什麼緣故在佛前坐著？你們本來是爲了依次進入我方便說的法門。為什麼現在又產生疑惑呢，憍尸迦（Śakra，帝釋天）？你現在還在如來說法的場合，故意製造不清凈的事情嗎？憍尸迦（Śakra，帝釋天），你們不要在如來的法中製造不清凈。為什麼呢？諸佛如來應供正遍覺所說的法是清凈的，沒有不清凈的東西。

阿難（Ānanda，阿難），那天帝釋（Śakra，帝釋天）又對放光佛說：『世尊，我在這座位上聽聞這方便微妙的比喻，產生了這樣的疑心。就像如來說的那樣，雖然如此，我還是懷疑。我們之前在須彌山頂，聽佛所說，我思念的時候，有一部經典名叫《曠女》，出現在我的心中。因為這個因緣，我得以承受佛的殊勝大威神力，所以今天才敢提出這個問題。就像世尊說的夢想的比喻，知道這件事後，請您消除斷除我們過去所有的一切疑心。惟愿世尊宣說這部經典，讓我們聽聞。』佛說：『憍尸迦（Śakra，帝釋天），你所問的事情還不能立刻解答。但是這億數菩薩中，少數人有真正的問題需要先解決。然後才能宣說這部修多羅（sūtra，經），斷除你的疑惑。』又說：『憍尸迦（Śakra，帝釋天），你現在先回到須彌山頂。你到達那裡之後，我會在那裡化現一朵蓮花，名叫珠水天華。你暫時住在花根下。』當時天帝釋（Śakra，帝釋天）這樣想：『如來世尊放棄我，遣送我走，因為我問了這部《曠女經》。我今天應當遵從聖旨，義無反顧。』當時天帝釋（Śakra，帝釋天）就從座位上起身，前往須彌山頂。到達那裡之後，又這樣想。

【English Translation】 English version: Those past events are all gone. Now, we can only know through wisdom that they once existed, but in reality, they have passed and no longer exist. However, the meaning of these three times—past, present, and future—has been determined. How is it determined? What is called 'time' (世, shì) is 'time' itself. Therefore, you should understand the seal (印相, yìnxiàng) of this Dharma. What is the seal? This principle is true and indestructible. I have revealed and explained the meaning of existence and non-existence to you in various ways. You should not question it with worldly arguments. Here, you should only act according to what I say. Why are you sitting before the Buddha now? You were originally meant to enter my expedient teachings step by step. Why do you now have doubts, Śakra (憍尸迦, Jiāoshījiā, the lord of devas)? Are you still creating impurities in the place where the Tathagata is teaching the Dharma? Śakra (憍尸迦, Jiāoshījiā), do not create impurities in the Dharma of the Tathagata. Why? Because the Dharma spoken by the Buddhas, Tathagatas, Arhats, Samyak-saṃbuddhas is pure and without impurities.

Ānanda (阿難, Ānanda), that Śakra (天帝釋, Tiāndìshì, the lord of devas) then said to the Buddha of Emitted Light: 'World-Honored One, I heard this expedient and subtle metaphor in this seat and developed this doubt. Just as the Tathagata said, even so, I still doubt. When we were previously on the summit of Mount Sumeru, listening to the Buddha's teachings, a sutra called 'The Prostitute' (曠女, Kuàngnǚ) came to my mind. Because of this cause, I was able to receive the Buddha's supreme and great spiritual power, so I dare to ask this question today. Just as the World-Honored One spoke of the metaphor of dreams, after knowing this matter, please eliminate and cut off all our past doubts. May the World-Honored One speak this sutra so that we may hear it.' The Buddha said, 'Śakra (憍尸迦, Jiāoshījiā), what you ask cannot be answered immediately. But among these billions of Bodhisattvas, a few have genuine questions that need to be resolved first. Then I can speak this sutra (修多羅, sūtra) to dispel your doubts.' He also said, 'Śakra (憍尸迦, Jiāoshījiā), you should now return to the summit of Mount Sumeru. After you arrive there, I will manifest a lotus flower there, called Jeweled Water Heavenly Flower (珠水天華, Zhūshuǐtiānhuá). You should stay under its roots for a short time.' At that time, Śakra (天帝釋, Tiāndìshì, the lord of devas) thought: 'The Tathagata, the World-Honored One, is abandoning me and sending me away because I asked about this 'Prostitute Sutra'. Today, I should follow the Holy Decree without hesitation.' At that time, Śakra (天帝釋, Tiāndìshì, the lord of devas) rose from his seat and went to the summit of Mount Sumeru. After arriving there, he thought again.

我今且住自宮。聽佛世尊垂慈念我。我當歸敬。

大法炬陀羅尼經卷第十二大正藏第 21 冊 No. 1340 大法炬陀羅尼經

大法炬陀羅尼經卷第十三

隋天竺三藏阇那崛多譯

供養法師品第三十

佛告阿難。爾時有一天子菩薩摩訶薩。名須夜摩。白放光如來言。世尊。我等在於林間有所思念。初來歸敬佛世尊時。皆已咨白。時放光佛從天菩薩聞如是咨。即以神力出大音聲作如是言。如來今者還欲說此三種言教業藏法門。其聲遍此三千大千一切國土。及余無量無邊世界。所有眾生無不聞者。時彼億數諸菩薩眾。聞是聲已皆集一處。彼大眾中諸天魔梵。及余無邊諸世界中。人天魔梵一切大眾皆悉雲集。以佛力故。所作事業咸皆休息。俱發大聲稱南無佛。復同唱言頂禮諸佛。爾時諸菩薩摩訶薩眾。因言聲故即時獲得如虛空等願力加持。時彼世尊知諸大眾咸皆大集如是唱已。教念彼聲不緣餘事。因是語故憶念思惟。即能成就一切佛法。

爾時彼諸菩薩摩訶薩復白放光如來言。世尊。今正是時愿為我等開示如是三種言教。今此大眾咸皆一心。佛告諸菩薩眾言。摩那婆。汝欲聞是三言教也。諸菩薩言。如是世尊佛言摩那婆。此陀羅尼經中有三種言教方便。何等為三。初句方

【現代漢語翻譯】現代漢語譯本我現在暫且住在自己的宮殿里，聽候佛世尊以慈悲之心憐念我，我應當歸依敬奉。

《大法炬陀羅尼經》卷第十二大正藏第21冊 No. 1340 《大法炬陀羅尼經》

《大法炬陀羅尼經》卷第十三

隋朝天竺三藏阇那崛多譯

供養法師品第三十

佛告訴阿難，當時有一天子菩薩摩訶薩（偉大的菩薩），名叫須夜摩（名稱），稟告放光如來（佛名）說：『世尊，我們身處林間有所思念，最初前來歸依敬奉佛世尊時，都已經稟告過了。』當時放光佛從天子菩薩處聽到這樣的稟告，就以神通之力發出巨大的聲音，這樣說道：『如來現在想要宣說這三種言教業藏法門。』這聲音遍及此三千大千世界的一切國土，以及其餘無量無邊的世界，所有眾生沒有聽不到的。當時那億數之多的諸菩薩眾，聽到這聲音后都聚集到一處。那大眾之中，諸天、魔、梵（天神），以及其餘無邊諸世界中的人、天、魔、梵一切大眾都全部雲集。因為佛的威力，所作的事業全都停止，一同發出巨大的聲音稱念『南無佛（皈依佛）』，又一同唱言『頂禮諸佛（向所有佛陀致敬）』。當時諸菩薩摩訶薩眾，因為這言語的聲音，即時獲得如同虛空一般的願力加持。當時那位世尊知道諸大眾都已聚集，像這樣唱誦之後，教導憶念那聲音，不要攀緣其他事情，因為這言語的緣故，憶念思惟，就能成就一切佛法。

當時那些菩薩摩訶薩又稟告放光如來說：『世尊，現在正是時候，希望您為我們開示這三種言教，現在此大眾都一心一意。』佛告訴諸菩薩眾說：『摩那婆（年輕人），你們想要聽這三種言教嗎？』諸菩薩說：『是的，世尊。』佛說：『摩那婆，這部陀羅尼經中有三種言教方便，哪三種呢？第一句是……』

【English Translation】 English version I will now dwell in my own palace. I listen to the Buddha, the World Honored One, to have compassion and think of me. I should return and pay homage.

The Great Torch Dharani Sutra, Volume 12 Taisho Tripitaka, Volume 21, No. 1340, The Great Torch Dharani Sutra

The Great Torch Dharani Sutra, Volume 13

Translated by the Tripiṭaka Master Jñānagupta of India during the Sui Dynasty

Chapter 30: Offering to Dharma Masters

The Buddha told Ananda, 'At that time, there was a deva-son Bodhisattva-Mahasattva (great Bodhisattva) named Suyama (name), who said to the Light-Emitting Tathagata (Buddha's name): 'World Honored One, we have been contemplating in the forest. When we first came to return and pay homage to the Buddha, the World Honored One, we had already consulted and reported.' At that time, the Light-Emitting Buddha, having heard such a consultation from the deva-son Bodhisattva, immediately used his divine power to emit a great sound, saying: 'The Tathagata now wishes to speak of these three kinds of verbal teachings, the Dharma gate of the karmic treasury.' The sound pervaded all the lands of this three-thousand-great-thousand world, and the immeasurable and boundless worlds beyond. All sentient beings heard it. At that time, those billions of Bodhisattvas, having heard this sound, all gathered in one place. Among that great assembly were devas, maras, brahmas (gods), and all the great assemblies of humans, devas, maras, and brahmas from immeasurable worlds, all gathered together. Because of the Buddha's power, all their activities ceased, and they all uttered a great sound, saying 'Namo Buddha (Homage to the Buddha),' and together they chanted, 'We prostrate to all Buddhas (paying respect to all Buddhas).' At that time, the Bodhisattva-Mahasattvas, because of the sound of these words, immediately obtained the empowerment of a vow-power like space. At that time, that World Honored One, knowing that all the great assemblies had gathered, having chanted in this way, taught them to remember that sound, not to be attached to other matters. Because of these words, remembering and contemplating, they could accomplish all the Buddha-Dharmas.'

At that time, those Bodhisattva-Mahasattvas again said to the Light-Emitting Tathagata: 'World Honored One, now is the right time. We wish that you would reveal to us these three kinds of verbal teachings. Now this great assembly is all of one mind.' The Buddha told the Bodhisattva assembly: 'Manava (young man), do you wish to hear these three verbal teachings?' The Bodhisattvas said: 'Yes, World Honored One.' The Buddha said: 'Manava, in this Dharani Sutra, there are three skillful means of verbal teachings. What are the three? The first phrase is...'

便名曰尊重。能令聞者歡喜受持。菩薩復問佛言。云何尊重歡喜受持。佛言。以能斷疑事彼尊者而不頓說。但于彼行印相。少分漸用顯示。云何彼行示現印相。所未聞法皆令觀察。然彼行人於三月中奉事尊者。然後始得此三言教。時彼須夜摩菩薩復白佛言。世尊。行人求法。為彼尊者說法大師敷設何座。令三言教常現在前。世尊。彼藏有何相貌。何名業藏。又是藏中藏。何等事令不減少。佛言摩那婆。此三方便彼說法師常現前行。若行一方便即得一藏。何等為三方便。行者于阿字門入第一方便藏。即第一因入初言教。于迦字門入第二方便藏。即第二因入次言教。于那字門入第三方便藏。即第三因入後言教。是中因教化藏三句和合。令彼阿字迦字那字。與人言天言非人非天言相應也。是三種事。皆入彼陀羅尼中。第一言教事。當成初方便。應如是持。第二言教事。當成相業方便。應如是受持。第三言教事。當成不壞盡至方便。應如是持。是中盡至方便者。是彼法師所成就業。爾時應當選擇地分。縱闊正等一百由旬。若二百由旬。若寬博處。過去曾有一億諸佛于中入涅槃者。應於是中建說法處。何以故。彼億數諸佛入涅槃處。即說法處。然於後時當有法師於此出世。彼說法師出現世時有何像貌。若諸比丘及優婆塞。已曾供

【現代漢語翻譯】現代漢語譯本：便命名為尊重。能令聽聞者歡喜接受並奉持。菩薩又問佛說：『如何尊重才能使人歡喜接受並奉持？』佛說：『因為能夠斷除疑惑，所以對那位尊者不一下子全部說出，只是對他的行為印證。少部分逐漸用來顯示。』『如何對他的行為示現印證？』『所有未曾聽聞的法都令其觀察。然後那位修行人在三個月中奉事尊者，然後才開始得到這三句教言。』當時，須夜摩（Suyama）菩薩又對佛說：『世尊，修行人求法，為那位說法大師敷設什麼樣的座位，才能使這三句教言常常顯現在前？世尊，那個藏有什麼樣的相貌？什麼叫做業藏？又是藏中的藏？什麼事情能使它不減少？』佛說：『摩那婆（Manava），這三種方便是那位說法師常常顯現並實行的。如果實行一種方便，就能得到一個藏。』『哪三種方便呢？』『修行人在阿（A）字門進入第一方便藏，即第一因進入初言教。在迦（Ka）字門進入第二方便藏，即第二因進入次言教。在那（Na）字門進入第三方便藏，即第三因進入後言教。』『這其中因、教化、藏三句和合，使阿（A）字、迦（Ka）字、那（Na）字，與人言、天言、非人非天言相應。』『這三種事，都進入那個陀羅尼（Dharani）中。第一言教事，應當成就初方便，應當這樣受持。第二言教事，應當成就相業方便，應當這樣受持。第三言教事，應當成就不會壞盡的至極方便，應當這樣受持。』『這其中至極方便，是那位法師所成就的業。』『那時應當選擇一塊土地，縱橫相等一百由旬（Yojana），或者二百由旬，或者寬闊的地方，過去曾經有一億諸佛在其中入涅槃（Nirvana）的。應當在其中建立說法之處。』『為什麼呢？』『那一億諸佛入涅槃之處，就是說法之處。』『然後在以後的時候，將會有法師在這裡出世。』『那位說法師出現於世時有什麼樣的像貌？』『如果各位比丘（Bhiksu）以及優婆塞（Upasaka），已經曾經供 English version: It is then named respect. It can make the listeners joyfully receive and uphold it. The Bodhisattva further asked the Buddha, 'How can respect make people joyfully receive and uphold it?' The Buddha said, 'Because it can cut off doubts, the venerable one does not say everything all at once, but only confirms his actions. A small part is gradually used to reveal it.' 'How to show the seal of his actions?' 'All the Dharma that has not been heard is made to be observed. Then that practitioner serves the venerable one for three months, and then begins to receive these three teachings.' At that time, Suyama Bodhisattva again said to the Buddha, 'World Honored One, when a practitioner seeks the Dharma, what kind of seat should be set up for that Dharma master so that these three teachings can always appear before him? World Honored One, what is the appearance of that treasury? What is called Karma Treasury? And what is the treasury within the treasury? What things can prevent it from decreasing?' The Buddha said, 'Manava, these three expedients are what that Dharma master often manifests and practices. If one expedient is practiced, one treasury can be obtained.' 'What are the three expedients?' 'The practitioner enters the first expedient treasury through the A gate, that is, the first cause enters the initial teaching. He enters the second expedient treasury through the Ka gate, that is, the second cause enters the second teaching. He enters the third expedient treasury through the Na gate, that is, the third cause enters the final teaching.' 'Among these, the three sentences of cause, edification, and treasury are combined, so that the A, Ka, and Na correspond to human speech, heavenly speech, and non-human non-heavenly speech.' 'These three things all enter that Dharani. The first teaching should accomplish the initial expedient and should be upheld in this way. The second teaching should accomplish the expedient of Karma and should be upheld in this way. The third teaching should accomplish the ultimate expedient that will not be destroyed, and should be upheld in this way.' 'Among these, the ultimate expedient is the Karma accomplished by that Dharma master.' 'At that time, a piece of land should be chosen, one hundred Yojana in length and width, or two hundred Yojana, or a wide place, where one hundred million Buddhas have entered Nirvana in the past. A place for preaching the Dharma should be built there.' 'Why?' 'The place where those one hundred million Buddhas entered Nirvana is the place for preaching the Dharma.' 'Then in the future, a Dharma master will be born here.' 'What is the appearance of that Dharma master when he appears in the world?' 'If the Bhiksus and Upasakas have ever offered

【English Translation】 It is then named respect. It can make the listeners joyfully receive and uphold it. The Bodhisattva further asked the Buddha, 'How can respect make people joyfully receive and uphold it?' The Buddha said, 'Because it can cut off doubts, the venerable one does not say everything all at once, but only confirms his actions. A small part is gradually used to reveal it.' 'How to show the seal of his actions?' 'All the Dharma that has not been heard is made to be observed. Then that practitioner serves the venerable one for three months, and then begins to receive these three teachings.' At that time, Suyama (Suyama) Bodhisattva again said to the Buddha, 'World Honored One, when a practitioner seeks the Dharma, what kind of seat should be set up for that Dharma master so that these three teachings can always appear before him? World Honored One, what is the appearance of that treasury? What is called Karma Treasury? And what is the treasury within the treasury? What things can prevent it from decreasing?' The Buddha said, 'Manava (Manava), these three expedients are what that Dharma master often manifests and practices. If one expedient is practiced, one treasury can be obtained.' 'What are the three expedients?' 'The practitioner enters the first expedient treasury through the A (A) gate, that is, the first cause enters the initial teaching. He enters the second expedient treasury through the Ka (Ka) gate, that is, the second cause enters the second teaching. He enters the third expedient treasury through the Na (Na) gate, that is, the third cause enters the final teaching.' 'Among these, the three sentences of cause, edification, and treasury are combined, so that the A (A), Ka (Ka), and Na (Na) correspond to human speech, heavenly speech, and non-human non-heavenly speech.' 'These three things all enter that Dharani (Dharani). The first teaching should accomplish the initial expedient and should be upheld in this way. The second teaching should accomplish the expedient of Karma and should be upheld in this way. The third teaching should accomplish the ultimate expedient that will not be destroyed, and should be upheld in this way.' 'Among these, the ultimate expedient is the Karma accomplished by that Dharma master.' 'At that time, a piece of land should be chosen, one hundred Yojana (Yojana) in length and width, or two hundred Yojana, or a wide place, where one hundred million Buddhas have entered Nirvana (Nirvana) in the past. A place for preaching the Dharma should be built there.' 'Why?' 'The place where those one hundred million Buddhas entered Nirvana is the place for preaching the Dharma.' 'Then in the future, a Dharma master will be born here.' 'What is the appearance of that Dharma master when he appears in the world?' 'If the Bhiksus (Bhiksu) and Upasakas (Upasaka) have ever offered

養億數諸佛。于如是等三言教藏即得現前。既現前已具足明達三種教藏。如是現前明達三藏。其必能說三言教門。善言教故便得藏法。既得藏法亦得阿等三字句法。遂能成就方便法門。若有如是比丘及優婆塞。為說法師宣傳之處。爾時則宜以十六侍者承給所須及以衛護。其十六人分主四事。初四人者。主為法師敷設床座。若敷座時不得過高不可傷下。不得兩䏶不得兩腳。彼高座亦應當以十六重衣莊嚴綺飾。次四人者。常為法師營造飲食。所謂羹飯餅粥種種上饌。五味調適生熟得所。冷不傷冰溫不過熱。幹不枯燥膩不極肥。清凈不污營造如法。次四人者。主為法師往來城邑外假所須。若衣若敷若飲若食若藥若湯。凡是所須依時奉上。不令法師事有所乏。次四人者。主為法師禦侮防非侍衛左右。法師命作悉能為之。恭勤匪懈不憚寒暑。隨遂往來無簡明晦。事不妄舉言無詭謬。常應如是恭侍法師。若諸法師具足行能堪受如是種種供養。當於此時則應為物大師子吼。汝輩亦應于彼師所生大希有尊敬之心。何以故。如是之人難可值遇。所以者何。以能供養億數諸佛。于諸佛所種諸善根。雖在凡地能說如是三教藏門。若彼億數諸佛所作。今此法師亦能作故。摩那婆。是中更有何等希有。若諸如來弘宣妙法是最希有。若於無量阿僧祇

【現代漢語翻譯】現代漢語譯本供養無數的佛，對於像這樣三種言教藏（指經藏、律藏、論藏）就能立即現前領悟。既然現前領悟了，就能完全明白通達三種教藏。像這樣現前領悟通達三藏，必定能夠宣說三種言教之門。因為善於言教，便能獲得藏法（佛法精髓）。既然獲得了藏法，也能獲得阿（梵文種子字，代表空性）等三個字的句法（指咒語或真言），於是能夠成就方便法門（善巧的修行方法）。如果有這樣的比丘（出家男眾）和優婆塞（在家男眾），作為說法師宣講佛法的地方，那時就應該用十六個侍者來供給所需並加以衛護。這十六個人分別負責四件事。最初的四個人，負責為法師鋪設床座。鋪設床座時，不得過高，不可傷及下方的人，不得有兩䏶（音同『臀』，指臀部），不得有兩腳（指床腳不穩）。那高座也應當用十六重衣物莊嚴綺麗地裝飾。其次的四個人，經常為法師準備飲食，所謂的羹、飯、餅、粥等各種上等菜餚。五味調和適宜，生熟恰當，冷不傷身，溫不過熱，乾的不枯燥，膩的不極肥，清凈不污穢，製作如法。再次的四個人，負責為法師往來城邑之外購置所需，無論是衣服、臥具、飲食、食物、藥物還是湯藥，凡是所需的都按時奉上，不讓法師在事務上有任何缺乏。最後的四個人，負責為法師抵禦侮辱，防止侵擾，侍衛左右。法師命令做什麼都能做到，恭敬勤勉不懈怠，不畏懼寒冷暑熱，隨從往來不分晝夜。做事不輕率，說話不虛假。應當經常這樣恭敬地侍奉法師。如果各位法師具備足夠的德行和能力，堪能接受這樣的種種供養，應當在這個時候為眾生大師子吼（比喻說法無畏）。你們也應當對這位法師生起極大的稀有和尊敬之心。為什麼呢？這樣的人難以遇到。原因在於，因為他能夠供養無數的佛，在諸佛那裡種下各種善根，即使身處凡夫之地，也能宣說像這樣的三教藏之門。過去無數佛所做的事情，現在這位法師也能做到。摩那婆（梵語，意為『青年』，此處是對聽法者的稱呼），這裡面還有什麼稀有的呢？如果諸如來弘揚宣講妙法是最稀有的。如果在無量阿僧祇（梵語，意為『無數』）

【English Translation】 English version Having nourished countless Buddhas, one can immediately realize these three collections of teachings (referring to the Sutra Pitaka, Vinaya Pitaka, and Abhidhamma Pitaka). Having realized them, one can fully understand and master the three collections. Having realized and mastered the three Pitakas in this way, one will surely be able to expound the three gates of teachings. Because of being skilled in teaching, one obtains the essence of the Dharma. Having obtained the essence of the Dharma, one also obtains the syntax of the three syllables such as 'Ah' (Sanskrit seed syllable representing emptiness), thus being able to accomplish skillful means (expedient methods of practice). If there are such Bhikshus (ordained monks) and Upasakas (lay male devotees) in a place where a Dharma master is expounding the Dharma, then sixteen attendants should be provided to supply their needs and protect them. These sixteen people are responsible for four tasks. The first four are responsible for preparing the seat for the Dharma master. When preparing the seat, it should not be too high, so as not to injure those below, and it should not have two 'tuns' (buttocks) or two feet (unstable legs). That high seat should also be adorned with sixteen layers of clothing. The next four regularly prepare food for the Dharma master, such as soups, rice, cakes, porridge, and various superior dishes. The five flavors should be harmoniously adjusted, the cooking should be appropriate, neither too cold nor too hot, neither too dry nor too greasy, clean and pure, and prepared according to the Dharma. The next four are responsible for procuring the Dharma master's needs from outside the city, whether it be clothing, bedding, food, medicine, or soup. Whatever is needed should be offered in a timely manner, so that the Dharma master lacks nothing. The last four are responsible for protecting the Dharma master from insults and disturbances, and for attending to their needs. They are able to do whatever the Dharma master commands, being respectful, diligent, and tireless, not fearing cold or heat, following them day and night. They do not act rashly and do not speak falsely. They should always serve the Dharma master with such respect. If the Dharma masters possess sufficient virtue and ability to receive such offerings, they should at this time roar the lion's roar (a metaphor for fearlessly expounding the Dharma) for the benefit of sentient beings. You should also develop great rare and respectful thoughts towards this Dharma master. Why? Because such a person is difficult to encounter. The reason is that they are able to nourish countless Buddhas and plant various good roots in the presence of the Buddhas, and even though they are in the realm of ordinary beings, they are able to expound such gates of the three Pitakas. What countless Buddhas have done in the past, this Dharma master can also do now. Manava (Sanskrit, meaning 'youth,' here referring to the listener), what else is rare in this? If the Tathagatas propagate and expound the wonderful Dharma, it is the most rare. If in immeasurable Asamkhyas (Sanskrit, meaning 'countless')

劫。所能成就佛菩提法復為希有。或一眾生而能于中不變不異。說如斯法是亦希有。摩那婆。或復有人但能供養如是法師。即為供養億數諸佛。何以故。如是眾生甚難可得。未坐道場已能具作諸佛大事故。摩那婆。汝等應當信如來語。諸佛如來言無虛妄。摩那婆。諸佛如來無所乏少。摩那婆。如來或以一衣一食。隨如來欲幾所時住。即能得住。但是諸佛見彼當來無量劫中無量眾生故。為說斯言教法耳。摩那婆。世間少有直行眾生。惡世眾生多行諂曲造眾惡事。摩那婆。以是因緣我於今日教誡汝等。未來世中莫作是行。汝等常當念如斯事。是故我今付囑汝等。

複次摩那婆。若彼法師說是法時。得自然辯無有斷絕。摩那婆。如阿那婆達多龍王。不被四惱得大神通。出四大河流注四海。隨余須處皆得受用。摩那婆。又如阿那婆達多龍王。除四種惱放大水聚。如是摩那婆。彼諸法師解脫四種亂意之事。得正定意以慈愍心。為大眾說深法義時。所有樂法諸眾生等悉皆充足。他佛剎中樂法眾生。聞此法已亦皆通達如法修行。于彼法師說法之時有五種障。何等為五。有羅剎女名曰愛慾。為欲惑亂彼法師故。處虛空中以諸異言令法師惑。若彼法師心迷亂者。應當一心專念彼咒。于說法處常須安置如來形像莫令廢闕。亦勿斷絕種

【現代漢語翻譯】現代漢語譯本：劫（kalpa，時間單位）。所能成就佛菩提法復為希有。或者一個眾生能夠于其中不變不異，說這樣的法也是稀有。摩那婆（Manava，人名）。或者有人僅僅能夠供養這樣的法師，就等於供養了億數諸佛。為什麼呢？因為這樣的眾生非常難得，還沒坐在菩提道場，就已經能夠具足做諸佛的大事業了。摩那婆。你們應當相信如來的話，諸佛如來說話沒有虛妄。摩那婆。諸佛如來沒有什麼缺乏的。摩那婆。如來或者用一件衣服、一頓食物，隨如來的意願想住多久就能住多久。但是諸佛看到未來無量劫中無量眾生，所以才說這些教法。摩那婆。世間很少有正直的眾生，惡世的眾生大多諂媚奸詐，造作各種惡事。摩那婆。因為這個緣故，我今天教誡你們，未來世中不要做這樣的行為。你們應當常常記住這些事情，所以我現在囑咐你們。再次，摩那婆。如果那位法師說法的時候，得到自然的辯才，沒有斷絕。摩那婆。就像阿那婆達多龍王（Anavatapta，龍王名），不被四種惱害，得到大神通，流出四大河流注入四海，隨處需要都能得到受用。摩那婆。又像阿那婆達多龍王，去除四種惱害，放出大量水聚。這樣，摩那婆。那些法師解脫四種亂意的事情，得到正定意，以慈悲心為大眾說深奧的法義時，所有喜愛佛法的眾生都能得到滿足。其他佛剎中喜愛佛法的眾生，聽到這些法后也能通達，如法修行。在那位法師說法的時候，有五種障礙。哪五種呢？有羅剎女（Rakshasi，女惡鬼）名叫愛慾，爲了迷惑那位法師，處在虛空中用各種奇異的語言迷惑法師。如果那位法師心生迷亂，應當一心專念那個咒語。在說法的地方常常需要安置如來的形像，不要廢棄缺少，也不要斷絕。

【English Translation】 English version: Kalpa (kalpa, a unit of time). It is rare to be able to accomplish the Buddha's Bodhi Dharma. Or it is rare that a sentient being can remain unchanged and undifferentiated within it, and to speak of such Dharma is also rare. Manava (Manava, a name). Or if someone can merely make offerings to such a Dharma master, it is equivalent to making offerings to countless Buddhas. Why? Because such sentient beings are very rare, and before even sitting in the Bodhi-mandala, they are already able to fully accomplish the great deeds of all Buddhas. Manava. You should believe the words of the Tathagata, the words of all Buddhas are without falsehood. Manava. The Buddhas and Tathagatas lack nothing. Manava. The Tathagata can stay for as long as he wishes with just one robe and one meal. However, the Buddhas see countless sentient beings in countless future kalpas, so they speak these teachings. Manava. There are few upright sentient beings in the world; sentient beings in the evil world are mostly flattering and deceitful, creating all kinds of evil deeds. Manava. For this reason, I am teaching you today not to do such things in the future. You should always remember these things, so I now entrust you with them. Furthermore, Manava. If that Dharma master, when speaking the Dharma, obtains natural eloquence without interruption. Manava. Just like the Anavatapta Dragon King (Anavatapta, name of a dragon king), not afflicted by the four torments, obtains great supernatural powers, and flows out four great rivers that pour into the four seas, and can be used wherever needed. Manava. Also like the Anavatapta Dragon King, removing the four kinds of afflictions, releases a large collection of water. Thus, Manava. Those Dharma masters, liberated from the four kinds of confused thoughts, obtain right concentration, and with a compassionate heart, when speaking profound Dharma meanings to the masses, all sentient beings who love the Dharma are satisfied. Sentient beings in other Buddha-lands who love the Dharma, after hearing these Dharmas, can also understand and practice accordingly. When that Dharma master is speaking the Dharma, there are five kinds of obstacles. What are the five? There is a Rakshasi (Rakshasi, female demon) named Desire, in order to confuse that Dharma master, she is in the empty space using various strange languages to confuse the Dharma master. If that Dharma master's mind becomes confused, he should single-mindedly recite that mantra. In the place where the Dharma is spoken, the image of the Tathagata should always be placed, and should not be abandoned or lacking, nor should it be interrupted.

種香花。彼女見已即自迷沒。乃至說此三言教訖。令彼法師及聽誦者。皆得明瞭無有障礙。

爾時須夜摩菩薩白放光佛言。世尊。所言藏義我今欲問。云何名藏。藏有何相。何故言藏。佛言。摩那婆。此如來藏名為無意。云何此藏名無意也。摩那婆。有人出世具足大力。彼自思念。我力能令如此大地除諸山石。乃至亦令無有塵土。是人念已即取鈇钁加功刨掘。乃至盡形地勢無損。如是次第設令一切眾生皆盡形命攻此大地。終無能損大地界者。如是摩那婆。此如來藏其義亦爾。假使一切眾生。及阿羅漢辟支佛等終不能盡。摩那婆。所言藏者其義如是。具足圓滿無有減少。假使一切眾生及諸聲聞辟支佛等。咸取此藏分散開示。亦無減損故名為藏。如此藏者本義無減。何有天人世間能盡滅也。摩那婆。假有因緣一切水界可令消竭。世間風輪可使不動。一切日月可令滅光。一切星宿可令黑暗。而如來藏終無有變。不減不盡故名為藏。摩那婆。此言教藏有無量種方便業門具足成就。我說少分汝應受持。

爾時須夜摩菩薩復白佛言。世尊。此三言教所有方便。應當得者我等樂聞。佛言摩那婆。如是人天非人非天三種言教法藏門中。初一言教名曰空門。第二言教即無相門。第三言教是無愿門。摩那婆。今此三種言教方便

【現代漢語翻譯】現代漢語譯本：種植香花。她看見后就自己迷惑沉沒了。乃至說完這三句教言后，使那位法師和聽誦的人，都能夠明白通達，沒有任何障礙。

這時，須夜摩菩薩（Suyama Bodhisattva，夜摩天之菩薩）稟告放光佛（Prabhakaraprabha Buddha）說：『世尊，您所說的「藏義」，我現在想請問。什麼叫做「藏」？「藏」有什麼樣的相狀？為什麼稱作「藏」？』佛說：『摩那婆（Manava，年輕的婆羅門），這如來藏（Tathagatagarbha，如來之胎藏）名為「無意」。為什麼這個藏名為「無意」呢？摩那婆，假如有個人出生，具有很大的力量。他自己思量：我的力量能夠使這大地除去所有的山石，乃至也能使它沒有塵土。』這人思量后，就拿起斧頭鋤頭，開始挖掘。乃至終其一生，地勢也沒有任何損傷。像這樣，假設讓一切眾生都耗盡一生來攻擊這大地，最終也沒有誰能夠損傷大地。像這樣，摩那婆，這如來藏的意義也是如此。即使一切眾生，以及阿羅漢（Arhat，已證悟之人）、辟支佛（Pratyekabuddha，獨覺者）等，最終也不能窮盡它。摩那婆，所說的「藏」，它的意義是這樣：具足圓滿，沒有減少。假設一切眾生以及諸聲聞（Sravaka，聽聞佛法而修行者）、辟支佛等，都來取用這個藏，分散開示，也不會有任何減損，所以稱作「藏」。這個藏的本義沒有減少，怎麼會有天人世間能夠使它滅盡呢？摩那婆，假如有因緣，一切水界可以使它消竭，世間的風輪可以使它不動，一切日月可以使它滅光，一切星宿可以使它黑暗，而如來藏最終也不會有任何改變，不減少也不窮盡，所以稱作「藏」。摩那婆，這教言之藏，有無量種方便法門，具足成就。我說少部分，你應該接受並保持。

這時，須夜摩菩薩又稟告佛說：『世尊，這三句教言所包含的方便法門，應當如何獲得，我們很樂意聽聞。』佛說：『摩那婆，像這樣，人、天、非人、非天這三種教言法藏門中，第一句教言叫做空門（Sunyata-dvara，通往空性的門徑），第二句教言就是無相門（Animitta-dvara，通往無相的門徑），第三句教言是無愿門（Apranihita-dvara，通往無愿的門徑）。摩那婆，現在這三種教言方便。』

【English Translation】 English version: She planted fragrant flowers. Upon seeing them, she became deluded and lost herself. After uttering these three teachings, she enabled that Dharma master and those who listened to the recitation to understand clearly without any obstacles.

At that time, Suyama Bodhisattva (Suyama Bodhisattva, a bodhisattva of the Yama Heaven) said to Prabhakaraprabha Buddha (Prabhakaraprabha Buddha): 'World Honored One, regarding the meaning of the 'Treasury' that you spoke of, I now wish to inquire. What is called a 'Treasury'? What are the characteristics of a 'Treasury'? Why is it called a 'Treasury'?' The Buddha said: 'Manava (Manava, young Brahmin), this Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata) is called 'Without Intention'. Why is this Treasury called 'Without Intention'? Manava, suppose there is a person born with great strength. He thinks to himself: My strength can remove all the mountains and stones from this earth, and even make it without dust.' After thinking this, the person takes up axes and hoes and begins to dig. Even if he spends his whole life, the terrain remains undamaged. Similarly, even if all beings were to spend their entire lives attacking this earth, no one would be able to damage the earth element. In this way, Manava, the meaning of this Tathagatagarbha is also like that. Even if all beings, as well as Arhats (Arhat, enlightened beings), Pratyekabuddhas (Pratyekabuddha, solitary Buddhas), etc., ultimately cannot exhaust it. Manava, the meaning of what is called 'Treasury' is like this: complete and perfect, without any decrease. Suppose all beings, as well as Sravakas (Sravaka, those who listen to the Dharma and practice), Pratyekabuddhas, etc., were to take from this Treasury, distribute and explain it, there would be no decrease, therefore it is called 'Treasury'. The original meaning of this Treasury does not diminish, how could any gods or humans in the world be able to extinguish it? Manava, suppose there is a condition where all the water element could be exhausted, the wind wheel of the world could be made to stand still, all the suns and moons could be made to extinguish their light, all the stars could be made to darken, but the Tathagatagarbha would ultimately not change, neither decreasing nor being exhausted, therefore it is called 'Treasury'. Manava, this Treasury of teachings has countless expedient Dharma gates, complete and accomplished. I will speak of a small portion, you should receive and uphold it.'

At that time, Suyama Bodhisattva again said to the Buddha: 'World Honored One, how should we obtain the expedient Dharma gates contained in these three teachings? We are eager to hear.' The Buddha said: 'Manava, in this way, among the three Dharma Treasury gates of teachings for humans, gods, non-humans, and non-gods, the first teaching is called the Emptiness Gate (Sunyata-dvara, the gate to emptiness), the second teaching is the Signless Gate (Animitta-dvara, the gate to signlessness), and the third teaching is the Wishless Gate (Apranihita-dvara, the gate to wishlessness). Manava, now these three expedient teachings.'

業藏法門皆當可得。須夜摩言。世尊。所言人天非人非天三種言教。即是空無相愿三法門者。是中雲何能令三種和合相應。佛言摩那婆。汝今問我。云何可令和合相應者。是謂阿迦那等三字句門今當和合。是中阿字是陀羅尼方便。迦字是和合方便。那字是盡至方便。云何阿字方便應當奉持。乃至云何那字盡至方便應當證知。摩那婆。是中人言教者。阿字為本。天言教者迦字為本。非人非天言教者那字為本。時須夜摩復言。世尊。彼阿句處即人言教方便。云何和合是陀羅尼。是陀羅尼云何復與空門和合相應。世尊。彼迦句處。即天教方便。云何和合。是為和合。如是和合。云何復與無相和合相應。世尊。彼那句處。為非人非天教方便。云何得與盡際和合。如是盡際。云何復與無愿和合相應。云何阿字人教中和合。云何以智知也。云何迦字天教中和合。是無相云何以智知也。云何那字非人非天教中和合。盡至云何以智知也。佛言摩那婆。阿字和合方便者心為根本。是大陀羅尼方便。以咒力和合。節損食飲無餘思惟。合彼空想入空三昧。爾時無復聲息應當稱量阿字入陀羅尼。須夜摩言。世尊。云何得入陀羅尼。佛言摩那婆。從十四句入陀羅尼。此等以為受舍之句阿字與瑟吒字。於此字中有二餘句奢字婆字。是作語言說不動句

【現代漢語翻譯】現代漢語譯本業藏法門都應當可以獲得。須夜摩（Suyama，人名）說：『世尊，您所說的人、天、非人非天三種言教，就是空、無相、無愿這三種法門，那麼，這三種法門如何才能和合相應呢？』佛說：『摩那婆（Manava，對婆羅門種姓男子的稱呼），你現在問我，如何才能和合相應。這就是阿（A）、迦（Ka）、那（Na）等三個字句的法門，現在應當和合。其中，阿字是陀羅尼（Dharani，總持）的方便，迦字是和合的方便，那字是盡至（達到極限）的方便。如何奉持阿字的方便，乃至如何證知那字盡至的方便呢？』摩那婆，這其中，人言教以阿字為根本，天言教以迦字為根本，非人非天言教以那字為根本。』當時，須夜摩又說：『世尊，阿字句處，是人言教的方便，如何和合成為陀羅尼？這個陀羅尼又如何與空門和合相應呢？世尊，迦字句處，是天教的方便，如何和合？這樣和合，又如何與無相和合相應呢？世尊，那字句處，是非人非天教的方便，如何才能與盡際和合？這樣盡際，又如何與無愿和合相應呢？阿字在人教中如何和合？如何用智慧瞭解它呢？迦字在天教中如何和合？這個無相如何用智慧瞭解它呢？那字在非人非天教中如何和合？盡至如何用智慧瞭解它呢？』佛說：『摩那婆，阿字和合的方便，以心為根本，是大陀羅尼的方便。用咒力來和合，節制飲食，沒有多餘的思惟，和合那個空想，進入空三昧（Samadhi，禪定）。這時沒有聲息，應當稱量阿字，進入陀羅尼。』須夜摩說：『世尊，如何才能進入陀羅尼呢？』佛說：『摩那婆，從十四句進入陀羅尼。這些作為受舍的語句，阿字與瑟吒（Stha）字。在這個字中有兩個其餘的語句，奢（Sha）字和婆（Bha）字。這是作為語言說的不動句。』

【English Translation】 English version All the Dharma methods of the Karma Treasury should be attainable. Suyama said, 'World Honored One, you spoke of three kinds of teachings: those of humans, gods, and non-humans/non-gods, which are the three Dharma doors of emptiness, signlessness, and wishlessness. How can these three be harmoniously integrated?' The Buddha said, 'Manava, you now ask me how they can be harmoniously integrated. This is the Dharma door of the three syllables A, Ka, and Na, which should now be harmonized. Among them, the syllable A is the expedient of Dharani (total retention), the syllable Ka is the expedient of harmonization, and the syllable Na is the expedient of reaching the limit. How should one uphold the expedient of the syllable A, and how should one realize the expedient of the syllable Na, which reaches the limit?' 'Manava, among these, the teachings of humans are rooted in the syllable A, the teachings of gods are rooted in the syllable Ka, and the teachings of non-humans/non-gods are rooted in the syllable Na.' At that time, Suyama further said, 'World Honored One, the place of the syllable A is the expedient of human teachings. How does it harmonize to become a Dharani? And how does this Dharani harmonize and correspond with the door of emptiness? World Honored One, the place of the syllable Ka is the expedient of divine teachings. How does it harmonize? How does this harmonization harmonize and correspond with signlessness? World Honored One, the place of the syllable Na is the expedient of the teachings of non-humans/non-gods. How can it harmonize with reaching the limit? How does this reaching the limit harmonize and correspond with wishlessness? How does the syllable A harmonize within human teachings? How does one understand it with wisdom? How does the syllable Ka harmonize within divine teachings? How does one understand this signlessness with wisdom? How does the syllable Na harmonize within the teachings of non-humans/non-gods? How does one understand reaching the limit with wisdom?' The Buddha said, 'Manava, the expedient of harmonizing the syllable A takes the mind as its root and is the expedient of the great Dharani. It harmonizes with the power of mantra, moderates food and drink, has no superfluous thoughts, harmonizes that thought of emptiness, and enters the Samadhi (meditative absorption) of emptiness. At this time, there is no sound or breath, and one should measure the syllable A, entering the Dharani.' Suyama said, 'World Honored One, how does one enter the Dharani?' The Buddha said, 'Manava, one enters the Dharani from the fourteen syllables. These are the phrases of acceptance and rejection, the syllable A and the syllable Stha. Within this syllable, there are two remaining phrases, the syllable Sha and the syllable Bha. These are the immovable phrases spoken as language.'

。摩那婆。言教方便初入阿字及陀羅尼。乃至於空。是人言教汝等當學。如是學已從此更當得余言教。半月思惟一心精誠。當令自身肌肉損減。摩那婆。如是等句。善思惟已若當證知。天言教者。為眾生故莫起懈心。須夜摩復言。世尊。如是等句云何當得成善思惟。佛言摩那婆。是阿字等十四音。乃至盡于瑟吒二字。皆共和合一切言教受持取證。於是諸佛藏中。所有諸事汝等當見。須夜摩復言。世尊。應當分別阿等十四音。云何彼時瑟吒為障。佛言摩那婆。由此阿字別入餘事。是故瑟吒與阿為障。汝等應知阿及空門人言教業。須夜摩言。世尊。何者人業。佛言摩那婆。人言教者可知可持不耶。須夜摩言。世尊。可知可持。佛言摩那婆。是中可知者。云何觀彼陀羅尼門。不住法義。不住心智。以不住故。爾時即當舍于業藏。此中摩等諸字五五為分。善能住持空及方便。書之板上。法師受持其阿字者。說人言教於彼板上。一切方便是皆得名為陀羅尼。所有言教不可見者板上見故。彼中別有五字為分。第一句者名為娑字。若彼法師得如是義。義便究竟。如彼迦字和合祭祀。諸天教者不入此義。云何不入。如迦為第一。有二十一字。字為一句。如那為初首。有七字為句。三教方便如是受持。此三言教阿迦那等。彼義不斷能作和

【現代漢語翻譯】現代漢語譯本：。摩那婆（年輕的婆羅門修行者）說：『言教的方便法門，最初從『阿』字和陀羅尼（總持）開始，乃至達到空性。』這樣的人所說的言教，你們應當學習。如此學習之後，從此更能獲得其他的言教。用半個月的時間思惟，一心精誠，應當使自身肌肉損減。摩那婆，像這樣的語句，善於思惟之後，如果能夠證知天界的言教，爲了眾生的緣故，不要生起懈怠之心。須夜摩（一位菩薩的名字）又說：『世尊，像這樣的語句，要怎樣才能成就善思惟呢？』佛說：『摩那婆，這『阿』字等十四個音，乃至到最後的『瑟吒』兩個字，都共同和合一切言教，受持並取得證悟。』於是，諸佛的寶藏中，所有的事情你們都應當能夠見到。須夜摩又說：『世尊，應當分別『阿』等十四個音，為什麼那時『瑟吒』會成為障礙呢？』佛說：『摩那婆，由於這個『阿』字特別進入其他的事情，所以『瑟吒』與『阿』就成了障礙。你們應當知道『阿』字和空門的人的言教事業。』須夜摩說：『世尊，什麼是人的事業呢？』佛說：『摩那婆，人的言教是可以知曉和可以受持的嗎？』須夜摩說：『世尊，是可以知曉和可以受持的。』佛說：『摩那婆，這其中可以知曉的是，要如何觀察那個陀羅尼門，不住於法義，不住於心智。因為不住的緣故，那時就應當捨棄業的積藏。』『這裡，『摩』等諸字，每五個字分為一組，善於住持空性和方便。將它們書寫在板上。法師受持其中的『阿』字，在板上宣說人的言教，一切方便都可稱為陀羅尼。所有不可見的言教，因為在板上顯現的緣故，在其中特別有五個字分為一組。第一句稱為『娑』字。如果那位法師得到這樣的意義，意義就究竟了。』『如同『迦』字和合祭祀，諸天教者不進入這個意義。為什麼不進入呢？如同『迦』為第一，有二十一個字，每個字為一句。如同『那』為開始，有七個字為一句。三種教法的方便，如此受持。這三種言教，『阿迦那』等，它們的意義不斷，能夠作成和合。』

【English Translation】 English version: The Manava (young Brahmin ascetic) said: 'The expedient methods of verbal teachings begin with the letter 'A' and Dharani (total retention), and extend to emptiness.' You should learn the verbal teachings of such a person. Having learned in this way, you will be able to obtain other verbal teachings. Contemplate for half a month with single-minded sincerity, and you should cause the muscles of your body to diminish. Manava, if you contemplate well on such sentences and realize the verbal teachings of the heavens, do not become lazy for the sake of sentient beings.' Suyama (name of a Bodhisattva) further said: 'World Honored One, how can such sentences achieve good contemplation?' The Buddha said: 'Manava, these fourteen sounds, beginning with the letter 'A' and ending with the two letters 'Stha', all jointly combine all verbal teachings, upholding and attaining enlightenment.' Then, in the treasures of all Buddhas, you should be able to see all things. Suyama further said: 'World Honored One, we should distinguish the fourteen sounds such as 'A'. Why does 'Stha' become an obstacle at that time?' The Buddha said: 'Manava, because this letter 'A' specifically enters into other things, 'Stha' and 'A' become obstacles. You should know the verbal teachings and activities of those who practice the letter 'A' and the gate of emptiness.' Suyama said: 'World Honored One, what is the activity of humans?' The Buddha said: 'Manava, are the verbal teachings of humans knowable and upholdable?' Suyama said: 'World Honored One, they are knowable and upholdable.' The Buddha said: 'Manava, among these knowable things, how should one observe that Dharani gate, not dwelling in the meaning of the Dharma, not dwelling in the wisdom of the mind? Because of not dwelling, one should then abandon the accumulation of karma.' 'Here, the letters such as 'Ma' are divided into groups of five letters each, skillfully upholding emptiness and expedient means. Write them on a board. The Dharma master who upholds the letter 'A' among them proclaims the verbal teachings of humans on the board. All expedient means can be called Dharani. All invisible verbal teachings, because they appear on the board, have five letters divided into a group. The first sentence is called the letter 'Sa'. If that Dharma master obtains such a meaning, the meaning is complete.' 'Just as the letter 'Ka' combines with sacrifices, those who teach the heavens do not enter this meaning. Why do they not enter? Just as 'Ka' is the first, there are twenty-one letters, each letter being a sentence. Just as 'Na' is the beginning, there are seven letters in a sentence. The expedient means of the three teachings are upheld in this way. These three verbal teachings, 'A-Ka-Na' and so on, their meaning is continuous and can create harmony.'

合。若能和合即能方便。言阿字者是說我也。言那字者說非我也。須夜摩言。是中阿我義復云何。佛言。阿字我者須入乃知。須夜摩言。如是阿字云何當入。佛言。如前喻說如彼幻師以種種機關現諸幻事。汝等當知應如是入。須夜摩言。世尊。彼阿字門復有何義。佛言摩那婆。彼阿即是最初教門。應善受持勿令散失。又復阿者無相無明非實解脫。諸句和合用乃相應。如羅鳥網眾縷和合相應繫縛。當如是持。須夜摩言。世尊。彼第三句那字門者是義云何。佛言摩那婆。如彼河岸不動不流。那字如是。當善受持。應用咒。法莫令斷絕。若受法人。欲行咒法令不斷者。彼諸法師欲說法時。斂容端坐先誦咒曰。

怛侄他　阿迦那　阿迦界　迦那　迦那迦　那那迦　迦迦那迦　阿迦迦那迦　迦那阿迦那　迦迦那　婆鼻殺帝　夜他婆鼻殺帝　夜他伽伽那　多他婆鼻殺帝　多他摩迦舍　那迦舍　那迦那　迦迦舍

法師。爾時眷屬圍繞。即得成此加護方便。護方便故令彼法師心不動亂。說法不斷滅除欲執。須夜摩言。世尊。云何欲執。佛告摩那婆。所言欲執。猶為向時羅剎女名。彼無信心既聞說法謦欬音聲。即與無量諸羅剎女圍繞而來。彼作是念。若使斯人說法教化。必定當斷我等資須。永不復得花香祭祀。亦不得彼飲食

【現代漢語翻譯】現代漢語譯本和合。如果能夠和合就能方便。說到『阿』字（A字，梵文字母，代表宇宙初始之聲），是說『我』。說到『那』字（Na字，梵文字母，代表否定），是說『非我』。須夜摩（Suyama，一位提問者）問：『這其中『阿我』的意義又是什麼呢？』佛說：『『阿』字代表的『我』，必須深入才能瞭解。』須夜摩問：『像這樣，『阿』字應該如何深入呢？』佛說：『就像之前的比喻所說，如同幻術師用各種機關展現各種幻象。你們應當知道，應該這樣深入。』須夜摩問：『世尊，這『阿』字門還有什麼意義呢？』佛說：『摩那婆（Manava，對年輕婆羅門的稱呼），這『阿』字就是最初的教門。應當好好接受並保持，不要讓它散失。而且，『阿』字是無相、無明、非真實的解脫。各種語句和合使用才能相應。如同羅鳥網的眾多絲線和合相應而繫縛。應當這樣保持。』須夜摩問：『世尊，這第三句『那』字門是什麼意義呢？』佛說：『摩那婆，如同河岸不動不流。『那』字就是這樣。應當好好接受並保持。應用咒法不要讓它斷絕。如果接受教法的人，想要施行咒法使之不斷絕，那些說法師想要說法時，收斂容貌端正坐好，先誦唸咒語說：『怛侄他（Tad-yatha，咒語常用語）阿迦那（Akasha，虛空）阿迦界（Akasha-dhatu，虛空界）迦那（Kana，微粒）迦那迦（Kanaka，金）那那迦（Nanaka，各種）迦迦那迦（Kakanaka，手鐲）阿迦迦那迦（Akakakanaka，無虛空微粒）迦那阿迦那（Kana-akasha-na，微粒虛空非）迦迦那（Kakana，烏鴉）婆鼻殺帝（Bhabhisati，將成為）夜他婆鼻殺帝（Yatha-bhabhisati，如其將成為）夜他伽伽那（Yatha-gagana，如虛空）多他婆鼻殺帝（Tatha-bhabhisati，真實將成為）多他摩迦舍（Tatha-makasha，真實大虛空）那迦舍（Nakasha，非虛空）那迦那（Nakana，非微粒）迦迦舍（Kakasha，烏鴉虛空）』法師在說法時，如果眷屬圍繞，就能成就這種加護方便。因為有加護方便，所以能使說法師心不被動搖擾亂，說法不斷絕，滅除慾望執著。』須夜摩問：『世尊，什麼是慾望執著呢？』佛告訴摩那婆：『所說的慾望執著，就像之前那個羅剎女的名字。她沒有信心，聽到說法時發出咳嗽的聲音，就與無量羅剎女圍繞而來。她們這樣想：『如果這個人說法教化，必定會斷絕我們的資糧，永遠不能再得到花香祭祀，也得不到那些飲食。』

【English Translation】 English version 『Harmony. If there can be harmony, then there can be skillful means. When speaking of the syllable 『A』 (A, a Sanskrit letter representing the primordial sound of the universe), it refers to 『I』. When speaking of the syllable 『Na』 (Na, a Sanskrit letter representing negation), it refers to 『not-I』. Suyama (Suyama, an inquirer) asked: 『What is the meaning of 『A-I』 within this?』 The Buddha said: 『The 『I』 represented by the syllable 『A』 can only be known through deep entry.』 Suyama asked: 『Like this, how should one enter into the syllable 『A』?』 The Buddha said: 『Just as the previous analogy stated, like a magician displaying various illusions with various mechanisms. You should know that you should enter in this way.』 Suyama asked: 『World Honored One, what other meaning does this 『A』 syllable gate have?』 The Buddha said: 『Manava (Manava, a term of address for a young Brahmin), this 『A』 syllable is the very first teaching gate. You should receive and uphold it well, and not let it be lost. Moreover, 『A』 is non-form, non-ignorance, and non-real liberation. The combination of various phrases can be corresponding when used. Like the many threads of a heron's net corresponding and binding together. You should uphold it in this way.』 Suyama asked: 『World Honored One, what is the meaning of the third phrase, the 『Na』 syllable gate?』 The Buddha said: 『Manava, like the riverbank that does not move or flow. The syllable 『Na』 is like this. You should receive and uphold it well. Apply the mantra methods and do not let them be cut off. If the person receiving the Dharma wants to practice the mantra so that it is not cut off, when those Dharma masters want to expound the Dharma, they should compose their appearance, sit upright, and first recite the mantra, saying: 『Tad-yatha (Tad-yatha, a common phrase in mantras) Akasha (Akasha, space) Akasha-dhatu (Akasha-dhatu, the realm of space) Kana (Kana, particle) Kanaka (Kanaka, gold) Nanaka (Nanaka, various) Kakanaka (Kakanaka, bracelet) Akakakanaka (Akakakanaka, no space particle) Kana-akasha-na (Kana-akasha-na, particle space not) Kakana (Kakana, crow) Bhabhisati (Bhabhisati, will become) Yatha-bhabhisati (Yatha-bhabhisati, as it will become) Yatha-gagana (Yatha-gagana, as space) Tatha-bhabhisati (Tatha-bhabhisati, truly will become) Tatha-makasha (Tatha-makasha, truly great space) Nakasha (Nakasha, non-space) Nakana (Nakana, non-particle) Kakasha (Kakasha, crow space)』 When the Dharma master is expounding the Dharma, if the retinue surrounds him, then he can accomplish this skillful means of protection. Because there is skillful means of protection, it can prevent the Dharma master's mind from being shaken and disturbed, the Dharma exposition will not be cut off, and desire attachments will be extinguished.』 Suyama asked: 『World Honored One, what are desire attachments?』 The Buddha told Manava: 『What is called desire attachment is like the name of that Rakshasa woman from before. She had no faith, and when she heard the sound of coughing during the Dharma exposition, she came surrounded by countless Rakshasa women. They thought: 『If this person expounds the Dharma and teaches, he will surely cut off our sustenance, and we will never again receive flower and incense offerings, nor will we receive that food.』

眾具。乃至不得驚怖恐動。何緣更得奪他魂魄。彼懷如是媚妒之心。于說法時作諸障礙。種種方便迷惑法師。摩那婆。汝等當知。如是法師未誦咒時或彼擾亂。既誦咒已不可傾動。摩那婆。如是法師因以咒力。護方便故即得說此第一言教。諸羅剎女不復更能為作留難。然彼聽眾亦當咨問法師。如何致是迷惑。法師爾時若覺察者。大眾復當咨問法師。諸有所須一切供奉。若不覺者。當應如是導授法師。今者速須一心觀察是陀羅尼甚深法句。既能觀已則得覺了。十六侍者常當如是承事法師滿足六月。誦咒所須盡皆備與無令乏少斷絕咒業。摩那婆。為令眾生髮智根故。勿以懈惰擾亂法師。若於法師所須之時。或為障礙闕減供奉。是人則與一切眾生為法障礙。

複次摩那婆。今我眾中有諸比丘。勇猛精進聲聞漏盡得阿羅漢。所作已辦具大神通。是中最勝有二上人。一名為頂。二名龍德。是等比丘作神通時。即能取彼四大海水安置掌中。又能持此三千大千世界大地一切所有草木叢林。及以諸山若須彌山若鐵圍山大鐵圍山等。是中所有若人若天。若畜生所攝像馬駝騾驢牛狗等。若諸龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等。如是一切皆內口中。隨所欲去任意而行。所應作已還從口出。其間眾生都不覺知己之所處。

【現代漢語翻譯】現代漢語譯本：『諸位，乃至不得驚慌恐懼。怎麼可能再去奪取他人的魂魄呢？那些懷有嫉妒之心的人，在法師說法時設定各種障礙，用各種方法迷惑法師。摩那婆（梵語：Manava，意為青年），你們應當知道，這樣的法師在未誦咒語時可能會被擾亂，但誦咒之後就不可動搖了。摩那婆，這樣的法師因為咒語的力量，以及守護方便之故，就能說出這第一句教言。那些羅剎女（梵語：Rakshasi，意為女惡魔）不再能製造障礙。然而，聽眾也應當請教法師，如何導致這種迷惑。法師如果當時覺察到，大眾就應當再次請教法師，一切所需都供奉給他。如果不覺察，就應當這樣引導法師：現在必須一心觀察這陀羅尼（梵語：Dharani，意為總持）甚深的法句。如果能夠觀察，就能覺悟了。十六位侍者應當經常這樣服侍法師，滿足六個月。誦咒所需的一切都應準備齊全，不要讓他缺少，斷絕咒業。摩那婆，爲了讓眾生髮起智慧的根基，不要因為懈怠而擾亂法師。如果在法師需要的時候，設定障礙，減少供奉，這個人就等於在阻礙一切眾生的佛法。』

『再者，摩那婆，現在我的僧團中有一些比丘（梵語：bhiksu，佛教出家男子），他們勇猛精進，作為聲聞（梵語：sravaka，聽聞佛陀教誨而證悟者）已經斷盡煩惱，證得阿羅漢（梵語：arhat，意為應供），該做的已經做完，具備大神通。其中最殊勝的有兩位上人，一位名叫頂，一位名叫龍德。這些比丘在施展神通時，就能將四大海水取來放在掌中。又能拿住這三千大千世界的大地，以及一切所有的草木叢林，以及諸山，無論是須彌山（梵語：Sumeru，意為妙高山）還是鐵圍山（梵語：Cakravada，意為圍繞須彌山的鐵山），大鐵圍山等。其中所有的人，天，或者畜生所包括的象、馬、駱駝、騾子、驢、牛、狗等，或者諸龍（梵語：Naga，印度神話中的蛇神），夜叉（梵語：Yaksa，一種守護神），乾闥婆（梵語：Gandharva，一種天神，負責奏樂），阿修羅（梵語：Asura，一種好戰的神），迦樓羅（梵語：Garuda，一種金翅鳥神），緊那羅（梵語：Kinnara，一種半人半鳥的神），摩睺羅伽（梵語：Mahoraga，一種大蟒神），人非人等。像這樣的一切都放在口中，隨心所欲地去任何地方。該做的做完后，再從口中出來。這期間，眾生都不覺察自己身在何處。』

【English Translation】 English version: 『All of you, should not be alarmed or frightened. How could you possibly seize the souls of others? Those who harbor such envious and jealous hearts create various obstacles when the Dharma master is teaching, using all sorts of means to confuse the Dharma master. Manava (Sanskrit: Manava, meaning youth), you should know that such a Dharma master may be disturbed before reciting the mantra, but once the mantra is recited, he cannot be shaken. Manava, such a Dharma master, because of the power of the mantra and the protection of skillful means, can speak this first teaching. The Rakshasis (Sanskrit: Rakshasi, meaning female demon) will no longer be able to create obstacles. However, the audience should also ask the Dharma master how this confusion arises. If the Dharma master is aware of it at that time, the assembly should again ask the Dharma master to provide all necessities as offerings. If he is not aware, then they should guide the Dharma master in this way: Now you must single-mindedly observe the profound phrases of this Dharani (Sanskrit: Dharani, meaning total retention). If you can observe it, you will become enlightened. The sixteen attendants should always serve the Dharma master in this way for six months. All necessities for reciting the mantra should be fully provided, without any lack or interruption of the mantra practice. Manava, in order to enable sentient beings to develop the roots of wisdom, do not disturb the Dharma master with laziness. If you create obstacles or reduce offerings when the Dharma master needs them, that person is obstructing the Dharma for all sentient beings.』

『Furthermore, Manava, now in my Sangha (Sanskrit: sangha, Buddhist monastic community) there are some Bhikshus (Sanskrit: bhiksu, Buddhist monk) who are courageous and diligent, Sravakas (Sanskrit: sravaka, one who attains enlightenment by hearing the Buddha's teachings) who have exhausted their outflows and attained Arhatship (Sanskrit: arhat, meaning worthy of offerings), having completed what needs to be done and possessing great supernatural powers. Among them, the most excellent are two superiors, one named Top, and the other named Dragon Virtue. When these Bhikshus manifest their supernatural powers, they can take the four great seas and place them in their palms. They can also hold this great earth of the three thousand great thousand worlds, and all the forests of grass and trees, and the mountains, whether it be Mount Sumeru (Sanskrit: Sumeru, meaning wonderful high mountain) or Mount Cakravada (Sanskrit: Cakravada, the iron mountains surrounding Mount Sumeru), the great Mount Cakravada, and so on. All the people, gods, or animals contained within, including elephants, horses, camels, mules, donkeys, cows, dogs, etc., or the Nagas (Sanskrit: Naga, serpent deities in Indian mythology), Yakshas (Sanskrit: Yaksa, a type of guardian spirit), Gandharvas (Sanskrit: Gandharva, a type of celestial musician), Asuras (Sanskrit: Asura, a type of warring deity), Garudas (Sanskrit: Garuda, a type of golden-winged bird deity), Kinnaras (Sanskrit: Kinnara, a type of half-human, half-bird deity), Mahoragas (Sanskrit: Mahoraga, a type of great serpent deity), humans, non-humans, and so on. All of these are placed in their mouths, and they can go wherever they wish. After completing what needs to be done, they come out of their mouths again. During this time, the sentient beings are not aware of where they are.』

出入往來乃至無有嬈害驚恐。又以三千大千世界一切魔王及諸魔眾。盡內腹中往來如本。然是龍德比丘。所獲希有神通力無畏等。假令無量無邊劫中。欲說少分終不能盡。是故如來入涅槃后。如此世間無有威德大勢力時。一切惡魔及諸外道不可降伏。法師爾時應明誡告彼諸檀越及受法人。汝今當能護持是法及以我身一切聽法及受持者不。彼人應答。我今定當守護是法及以法師並受持者。乃至告彼十六侍人。汝為法師辦諸供調。如前所許勿令違異。何以故。若無護法。是時法師設欲施造諸利益事。皆不得行。若有諸人守護法師。復令所須得無儉乏。是人所得功德善根。吾今為汝說其少分。摩那婆。譬如阿耨達池及四大海。所有水聚總置一所。若復有人手掬此水。東方過恒河沙等世界之外。始下一掬。如是次第所有阿耨達池及四大海。彼諸水聚一一皆悉掬置掌中。展轉東行擲過恒河沙世界皆令竭盡。南西北方亦復如是　摩那婆。彼諸世界所說名字。一一名字皆分別知爾許世界。彼諸世界。滿置七寶上至有頂如是眾寶盡皆持用。奉佛及僧過恒沙劫。皆具三種凈心惠施。如是佈施所得功德。持以比前守護是法及護法師功德多少。百分不及一。千分不及一。百千分不及一。百千億分不及一。如是乃至過彼算數譬喻亦不及一。何以

【現代漢語翻譯】現代漢語譯本出入往來，乃至沒有任何侵擾、傷害或驚恐。龍德比丘又能將三千大千世界的一切魔王以及所有魔眾，都納入腹中，並且往來如常。龍德比丘所獲得的這種稀有神通力、無畏等等，即使在無量無邊的劫數中，想要說出其中少部分，也終究無法說完。因此，如來佛入涅槃之後，像這樣世間沒有威德、大勢力的時候，一切惡魔以及所有外道都難以降伏。法師那時應當明確告誡那些檀越（施主）以及接受佛法的人：『你們現在能夠護持這部佛法，以及我的身體，還有所有聽法和受持佛法的人嗎？』那些人應該回答：『我們現在一定守護這部佛法，以及法師和受持佛法的人。』乃至告訴那十六位侍者：『你們為法師準備各種供養和調理，如同之前所承諾的，不要違背。』為什麼呢？如果沒有護法，這時法師即使想要施行各種利益之事，都無法進行。如果有人守護法師，又使法師所需之物沒有缺乏，這個人所得的功德善根，我現在為你們說出其中少部分。摩那婆（年輕人），譬如阿耨達池（無熱惱池）以及四大海，所有水聚集在一起。如果有人用手掬起這些水，向東方經過恒河沙數等世界之外，才放下一掬。像這樣依次將所有阿耨達池以及四大海，那些水聚一一都掬在掌中，輾轉向東行走，拋過恒河沙數的世界，全部使之乾涸。南西北方也同樣如此。摩那婆（年輕人），那些世界所說的名字，每一個名字都分別知道有多少世界。那些世界，裝滿七寶，上至有頂天，像這樣眾多的寶物全部都拿來，供奉佛和僧，經過恒河沙數劫，都具備三種清凈心惠施。像這樣佈施所得的功德，拿來與之前守護這部佛法以及護持法師的功德相比，百分之一都比不上，千分之一都比不上，百千分之一都比不上，百千億分之一都比不上，像這樣乃至超過那些算數譬喻也比不上。為什麼呢？

【English Translation】 English version Entering and exiting, there will be no disturbances, harm, or fear. Furthermore, the Dragon Virtue Bhikshu (monk possessing dragon-like virtues) can contain all the Mara Kings (demon kings) and their retinues of the Three Thousand Great Thousand Worlds within his abdomen, and they can come and go as before. The rare supernatural powers and fearlessness, etc., that the Dragon Virtue Bhikshu (monk possessing dragon-like virtues) has attained, even if one were to try to describe a small portion of them for immeasurable, boundless kalpas (eons), one would never be able to exhaust them. Therefore, after the Tathagata (the Thus Come One, Buddha) enters Nirvana (the state of enlightenment and liberation), when the world is without such majestic virtue and great power, all evil demons and external paths (non-Buddhist religions) will be difficult to subdue. At that time, the Dharma Master (teacher of the Dharma) should clearly admonish those Danapatis (benefactors, donors) and those who receive the Dharma: 'Are you now able to protect this Dharma, as well as my body, and all those who listen to and uphold the Dharma?' Those people should answer: 'We will certainly protect this Dharma, as well as the Dharma Master (teacher of the Dharma) and those who uphold it.' Furthermore, tell those sixteen attendants: 'Prepare all offerings and provisions for the Dharma Master (teacher of the Dharma), as you promised before, and do not deviate from it.' Why is this so? If there is no Dharma protector, then even if the Dharma Master (teacher of the Dharma) wishes to perform various beneficial deeds, they will not be able to be carried out. If there are people who protect the Dharma Master (teacher of the Dharma) and ensure that their needs are met without scarcity, I will now tell you a small portion of the merits and good roots that these people will obtain. Manava (young man), for example, if all the water gathered in Anavatapta Lake (a mythical lake said to be free from heat) and the Four Great Oceans were placed in one place, and someone were to scoop up this water and, passing beyond worlds as numerous as the sands of the Ganges River to the east, release one scoop of it. In this way, successively scooping up all the water gathered in Anavatapta Lake (a mythical lake said to be free from heat) and the Four Great Oceans, holding each scoop in their palm, and traveling eastward, throwing it beyond worlds as numerous as the sands of the Ganges River, causing all of it to dry up. The south, west, and north are also the same. Manava (young man), knowing each and every name of those worlds that are spoken of, and filling those worlds with the seven treasures, up to the peak of existence (the highest heaven), and using all these treasures to make offerings to the Buddha and the Sangha (community of monks) for kalpas (eons) as numerous as the sands of the Ganges River, bestowing charity with three pure minds. The merit obtained from such giving, compared to the merit of protecting this Dharma and protecting the Dharma Master (teacher of the Dharma), is not even one percent, not even one thousandth, not even one hundred thousandth, not even one hundred millionth, and so on, not even comparable beyond those calculations and analogies. Why is this so?

故。摩那婆。以彼法師能成佛事。是故護法及護法師。獲得如是無量功德。摩那婆。我今為是人言教故。說阿字門。如是次第入於法義。須夜摩復言。世尊。所言義者。其事云何佛言摩那婆。汝等於此言教義藏。所得多少隨分受持。若汝受持此陀羅尼方便門者。汝等不久當得成就。何處成就。謂虛空行處。云何成就。如是無量如虛空等言教中故。摩那婆。以是因緣如來世尊。若見眾生有信根器堪受法教。舍而不說。或時來問復不為解。如是如來則為不善。摩那婆。有諸眾生聞說如是三種方便言教之時。初無識解不覺不知。終不分別如來所說。然佛世尊住于大慈。觀無量劫為眾生說。摩那婆。是諸眾生聞法不受。雖得人身而常遇苦臨終之際。若受後生更增重惱。是故汝等常遇說法。摩那婆。譬如有人於盲者前多設燈燭而盲不用。如失心者裸露而行終無慚恥。雖施衣服彼無受心。如是摩那婆。彼諸疑惑愚癡眾生。聞說不受亦復如是。時彼世尊以偈頌曰。

如狂者持蓋　　若瞽設燈燭　裸形擔衣筐　　彼愚夫亦爾

摩那婆。是故汝等常應思惟如是法門。何以故。摩那婆。此佛菩提甚深微妙。終不可以淺智慧知。所以者何。我今現在說如是法。彼諸眾生尚不能受。我滅度后云何能入難入法中。摩那婆。是故汝等於

【現代漢語翻譯】現代漢語譯本：所以，摩那婆（Manava，人名）。因為那些法師能夠成就佛事，所以護法者以及護持法師的人，能夠獲得如此無量的功德。摩那婆，我現在爲了這些人言教的緣故，宣說『阿』字門，像這樣次第進入法義。須夜摩（Suyama，人名）又說：『世尊，您所說的『義』，它的內容是怎樣的呢？』佛說：『摩那婆，你們對於這言教義藏，所得多少，隨分受持。如果你們受持這個陀羅尼方便門，你們不久將會得到成就。在何處成就呢？在虛空行處。如何成就呢？像這樣無量如虛空一樣的言教中。』摩那婆，因為這個因緣，如來世尊如果見到眾生有信根，堪能接受佛法教導，卻捨棄而不說，或者有時來問卻不為他們解釋，這樣的如來就是不善的。摩那婆，有些眾生聽聞宣說這三種方便言教的時候，最初沒有認識理解，不覺察也不知道，始終不能分別如來所說。然而佛世尊安住于大慈悲心，觀察無量劫，為眾生說法。摩那婆，這些眾生聽聞佛法卻不接受，雖然得到人身卻常常遭遇痛苦，臨終之際，如果接受後世的生命，會更加增加沉重的煩惱。所以你們常常能夠遇到說法。摩那婆，譬如有人在盲人面前設定很多燈燭，而盲人卻不能使用；如同失去心智的人裸體行走，始終沒有慚愧羞恥之心；即使施捨衣服，他們也沒有接受的心。像這樣，摩那婆，那些疑惑愚癡的眾生，聽聞佛法卻不接受，也是如此。』當時，世尊用偈頌說：『如同瘋狂的人拿著傘蓋，如同為盲人設定燈燭，裸露身體的人挑著裝衣服的筐子，那些愚蠢的人也是這樣。』摩那婆，所以你們應當常常思惟這樣的法門。為什麼呢？摩那婆，這佛菩提甚深微妙，終究不可以用淺薄的智慧來了解。為什麼這樣說呢？我現在宣說這樣的佛法，那些眾生尚且不能接受，我滅度之後，他們又怎麼能夠進入這難以進入的佛法之中呢？摩那婆，所以你們對於

【English Translation】 English version: Therefore, Manava (name of a person). Because those Dharma masters can accomplish the Buddha's work, the Dharma protectors and those who support the Dharma masters can obtain such immeasurable merits. Manava, I am now, for the sake of teaching these people, expounding the 'A' syllable gate, entering into the meaning of the Dharma in this order. Suyama (name of a person) further said, 'World Honored One, what is the meaning of what you said?' The Buddha said, 'Manava, you should receive and uphold as much as you can of this treasury of teachings. If you receive and uphold this Dharani skillful means, you will soon attain accomplishment. Where will you attain accomplishment? In the place of walking in the sky. How will you attain accomplishment? In such immeasurable teachings like the sky.' Manava, because of this reason, if the Tathagata World Honored One sees beings with roots of faith who are capable of receiving the Dharma teachings, but abandons them without speaking, or if they come to ask but does not explain to them, such a Tathagata is not good. Manava, when some beings hear the exposition of these three skillful means of teachings, they initially have no recognition or understanding, they are unaware and do not know, and they ultimately cannot distinguish what the Tathagata is saying. However, the Buddha World Honored One abides in great compassion, observing countless kalpas, speaking the Dharma for beings. Manava, these beings hear the Dharma but do not accept it, although they obtain a human body, they often encounter suffering, and at the time of death, if they receive a future life, they will increase heavy afflictions. Therefore, you should often encounter the Dharma being spoken. Manava, for example, if someone sets up many lamps in front of a blind person, but the blind person cannot use them; like a person who has lost their mind walking naked, without any shame or embarrassment; even if clothes are given, they have no intention of receiving them. Like this, Manava, those doubtful and foolish beings, hearing the Dharma but not accepting it, are also like this.' At that time, the World Honored One spoke in verse: 'Like a madman holding an umbrella, like setting up lamps for the blind, a naked person carrying a basket of clothes, those foolish people are also like that.' Manava, therefore you should always contemplate such Dharma doors. Why? Manava, this Buddha Bodhi is very profound and subtle, and ultimately cannot be understood with shallow wisdom. Why is this so? I am now expounding such Dharma, and those beings are still unable to accept it. After I pass into Nirvana, how will they be able to enter this difficult-to-enter Dharma? Manava, therefore you should

彼智中常當精勤勿舍重任。汝等既知此法藏已。當應一心枯竭血肉。持是難入三種言教方便業藏。於此三句阿迦那等語義。不斷不捨身業不亂。諸根常發勇猛大精進力。護持開示如來藏已。常應唸作如是等事。

爾時彼諸菩薩復白放光佛言。世尊。如來曾說諸佛世尊凡所演說無有覆藏。然則如來壽命半劫法住一劫。世尊。劫盡燒時如是等法當住何處。世尊。諸修多羅不現之時正法當滅。如來正法當云何滅。佛言摩那婆。汝今莫問如斯之事。但念受持如是言教。阿難。時須夜摩菩薩白彼佛言。世尊。此三言教根本不斷十二句者。世尊。先已為一句門少分開示。譬如有人作如是言。我今獨有如是身力如是腳力。能速疾行。我先跨躡須彌山頂。然後當步此大地邊。彼人爾時將發己宅。復作是念。今我不久盡東方邊。如其達者恣意極觀。如是念已即復前行。計其途路亦不過有數拘盧舍。便已告乏欲進不堪。彼先自言支節壯健能速疾行。如是諸力非但頓盡乃更破傷。何以故。彼愚癡人。雖曾耳聽東西南北諸方之名。然未思量地無邊際。妄生是意步地登山。是故始行二拘盧舍。而彼身足皆已傷損。何能遍達一洲邊也。世尊。我亦如是。然今於此無量無邊無有限齊。修多羅中一句文義。尚不堪受。況復能盡諸佛如來應供正遍覺

【現代漢語翻譯】現代漢語譯本：你們在智慧中應當經常精進，不要捨棄重要的責任。你們既然已經知道這些佛法寶藏，就應當一心一意，竭盡血肉之軀，受持這難以理解的三種言教方便法門。對於這三句『阿迦那』（不可知）、『等』（平等）、『語義』（意義）的教義，要不斷絕、不捨棄身業，不擾亂心意。諸根要常常發起勇猛的大精進力，護持開示如來藏，常常應當想著做這些事情。

這時，那些菩薩又對放光佛說：『世尊，如來曾經說過，諸佛世尊凡所演說的教法，沒有隱藏的。然而，如來的壽命只有半劫，佛法住世一劫。世尊，劫末火災發生時，這些佛法將住在哪裡呢？世尊，當諸經（修多羅，Sutra）不再顯現時，正法將要滅亡。如來的正法將如何滅亡呢？』佛說：『摩那婆（年輕人），你現在不要問這樣的事情，只要想著受持這些言教。』阿難（Ananda）。當時，須夜摩菩薩（Susima Bodhisattva）對那位佛說：『世尊，這三種言教的根本不斷絕的十二句，世尊，先前已經為一句門稍微分開指示。譬如有人這樣說：我現在只有這樣的身力，這樣的腳力，能夠快速行走。我先跨上須彌山（Mount Sumeru）頂，然後將要走遍這大地的邊緣。』那個人當時將要離開自己的家，又這樣想：『現在我不久就能到達東方邊境，如果到達那裡，就可以隨意極目遠望。』這樣想了之後，就又向前走。估計他所走的路程也不過只有幾個拘盧舍（krosha，印度古代的長度單位），就已經感到疲乏，不能再前進了。他先前自己說肢體強壯，能夠快速行走，像這樣的力量非但一下子用盡，而且更加破損受傷。為什麼呢？因為那個愚癡的人，雖然曾經聽到過東西南北各方的名稱，但是沒有思量到大地沒有邊際，妄想用腳步行走登山。所以開始走了兩個拘盧舍，他的身體和腳就已經損傷了，怎麼能夠走遍一個洲的邊緣呢？世尊，我也是這樣。然而現在對於這無量無邊沒有限度的經文中一句文義，尚且不能夠接受，更何況能夠窮盡諸佛如來應供正遍覺（Tathagata Arhat Samyak-sambuddha）的教法呢？』

【English Translation】 English version: You should always be diligent in wisdom and not abandon important responsibilities. Now that you know these Dharma treasures, you should wholeheartedly, with all your strength, uphold these difficult-to-understand three kinds of expedient teachings. Regarding the doctrines of these three phrases 'Akana' (unknowable), 'equality', and 'meaning', do not cease or abandon physical actions, and do not disturb the mind. The faculties should always generate courageous great diligence, protect and reveal the Tathagatagarbha (Tathagata-garbha, the womb of the Tathagata), and you should always think of doing these things.

At that time, those Bodhisattvas said to the Buddha of Emitting Light: 'World Honored One, the Tathagata once said that all the teachings spoken by the Buddhas, World Honored Ones, are without concealment. However, the Tathagata's lifespan is only half a kalpa (aeon), and the Dharma abides for one kalpa. World Honored One, when the fire at the end of the kalpa occurs, where will these Dharmas reside? World Honored One, when the Sutras (Sutras) no longer appear, the True Dharma will perish. How will the Tathagata's True Dharma perish?' The Buddha said: 'Manava (young man), do not ask such things now, just think about upholding these teachings.' Ananda (Ananda). At that time, Susima Bodhisattva (Susima Bodhisattva) said to that Buddha: 'World Honored One, the twelve phrases of these three teachings, the root of which is not cut off, World Honored One, have previously been slightly separated and indicated for one phrase. For example, someone says: I now only have such physical strength, such leg strength, that I can walk quickly. I will first step onto the summit of Mount Sumeru (Mount Sumeru), and then I will walk to the edge of this earth.' That person was about to leave his home, and then thought: 'Now I will soon reach the eastern border, and if I reach there, I can freely look as far as I can.' After thinking this, he went forward again. Estimating that the distance he traveled was only a few kroshas (krosha, an ancient Indian unit of length), he already felt tired and could not go forward. He had previously said that his limbs were strong and that he could walk quickly, but such strength was not only exhausted all at once, but also damaged and injured. Why? Because that foolish person, although he had heard the names of the east, west, north, and south directions, did not consider that the earth has no boundaries, and妄想(wang xiang, delusional thought) to walk on foot to climb the mountain. Therefore, after walking two kroshas, his body and feet were already damaged, how could he reach the edge of a continent? World Honored One, I am also like this. However, now I am unable to accept even one phrase of meaning in these immeasurable and limitless Sutras, let alone exhaust the teachings of all the Buddhas, Tathagatas, Arhats, Samyak-sambuddhas (Tathagata Arhat Samyak-sambuddha)?'

大智境界。如世尊為我等說。東方無邊一切世界。如是南西北方四維上下。乃至十方無邊世界。如來如是一念悉知。又彼諸世界。其中所有一切眾生。一切心行一切發心。一切思惟前後無窮。乃至所經劫數多少。如來如是一念悉知。又彼一切五道眾生。于中所有如是業緣如是果報。如如來說無有變異。於一念中如來悉知。以是因緣我問斯義。世尊。諸菩薩等無有諸功德事而不知者。世尊。我等覺知如是義故所以咨問世尊。我等既覺如是義已不捨語言。世尊。我等不捨斯語言故。大集勝論如法成就。世尊。應于如是教藏法門開示我等。我等亦當如教體知。

爾時放光如來贊彼須夜摩菩薩摩訶薩言。善哉善哉。摩那婆。汝有如是大深凈心巧方便行。今日乃能恣意問我。而實能作方便譬喻。善發斯問如如來心。雖然摩那婆。汝等應當精勤學此所謂問如來事。何以故。如來境界難可得知。諸天世人所不能問。所以者何。摩那婆。世間無有薄福眾生不種善根。而能值遇諸如來者。如來世尊亦不為是無福眾生宣揚法義。如來於彼亦不出世。摩那婆。汝等前在祭火王園。立於樹下入定七日。彼時汝等所因發心。專修精進得生此忍。摩那婆。汝因是句得不退忍。由此忍故得受佛記。汝于當來必定成佛。號曰如來應供正遍覺。摩那

【現代漢語翻譯】現代漢語譯本：大智境界是怎樣的呢？就像世尊為我們所說的那樣：東方無邊無際的一切世界，以及南方、北方、西方、東南西北四個角、上方和下方，乃至十方無邊無際的世界，如來都能在一念之間完全知曉。還有那些世界中所有的一切眾生，他們的一切心念行為，一切發心，一切無窮無盡的思惟，乃至所經歷的劫數有多少，如來都能在一念之間完全知曉。還有那一切五道眾生，他們所有的一切業緣和果報，都如如來說的那樣，沒有絲毫變異，如來在一念之中完全知曉。因為這個緣故，我才問這個問題。世尊，難道菩薩們沒有什麼功德之事是不知道的嗎？世尊，我們覺知到這樣的道理，所以才來請教世尊。我們既然覺知到這樣的道理，就不捨棄言語。世尊，我們不捨棄這些言語，所以才能如法成就《大集勝論》。世尊，請您為我們開示這樣的教藏法門，我們也將如教奉行，徹底領悟。

這時，放光如來讚歎須夜摩菩薩摩訶薩（bodhisattva-mahāsattva， महान्तः सत्त्वाः，偉大的菩薩）說：『好啊！好啊！摩那婆（Māṇava，摩納婆，年輕的婆羅門），你具有如此廣大深邃的清凈心和巧妙方便的修行。今天你才能隨意地問我問題，而且確實能夠運用方便譬喻，善於提出像如來心意一樣的問題。雖然如此，摩那婆，你們應當精勤學習這種所謂『問如來事』。為什麼呢？因為如來的境界難以得知，不是諸天世人所能問的。這是什麼原因呢？摩那婆，世間沒有薄福、不種善根的眾生能夠值遇諸如來。如來世尊也不會為那些沒有福報的眾生宣揚佛法，如來也不會在那樣的世界出世。摩那婆，你們之前在祭火王園，站在樹下入定七日。那時你們所發的心，專心修行精進，才得以生起這種忍辱之心。摩那婆，你們因為這句話而得到不退轉忍。由於這種忍辱，你們才得到佛的授記。你們在將來必定成佛，佛號是如來應供正遍覺（Tathāgata Arhat Samyaksaṃbuddha，如來、阿羅漢、正等覺）。』摩那婆

【English Translation】 English version: What is the realm of great wisdom? It is as the World-Honored One has told us: all the boundless worlds in the East, and likewise in the South, North, West, the four intermediate directions, above and below, even the boundless worlds in the ten directions, the Tathāgata (如來，Tathāgata, 'Thus Gone One' or 'Thus Come One') knows them all in a single thought. Moreover, all the sentient beings in those worlds, all their mental activities, all their aspirations, all their endless thoughts, even the number of kalpas (劫波，kalpa, an aeon or cosmic period) they have experienced, the Tathāgata knows them all in a single thought. Furthermore, all the sentient beings in the five realms of existence, all their karmic conditions and retributions, are exactly as the Tathāgata has described, without any deviation, the Tathāgata knows them all in a single thought. It is for this reason that I ask this question. World-Honored One, is there anything concerning the meritorious deeds of the Bodhisattvas (菩薩，Bodhisattva, an enlightened being) that they do not know? World-Honored One, it is because we are aware of this principle that we inquire of the World-Honored One. Since we are aware of this principle, we do not abandon language. World-Honored One, because we do not abandon this language, the Great Collection of Superior Discourses is accomplished according to the Dharma (法，Dharma, the teachings of the Buddha). World-Honored One, please reveal to us this treasury of teachings, so that we may understand it thoroughly and practice accordingly.

At that time, the Light-Emitting Tathāgata praised the Bodhisattva-Mahāsattva (菩薩摩訶薩，bodhisattva-mahāsattva, a great bodhisattva) Sujātamati, saying: 'Excellent! Excellent! Māṇava (摩那婆，Māṇava, young Brahmin). You possess such a vast and profound pure mind and skillful means of practice. Today you are able to ask me questions freely, and you are indeed able to use skillful analogies, and skillfully raise questions that are in accordance with the mind of the Tathāgata. However, Māṇava, you should diligently study this so-called 'asking about the affairs of the Tathāgata.' Why? Because the realm of the Tathāgata is difficult to know, and cannot be asked by gods or humans. What is the reason for this? Māṇava, there are no beings in the world with little merit or who have not planted good roots who can encounter the Tathāgatas. The World-Honored Tathāgata will not proclaim the Dharma to those beings without merit, nor will the Tathāgata appear in such a world. Māṇava, you were previously in the Fire King's Garden, standing under a tree and entering into samādhi (三昧，samādhi, a concentrated state of mind) for seven days. At that time, the aspiration you made, diligently cultivating and striving, enabled you to generate this patience. Māṇava, you obtained the non-regressing patience because of this statement. Because of this patience, you received the prediction of Buddhahood. In the future, you will certainly become a Buddha, with the title Tathāgata Arhat Samyaksaṃbuddha (如來應供正遍覺，Tathāgata Arhat Samyaksaṃbuddha, Thus Come One, Worthy One, Perfectly Enlightened One).' Māṇava

婆。豈彼諸天世人有能知此深智業也。惟是如來應正遍覺之所知耳。摩那婆。所有十二句解釋義者。斯亦可以一句說盡。世間無能。惟除諸佛。如是之事誰當信知。亦惟諸佛。汝等於是尚非境界。況復餘人。是中如來依他說法。而令餘人知己修行。摩那婆。諸佛世尊凡所演法令如說行。云何名為如說行也。於是法中讀誦受持修行作業。禪定覺知諸功德等。余法句中本所不知而今悉知。摩那婆。所言名句者。謂彼語言從他得聞。聞已修得然後證知。摩那婆。如彼諸樹根不可得。如根莖亦不可得。葉亦不可得。花亦不可得。果亦不可得。彼根葉等不可得故。當知一切皆不可得。既不可得。云何可說。摩那婆。此處微妙難解難知。若知是根是莖及花果等。則可言說。若不知根求是葉等則不可得。摩那婆。是中惟一假相可得。摩那婆。如是一切汝等當知。無取世間作第一義相。如來要當爲聲聞人說戒行業。如來複當更為他說如是等法。摩那婆。汝等應于如來所聞當如是聞。如來所見當如是見。乃至得證當如是得亦如是證。摩那婆。如其彼樹有可得者。彼根彼莖乃至花果皆亦可得。若使彼樹不可得者。根莖花果云何可得。如是摩那婆。若彼一切法中諸助道法。以名字故是可得者。乃至涅槃亦皆可得。若彼助法不可得者。如是涅槃

【現代漢語翻譯】現代漢語譯本：婆羅門（摩那婆）。難道那些天人和世人能夠知道這種甚深的智慧嗎？只有如來（Tathagata，意為如實而來者）、應供（Arhat，意為應受供養者）、正遍覺（Samyaksambuddha，意為完全覺悟者）才能知曉。摩那婆。所有十二句解釋的意義，也可以用一句話說盡：世間沒有誰能理解，除了諸佛。像這樣的事情，誰會相信和知道呢？也只有諸佛。你們對於這些還不是境界，更何況其他人。在這裡，如來依據他人的說法，而使他人知道自己的修行。摩那婆。諸佛世尊凡所演說的法，都應當如所說的那樣去實行。什麼叫做如所說的那樣去實行呢？就是對於這些法，讀誦、受持、修行、作業，禪定、覺知各種功德等等。其餘的法句中，原本不知道的現在全部都知道了。摩那婆。所說的名句，是指那些語言從他人那裡聽來，聽了之後修習獲得，然後證悟知曉。摩那婆。就像那些樹，根不可得，莖也不可得，葉也不可得，花也不可得，果也不可得。因為根、葉等等不可得，應當知道一切都不可得。既然不可得，又怎麼能說呢？摩那婆。這裡微妙難解難知。如果知道這是根、這是莖以及花果等等，就可以言說。如果不知道根，而求葉等等，就不可得。摩那婆。這裡只有一種假相可以得到。摩那婆。像這樣的一切，你們應當知道，不要把世間的現象當作第一義諦。如來應當為聲聞（Sravaka，意為聽聞佛法者）說戒律和行業。如來又應當為他們說像這樣的法。摩那婆。你們應當對於如來所聽到的，應當像這樣聽聞；如來所見到的，應當像這樣見到；乃至得到證悟，應當像這樣得到，也像這樣證悟。摩那婆。如果那棵樹有可以得到的，那麼它的根、它的莖乃至花果也都可以得到。如果那棵樹不可得，根莖花果又怎麼可以得到呢？像這樣，摩那婆。如果那一切法中的各種助道法，因為名字的緣故是可以得到的，乃至涅槃（Nirvana，意為寂滅）也都可以得到。如果那些助道法不可得，那麼涅槃

【English Translation】 English version: Brahman (Manava), can those gods and people of the world know this profound wisdom? Only the Tathagata (meaning 'the one who comes thus'), Arhat (meaning 'worthy of offerings'), Samyaksambuddha (meaning 'perfectly enlightened one') can know it. Manava, all the meanings explained in the twelve sentences can also be expressed in one sentence: no one in the world can understand except the Buddhas. Who would believe and know such things? Only the Buddhas. These are not yet realms for you, let alone others. Here, the Tathagata teaches according to the teachings of others, enabling others to know their own practice. Manava, all the teachings spoken by the Buddhas, the World Honored Ones, should be practiced as they are spoken. What is meant by practicing as it is spoken? It means reading, reciting, upholding, practicing, working, meditating, and being aware of various merits and so on regarding these teachings. In the remaining verses, everything that was previously unknown is now known. Manava, the so-called names and phrases refer to those words heard from others, learned and cultivated after hearing, and then realized and known. Manava, like those trees, the root cannot be obtained, nor can the stem, nor the leaves, nor the flowers, nor the fruits. Because the root, leaves, etc., cannot be obtained, it should be known that everything cannot be obtained. Since it cannot be obtained, how can it be spoken? Manava, this is subtle, difficult to understand, and difficult to know. If one knows that this is the root, this is the stem, and these are the flowers and fruits, then it can be spoken. If one does not know the root and seeks the leaves, etc., it cannot be obtained. Manava, only one illusory appearance can be obtained here. Manava, you should know all of this, and do not regard worldly phenomena as the ultimate truth. The Tathagata should speak about precepts and conduct to the Sravakas (meaning 'listeners of the Dharma'). The Tathagata should also speak such teachings to them. Manava, you should hear what you hear from the Tathagata as such; you should see what you see from the Tathagata as such; and even attain enlightenment as such, and realize it as such. Manava, if that tree can be obtained, then its root, its stem, and even its flowers and fruits can also be obtained. If that tree cannot be obtained, how can the root, stem, flowers, and fruits be obtained? Likewise, Manava, if all the auxiliary practices in all those dharmas can be obtained because of their names, then even Nirvana (meaning 'cessation') can be obtained. If those auxiliary practices cannot be obtained, then Nirvana

云何可得。摩那婆。于彼十二句中。我為汝等已數宣說。令多人眾少分開解。摩那婆。于意云何。彼持咒人云何得名持咒人。須夜摩言。世尊。我知持咒人。曰何因緣故得持咒名。世尊。以能持咒。故名為持咒人。曰持何等咒得名持咒。世尊。持此三咒。故名持咒。云何三咒。所謂一者瞿梨咒(隨言嚴惡)。二者揵陀利咒(隨言奪香)。三者摩登祇咒(隨言作惡業)。世尊。持此三咒。故名持咒。佛復問言。摩那婆。于意云何。彼持咒師經幾所時能成業也。須夜摩言。世尊。經十二年業方得成世尊。言十二年業得成者。謂于業中得巧妙故。佛復問言。彼作如是事業。成已得何等利。須夜摩言。世尊。彼命終已墮于地獄畜生餓鬼及閻魔界。何以故。以為世間作諸惡業無有正見。常行殺害劫盜他財。邪淫放恣飲酒妄語及余惡業。諸是智人所不為者而便故作。摩那婆。若人樂行如是邪法乃至一句咒者。當知是人不解我法。摩那婆。汝觀是人十二年中。惟造地獄畜生餓鬼諸魔王等一切惡業。摩那婆。汝應觀是世間盲人于黑暗中往來輪轉。摩那婆。是人所為應得善處。以於我法隨有作處。不得正信不能正行故。此人若能正信行者則得上生。摩那婆。是持咒人。但為洟唾屎尿聚故。十二年中受彼嚴熾無益苦己。捨身即生大地獄中。

【現代漢語翻譯】現代漢語譯本：如何才能獲得解脫呢？摩那婆（年輕人）。在那十二句教義中，我已經多次為你們宣說了，讓許多人能夠稍微分開理解。摩那婆，你認為如何？那些持咒的人，是因何而得名為持咒人呢？須夜摩（人名）回答說：『世尊（對佛的尊稱），我知道持咒人是因為什麼原因而被稱為持咒人的。世尊，因為他們能夠持咒，所以被稱為持咒人。』佛問：『持什麼咒才能被稱為持咒人呢？』須夜摩回答說：『世尊，持這三種咒，所以被稱為持咒人。』佛問：『是哪三種咒呢？』須夜摩回答說：『所謂第一種是瞿梨咒（Ghouli mantra，隨言語而嚴厲兇惡），第二種是揵陀利咒（Gandhari mantra，隨言語而奪取香氣），第三種是摩登祇咒（Matangi mantra，隨言語而造作惡業）。世尊，持這三種咒，所以被稱為持咒人。』佛又問：『摩那婆，你認為那些持咒的法師，要經過多久才能成就他們的事業呢？』須夜摩回答說：『世尊，要經過十二年，事業才能成就。』世尊說：『所謂十二年事業才能成就，是指他們在惡業中變得巧妙。』佛又問：『他們做這樣的事業，成就之後能得到什麼利益呢？』須夜摩回答說：『世尊，他們命終之後會墮入地獄、畜生、餓鬼以及閻魔界（Yama's realm）。為什麼呢？因為他們為世間造作各種惡業，沒有正確的見解，常常進行殺害、劫奪他人財物、邪淫放縱、飲酒妄語以及其他惡業。那些有智慧的人所不為的事情，他們卻故意去做。』『摩那婆，如果有人喜歡修行這樣的邪法，乃至僅僅一句咒語，應當知道這個人不理解我的佛法。摩那婆，你看看這些人，十二年中，只是造作地獄、畜生、餓鬼以及諸魔王等一切惡業。摩那婆，你應該看到這些人就像世間的盲人，在黑暗中往來輪轉。摩那婆，這些人所作所為，怎麼能得到好的去處呢？因為他們對於我的佛法，無論做什麼，都不能得到正確的信仰，不能正確地修行，所以這些人如果能夠正確地信仰和修行，才能得上生。摩那婆，這些持咒人，只是爲了洟唾（鼻涕）、屎尿的聚集，十二年中承受那些嚴厲熾盛而無益的痛苦，捨棄身體之後，立即生到大地獄中。』

【English Translation】 English version: How can one attain liberation? Manava (young man). Among those twelve phrases of teachings, I have repeatedly proclaimed them to you, allowing many people to understand them somewhat separately. Manava, what do you think? Those who hold mantras, by what means are they named mantra-holders? Suyama (name of a person) replied: 'World-Honored One (a respectful title for the Buddha), I know why mantra-holders are called mantra-holders. World-Honored One, because they can hold mantras, they are called mantra-holders.' The Buddha asked: 'Holding what mantras can one be called a mantra-holder?' Suyama replied: 'World-Honored One, holding these three mantras, they are called mantra-holders.' The Buddha asked: 'What are the three mantras?' Suyama replied: 'The so-called first is the Ghouli mantra (Ghouli mantra, severe and fierce according to the words), the second is the Gandhari mantra (Gandhari mantra, seizing fragrance according to the words), and the third is the Matangi mantra (Matangi mantra, creating evil deeds according to the words). World-Honored One, holding these three mantras, they are called mantra-holders.' The Buddha further asked: 'Manava, what do you think? How long does it take for those mantra masters to accomplish their deeds?' Suyama replied: 'World-Honored One, it takes twelve years for the deeds to be accomplished.' The World-Honored One said: 'The so-called accomplishment of deeds in twelve years refers to their becoming skillful in evil deeds.' The Buddha further asked: 'What benefits do they obtain after accomplishing such deeds?' Suyama replied: 'World-Honored One, after they die, they will fall into hell, the realm of animals, hungry ghosts, and Yama's realm (Yama's realm). Why? Because they create various evil deeds for the world, have no correct views, and often engage in killing, robbing others of their wealth, engaging in sexual misconduct, indulging in alcohol and false speech, and other evil deeds. They deliberately do things that wise people would not do.' 'Manava, if someone enjoys practicing such evil dharmas, even just one mantra, you should know that this person does not understand my Dharma. Manava, look at these people, in twelve years, they only create all kinds of evil deeds such as hell, animals, hungry ghosts, and all the demon kings. Manava, you should see these people like blind people in the world, wandering and revolving in the darkness. Manava, how can these people obtain good destinations for their actions? Because they cannot obtain correct faith and cannot practice correctly in my Dharma, no matter what they do. Therefore, if these people can correctly believe and practice, they can be reborn in higher realms. Manava, these mantra-holders, only for the sake of the accumulation of snot, saliva, feces, and urine, endure those severe and intense but useless sufferings for twelve years, and after abandoning their bodies, they are immediately born into the great hells.'

摩那婆。汝於是中應念成就諸如來智。欲求一切諸佛慧者。應當成就諸佛正法。摩那婆。如有二人。一為清廉。三日不食腹中饑虛。一為貪嗜。三日之中口手不住。食過滿腹。摩那婆。于意云何。如是二人後若食時何者最美。須夜摩言。世尊。饑者獨美。佛言。如是如是。摩那婆。如來世尊善知時宜。凡所宣說無有妄也。要觀眾生諸根調柔易堪受法。然後隨順為其開演而成熟之。如彼食已增加色力。安隱身心無所患苦。若有眾生聞佛說法。多起疑網迷惑亂心。彼為大患。如是眾生生疑惑已無有信心。無信心故。則不能得真實正法。不捨本心疑惑此法。如是眾生深可憐愍。舍離正法不受三昧諸功德等。以是義故。如來待時。摩那婆。於是三種言教方便業藏之中。說十二句無有變動。當應入彼言教方便。須夜摩言。云何名為無有變動。佛言。摩那婆。所謂初來一切文句次第方便。因彼四十二字莊嚴音句。不以餘音共相雜合。不以餘字更相隱覆。摩那婆。自阿至迦此為初分。是中迦字身受五分。以蔭數分別。作富伽羅相故五分說。彼那字等不復更說。

大法炬陀羅尼經卷第十三大正藏第 21 冊 No. 1340 大法炬陀羅尼經

大法炬陀羅尼經卷第十四

隋天竺三藏阇那崛多譯入海神變品第

【現代漢語翻譯】現代漢語譯本摩那婆（年輕人）。你應該在此處憶念併成就諸如來的智慧。想要獲得一切諸佛智慧的人，應當成就諸佛的正法。摩那婆。如有兩個人，一個清廉，三天不吃飯，腹中飢餓；一個貪婪，三天之中口手不停，吃得飽脹。摩那婆。你認為怎樣？這樣兩個人之後如果吃飯，哪個感覺最美味？須夜摩（一位菩薩的名字）說：世尊，飢餓的人才覺得美味。佛說：是的，是的。摩那婆。如來世尊善於瞭解時機，凡所宣說沒有虛妄。要觀察眾生諸根調柔，容易接受佛法，然後順應他們的情況，為他們開示演說，使他們成熟。就像吃了食物后，增加色力，安穩身心，沒有患苦。如果有眾生聽聞佛法，卻多起疑網，迷惑亂心，這是大患。這樣的眾生生起疑惑后就沒有信心，沒有信心，就不能得到真實正法，不捨棄本心，疑惑此法。這樣的眾生深可憐憫，舍離正法，不能獲得三昧等各種功德。因為這個緣故，如來等待時機。摩那婆。在這三種言教方便業藏之中，說十二句沒有變動，應當進入那些言教方便。須夜摩說：什麼叫做沒有變動？佛說：摩那婆。所謂最初來的一切文句次第方便，因為那四十二個字莊嚴音句，不以其他音混合，不以其他字互相隱蔽。摩那婆。從阿（A）至迦（Ka），這是最初的部分。其中迦字身受五分，以蘊（Skandha）數分別，作為補特伽羅（Pudgala，人）的相，所以說五分。那些那（Na）字等就不再說了。

《大法炬陀羅尼經》卷第十三大正藏第21冊No.1340《大法炬陀羅尼經》

《大法炬陀羅尼經》卷第十四

隋朝天竺三藏阇那崛多（Janagupta）譯入海神變品第

【English Translation】 English version Manava (Young man), you should contemplate and accomplish the wisdom of all Tathagatas herein. Those who desire to attain the wisdom of all Buddhas should accomplish the true Dharma of all Buddhas. Manava, suppose there are two people: one is pure and abstinent, without food for three days, his stomach empty and hungry; the other is greedy and gluttonous, his mouth and hands constantly moving for three days, eating until his belly is full. Manava, what do you think? When these two people eat afterward, which one will find it most delicious? Suryama (Name of a Bodhisattva) said: World Honored One, only the hungry one finds it delicious. The Buddha said: So it is, so it is. Manava, the Tathagata, the World Honored One, is skilled in knowing the right time and occasion. All that He proclaims is without falsehood. He observes whether the faculties of beings are subdued and gentle, easily able to receive the Dharma, and then, in accordance with their circumstances, He expounds and explains it for them, causing them to mature. It is like eating food, which increases strength and vitality, bringing peace and comfort to body and mind, without suffering or distress. If there are beings who, upon hearing the Buddha's teachings, give rise to many doubts and become confused in their minds, this is a great affliction. Such beings, having generated doubts, have no faith. Because they have no faith, they cannot attain the true and genuine Dharma, and without abandoning their original minds, they doubt this Dharma. Such beings are deeply pitiable, abandoning the true Dharma and unable to obtain samadhi and other merits. For this reason, the Tathagata waits for the right time. Manava, within these three kinds of skillful means of speech, the treasury of karma, there are twelve phrases spoken without alteration. You should enter into those skillful means of speech. Suryama said: What is meant by 'without alteration'? The Buddha said: Manava, what is meant is that all the phrases and sequential skillful means that come first are adorned by those forty-two letters, without mixing with other sounds or concealing each other with other letters. Manava, from A (阿) to Ka (迦), this is the initial part. Among them, the letter Ka experiences the five aggregates (Skandhas), distinguished by the number of aggregates, serving as the characteristic of a Pudgala (補特伽羅, person), hence the five aggregates are spoken of. Those letters such as Na (那) and others will not be discussed further.

The Great Torch Dharani Sutra, Volume Thirteen Taisho Tripitaka Volume 21, No. 1340, The Great Torch Dharani Sutra

The Great Torch Dharani Sutra, Volume Fourteen

Translated in the Sui Dynasty by the Tripiṭaka Master Janagupta (阇那崛多) from India, Chapter on the Divine Transformations of the Sea God

三十一佛升須彌山頂品第三十二

入海神變品第三十一

佛告阿難。時放光如來應供正遍覺舍是師子奮迅大三昧已。即以大慈及一切智。遍觀十方及以大眾。時彼眾中有一菩薩摩訶薩。厥名井宿。本是作寶摩尼家子。時彼世尊即告之言。井宿。汝今能與如來應供正遍覺俱往入彼大海不耶。爾時井宿菩薩摩訶薩白佛言。世尊。如來應供正遍覺。于彼海中欲行佛事。將作何業而顧命乃爾。放光如來告井宿言。摩那婆。大海東邊有一水口。名為燋熱。彼燋熱下。有阿修羅宮殿住處。彼今現有十四菩薩生在其中。我以彼等受大苦故。又欲令彼生厭離故。又不令彼久受如是阿修羅身故。又欲令彼不復造作阿修羅業故。又欲令彼不造種種地獄業行故。佛說是已。井宿菩薩白言。世尊。度海何住。放光佛言。摩那婆。彼燋熱處有阿修羅王。名曰善臂。十四菩薩為彼王子。井宿菩薩復言。世尊。更何因緣斯諸菩薩生彼中也佛告井宿言。摩那婆。汝今不煩重問是事。我等惟應速疾詣彼。爾時放光世尊如是言已。即與井宿菩薩摩訶薩。乘化金翅鳥游空而進。及彼億數諸菩薩等。亦乘化金翅鳥隨從世尊。復有九十億大阿羅漢。亦各乘彼化金翅鳥隨從世尊。又彼一切人中大乘及祭火光王將。諸兵眾二萬八千。大將為首。又乘八萬調

【現代漢語翻譯】現代漢語譯本第三十二品三十一佛升須彌山頂

第三十一品入海神變

佛陀告訴阿難：『當時的放光如來（Fangguang Rulai）（應供、正遍覺），捨棄了師子奮迅大三昧（Shizi Fenxun Da Sanmei），隨即以大慈悲和一切智慧，遍觀十方世界以及大眾。』當時，大眾中有一位菩薩摩訶薩（Pusa Mohesa），名叫井宿（Jingxiu），原本是做寶摩尼（Baomani）的家族之子。當時，那位世尊告訴他說：『井宿，你現在能與如來（Rulai）（應供、正遍覺）一同前往那大海嗎？』當時，井宿菩薩摩訶薩稟告佛陀說：『世尊，如來（Rulai）（應供、正遍覺）在那海中想要進行佛事，將要做什麼事業，而如此顧念我呢？』放光如來告訴井宿說：『摩那婆（Manapo），大海東邊有一個水口，名為燋熱（Jiaore）。那燋熱（Jiaore）之下，有阿修羅（Asura）的宮殿住處。他們現在有十四位菩薩（Pusa）生在其中。我因為他們遭受大苦，又想讓他們生起厭離之心，又不讓他們長久地承受這樣的阿修羅（Asura）之身，又想讓他們不再造作阿修羅（Asura）的業，又想讓他們不再造作種種地獄的業行。』佛陀說完這些話后，井宿菩薩稟告說：『世尊，渡海之後住在哪裡呢？』放光佛說：『摩那婆（Manapo），那燋熱（Jiaore）之處有一位阿修羅王（Asura Wang），名叫善臂（Shanbi）。那十四位菩薩（Pusa）是他的王子。』井宿菩薩又問：『世尊，還有什麼因緣使得這些菩薩（Pusa）生在那裡面呢？』佛陀告訴井宿說：『摩那婆（Manapo），你現在不必重複詢問此事。我們只應快速前往那裡。』當時，放光世尊說完這些話后，就與井宿菩薩摩訶薩（Jingxiu Pusa Mohesa），乘坐化現的金翅鳥（Jinchi Niao）在空中前進。以及那億萬數量的諸位菩薩（Pusa）等，也乘坐化現的金翅鳥（Jinchi Niao）跟隨著世尊。又有九十億大阿羅漢（Da Aluohan），也各自乘坐那化現的金翅鳥（Jinchi Niao）跟隨著世尊。還有那一切人中的大乘修行者以及祭火光王（Jihuo Guangwang）率領的兵眾二萬八千，以大將為首，又乘坐八萬調

【English Translation】 English version Chapter 32: Thirty-one Buddhas Ascend Mount Sumeru

Chapter 31: Entering the Sea with Divine Transformations

The Buddha told Ananda: 'At that time, the Tathagata Radiating Light (Fangguang Rulai) (Worthy of Offerings, Perfectly Enlightened One), having relinquished the Lion's Swift Samadhi (Shizi Fenxun Da Sanmei), immediately used great compassion and all-encompassing wisdom to observe the ten directions and the assembly.' At that time, among the assembly was a Bodhisattva-Mahasattva (Pusa Mohesa) named Jingxiu, (Jingxiu) who was originally the son of a family that made treasure Mani (Baomani). At that time, that World-Honored One told him, 'Jingxiu, are you now able to go with the Tathagata (Rulai) (Worthy of Offerings, Perfectly Enlightened One) to enter that great sea?' At that time, the Bodhisattva-Mahasattva Jingxiu (Jingxiu Pusa Mohesa) said to the Buddha, 'World-Honored One, the Tathagata (Rulai) (Worthy of Offerings, Perfectly Enlightened One) wishes to perform Buddha-deeds in that sea. What kind of work will you do, that you are so mindful of me?' The Tathagata Radiating Light (Fangguang Rulai) told Jingxiu (Jingxiu), 'Manava (Manapo), on the eastern side of the great sea, there is a water mouth called Jiaore (Jiaore). Below that Jiaore (Jiaore), there are the palaces and dwellings of the Asuras (Asura). They currently have fourteen Bodhisattvas (Pusa) born within them. I wish to relieve them because they are suffering greatly, and also to cause them to develop a sense of detachment, and also to prevent them from enduring such an Asura (Asura) body for a long time, and also to prevent them from creating Asura (Asura) karma again, and also to prevent them from creating all kinds of hellish karma.' After the Buddha spoke these words, Bodhisattva Jingxiu (Jingxiu Pusa) asked, 'World-Honored One, where will we reside after crossing the sea?' The Buddha Radiating Light (Fangguang Fo) said, 'Manava (Manapo), at that place of Jiaore (Jiaore), there is an Asura King (Asura Wang) named Shanbi (Shanbi). Those fourteen Bodhisattvas (Pusa) are his princes.' Bodhisattva Jingxiu (Jingxiu Pusa) further asked, 'World-Honored One, what other causes and conditions have led these Bodhisattvas (Pusa) to be born there?' The Buddha told Jingxiu (Jingxiu), 'Manava (Manapo), you need not ask about this matter again. We should only quickly go there.' At that time, after the World-Honored One Radiating Light (Fangguang Shizun) spoke these words, he and the Bodhisattva-Mahasattva Jingxiu (Jingxiu Pusa Mohesa) rode on a transformed Garuda (Jinchi Niao) and advanced through the air. And those billions of Bodhisattvas (Pusa) and others also rode on transformed Garudas (Jinchi Niao) and followed the World-Honored One. And there were also ninety billion great Arhats (Da Aluohan), each riding on a transformed Garuda (Jinchi Niao) and following the World-Honored One. And there were also the great vehicle practitioners among all the people, and the fire-worshipping King Guang (Jihuo Guangwang) leading an army of twenty-eight thousand, headed by a great general, and riding on eighty thousand tamed

善香象隨從世尊。陵虛而往。其王自在有大威德。彼諸臣眾二萬八千。皆乘白象隨從而行。自外無量無邊諸世界中。一切天龍夜叉乾闥婆阿修羅等。先在放光佛世尊所聽聞法者。各各亦以神通之力從佛而行。爾時放光如來先至大海飯食訖已。渡海南岸東漸而行。至燋熱處遂便停止。阿難時彼世尊住海岸已。即從眉間放一細光。如破一毛為百千億分。其光直入阿修羅宮。遍照阿修羅宮殿已。時善臂阿修羅王。遇斯光明不覺驚起莫能自安。一切修羅皆大恐怖。速疾馳詣善臂王所。白言。大王。宜時觀此阿修羅宮。忽有如是大盛光明。大王。今者將無劫災。非常火事從上起耶。故先見此熾然猛焰極盛光明暉赫。若斯大王。如其不爾。何緣今日阿修羅宮。忽有如是異相現也。時善臂阿修羅王。告諸阿修羅眾言。諸仁者。汝等當知放光如來應供正遍覺。今在海岸欲來臨顧阿修羅宮。諸仁當知。以是因緣放光如來遂從眉間白毫藏處放一光明。如破一毛為百千億分。是彼光明現此宮耳。諸仁者如來光明甚難值遇。不可得見。為汝等故今來至此。諸阿修羅住大海下。境界周圍皆置水道。一一堤防若須彌山。時彼世尊作如是念。此阿修羅惟以驚恐。設險自衛非有他故。即便命召一金剛神名曰火焰。告言。汝為大神能變化不。金剛白言。世

【現代漢語翻譯】現代漢語譯本善香象（指一種瑞獸）跟隨世尊，在空中行走。他們的國王自在天（指欲界第六天之主）具有強大的威德。他的臣眾二萬八千人都乘坐著白象跟隨而行。此外，還有無量無邊的其他世界中，所有天龍（天神和龍）、夜叉（一種鬼神）、乾闥婆（一種天神，負責奏樂）、阿修羅（一種惡神）等，先前在放光佛（過去佛名）世尊那裡聽聞過佛法的，各自也以神通之力跟隨佛陀而行。當時，放光如來先到達大海，用過齋飯後，渡過海南岸，向東逐漸行走，到達焦熱之處便停了下來。阿難，當時世尊住在海岸邊，就從眉間放出一道細微的光芒，細微到如同將一根毛髮分成百千億份。這道光芒直接進入阿修羅宮，照亮了整個阿修羅宮殿。當時，善臂阿修羅王（阿修羅王名）遇到這道光明，不由自主地驚醒，感到無法安寧。所有的阿修羅都非常恐懼，迅速跑到善臂王那裡，稟告說：『大王，您應該看看這阿修羅宮，突然出現如此盛大的光明。大王，現在莫非是有劫難要發生，有異常的火災從上面燃起嗎？所以我們先看到這熾熱猛烈的火焰和極其盛大的光明。大王，如果不是這樣，那今天阿修羅宮怎麼會突然出現這樣的異相呢？』當時，善臂阿修羅王告訴各位阿修羅說：『各位，你們應當知道放光如來、應供、正遍覺（佛的稱號），現在在海岸邊，將要來到阿修羅宮。各位應當知道，因為這個因緣，放光如來才從眉間的白毫相（佛的三十二相之一）中放出一道光明，細微到如同將一根毛髮分成百千億份。是那道光明顯現在我們的宮殿里。各位，如來的光明非常難得遇到，難以得見。爲了你們的緣故，現在才來到這裡。』這些阿修羅住在海底，境界周圍都設定了水道，每一道堤防都像須彌山（傳說中的山王）一樣。當時，世尊這樣想：『這些阿修羅只是因為驚恐，才設定險阻來自衛，沒有其他原因。』於是就命令一位金剛神（護法神），名叫火焰，告訴他說：『你是一位大神，能夠變化嗎？』金剛回答說：『世尊，尊，

【English Translation】 English version The auspicious elephant followed the World Honored One, traveling through the air. Their king, the Lord of Freedom (referring to the ruler of the sixth heaven of the desire realm), possessed great power and virtue. His ministers, numbering twenty-eight thousand, all rode white elephants, following along. Furthermore, from immeasurable and boundless other worlds, all the Nagas (gods and dragons), Yakshas (a type of spirit), Gandharvas (a type of celestial musician), Asuras (a type of demon), etc., who had previously heard the Dharma from the World Honored One, Dipamkara Buddha (name of a past Buddha), each followed the Buddha using their supernatural powers. At that time, Dipamkara Tathagata first arrived at the great sea, finished his meal, crossed the southern shore of the sea, and gradually traveled eastward, stopping at a place of scorching heat. Ananda, at that time, the World Honored One, residing on the coast, emitted a subtle ray of light from between his eyebrows, as fine as dividing a single hair into hundreds of thousands of millions of parts. This light directly entered the Asura palace, illuminating the entire Asura palace. At that time, the Asura King, Suvahu (name of an Asura king), encountered this light and involuntarily awoke in alarm, unable to find peace. All the Asuras were greatly frightened and quickly ran to King Suvahu, reporting, 'Great King, you should observe this Asura palace, which has suddenly appeared with such great light. Great King, is it now that a calamity is about to occur, with an unusual fire rising from above? Therefore, we first see this blazing and fierce flame and extremely great, radiant light. Great King, if it is not so, then why has such a strange phenomenon suddenly appeared in the Asura palace today?' At that time, King Suvahu told the Asura assembly, 'Gentlemen, you should know that Dipamkara Tathagata, Worthy One, Perfectly Enlightened One (titles of the Buddha), is now on the coast and is about to visit the Asura palace. Gentlemen, you should know that because of this cause, Dipamkara Tathagata emitted a light from the white hair mark (one of the thirty-two marks of the Buddha) between his eyebrows, as fine as dividing a single hair into hundreds of thousands of millions of parts. It is that light that is appearing in our palace. Gentlemen, the light of the Tathagata is very rare to encounter, difficult to see. For your sake, he has now come here.' These Asuras lived under the sea, and waterways were set up around the borders, each embankment like Mount Sumeru (the legendary king of mountains). At that time, the World Honored One thought, 'These Asuras are only setting up obstacles to defend themselves out of fear, there is no other reason.' Then he summoned a Vajra deity (a Dharma protector), named Flame, and told him, 'You are a great deity, are you able to transform?' The Vajra replied, 'World Honored One,'

尊。我能變化佛復問言。汝化云何。金剛神言。我以神力於水道前一一皆現。兩巨壯人大力可畏。住彼道口。令阿修羅忽見如是偉壯大人。恐怖轉增自然降伏。佛言。金剛汝必能者速為是化。時金剛神承佛教已即以神力於水道前皆各化現。有二化人其形高大若多羅樹。而彼化人以手打拍是諸水道。皆令陷沒直至水輪。時諸修羅皆大恐怖。各相謂言。希有希有。我此宮城深密難至。加以諸大羅剎周衛圍繞。是何怖事而復現前。諸仁。共觀欲何逃竄也。復作是念。我等今者。亦可共往至彼海岸。爾時善臂阿修羅王。知諸修羅皆大恐怖。遂即命彼十四兒言。汝等觀此阿修羅宮。競出如是種種怪異。童子。我等當今宜作何事。時彼童子白父王言。大王當知。今諸修羅皆已處於栴檀林中。有何可怖善臂王言。童子。今放光如來。欲有所作至此海岸。以威德故令阿修羅陀那婆等生大恐怖。彼諸童子復白父言。大王。審知如來應供正遍覺。所由來此修羅宮耶。王言。童子。我今何處有是心想。彼如來應供正遍覺。口初未說我復何事能豫知也。童子復言。大王。自從昔來頗曾見聞世尊來入修羅宮不。王言。童子。我從生來未聞見也。諸阿修羅不信三寶。寧能見佛童子。我初未曾見有因緣而令如來到修羅宮。惟彼諸天共阿修羅大戰鬥時。

【現代漢語翻譯】現代漢語譯本：尊者，我能變化。佛陀又問：『你如何變化？』金剛神說：『我以神通力在每個水道前都顯現出兩個巨大強壯的人，他們力大無比，令人畏懼，站在水道口。讓阿修羅突然看到如此雄壯的大人，恐懼感倍增，自然降伏。』佛陀說：『金剛，你如果能做到，就快去變化。』當時金剛神領受佛陀的教誨后，立即以神通力在每個水道前都變化顯現出兩個人，他們的身形高大如多羅樹（棕櫚樹）。這兩個化人用手拍打這些水道，使它們全部陷落，直至水輪（水的循環）。當時，所有的阿修羅都非常恐懼，互相說道：『稀有啊，稀有啊！我們的宮城如此深密，難以到達，再加上有許多羅剎（惡鬼）周密地守護，是什麼可怕的事情又出現了？各位，一起看看該逃到哪裡去吧。』又這樣想：『我們現在也可以一起去到海岸邊。』這時，善臂阿修羅王（一位阿修羅的首領）知道所有的阿修羅都非常恐懼，於是命令他的十四個兒子說：『你們看看這阿修羅宮，競相出現如此種種怪異的事情。孩子們，我們現在應該做什麼？』當時，那些童子對父王說：『大王應該知道，現在所有的阿修羅都已經處於栴檀林（檀香樹林）中，有什麼可怕的呢？』善臂王說：『孩子們，現在放光如來（佛陀的稱號），想要有所作為來到這海岸邊，因為他的威德，讓阿修羅、陀那婆（一種惡鬼）等產生巨大的恐懼。』那些童子又對父王說：『大王，確實知道如來應供正遍覺（佛陀的稱號）要來到這阿修羅宮嗎？』國王說：『孩子們，我現在哪裡有這樣的想法？那位如來應供正遍覺，口中還沒有說，我又怎麼能預先知道呢？』童子又說：『大王，自從過去以來，是否曾經見過或聽說過世尊（佛陀的稱號）來到阿修羅宮？』國王說：『孩子們，我從出生以來，從未聽說見過。諸位阿修羅不相信三寶（佛法僧），怎麼能見到佛陀呢？孩子們，我初次沒有見到有任何因緣能讓如來來到阿修羅宮。只有那些天人與阿修羅大戰的時候。』

【English Translation】 English version: The Venerable One, I am able to transform myself.' The Buddha further asked, 'How do you transform?' The Vajra (Diamond) deity said, 'With my divine power, I manifest two giant, strong men at each waterway, immensely powerful and fearsome, standing at the entrances. This causes the Asuras (demi-gods) to suddenly see such magnificent figures, increasing their fear and naturally subduing them.' The Buddha said, 'Vajra, if you are capable, quickly perform this transformation.' At that time, the Vajra deity, receiving the Buddha's instruction, immediately used his divine power to manifest two transformed beings at each waterway, their forms as tall as Tala trees (palm trees). These transformed beings struck and pounded the waterways with their hands, causing them all to collapse, reaching down to the water wheel (water cycle). At that time, all the Asuras were greatly terrified, saying to each other, 'How rare, how rare! Our palace is so deep and difficult to reach, and furthermore, there are many Rakshasas (demons) closely guarding it. What terrible thing is now appearing again? Everyone, let's see where we should flee.' They further thought, 'We can also go together to the seashore now.' At this time, the Asura King, Suvahu (one with beautiful arms, a leader of the Asuras), knowing that all the Asuras were greatly terrified, then commanded his fourteen sons, saying, 'Look at this Asura palace, competing to produce such strange and unusual events. Children, what should we do now?' At that time, those children said to their father, 'Great King, you should know that all the Asuras are now in the Chandana (sandalwood) forest. What is there to fear?' King Suvahu said, 'Children, now the Prabhakararashmi Tathagata (the Thus-Come One emitting light, an epithet of the Buddha), intends to do something and come to this seashore. Because of his majestic power, the Asuras, Danavas (a type of demon), and others are experiencing great fear.' Those children further said to their father, 'Great King, do you truly know that the Tathagata Arhat Samyaksambuddha (the Thus-Come One, worthy one, perfectly enlightened one, epithets of the Buddha) is coming to this Asura palace?' The King said, 'Children, where do I have such thoughts now? That Tathagata Arhat Samyaksambuddha has not yet spoken, so how could I possibly know in advance?' The children further said, 'Great King, since the past, have you ever seen or heard of the World-Honored One (an epithet of the Buddha) coming to the Asura palace?' The King said, 'Children, since my birth, I have never heard or seen it. The Asuras do not believe in the Three Jewels (Buddha, Dharma, Sangha), how could they see the Buddha? Children, I have never seen any cause or condition that would cause the Tathagata to come to the Asura palace. Only when those Devas (gods) and Asuras have great battles.'

諸佛世尊方出現耳。以于彼時見諸天勝阿修羅屈。諸修羅等以不如故。驚怖奔波迷失方所。避害藏竄逃入藕根。我於今日以如是想。言佛威靈而諸如來終亦不於一眾生處生不善心起怨憎想。不求過失惟有哀矜。見阿修羅心如刀劍。慈悲普覆現是神通。令諸修羅捐舍惡念得本心耳。爾時放光如來為彼億數諸菩薩眾。九十億諸大羅漢及祭火王。所將六十萬兵將人民。乃至一切天龍夜叉乾闥婆等如是諸眾。皆為化作一金剛神。執杵隨後侍衛守護。又皆化為諸金翅鳥以為乘具。作是化已。趣燋熱口至彼住處。復皆變作非人圍繞。令阿修羅增恐怖故。時善臂王在殿經行。見彼世尊以無量億百千那由他眾前後圍繞。所謂菩薩聲聞祭火王眾。乃至無量天龍夜叉乾闥婆八王眾等。如是見已告童子言。童子。汝當觀此如來應供正遍覺。今以如是大威神故。令諸修羅栴檀林中生是恐怖。童子白言。大王。我等已見。時彼童子睹世尊已。作是念言。此等眾生非以隨宜少分力故能致如是。惟有具足精進力者。乃能若斯眾力來此阿修羅宮。我等今觀如是希有。實未曾見如是奇事。所謂一一人後。皆有如是大可畏人持金剛杵。彼諸比丘亦各一人執持金剛。一切皆乘金翅鳥上。復有無量諸天諸龍夜叉乾闥婆等眾。前故圍繞。復有娑婆世界主大梵天王。

各與無量眷屬天眾侍立左右。復與無量釋提桓因四天大王及祭火王乃至無量千數小王。一切圍繞。我等今應投敬如來世尊足下。爾時善臂阿修羅王。知諸子意即告之言。童子汝等今宜隨所樂往。時諸童子白父王言。大王。今者欲為何事。善臂王言。我諸修羅不信三寶。彼諸童子復白父言。大王。若不去者佛當自來。王言。童子吾聞佛者有如是智。不從他聞皆自能知。斯言信乎。諸童子言。大王。實有是智雖不聞說咸自然知。何以故。大王。諸佛如來於彼三世一切眾生所有心念。若生未生若滅未滅皆悉了知。是故一切諸佛世尊無不知者。無不見者無不證者。無不覺者無不忍者。諸佛如來是一切知是一切見。時善臂王語童子言。必如汝言我此殿小。云何得容若斯大眾。諸童子言。大王。我等意見如是眾生無有住處。王復問言。何緣若此。諸童子言。大王。于意云何。此修羅宮住在何處。王報之曰。住在水中。童子復言。大王。且觀今有爾許諸大人眾處此水中。乃至無一眾生及一衣角被沾濡者。是故我等作如是念。如是眾生無有住處。大王。又觀我等所見一金翅鳥王。于中即有無量億百千那由他數金翅鳥王而為乘也。

阿難。時放光如來念彼善臂阿修羅。及念童子言已。告井宿菩薩摩訶薩言。井宿。汝宜速往善臂阿修

【現代漢語翻譯】現代漢語譯本：他們各自與無量的眷屬天眾侍立在佛的左右。又與無量的釋提桓因（Śakro devānām indraḥ，諸天之王）四天大王以及祭火王，乃至無量千數的小王一起，一切都圍繞著佛。我們現在應該投身敬拜如來世尊的足下。當時，善臂阿修羅王（Subāhu Asura-rāja）知道這些孩子的心意，就告訴他們說：『孩子們，你們現在可以隨意去你們想去的地方。』當時，這些孩子們對他們的父王說：『大王，您現在想要做什麼事呢？』善臂王說：『我們這些阿修羅不相信三寶。』那些孩子們又對他們的父王說：『大王，如果您不去，佛會自己來的。』國王說：『孩子們，我聽說佛有這樣的智慧，不從別人那裡聽來，自己就能知道一切。這話可信嗎？』孩子們說：『大王，確實有這樣的智慧，即使不聽別人說，也能自然而然地知道。為什麼呢？大王，諸佛如來對於過去、現在、未來三世一切眾生的所有心念，無論是已經生起的、尚未生起的，還是已經滅去的、尚未滅去的，都完全了知。所以，一切諸佛世尊沒有不知道的，沒有看不見的，沒有不證得的，沒有不覺悟的，沒有不忍受的。諸佛如來是一切知，是一切見。』當時，善臂王對孩子們說：『如果真像你們說的那樣，我這宮殿太小了，怎麼能容納這麼多的眾人呢？』孩子們說：『大王，我們認為這些眾生沒有固定的住處。』國王又問：『為什麼會這樣呢？』孩子們說：『大王，您認為怎麼樣？這阿修羅宮住在哪裡？』國王回答說：『住在水中。』孩子們又說：『大王，請看現在有這麼多的諸大人眾處在這水中，甚至沒有一個眾生和一件衣角被水沾濕的。所以我們才這樣認為，這樣的眾生沒有固定的住處。大王，再看我們所見的一隻金翅鳥王（garuḍa-rāja），其中就有無量億百千那由他（nayuta，數量單位）數的金翅鳥王作為它的坐騎。』阿難（Ānanda，佛陀的十大弟子之一）。當時，放光如來（Raśmiprabha-tathāgata）想念著那位善臂阿修羅，以及那些孩子們，說完之後，告訴井宿菩薩摩訶薩（Nakṣatra Rohiṇī bodhisattva-mahāsattva）說：『井宿，你應該趕快去善臂阿修羅那裡。』

【English Translation】 English version: Each of them stood to the left and right of the Buddha, attended by countless heavenly beings. Moreover, they were accompanied by countless Śakro devānām indraḥ (釋提桓因, the king of gods), the Four Great Kings, the Fire-Sacrifice King, and even countless thousands of lesser kings, all surrounding the Buddha. 'We should now prostrate ourselves at the feet of the Tathāgata, the World-Honored One.' At that time, Subāhu Asura-rāja (善臂阿修羅王) understood the intentions of his children and said to them, 'Children, you may now go wherever you please.' Then, the children said to their father, 'Great King, what do you intend to do now?' The Good-Armed King said, 'We Asuras do not believe in the Three Jewels.' The children then said to their father, 'Great King, if you do not go, the Buddha will come himself.' The king said, 'Children, I have heard that the Buddha possesses such wisdom that he knows everything without hearing it from others. Is this true?' The children said, 'Great King, he truly possesses such wisdom; even without being told, he knows everything naturally. Why is that? Great King, the Buddhas and Tathāgatas completely understand all the thoughts in the minds of all beings in the three periods of time—past, present, and future—whether they have arisen, have not yet arisen, have ceased, or have not yet ceased. Therefore, all the Buddhas, the World-Honored Ones, know everything, see everything, realize everything, awaken to everything, and endure everything. The Buddhas and Tathāgatas are all-knowing and all-seeing.' At that time, the Good-Armed King said to his children, 'If it is as you say, then my palace is too small. How can it accommodate such a great multitude?' The children said, 'Great King, we believe that these beings have no fixed abode.' The king then asked, 'Why is that?' The children said, 'Great King, what do you think? Where does this Asura palace reside?' The king replied, 'It resides in the water.' The children then said, 'Great King, please observe that there are so many great beings here in this water, yet not a single being or even the corner of a garment is wet. Therefore, we think that such beings have no fixed abode. Great King, also observe the one Garuḍa-rāja (金翅鳥王) that we see, within which there are countless billions of hundreds of thousands of nayutas (那由他, a unit of measurement) of Garuḍa kings serving as its mounts.' Ānanda (阿難). At that time, Raśmiprabha-tathāgata (放光如來), thinking of that Good-Armed Asura and the children, said to Nakṣatra Rohiṇī bodhisattva-mahāsattva (井宿菩薩摩訶薩), 'Nakṣatra Rohiṇī, you should quickly go to the Good-Armed Asura.'

羅王殿上坐已。即應入是大精進三昧也。於是井宿菩薩承世尊教。直趣善臂阿修羅殿。到已升殿。端身正念結跏趺坐。即便入彼大精進定。時井宿菩薩即入如是精進定已。三昧力故。即令彼殿東西寬大六萬四千由旬。南北一萬六千由旬。莊嚴奇特七寶所成。而彼眾寶多是無價摩尼真珠。如是勝寶微妙端嚴流佈乃至如來足下。眾寶羅網彌覆其上。復于諸處皆懸繒彩。又燒天上種種妙香。彼宮殿外周匝皆有七重濠塹。以無價寶間錯莊嚴。岸高齊等風聚其間。八功德水具足盈滿。其水清凈無諸污濁。于其塹內多有眾花。所謂優缽羅花。波頭摩花。拘牟頭花。分陀利花。如是諸花滿彼塹內。彼花芬馥猶如天上曼陀羅香。其塹兩岸多有眾樹。所謂天妙香樹。天妙花樹天妙果樹天衣服樹天飲食樹。天眾寶樹天瓔珞樹。天音樂樹。又彼諸塹兩岸多有赤栴檀樹。周匝圍繞。如兜率天宮為補處菩薩之所。莊嚴此殿亦爾。皆是化作。

爾時井宿菩薩摩訶薩一心正念從三昧起。即便往詣放光佛所。到已頂禮如來足下。白言。世尊。我蒙聖教所作已辦。咸為此眾嚴敷座訖。爾時放光如來告井宿菩薩言。善哉善哉。摩那婆。汝諸菩薩知如來念將說斯法。既了知已。依如來教如是作耶。時善臂阿修羅王告諸童子言。諸童子。汝觀此殿何忽乃有

【現代漢語翻譯】現代漢語譯本：井宿菩薩在羅王殿上坐定后，就應該進入大精進三昧（Samadhi of Great Perseverance）了。於是，井宿菩薩接受了世尊的教導，直接前往善臂阿修羅（Sudatta Asura）的宮殿。到達后，他登上宮殿，端正身心，以正念結跏趺坐，隨即進入那大精進定。當時，井宿菩薩進入這樣的精進定后，憑藉三昧的力量，立即讓那座宮殿東西方向變得寬廣，達到六萬四千由旬（Yojana，古印度長度單位），南北方向達到一萬六千由旬。宮殿莊嚴奇特，由七寶構成。而那些眾多的寶物，大多是無價的摩尼（Mani，寶珠）真珠。如此殊勝的寶物，微妙端莊，流佈到如來的腳下。各種寶物羅網覆蓋在宮殿上方。而且在各個地方都懸掛著繒彩。又焚燒天上的各種美妙香。那宮殿外圍四周都有七重壕溝，用無價的寶物間隔裝飾。壕溝的岸邊高低一致，風聚集在其中。八功德水（Eight qualities of water）具足盈滿。那水清澈乾淨，沒有各種污濁。在那壕溝內，有很多眾多的花，即優缽羅花（Utpala，青蓮花），波頭摩花（Padma，紅蓮花），拘牟頭花（Kumuda，白蓮花），分陀利花（Pundarika，大白蓮花）。這些花充滿了壕溝。那些花芬芳馥郁，猶如天上的曼陀羅香（Mandala，天花）。壕溝的兩岸有很多樹木，即天妙香樹，天妙花樹，天妙果樹，天衣服樹，天飲食樹，天眾寶樹，天瓔珞樹，天音樂樹。而且那些壕溝的兩岸有很多赤栴檀樹（Red sandalwood），周匝圍繞，如同兜率天宮（Tushita Heaven）是補處菩薩（Bodhisattva destined to be the next Buddha）所居住的地方一樣。莊嚴這座宮殿也是如此，都是變化而成的。當時，井宿菩薩摩訶薩（Mahasattva，Great being）一心正念，從三昧中起身。隨即前往放光佛（Prabhasa Buddha）所在的地方。到達后，頂禮如來的腳下，稟告說：『世尊，我蒙受您的教導，所要做的事情已經辦妥。已經為此大眾莊嚴地鋪設好了座位。』當時，放光如來告訴井宿菩薩說：『好啊好啊，摩那婆（Manava，指年輕的婆羅門），你們這些菩薩知道如來想要宣說此法，既然已經瞭解，就按照如來的教導這樣做了嗎？』當時，善臂阿修羅王告訴眾童子說：『眾童子，你們看這座宮殿為何忽然有了這些變化？』

【English Translation】 English version: After Bodhisattva Jingsu (Jingsu Bodhisattva) was seated in the Luowang Hall, he should enter the Samadhi of Great Perseverance. Thereupon, Bodhisattva Jingsu, receiving the teaching of the World Honored One, went directly to the palace of Sudatta Asura (Asura with Good Arms). Upon arriving, he ascended the palace, straightened his body and mind, and sat in full lotus posture with right mindfulness, immediately entering that Great Perseverance Samadhi. At that time, after Bodhisattva Jingsu entered such a Samadhi of Perseverance, by the power of the Samadhi, he immediately caused that palace to become wide in the east-west direction, reaching 64,000 yojanas (Yojana, an ancient Indian unit of length), and 16,000 yojanas in the north-south direction. The palace was adorned uniquely and made of seven treasures. And those many treasures were mostly priceless Mani (Mani, jewel) pearls. Such supreme treasures, subtle, dignified, and beautiful, spread even to the feet of the Tathagata. Various treasure nets covered the palace above. Moreover, in various places, silk banners were hung. Also, various wonderful incense from the heavens was burned. Outside the palace, there were seven layers of moats all around, decorated with priceless treasures interspersed. The banks of the moats were of equal height, and the wind gathered within them. The water with eight qualities (Eight qualities of water) was fully abundant. The water was clear and pure, without any impurities. Within the moats, there were many flowers, namely Utpala (Utpala, blue lotus), Padma (Padma, red lotus), Kumuda (Kumuda, white lotus), and Pundarika (Pundarika, great white lotus). Such flowers filled the moats. Those flowers were fragrant and rich, like the Mandala incense (Mandala, heavenly flower) of the heavens. On both banks of the moats, there were many trees, namely heavenly fragrant trees, heavenly flower trees, heavenly fruit trees, heavenly clothing trees, heavenly food and drink trees, heavenly treasure trees, and heavenly garland trees. Moreover, on both banks of those moats, there were many red sandalwood trees, surrounding them, just as the Tushita Heaven (Tushita Heaven) is the place where the Bodhisattva destined to be the next Buddha resides. The adornment of this palace is also like that, all transformed. At that time, Bodhisattva Mahasattva Jingsu (Mahasattva, Great being), with one-pointed right mindfulness, arose from the Samadhi. Immediately, he went to the place where Prabhasa Buddha (Prabhasa Buddha) was. Upon arriving, he prostrated at the feet of the Tathagata and reported, 'World Honored One, I have received your teaching, and the things to be done have been accomplished. I have already adorned and prepared the seats for this assembly.' At that time, Prabhasa Tathagata said to Bodhisattva Jingsu, 'Good, good, Manava (Manava, referring to a young Brahmin), you Bodhisattvas know that the Tathagata intends to expound this Dharma, and since you have understood, you have done as the Tathagata taught?' At that time, Sudatta Asura King said to the children, 'Children, why do you see these sudden changes in this palace?'

如是事業自然起乎。時諸童子即白父言。大王。於是事中不應驚怪。何以故。如來世尊具足神力。如來複有不思議智。今此所作神力少分何足生怪。此又如來弟子所為非如來作。如來世尊別有不思智業。尚非一切眾生境界。豈一眾生而能知也。

阿難。時諸童子即于發心念如來時。如來即知彼諸童子心之所念。遂便告彼諸大眾言。汝等今者一切皆可入彼青相三昧。爾時一切大眾蒙佛力故。皆得入于青相三昧。入三昧已。不覺不知忽升彼殿。猶如有人夢中遠行。彼諸大眾不動不覺以如來力即升彼殿。亦復如是。

爾時善臂阿修羅王。見彼世尊及諸一切聲聞菩薩天人大眾。一切皆居金翅鳥上。一切皆有金剛密跡隨逐其後。見此事已各作斯念。如是幻化諸誑惑事。惟我等有。餘人則無復作是念。我今亦應普現如是諸幻化事。作是念已。即事欲作種種幻化。雖發是意悉不能成。乃至於彼一彈指頃亦不能化。而亦不能現一色相。彼身所經出沒之處。莫不皆見金剛力士可畏大身手執金剛放光神杵欲擊其頭。彼見是已即便還攝幻化之事。設欲有作終亦不成。爾時復作如是心念。我曹今日云何忽遇若斯苦惱。令我喪滅是幻術法。我常以此為嚴身處。今定失者何所歸趣。我身不久亦自磨滅。

爾時彼諸童子即白父言。

【現代漢語翻譯】現代漢語譯本：這樣的事業是自然發生的嗎？當時，那些童子就對他們的父親說：『大王，對於這件事，不應該感到驚訝奇怪。為什麼呢？如來世尊（Tathagata，佛的稱號，意為「如實而來者」）具足神通之力，如來還有不可思議的智慧。現在所做的這些，只是如來神力的一小部分，有什麼值得奇怪的呢？而且，這又是如來的弟子們所為，不是如來親自做的。如來世尊另有不可思議的智慧事業，尚且不是一切眾生所能理解的境界，又怎麼可能是一個眾生所能知道的呢？』阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）。當時，那些童子剛一發心念及如來的時候，如來就知道了那些童子心中所想。於是就告訴那些大眾說：『你們現在都可以進入青相三昧（Nilalaksana-samadhi，一種禪定狀態）。』當時，一切大眾蒙受佛力的加持，都得以進入青相三昧。進入三昧之後，不覺不知地忽然升到了那座宮殿之上，就像有人在夢中遠行一樣。那些大眾不動不覺，憑藉如來的力量就升到了那座宮殿，也是這樣。當時，善臂阿修羅王（Subahu Asura-raja，阿修羅是古印度神話中的一種神祇，以好戰著稱）看見世尊（Bhagavan，佛的稱號，意為「世尊」）以及一切聲聞（Sravaka，聽聞佛法而修行的弟子）、菩薩（Bodhisattva，發願要救度一切眾生的修行者）、天人大眾，一切都坐在金翅鳥（Garuda，印度神話中的一種巨鳥）之上，一切都有金剛密跡（Vajrapani，手持金剛杵的護法神）跟隨在他們身後。看見這件事後，各自心中這樣想：『這樣的幻化、欺騙迷惑的事情，只有我們才有，其他人沒有。』又這樣想：『我現在也應該普遍顯現這樣的幻化之事。』這樣想了之後，就想要製造種種幻化，雖然發出了這個意念，卻完全不能成功，甚至於連一彈指的時間也不能幻化，也不能顯現一種色相。他的身體所經過、出沒的地方，無不都看見金剛力士（Vajra-yaksa，手持金剛杵的力士）可畏的大身，手執金剛，放出光芒的神杵，想要擊打他的頭。他看見這些后，就立即收回了幻化的事情。即使想要有所作為，最終也不能成功。當時又這樣想：『我們今天為什麼忽然遭遇這樣的苦惱，使我們喪失了這種幻術法？我常常用它來莊嚴自身，現在如果失去了，該到哪裡去呢？我的身體不久也會自行磨滅。』當時，那些童子就對他們的父親說：

【English Translation】 English version: Does such an undertaking arise naturally? At that time, the boys said to their father: 'Great King, you should not be surprised or amazed by this matter. Why? The Tathagata (Tathagata, title of the Buddha, meaning 'one who comes as is') is complete with divine powers, and the Tathagata also has inconceivable wisdom. What is being done now is only a small part of the Tathagata's divine power, so what is there to be surprised about? Moreover, this is done by the disciples of the Tathagata, not by the Tathagata himself. The Tathagata Bhagavan (Bhagavan, title of the Buddha, meaning 'World Honored One') has other inconceivable works of wisdom, which are not even within the realm of all sentient beings, so how could one sentient being know them?' Ananda (Ananda, one of the Buddha's ten great disciples, known for his strong memory). At that time, as soon as the boys had the thought of the Tathagata in their minds, the Tathagata knew what those boys were thinking. So he told the assembly: 'Now you can all enter the Nilalaksana-samadhi (Nilalaksana-samadhi, a state of meditative absorption).' At that time, all the assembly, through the power of the Buddha, were able to enter the Nilalaksana-samadhi. Having entered the samadhi, unknowingly they suddenly ascended to that palace, just as if someone were traveling far away in a dream. Those people, without moving or being aware, ascended to that palace by the power of the Tathagata, and so it was. At that time, Subahu Asura-raja (Subahu Asura-raja, Asuras are a type of deity in ancient Indian mythology, known for their warlike nature) saw the Bhagavan (Bhagavan, title of the Buddha, meaning 'World Honored One') and all the Sravakas (Sravaka, disciples who practice by hearing the Buddha's teachings), Bodhisattvas (Bodhisattva, practitioners who vow to save all sentient beings), and the great assembly of gods and humans, all seated on Garudas (Garuda, a giant bird in Indian mythology), and all with Vajrapanis (Vajrapani, a Dharma protector holding a vajra) following behind them. Having seen this, they each thought to themselves: 'Such illusions and deceptive things are only for us, and no one else has them.' And they thought: 'Now I should also universally manifest such illusions.' Having thought this, they wanted to create all kinds of illusions, but although they had this intention, they could not succeed at all, not even for the time of a finger snap could they transform, nor could they manifest a single form. Wherever his body passed through, without exception, they all saw the terrifying great body of the Vajra-yaksa (Vajra-yaksa, a powerful being holding a vajra), holding a vajra, a divine club emitting light, wanting to strike his head. Having seen this, he immediately withdrew the illusions. Even if he wanted to do something, he would ultimately not succeed. At that time, he thought: 'Why have we suddenly encountered such suffering today, causing us to lose this art of illusion? I often use it to adorn myself, and now if I lose it, where shall I go? My body will soon perish by itself.' At that time, those boys said to their father:

大王。愿於今者莫生恐怖。王今宜速敬禮世尊。若離如來何所歸依。凡所至處皆是恐怖。是故惟速禮拜如來。時彼阿修羅王問諸子言。如斯境界是誰作也。童子報言。大王。此等皆是如來境界如來方便。大王當知諸阿修羅。雖有千數諸幻術法不及如來。而諸如來乃有無量不可稱數不可思議諸幻化法。大王。今者欲何所趣。假使即時更入海底燋熱口中望免如是諸大人者終不得脫。大王。今日且少時住如來足下勿過自憂。大王。且觀弟子神通尚現如是不思議事。況如來也。爾時彼佛作如是念。斯諸童子于正法中無有錯謬。我今應當覺以正法而令成就。即彼如來如是念時。諸童子等便自覺知。既覺知已。如是思惟。今此如來憐愍我故而來至此。我於今日應強扶持我父大王詣如來所。彼等思已。各于父所生大敬心歡喜之心。手執父臂或捧身份。競共扶持詣如來所。至佛所已。如彼知足諸菩薩等敬心禮拜。此亦如是。時十四童子及其父王。一切皆以四支布地。頂禮放光如來足下。如是勤殷至於再三。禮已胡跪以手扣頭從坐而起右繞七匝。具尊重心發希有意。時彼童子便白父言。大王。于意云何。如是眾生寧當爲彼微少因緣入是海底燋熱口耶。是燋熱口未曾有人能至斯者。所以者何。此燋熱口如是臭穢如是粗鄙。是極惡行眾生居處

【現代漢語翻譯】現代漢語譯本：大王，愿您現在不要感到恐懼。您現在應該儘快地敬禮世尊（指佛陀）。如果離開了如來（指佛陀），您還能歸依誰呢？無論到哪裡都是恐怖。所以，您應該儘快地禮拜如來。當時，那位阿修羅王（非天神）問他的孩子們說：『這樣的境界是誰製造的？』童子們回答說：『大王，這些都是如來的境界，是如來的方便法門。』大王您應當知道，所有的阿修羅，即使有成千上萬種幻術法，也比不上如來。而諸如來有無量無數不可思議的幻化法。大王，您現在想去哪裡呢？即使立刻進入海底焦熱口中，希望躲避這些大人物，最終也無法逃脫。大王，今天請暫時住在如來足下，不要過度憂慮。大王，且看弟子們的神通尚且顯現如此不可思議的事情，更何況是如來呢？』當時，那位佛（指放光如來）這樣想：『這些童子在正法中沒有錯謬。我現在應當用正法來覺悟他們，使他們成就。』就在如來這樣想的時候，那些童子們便自覺知了。覺知之後，他們這樣思惟：『現在這位如來因為憐憫我們的緣故而來到這裡。我們今天應該強行扶持我們的父王去如來那裡。』他們思惟完畢，各自對父親生起極大的敬心和歡喜心，手執父親的手臂，或者捧著他的身體，爭相扶持著前往如來那裡。到達佛那裡之後，就像那些知足的菩薩一樣，以敬心禮拜。這些童子也是這樣。當時，十四個童子和他們的父王，一切都以四肢伏地，頂禮放光如來的足下。這樣勤懇殷切地禮拜了再三。禮拜完畢，胡跪著，用手叩頭，從座位上站起來，向右繞行七圈。以具足的尊重心，發起希有的意念。當時，那些童子便對他們的父親說：『大王，您認為怎麼樣？這樣的眾生寧願爲了微小的因緣而進入這海底焦熱口嗎？這焦熱口從來沒有人能夠到達那裡。這是因為，這焦熱口如此臭穢，如此粗鄙，是極惡之行的眾生居住的地方。』 English version: Great King, may you not feel fear now. You should quickly pay homage to the World Honored One (referring to the Buddha). If you leave the Tathagata (referring to the Buddha), to whom can you turn for refuge? Wherever you go, there is terror. Therefore, you should quickly prostrate yourself before the Tathagata. At that time, the Asura King (non-heavenly deity) asked his children, 'Who created such a realm?' The children replied, 'Great King, all of these are the realm of the Tathagata, the expedient means of the Tathagata.' Great King, you should know that all the Asuras, even if they have thousands of magical arts, cannot compare to the Tathagata. And the Tathagatas have immeasurable, countless, and inconceivable magical transformations. Great King, where do you want to go now? Even if you immediately enter the scorching mouth in the seabed, hoping to escape these great beings, you will ultimately not be able to escape. Great King, please stay at the feet of the Tathagata for a short time today, and do not worry excessively. Great King, behold, the supernatural powers of the disciples still manifest such inconceivable things, let alone the Tathagata?' At that time, that Buddha (referring to the Light-Emitting Tathagata) thought, 'These children have no errors in the true Dharma. I should now awaken them with the true Dharma and enable them to achieve enlightenment.' Just as the Tathagata thought this, the children became self-aware. After becoming aware, they thought, 'Now this Tathagata has come here out of compassion for us. Today, we should forcibly support our father, the Great King, to go to the Tathagata.' After they finished thinking, each of them developed great respect and joy for their father, holding their father's arms or holding his body, vying to support him to go to the Tathagata. After arriving at the Buddha, like those content Bodhisattvas, they paid homage with reverence. These children were also like this. At that time, the fourteen children and their father, the King, all prostrated themselves on the ground with their four limbs, bowing down at the feet of the Light-Emitting Tathagata. They prostrated themselves diligently and earnestly again and again. After prostrating, they knelt with their right knees, knocked their heads with their hands, stood up from their seats, and walked seven circles to the right. With complete respect, they developed a rare intention. At that time, the children said to their father, 'Great King, what do you think? Would such beings rather enter this scorching mouth in the seabed for a small cause? No one has ever been able to reach this scorching mouth. This is because this scorching mouth is so foul and so crude, it is the dwelling place of beings with extremely evil deeds.'

【English Translation】 English version: Great King, may you not feel fear now. You should quickly pay homage to the World Honored One (referring to the Buddha). If you leave the Tathagata (referring to the Buddha), to whom can you turn for refuge? Wherever you go, there is terror. Therefore, you should quickly prostrate yourself before the Tathagata. At that time, the Asura King (non-heavenly deity) asked his children, 'Who created such a realm?' The children replied, 'Great King, all of these are the realm of the Tathagata, the expedient means of the Tathagata.' Great King, you should know that all the Asuras, even if they have thousands of magical arts, cannot compare to the Tathagata. And the Tathagatas have immeasurable, countless, and inconceivable magical transformations. Great King, where do you want to go now? Even if you immediately enter the scorching mouth in the seabed, hoping to escape these great beings, you will ultimately not be able to escape. Great King, please stay at the feet of the Tathagata for a short time today, and do not worry excessively. Great King, behold, the supernatural powers of the disciples still manifest such inconceivable things, let alone the Tathagata?' At that time, that Buddha (referring to the Light-Emitting Tathagata) thought, 'These children have no errors in the true Dharma. I should now awaken them with the true Dharma and enable them to achieve enlightenment.' Just as the Tathagata thought this, the children became self-aware. After becoming aware, they thought, 'Now this Tathagata has come here out of compassion for us. Today, we should forcibly support our father, the Great King, to go to the Tathagata.' After they finished thinking, each of them developed great respect and joy for their father, holding their father's arms or holding his body, vying to support him to go to the Tathagata. After arriving at the Buddha, like those content Bodhisattvas, they paid homage with reverence. These children were also like this. At that time, the fourteen children and their father, the King, all prostrated themselves on the ground with their four limbs, bowing down at the feet of the Light-Emitting Tathagata. They prostrated themselves diligently and earnestly again and again. After prostrating, they knelt with their right knees, knocked their heads with their hands, stood up from their seats, and walked seven circles to the right. With complete respect, they developed a rare intention. At that time, the children said to their father, 'Great King, what do you think? Would such beings rather enter this scorching mouth in the seabed for a small cause? No one has ever been able to reach this scorching mouth. This is because this scorching mouth is so foul and so crude, it is the dwelling place of beings with extremely evil deeds.'

。是最不信眾生住所。不順父母不事師長。不敬沙門及婆羅門。諸如是輩具足非法眾生之中。今者世尊何為來此。大王。以有大事重因緣故。遂使如來應供正遍覺。自然降臨此弊宮殿。

時彼善臂阿修羅王聞是事已告諸子言。諸童子。我今當集諸阿修羅陀那婆等。設諸供具奉獻世尊。如是語已。即便敕語一阿修羅名曰上軍。汝今可往燋熱上立。吹千音螺並擊大鼓。召諸修羅陀那婆等悉令來集。所以者何。如來世尊及弟子眾今既顧此。吾當辦供奉佛及僧。是時上軍阿修羅。承王敕已至燋熱上。吹千音螺並擊大鼓出大音聲。時大海內及燋熱處一切修羅及陀那婆。諸龍夜叉羅剎惡鬼。乃至海中所有眾生。聞是聲已皆大恐怖。作如是念。何緣今日諸阿修羅出是大聲。將非諸天與阿修羅興大斗戰。乃於今者吹貝擊鼓有是大聲。如是念已。一切皆集善臂王所。白言。大王。今日何緣吹貝擊鼓。得不有彼諸天事乎。爾時善臂阿修羅王。即便告敕諸阿修羅及陀那婆等言。汝等當知如來正覺今既降此。吾將獻供故命汝等。無他事也。

爾時諸阿修羅陀那婆等。聞王教已即共上殿。皆見彼殿希有莊嚴。假使一切諸天及人乃至龍宮。亦未曾有如是殊特微妙嚴麗。彼既見已心生歡喜。嘆未曾有白言。大王。何故今日此宮殿中乃有如

【現代漢語翻譯】現代漢語譯本：這裡是最不信佛法的眾生居住的地方，他們不孝順父母，不尊敬師長，不敬重沙門（出家修道的人）和婆羅門（祭司）。像這樣充滿非法行為的眾生聚集之處，今天世尊為何要來到這裡？』大王，因為有重大的因緣，所以才使得如來應供正遍覺（佛的稱號），自然降臨到這個簡陋的宮殿之中。當時，善臂阿修羅王（善臂，一位阿修羅王的名字，阿修羅是一種非天神，常與天神作戰）聽到這些話后，告訴他的兒子們說：『孩子們，我現在應當召集所有的阿修羅、陀那婆（陀那婆，也是一種阿修羅）等，準備各種供品來供養世尊。』說完這些話后，他立即命令一位名叫上軍的阿修羅：『你現在可以到燋熱山頂上，吹響千音螺，並敲擊大鼓，召集所有的修羅、陀那婆等前來集合。』為什麼要這樣做呢？因為如來世尊和他的弟子們現在已經光臨這裡，我應當準備供品來供奉佛和僧眾。』當時，上軍阿修羅接受了阿修羅王的命令后，就到燋熱山頂上，吹響千音螺，並敲擊大鼓，發出巨大的聲音。當時，大海之內以及燋熱山一帶所有的修羅和陀那婆，以及龍、夜叉（夜叉，一種鬼神）、羅剎（羅剎，一種惡鬼）、惡鬼，乃至海中所有的眾生，聽到這個聲音后都非常恐懼，心想：『今天阿修羅為什麼發出這麼大的聲音？難道是諸天與阿修羅之間要發生大戰了嗎？』於是，他們都聚集到善臂阿修羅王那裡，稟告說：『大王，今天為什麼吹響螺號，敲擊大鼓？是不是諸天有什麼事情要發生？』當時，善臂阿修羅王就告訴所有的阿修羅和陀那婆等說：『你們應當知道，如來正覺（如來正覺，佛的稱號）現在已經降臨到這裡，我將要獻上供養，所以命令你們前來，沒有其他的事情。』當時，所有的阿修羅、陀那婆等，聽到阿修羅王的命令后，就一起登上宮殿，都看到這座宮殿非常稀有莊嚴，即使是諸天和人，乃至龍宮，也從未有過如此殊勝微妙的裝飾。他們看到這些后，心中非常歡喜，讚歎說：『大王，為什麼今天這座宮殿里會有如此...

【English Translation】 English version: 'This is the dwelling place of those who least believe in sentient beings. They are disobedient to parents, do not serve teachers, and do not respect Śramaṇas (monastics) and Brahmins (priests). Among such beings who are full of unlawful deeds, why has the World-Honored One come here today?' 'Great King, it is because of a great and weighty cause that the Tathāgata (another name for Buddha), worthy of offerings, perfectly enlightened, has naturally descended upon this humble palace.' Then, the Asura King Śubhāhu (Śubhāhu, name of an Asura King, Asuras are demigods often at war with gods), having heard this, said to his sons, 'Children, I shall now gather all the Asuras, Dānavas (Dānavas, also a type of Asura), and others, and prepare various offerings to present to the World-Honored One.' Having spoken thus, he immediately ordered an Asura named Superior General, 'You may now go to the summit of Scorching Heat Mountain, blow the Conch of a Thousand Sounds, and strike the Great Drum, summoning all the Suras, Dānavas, and others to assemble. Why is this? Because the Tathāgata, the World-Honored One, and his disciples have now graced this place with their presence, I shall prepare offerings to present to the Buddha and the Sangha (community of monks).' At that time, the Asura Superior General, having received the King's command, went to the summit of Scorching Heat Mountain, blew the Conch of a Thousand Sounds, and struck the Great Drum, emitting a great sound. At that time, all the Suras and Dānavas within the Great Ocean and the Scorching Heat region, as well as dragons, Yakshas (Yakshas, a type of spirit), Rakshasas (Rakshasas, a type of demon), evil spirits, and even all beings within the sea, were greatly terrified upon hearing this sound. They thought, 'Why are the Asuras making such a great sound today? Could it be that the gods and Asuras are about to engage in a great battle?' Thus, they all gathered at the place of King Śubhāhu and reported, 'Great King, why are you blowing the conch and striking the drum today? Is there some matter concerning the gods?' At that time, the Asura King Śubhāhu immediately instructed all the Asuras and Dānavas, 'You should know that the Tathāgata, the Perfectly Enlightened One, has now descended upon this place, and I intend to make offerings, which is why I have summoned you. There is no other matter.' At that time, all the Asuras, Dānavas, and others, having heard the King's command, ascended the palace together. They all saw that the palace was extraordinarily adorned, so rare that even all the gods and humans, and even the dragon palaces, had never possessed such unique and subtle adornments. Having seen this, their hearts were filled with joy, and they exclaimed, 'Great King, why is this palace so...

是大莊嚴事。我觀諸天及龍宮處。初未曾見若斯事也。王時答言。汝今雖見尚未覺知誰心願力所能為此。大王。我實不知誰之所作。善臂王言。汝應當知今此有佛號曰放光。及諸聲聞大菩薩等。乃至一切天人大眾皆來住此。彼佛弟子名曰井宿。是大菩薩摩訶薩也。坐此殿上惟心願力。能於一彈指間即便化作是莊嚴事。爾時善臂阿修羅王與九十億那由他諸阿修羅及陀那婆諸龍等眾。乃至大海所有眾生。聞是鼓貝出大聲時。心無異慮不作餘業。各作是念。今日海中欲有何事。彼善臂王吹是大貝擊此大鼓。

爾時善臂阿修羅王及大兵眾升殿遍觀。見彼如來乃為無量百千大眾周匝圍繞左右前後。有千數眾無量億數。無量百億數。無量千億數。無量百千億數。無量那由他數。無量百那由他數。無量百千那由他數。復有無量聲聞大眾人眾天眾。無量梵天眾。無量凈居天眾。亦左右圍繞彼佛世尊。復見所有諸聲聞眾。若出家若在家。若天若龍。一切皆有金剛力士執金剛杵。光明熾然甚大可畏。隨逐其後守護彼等。復見各乘金翅鳥王。如是見已心生奇特歡喜踴躍。各作是念。是等皆悉大神通力故能來此。汝等當觀此希有事。是佛世尊有一弟子。于彈指間以心願力。能為如是大莊嚴事。亦此放光如來有大神通具力無畏能為斯耳。彼

【現代漢語翻譯】現代漢語譯本：這是多麼莊嚴的事情啊！我觀察諸天以及龍宮各處，從未曾見過這樣的景象。善臂阿修羅王回答說：『你現在雖然看見了，但尚未覺知是誰的心願和力量能夠做到這些。』阿修羅王說：『我實在不知道是誰做的。』善臂王說：『你應該知道，現在這裡有一尊佛，名號叫做放光如來（Prabhāskaraprabhāsa，意為釋放光芒的佛），以及諸多的聲聞（Śrāvaka，意為聽聞佛法而證悟的弟子）、大菩薩（Mahāsattva，意為偉大的覺悟者）等等，乃至一切天人和大眾都來到這裡。那位佛的弟子名叫井宿（Nakṣatra Indu，星宿名），是一位大菩薩摩訶薩。他坐在殿上，僅僅憑藉心願的力量，就能在一彈指間化作如此莊嚴的事情。』當時，善臂阿修羅王與九十億那由他（Nayuta，數量單位）的阿修羅以及陀那婆（Dānava，一種阿修羅）等龍族，乃至大海中所有的眾生，聽到這鼓和貝發出巨大的聲音時，心中沒有其他的想法，不做其他的事情，各自想著：『今天海中將要發生什麼事情？』那位善臂王吹響大貝，敲擊大鼓。當時，善臂阿修羅王和大兵眾登上宮殿四處觀看，看見那位如來被無量百千的大眾周匝圍繞，左右前後都有成千上萬、無量億數、無量百億數、無量千億數、無量百千億數、無量那由他數、無量百那由他數、無量百千那由他數的人。還有無量的聲聞大眾、人眾、天眾、無量梵天眾（Brahmā，色界天的天人）、無量凈居天眾（Śuddhāvāsa，色界天的天人），也左右圍繞著那位佛世尊。又看見所有的聲聞眾，無論是出家的還是在家的，無論是天還是龍，一切都有金剛力士（Vajrapāṇi，手持金剛杵的護法神）手持金剛杵（Vajra，一種法器），光明熾盛，非常可畏，跟隨在他們身後守護著他們。又看見他們各自乘坐著金翅鳥王（Garuda，一種神鳥）。這樣看見之後，心中生起奇特的歡喜和踴躍，各自想著：『這些人都是具有大神通力量，所以才能來到這裡。你們應當觀看這稀有的事情。這位佛世尊有一位弟子，在一彈指間以心願的力量，就能做到如此大的莊嚴事情。也只有這位放光如來具有大神通、具足力量和無畏，才能做到這些。』

【English Translation】 English version: This is a truly magnificent event! I have observed the heavens and the dragon palaces, and I have never seen anything like this before.' King Śubhabhuja (善臂王) replied, 'Although you see it now, you do not yet realize whose aspiration and power are capable of creating this.' The Asura (阿修羅，a type of demigod) king said, 'I truly do not know who has done this.' Śubhabhuja (善臂王) said, 'You should know that there is now a Buddha (佛，the awakened one) here named Prabhāskaraprabhāsa (放光如來，the Buddha of radiating light), as well as many Śrāvakas (聲聞，disciples who hear the teachings), great Mahāsattvas (大菩薩，great beings), and all the Devas (天，gods) and humans who have come to reside here. That Buddha's disciple is named Nakṣatra Indu (井宿，a constellation), a great Bodhisattva-Mahāsattva (菩薩摩訶薩，a great enlightened being). Sitting on this palace, by the power of his aspiration alone, he can transform this magnificent event in the space of a finger snap.' At that time, King Śubhabhuja (善臂王) , with ninety billion Nayutas (那由他，a large number) of Asuras (阿修羅) and Dānavas (陀那婆，a type of Asura) and other dragons, and all the beings in the great ocean, when they heard the great sound of the drum and conch, had no other thoughts and did no other work. Each thought, 'What is about to happen in the ocean today?' That King Śubhabhuja (善臂王) blew the great conch and struck the great drum. At that time, King Śubhabhuja (善臂王) and his great army ascended the palace and looked around. They saw that the Tathāgata (如來，the thus-gone one) was surrounded by countless hundreds of thousands of people, with thousands, countless millions, countless hundreds of millions, countless thousands of millions, countless hundreds of thousands of millions, countless Nayutas (那由他), countless hundreds of Nayutas (那由他), and countless hundreds of thousands of Nayutas (那由他) on all sides. There were also countless Śrāvakas (聲聞), humans, Devas (天), countless Brahmās (梵天，gods of the Brahma realm), and countless Śuddhāvāsa Devas (凈居天，gods of the Pure Abodes), also surrounding that Buddha (佛) World-Honored One (世尊，the honored one of the world). They also saw that all the Śrāvakas (聲聞), whether ordained or lay, whether Devas (天) or dragons, all had Vajrapāṇis (金剛力士，diamond-hand holders) holding Vajras (金剛杵，diamond scepters), their light blazing, very fearsome, following behind them, protecting them. They also saw each riding a Garuda (金翅鳥王，a mythical bird king). Having seen this, they felt a strange joy and elation, and each thought, 'These beings all have great supernatural powers, so they are able to come here. You should observe this rare event. This Buddha (佛) World-Honored One (世尊) has a disciple who, in the space of a finger snap, by the power of his aspiration, can create such a great and magnificent event. Only this Prabhāskaraprabhāsa (放光如來) has great supernatural powers, complete strength, and fearlessness to be able to do these things.'

聞是已。一切皆起未曾有心希有之心殊特之心。發是心已一切皆悉同意同心至心敬重。在如來前身體布地禮敬尊足。

阿難。時放光如來知阿修羅陀那婆等皆有如是至誠心故。于少時間即便入於水澄三昧。彼佛如來入三昧時。諸阿修羅及陀那婆。蒙佛力故得宿命智。皆得自見過去所作諸阿修羅業因緣事。既見此已生大苦惱。各作是念。我于往昔造諸惡故。今日生此阿修羅宮。由作種種不善業故。得如是等可畏大身。然此三千大千世界。無有眾生能造如是可畏恐怖大惡業者。而諸修羅各自入定。皆悉睹見往昔本業。既睹見已生大恐怖。慮命終后必墮地獄。生地獄時身量大小。及諸苦報咸悉明瞭。所謂獄卒諸罪人等。手持刀劍斤鈇牟戟𥎞槊杵棓種種苦具競來迫身。又復睹見鑊湯爐炭炎熾猛火。山河灰糞皆悉充滿。除地獄已其餘更無。如是嚴赫熾然苦具。彼見是已復生大怖。假使世間七日並出。天地萬物盡皆消融。比茲猛火不得為喻。睹是事已各相謂言。我阿修羅及陀那婆。須臾之間悉皆滅沒。今日之計將何所出而可獲免。阿難。爾時放光如來舉金色手。令諸修羅及陀那婆皆悉起立。各各皆見放光如來以金色手親摩其頂。以見如是大神力故。于如來所更起重心。於是皆共右繞七匝合十指掌。復繞七匝住于佛前。爾時善

【現代漢語翻譯】現代漢語譯本：聽聞這些話后，所有人都生起了前所未有的心、稀有的心、殊勝的心。生起這些心后，所有人都一致同意、同心同德、至誠敬重。在如來面前，身體匍匐在地，禮敬佛的足。

阿難（Ananda，佛陀的十大弟子之一）。當時，放光如來（Dipamkara Buddha，過去七佛之一）知道阿修羅（Asura，一種非天神）和陀那婆（Danava，阿修羅的一種）等都有如此至誠的心，所以在很短的時間內就進入了水澄三昧（Samadhi of Water Clarity，一種禪定）。當這位佛如來進入三昧時，諸位阿修羅和陀那婆，蒙佛的威力，得到了宿命智（knowledge of past lives），都能自己看到過去所作的各種阿修羅業的因緣之事。看到這些后，生起了極大的苦惱，各自這樣想：『我于往昔造作各種惡業的緣故，今日才生於這阿修羅宮。由於造作種種不善業的緣故，才得到這樣等可怕的大身。』然而，這三千大千世界（three thousand great thousand worlds，佛教的宇宙觀）中，沒有眾生能造作如此可怕恐怖的大惡業。而諸位修羅各自入定，都能看到往昔的本業。看到這些后，生起了極大的恐怖，擔心命終之後必定墮入地獄。生地獄時身體的大小，以及各種苦報都完全明瞭。所謂獄卒（hell wardens）、諸罪人等，手持刀劍、斤鈇、牟戟、𥎞槊、杵棓等各種苦具，競相逼迫身體。又看到鑊湯（cauldron of boiling water）、爐炭（burning charcoal）、炎熾猛火（fierce flames），山河灰燼都充滿其中。除了地獄之外，其餘地方再沒有像這樣嚴酷熾熱的苦具。他們看到這些后，又生起了極大的恐怖。假使世間七個太陽同時出現，天地萬物都全部消融，相比之下，這些猛火也無法比擬。看到這些事後，各自互相說道：『我們阿修羅和陀那婆，須臾之間都將滅沒。今日的計策將如何才能獲免？』

阿難。當時，放光如來舉起金色手，讓諸位修羅和陀那婆都站立起來。他們各自都看到放光如來用金色手親自摩他們的頭頂。因為見到如此大神力，對於如來更加生起敬重心。於是，大家都一起右繞七圈，合起十指掌。又繞七圈，住在佛前。當時，善...

【English Translation】 English version: Having heard this, everyone arose with unprecedented minds, rare minds, and extraordinary minds. Having generated these minds, everyone unanimously agreed, with one heart and sincere respect. In front of the Tathagata (Tathagata, 'the one who has thus come', an epithet of the Buddha), they prostrated their bodies on the ground, paying homage to his honored feet.

Ananda (Ananda, one of the ten principal disciples of the Buddha). At that time, Dipamkara Buddha (Dipamkara Buddha, one of the past Buddhas) knew that the Asuras (Asura, a type of demigod) and Danavas (Danava, a type of Asura), etc., all had such sincere minds, so in a short time he entered the Samadhi of Water Clarity (Samadhi of Water Clarity, a state of meditative consciousness). When that Buddha Tathagata entered samadhi, the Asuras and Danavas, through the power of the Buddha, obtained knowledge of past lives (knowledge of past lives), and were able to see for themselves the causes and conditions of the various Asura karmas they had created in the past. Having seen this, they arose with great suffering, each thinking: 'Because I created various evil deeds in the past, I am born today in this Asura palace. Because of creating various unwholesome deeds, I have obtained such a terrible great body.' However, in this three thousand great thousand worlds (three thousand great thousand worlds, the Buddhist cosmology), there is no being who can create such terrible and frightening great evil deeds. And the various Shuras each entered samadhi, and were able to see their past fundamental karmas. Having seen this, they arose with great fear, worried that after the end of their lives they would surely fall into hell. The size of their bodies when born in hell, and the various sufferings, were all completely clear. The so-called hell wardens (hell wardens), and the various sinners, holding knives, swords, axes, halberds, spears, lances, pestles, clubs, and various instruments of suffering, competed to press upon their bodies. They also saw cauldrons of boiling water (cauldron of boiling water), burning charcoal (burning charcoal), and fierce flames (fierce flames), with mountains, rivers, ashes, and excrement all filling them. Apart from hell, there were no other such severe and blazing instruments of suffering. Having seen this, they again arose with great fear. Even if seven suns appeared in the world at the same time, and all things in heaven and earth were completely melted, these fierce flames could not be compared. Having seen these things, they said to each other: 'We Asuras and Danavas will all be destroyed in an instant. What plan can we make today to escape?'

Ananda. At that time, Dipamkara Buddha raised his golden hand, causing the various Shuras and Danavas to stand up. They each saw Dipamkara Buddha personally stroking the tops of their heads with his golden hand. Because they saw such great divine power, they arose with even greater respect for the Tathagata. Thereupon, everyone together circumambulated him seven times to the right, with their ten fingers joined in palms. They circumambulated him seven more times, and stood before the Buddha. At that time, the virtuous...

臂阿修羅王。整理衣服偏袒右髆。右膝著地合掌一心。而白佛言。世尊。惟愿如來及諸大眾。憐愍我等受是微供。爾時佛告善臂王言。諸阿修羅。如是如是。時諸修羅既蒙許已。皆大歡喜踴躍無量。從彼眾出詣佛足下。白言。世尊。蒙垂哀許隨宜備辦。

大法炬陀羅尼經佛升須彌山頂品第三十二

阿難。爾時放光如來欲從大海燋熱口出升須彌頂忉利天宮。時天帝釋即使命一主食天子名曰慢上。作如是言。汝所造食得成辦不。食天答言。唯然天王。食皆辦具。天帝復言。汝辦幾何。食天答曰。隨須多少我能應時。於是天帝聞食天言。如一瞬頃已住佛前。白言。世尊。愿知此時。爾時放光如來告善臂阿修羅王言。善臂。汝今欲見須彌山頂忉利宮不。善臂白言世尊。今日誰當聽我至彼須彌山頂受天樂乎。佛言。善臂。汝可來也。乃至一切阿修羅陀那婆等。我悉能令至彼山頂天王帝釋善法殿上。隨諸所須恣意而食。時善臂王即白佛言。世尊。彼上諸天與修羅及陀那婆等世興斗諍。今日云何得有斯事。佛告阿修羅王言。善臂。汝今當知如來言教正汝心念。我於今者能令汝等諸阿修羅與彼諸天和合聚集共處宮殿。無令一人有苦迫者。

爾時世尊告天帝釋言。憍尸迦。汝宜速還當爲爾許諸大眾等敷設床座。時天帝

【現代漢語翻譯】現代漢語譯本善臂（Su Bahu）阿修羅王，整理好衣服，袒露右肩，右膝著地，合掌一心，對佛說：『世尊，愿如來和諸位大眾，憐憫我們，接受這微薄的供養。』這時，佛告訴善臂王說：『諸位阿修羅，正是這樣，正是這樣。』當時，諸位修羅得到佛的允許后，都非常歡喜，踴躍無量，從大眾中出來，來到佛的腳下，稟告說：『世尊，蒙受您的慈悲允許，我們將會盡力準備。』

《大法炬陀羅尼經·佛升須彌山頂品第三十二》

阿難，這時，放光如來想要從大海焦熱口出來，升到須彌山頂的忉利天宮。當時，天帝釋（Sakra devanam Indra）立即命令一位主管食物的天子，名叫慢上（Mana），對他說：『你所準備的食物都辦妥了嗎？』食天回答說：『是的，天王，食物都已經準備好了。』天帝又問：『你準備了多少？』食天回答說：『無論需要多少，我都能隨時供應。』於是，天帝聽到食天的話，在一瞬間就來到了佛前，稟告說：『世尊，請您知道現在這個時候。』這時，放光如來告訴善臂阿修羅王說：『善臂，你現在想看須彌山頂的忉利天宮嗎？』善臂稟告佛說：『世尊，今天誰會允許我到須彌山頂去享受天上的快樂呢？』佛說：『善臂，你可以來。乃至一切阿修羅、陀那婆（Dhanava）等，我都能讓他們到須彌山頂天王帝釋的善法殿上，隨意享用他們所需要的食物。』當時，善臂王稟告佛說：『世尊，那些天上的諸天經常與修羅及陀那婆等發生爭鬥，今天怎麼會有這樣的事呢？』佛告訴阿修羅王說：『善臂，你現在應當知道如來的言教，端正你的心念。我現在能讓你們這些阿修羅與那些諸天和合聚集，共同居住在宮殿里，不讓任何一個人受到痛苦的逼迫。』這時，世尊告訴天帝釋說：『憍尸迦（Kausika），你應當趕快回去，為這些大眾敷設床座。』當時，天帝

【English Translation】 English version The Asura King Subahu (Su Bahu). Arranging his robes, baring his right shoulder, placing his right knee on the ground, with palms joined and single-minded, said to the Buddha: 'World Honored One, may the Tathagata and all the assembly, have compassion on us and accept this humble offering.' At that time, the Buddha said to King Subahu: 'So it is, O Asuras, so it is.' Then, the Asuras, having received permission, were greatly rejoiced and leaped with immeasurable joy. They came forth from the assembly and went to the feet of the Buddha, saying: 'World Honored One, having received your compassionate permission, we will prepare as best as we can.'

The Great Torch Dharani Sutra, Chapter 32: The Buddha Ascends Mount Sumeru

Ananda, at that time, the Tathagata of Emitting Light, wishing to emerge from the scorching mouth of the great ocean and ascend to the Trayastrimsa Heaven Palace on the summit of Mount Sumeru, Sakra devanam Indra (天帝釋) immediately commanded a Deva in charge of food, named Mana (慢上), saying: 'Have you completed the preparation of the food you have made?' The Food Deva replied: 'Yes, O King of Gods, all the food is prepared.' The Deva King asked again: 'How much have you prepared?' The Food Deva replied: 'However much is needed, I can supply it at any time.' Then, the Deva King, hearing the words of the Food Deva, in an instant, stood before the Buddha, saying: 'World Honored One, may you know that this is the time.' At that time, the Tathagata of Emitting Light said to King Subahu: 'Subahu, do you now wish to see the Trayastrimsa Palace on the summit of Mount Sumeru?' Subahu reported to the Buddha: 'World Honored One, who today will allow me to go to the summit of Mount Sumeru to enjoy heavenly bliss?' The Buddha said: 'Subahu, you may come. Even all the Asuras, Dhanavas (陀那婆), and others, I can enable them to go to the Good Dharma Hall of Sakra devanam Indra (天王帝釋) on the summit of the mountain, and freely enjoy whatever food they need.' At that time, King Subahu reported to the Buddha: 'World Honored One, those Devas in the heavens often engage in strife with the Asuras and Dhanavas, how can such a thing happen today?' The Buddha said to the Asura King: 'Subahu, you should now know the Tathagata's teachings, and rectify your thoughts. I can now enable you Asuras to gather together in harmony with those Devas, and dwell together in the palaces, without allowing anyone to suffer oppression.' At that time, the World Honored One said to Sakra devanam Indra: 'Kausika (憍尸迦), you should quickly return and prepare seats for all these assemblies.' At that time, the Deva King

釋即白佛言。世尊。謹承聖教。於是天帝自燋熱處沒。于須彌山頂出。爾時天王敕一敷設天子名曰氐宿。汝今速詣善法殿所。敷諸床座以擬世尊。彼敷設天奉天王教。趣善法堂欲敷床座。已見如來與諸弟子及諸天眾諸梵天眾。諸阿修羅陀那婆眾。一切人眾皆先坐訖。爾時敷天見佛大眾先坐已定。使欲設食白帝釋言。天王當知。今者如來與諸弟子天龍大眾。咸先坐于善法殿訖。時天帝釋作如是念。希有希有。此忉利天極成迷謬。世尊。今有如斯神力而我天等不覺不知。又見如來幸其宮殿。歡喜踴躍不能自勝。於是天帝釋尋即告一算天之子名跋利沙。汝今速往擊是天鼓。令此忉利諸天及時雲集。跋利沙天受天王敕。遂極其力撾擊天鼓。時諸修羅陀那婆等。聞天鼓聲悉皆驚怖。發如是言。苦哉苦哉。我等今者大厄時至。汝等當知是天帝釋以大幻術。誑誘我徒而令至此。時天帝釋知諸修羅心生恐怖。重複告彼阿修羅王。汝等勿怖。我向為集忉利諸天擊是天鼓。幸無他慮。爾時三十三天。各與無量百千億數眷屬天女詣善法殿。到已頂禮彼世尊足。心大歡喜各相謂言。汝今當觀如來世尊大神通力。諸阿修羅及陀那婆常居地下。今乃能令至此天上。爾時天帝釋敕三十三天曰。汝諸天眾。咸各一心勿念餘事。惟思供養如來大眾。彼天帝

【現代漢語翻譯】釋（釋迦）即稟告佛陀說：『世尊，我謹遵您的聖教。』於是天帝（帝釋天）從焦熱之處消失，出現在須彌山頂。當時，天王（帝釋天）命令一位名叫氐宿的敷設天子：『你現在迅速前往善法殿，鋪設床座，以供世尊使用。』那位敷設天子奉天王之命，前往善法堂想要鋪設床座，卻看到如來（佛陀）與諸位弟子，以及諸天眾、諸梵天眾、諸阿修羅（非天）陀那婆（夜叉）眾、一切人眾都已經坐好了。當時，敷設天子看到佛陀和大眾已經坐定，想要準備食物，便稟告帝釋天說：『天王應當知道，現在如來與諸位弟子、天龍大眾，都已經在善法殿就座了。』當時，天帝釋（帝釋天）心中這樣想：『稀有啊，稀有啊！這忉利天（三十三天）真是太迷惑了。世尊有如此神通之力，而我們天人竟然不覺不知。』又看到如來光臨他的宮殿，歡喜踴躍，不能自已。於是，天帝釋立刻告訴一位算天之子，名叫跋利沙：『你現在迅速去敲擊天鼓，讓這忉利天的諸天及時雲集。』跋利沙天接受天王的命令，竭盡全力敲擊天鼓。當時，諸位修羅（非天）、陀那婆（夜叉）等，聽到天鼓的聲音，都感到驚恐，發出這樣的聲音：『苦啊，苦啊！我們現在大難臨頭了。你們應當知道，是天帝釋用大幻術，欺騙引誘我們到這裡。』當時，天帝釋知道諸位修羅心中生起恐怖，再次告訴阿修羅王：『你們不要害怕。我剛才敲擊天鼓，是爲了召集忉利天的諸天，沒有什麼其他的事情。』當時，三十三天，各自帶領著無量百千億數的眷屬天女，前往善法殿。到達后，頂禮世尊的腳，心中非常歡喜，各自互相說道：『你們現在應當觀看如來世尊的大神通力，諸位阿修羅和陀那婆常居地下，現在竟然能夠讓他們來到天上。』當時，天帝釋命令三十三天說：『你們諸位天眾，都應該一心一意，不要想其他的事情，只想著供養如來大眾。』

【English Translation】 Shì (Śakra, meaning 'able') then said to the Buddha: 'World-Honored One, I respectfully accept your holy teachings.' Thereupon, the Deva King (Śakra, meaning 'lord of the gods') disappeared from the scorching place and appeared on the summit of Mount Sumeru. At that time, the Deva King (Śakra) commanded a son of the gods named Dǐsù (Nakshatra, a lunar mansion), who was in charge of arranging seats: 'You must quickly go to the Sudharma Hall and prepare the seats for the World-Honored One.' That son of the gods, following the Deva King's command, went to the Sudharma Hall to arrange the seats, but saw that the Tathagata (Buddha), along with his disciples, as well as the various gods, Brahma gods, Asuras (non-gods), Gandharvas (celestial musicians), and all the people, were already seated. At that time, the son of the gods, seeing that the Buddha and the assembly were already seated and wanting to prepare food, reported to Śakra: 'Deva King, you should know that the Tathagata, along with his disciples, the dragons, and the great assembly, are already seated in the Sudharma Hall.' Then, the Deva King Śakra thought to himself: 'How rare, how rare! These Trayastrimsa (Thirty-three Heavens) are truly deluded. The World-Honored One has such miraculous powers, yet we gods are unaware.' Seeing that the Tathagata had graced his palace, he was overjoyed and could not contain himself. Thereupon, the Deva King Śakra immediately told a son of the gods who calculated the heavens, named Bálìshā (Varisha): 'You must quickly strike the heavenly drum, so that all the gods of Trayastrimsa will gather in time.' The god Bálìshā, receiving the Deva King's command, exerted all his strength to strike the heavenly drum. At that time, the various Asuras (non-gods), Gandharvas (celestial musicians), and others, hearing the sound of the heavenly drum, were terrified and exclaimed: 'Woe, woe! We are now in great peril. You should know that the Deva King Śakra has deceived and lured us here with great illusions.' At that time, the Deva King Śakra, knowing that the various Asuras were terrified, again told the Asura King: 'Do not be afraid. I struck the heavenly drum just now to summon the gods of Trayastrimsa; there is nothing else to worry about.' At that time, the Thirty-three Heavens, each leading countless hundreds of thousands of billions of celestial maidens, went to the Sudharma Hall. Upon arriving, they prostrated themselves at the feet of the World-Honored One, their hearts filled with great joy, and said to each other: 'You should now behold the great miraculous power of the Tathagata, the World-Honored One. The various Asuras and Gandharvas usually dwell underground, but now he has enabled them to come to the heavens.' At that time, the Deva King Śakra commanded the Thirty-three Heavens: 'All of you gods should be single-minded and not think of anything else, but only of making offerings to the Tathagata and the assembly.'

釋如是敕已。以自所食諸供養具。奉上世尊與弟子眾。及祭火王一切人眾。諸阿修羅陀那婆眾。欲界天眾諸餘天眾。無有算數不可稱量。如是等眾皆來會坐。彼等一切食眾天味悉得充滿。如彈指頃飯食咸畢。當爾之時。帝釋天王立食不坐。睹佛世尊飯食訖已。喜踴遍滿不能自持。斂容合掌住于佛前。

爾時世尊告善臂阿修羅王言。善臂汝來。從今已去與此天王。解除宿怨生歡喜心。汝亦是吾聽法弟子。汝等二人常應和合。行如來法勿復戰諍也。時天帝釋及善臂王共白佛言。世尊。諸阿修羅及以諸天恒有鬥心。終不能得自生歡喜。幸蒙世尊威神德力。令阿修羅至此天宮。時彼二王如是語已。彼放光佛告天帝言。憍尸迦。汝於今者莫作是語。何以故。今日之事。乃是汝斯十四童子菩薩摩訶薩慈悲力也。是故憍尸迦。汝當知此十四菩薩往昔因緣。過去於此三十三天中生。見此諸天常念與彼諸阿修羅興大戰諍更相殘害受諸苦惱起大慈心。愿我未來得生於彼阿修羅宮與善臂王七大夫人各為二子。既生彼已我應教化彼阿修羅與此諸天。常生歡喜無復怨心。如果所愿假令于彼住壽經劫亦不敢辭。憍尸迦。以是因緣斯諸菩薩於此天沒為善臂王子。然而此等自度智力。不能獨成如是大事。是故今者請求如來應供正遍覺。令彼速出燋

【現代漢語翻譯】現代漢語譯本：釋迦牟尼佛這樣吩咐完畢后，便將自己所食用的各種供養品，奉獻給世尊和他的弟子們，以及祭祀火王的所有人和眾生，還有阿修羅（非天，一種具有神力但性格暴躁的神）和陀那婆（一種惡鬼）等眾，欲界天（居住在慾望界的天神）和其餘諸天眾，數量無數，不可稱量。這些眾生都來集會而坐。他們一切食用天上的美味，都得到充分滿足。如彈指頃刻，飯食全部完畢。當時，帝釋天王（忉利天之主）站立食用，沒有坐下。看到佛世尊飯食完畢后，歡喜踴躍，遍滿全身，不能自持。於是整理儀容，合掌站立在佛前。

這時，世尊告訴善臂阿修羅王（阿修羅之王，以勇猛著稱）說：『善臂，你過來。從今以後，你要與這位天王解除宿世的怨恨，生起歡喜之心。你也是我聽法的弟子。你們二人應當常常和合，奉行如來的教法，不要再爭戰了。』當時，天帝釋和善臂王一同對佛說：『世尊，諸阿修羅和諸天常常懷有爭鬥之心，始終不能自己生起歡喜。幸蒙世尊的威神德力，令阿修羅來到這天宮。』那時，兩位王這樣說完后，放光佛告訴天帝釋說：『憍尸迦（帝釋天的別名），你現在不要這樣說。為什麼呢？今天的事情，乃是你的十四位童子菩薩摩訶薩（偉大的菩薩）的慈悲力量啊。』

『所以，憍尸迦，你應當知道這十四位菩薩往昔的因緣。過去他們在此三十三天（欲界第二天）中出生，看到這些天人常常想著與那些阿修羅興起大戰，互相殘害，遭受各種苦惱，便生起大慈悲心，發願說：我未來要得生於阿修羅宮，與善臂王的七大夫人各為二子。既生於彼處后，我應當教化那些阿修羅與這些天人，常常生起歡喜心，不再有怨恨之心。如果爲了實現這個願望，假使在彼處住壽經劫（極長的時間單位）也不敢推辭。憍尸迦，因為這個因緣，這些菩薩從這天界逝沒，成為善臂王的王子。然而，他們憑藉自己的智慧力量，不能獨自成就這樣的大事。所以現在請求如來應供正遍覺（佛的稱號），讓他們迅速脫離焦'

【English Translation】 English version: After Shakyamuni Buddha had given these instructions, he offered all the food and offerings he himself had been eating to the World Honored One (Bhagavan) and his disciples, as well as to all the people and beings who were worshipping the Fire King, and to the assemblies of Asuras (demi-gods, known for their power and aggression) and Danavas (a type of evil spirit), the Devas (gods) of the Desire Realm, and all the other Devas, in numbers beyond calculation and measure. All these beings came and sat together. They were all fully satisfied with the heavenly flavors of the food. In the time it takes to snap one's fingers, the meal was completely finished. At that time, Indra (ruler of the Devas) stood while eating, not sitting down. Seeing that the World Honored Buddha had finished eating, he was filled with joy and excitement, unable to contain himself. He composed himself, put his palms together, and stood before the Buddha.

Then, the World Honored One said to the Asura King Shantibahu (Asura King, known for his peaceful arms): 'Shantibahu, come here. From now on, you should resolve your past grievances with this Deva King and generate a joyful heart. You are also my disciple who listens to the Dharma. The two of you should always be harmonious, practice the Dharma of the Tathagata (another name for the Buddha), and not fight again.' At that time, Indra and Shantibahu together said to the Buddha: 'World Honored One, the Asuras and the Devas always have hearts filled with conflict and can never generate joy on their own. Fortunately, through the majestic power and virtue of the World Honored One, the Asuras have come to this heavenly palace.' After the two kings had spoken in this way, the Buddha of Radiance said to Indra: 'Kausika (another name for Indra), you should not speak like this now. Why? Because today's event is due to the compassionate power of your fourteen Bodhisattva Mahasattvas (great Bodhisattvas).'

'Therefore, Kausika, you should know the past causes and conditions of these fourteen Bodhisattvas. In the past, they were born in this Trayastrimsa Heaven (the second heaven of the Desire Realm). Seeing that these Devas were constantly thinking of engaging in great battles with those Asuras, harming each other and suffering all kinds of afflictions, they generated great compassion and made a vow: In the future, I will be born in the Asura palace, each becoming two sons of the seven great consorts of Shantibahu. After being born there, I should teach those Asuras and these Devas to always generate joyful hearts and no longer have resentment. If it is necessary to dwell there for kalpas (extremely long units of time) to fulfill this vow, I would not dare to refuse.' Kausika, because of this cause and condition, these Bodhisattvas passed away from this heaven and became the princes of Shantibahu. However, with their own wisdom and power, they cannot accomplish such a great task alone. Therefore, they now request the Tathagata, Arhat, Samyaksambuddha (titles of the Buddha), to quickly release them from the burning'

熱之難。此等在彼發如是言。愿諸世尊哀愍我等。我等今在大厄難處。雖有本願不獲克成。今所生處多諸大苦大險巨難。設我生彼大地獄中。終不捨離本誓願心。憍尸迦。汝今應知。此諸菩薩于彼昔時有如是愿。憍尸迦。于意云何。如來世尊能護持是諸菩薩不。天帝釋言。如是世尊。如來能為一切畜生豺狼狐犬乃至蚊蟻而作護持。何獨菩薩摩訶薩等斯輩能為一切眾生無救護者。為作救護。猶如生盲處於無明大黑闇中不能自出。彼能散除亦復如是。

爾時放光如來告天帝釋言。憍尸迦。汝今問此阿修羅王。汝今樂住此天處不。時天帝釋承佛聖旨。即問善臂阿修羅王曰。仁者。汝聞世尊言教以不。善臂王曰。如是如是。惟大天王。帝釋復言。仁者。汝今實愿處此以不。善臂王言。天王如是之事不應致問。何以故。我諸修羅今所生處。假使亦有諸栴檀林及余別所。惟甚臭惡。寧敢望是諸天宮殿。直以世尊大慈威靈普及一切。令我至此須彌天宮。天王。汝之問我。我願如是。我應問汝。汝不應問我。何以故。是三十三天自然福報無所乏少。我諸修羅不能為福。多事諂誑自茲已外余皆乏少。是故我今貪樂此處。複次天王。我今重白。諸阿修羅長夜愿樂須彌山上。食諸天味飲蒱桃漿。為此三事常與天諍。以是義故亦有乏短。

【現代漢語翻譯】現代漢語譯本：『熱之難』（指地獄之苦）。這些眾生在那裡發出這樣的聲音：『愿諸位世尊憐憫我們。我們現在處於巨大的苦難之中。雖然有往昔的誓願，卻不能實現。現在所生之處充滿各種巨大的痛苦、危險和艱難。即使我們生於大地獄中，也終究不會捨棄原本的誓願。』『憍尸迦』（帝釋天的名字），你應該知道，這些菩薩在過去曾有這樣的誓願。『憍尸迦，你認為如何？如來世尊能夠護持這些菩薩嗎？』天帝釋回答說：『是的，世尊。如來能夠為一切畜生、豺狼、狐貍、狗，乃至蚊子、螞蟻都作護持。更何況是菩薩摩訶薩等這些能夠為一切無救護的眾生作救護的人呢？就像盲人處於無明的大黑暗中，不能自己出來，如來能夠驅散這黑暗，也是如此。』這時，放光如來告訴天帝釋說：『憍尸迦，你現在去問阿修羅王，你現在喜歡住在這天界嗎？』當時，天帝釋遵從佛的聖旨，就問善臂阿修羅王說：『仁者，你聽到世尊的教誨了嗎？』善臂王回答說：『是的，是的，偉大的天王。』帝釋又說：『仁者，你現在真的願意住在這裡嗎？』善臂王說：『天王，這樣的事情不應該問我。為什麼呢？我們這些阿修羅現在所生之處，即使有栴檀林和其他特別的地方，也極其臭惡。哪裡敢奢望這些天宮殿宇呢？只是因為世尊的大慈悲威神力量普及一切，才讓我來到這須彌山天宮。天王，你問我，我願意這樣。我應該問你，你不應該問我。為什麼呢？這三十三天的自然福報，沒有什麼缺乏的。我們這些阿修羅不能修福，多是虛偽諂媚，除此之外，其他方面都很缺乏。所以我現在貪戀喜歡這裡。』『再次，天王，我現在再次稟告。諸位阿修羅長久以來都希望在須彌山上快樂地生活，吃諸天的美味，喝葡萄漿。爲了這三件事，常常與天人爭鬥。因為這個緣故，也有所缺乏。』

【English Translation】 English version: 'The difficulty of heat' (referring to the suffering of hell). These beings there utter such words: 'May all World-Honored Ones have compassion on us. We are now in a great calamity. Although we have original vows, we cannot fulfill them. The places where we are now born are full of great suffering, danger, and difficulty. Even if we are born in the great hells, we will never abandon our original vows.' 'Kausika' (name of Indra), you should know that these Bodhisattvas had such vows in the past. 'Kausika, what do you think? Can the Tathagata World-Honored One protect these Bodhisattvas?' The Lord Sakra replied: 'Yes, World-Honored One. The Tathagata can protect all animals, jackals, foxes, dogs, and even mosquitoes and ants. How much more so those Bodhisattva-Mahasattvas who can provide protection for all beings who have no protection? It is like a blind person in the great darkness of ignorance, unable to come out on their own; the Tathagata can dispel this darkness, just like that.' At that time, the Tathagata Emiting Light told Lord Sakra: 'Kausika, you should now ask the Asura King, do you like living in this heavenly realm now?' At that time, Lord Sakra, following the Buddha's holy will, asked the Asura King Suvahu: 'Virtuous one, have you heard the teachings of the World-Honored One?' King Suvahu replied: 'Yes, yes, great King of Gods.' Sakra then said: 'Virtuous one, do you really wish to stay here now?' King Suvahu said: 'King of Gods, such a question should not be asked of me. Why? The places where we Asuras are now born, even if there are sandalwood groves and other special places, are extremely foul and disgusting. How dare we aspire to these heavenly palaces? It is only because the great compassion and majestic power of the World-Honored One pervades everything that I have come to this Sumeru heavenly palace. King of Gods, you ask me, and I wish it so. I should ask you, you should not ask me. Why? The natural blessings of the Thirty-three Heavens are without lack. We Asuras cannot cultivate blessings, and are mostly false and flattering; besides that, we lack in other aspects. Therefore, I now greedily desire this place.' 'Furthermore, King of Gods, I now report again. The Asuras have long wished to live happily on Mount Sumeru, eating the delicacies of the gods and drinking grape juice. For these three things, they often fight with the gods. For this reason, there is also a lack.'

以短乏故受諸苦惱。于鬥戰時彼四天王。以種種杖擊害我等退走本處。天王。以是因緣。我應問汝。不應問我。複次天王。譬彼丈夫貪慾女人。以諸財寶多為方便。彼雖相許未會求心。是人爾時長夜憂苦。后時彼女果獲一來。天王。于意云何。彼時丈夫既獲是女為極歡不。天帝釋言。如是如是。阿修羅王善臂復言。如是天王。諸阿修羅恒有是心。令我得居須彌山頂。諸天之事我盡見知。是故我今愿樂住此。若不樂者何事須問。複次天王。如彼商主。欲入大海求諸珍寶不顧危險。是人棄家始達海岸。忽值眾舶載赤栴檀。自然而至。或種種船異寶充滿一時競來。天王。于意云何。彼時商主。不經險難多獲異寶復極歡不。天帝釋言。彼大商主喜誠無量。善臂復言。如是天王。諸阿修羅及陀那婆。不殖善根不造功德。今者忽獲難至之所。若不歡甚。無有是處。時天帝釋與阿修羅王。二俱歡喜共詣世尊。頭面禮足住于佛前。爾時世尊語帝釋言。憍尸迦。汝與修羅大斗諍事得寧息耶。又與修羅及陀那婆斗諍因緣得斷除未。時天帝釋白言。世尊。我蒙佛教已成一味。唯然世尊。而我初無如是噁心害諸修羅。但是修羅甚可憐愍。頗修苦行得少身力。心懷不忍好與我諍。世尊彼輩不知我有乘象其名億頃。若使此像一奮怒者。即能幹竭彼大

【現代漢語翻譯】現代漢語譯本：因為短缺而遭受各種痛苦煩惱。在戰鬥的時候，那些四大天王用各種各樣的兵器擊打我們，使我們退回到原來的地方。天王啊，因為這個緣故，我應該問你，不應該問我。再者，天王，譬如那個男人貪戀女人，用很多的財寶和方法去追求她，那女人雖然答應了他，但心裡還沒有真正接受。這個人那時日夜憂愁痛苦。後來，那女人真的來了一次。天王啊，你認為怎麼樣？那個男人得到這個女人後，是不是非常高興？帝釋天回答說：『是的，是的。』阿修羅王善臂又說：『正是這樣，天王。那些阿修羅常常有這樣的想法，讓我能夠住在須彌山頂，諸天的事情我都全部知道。所以我現在願意住在這裡。如果不願意，又何必來問呢？』再者，天王，譬如那個商人，想要進入大海去尋求各種珍寶，不顧危險。這個人離開家剛剛到達海邊，忽然遇到很多船隻載滿了赤旃檀（一種珍貴的木材），自然而然地來到這裡。或者各種各樣的船隻裝滿了不同的寶物，一時之間都爭先恐後地來到。天王啊，你認為怎麼樣？那個商人沒有經過危險就得到了這麼多的寶物，是不是非常高興？帝釋天回答說：『那個大商人高興得簡直無法形容。』善臂又說：『正是這樣，天王。那些阿修羅和陀那婆（惡鬼），不種植善根，不造作功德，現在忽然得到了難以到達的地方，如果不是非常高興，那是不可能的。』當時，帝釋天和阿修羅王都非常高興，一起去拜見世尊（佛陀），頭面頂禮佛足，站在佛前。這時，世尊告訴帝釋天說：『憍尸迦（帝釋天的名字），你和阿修羅之間的大爭鬥平息了嗎？你和阿修羅以及陀那婆之間的爭鬥因緣斷除了嗎？』當時，帝釋天回答說：『世尊，我蒙受佛的教誨，已經融為一體。是的，世尊，我最初沒有這樣的噁心去傷害那些阿修羅。但是那些阿修羅很可憐，稍微修行了一點苦行，得到了一點點力量，心裡不忍，喜歡和我爭鬥。世尊，他們不知道我有一頭象，名字叫億頃（形容象非常巨大）。如果這頭像一發怒，就能把他們的大...

【English Translation】 English version: Because of scarcity, they suffer various afflictions. During battles, those Four Great Kings strike us with various weapons, causing us to retreat to our original places. O King, for this reason, I should be asking you, not you asking me. Furthermore, O King, it is like a man who is greedy for a woman, using much wealth and many methods to pursue her. Although the woman has agreed to him, her heart has not truly accepted him. That man is then worried and distressed day and night. Later, the woman actually comes once. O King, what do you think? When that man obtains this woman, is he extremely happy or not? Indra (Śakra, the king of gods) replied, 'Yes, yes.' The Asura (demi-gods) king Su-bāhu (Good Arms) then said, 'That is so, O King. The Asuras constantly have this thought: Let me be able to reside on the summit of Mount Sumeru (the central world-mountain), and I will know all the affairs of the gods. Therefore, I now wish to dwell here. If I were not willing, why would I need to ask?' Furthermore, O King, it is like a merchant who desires to enter the great ocean to seek various treasures, disregarding the dangers. This person leaves home and just reaches the shore, when suddenly he encounters many ships loaded with red sandalwood (a precious wood), arriving naturally. Or various ships filled with different treasures come competing at the same time. O King, what do you think? That merchant, without undergoing dangers, obtains many different treasures and is extremely happy or not? Indra replied, 'That great merchant's joy is truly immeasurable.' Su-bāhu then said, 'That is so, O King. Those Asuras and Danavas (a type of demon), without planting good roots or creating merit, now suddenly obtain a place that is difficult to reach. If they are not extremely happy, there is no such possibility.' At that time, Indra and the Asura king were both very happy and together went to see the World-Honored One (Buddha), bowing their heads and paying homage at the Buddha's feet, standing before the Buddha. At this time, the World-Honored One said to Indra, 'Kauśika (Indra's name), has the great strife between you and the Asuras subsided? Have the causes and conditions for strife between you and the Asuras and Danavas been severed?' At that time, Indra replied, 'World-Honored One, I have received the Buddha's teachings and have become one with them. Yes, World-Honored One, I initially had no such evil intention to harm those Asuras. But those Asuras are very pitiable, having cultivated a little ascetic practice and obtained a little strength, and are unwilling to endure, liking to contend with me. World-Honored One, they do not know that I have an elephant named Eka-koti (One Hundred Million, describing the elephant as enormous). If this elephant were to become angry, it could dry up their great...

海水。如其交陣大戰鬥時。復能化作巨壯大身。如須彌山住持大地。四足及鼻。隨以一足亦如須彌。世尊。當知彼象其身幾大。彼大海水復多少耶。佛言。憍尸迦。如是如是。時天帝釋復白佛言。世尊。我于爾時作如是念。我有如是不思議象。我既乘已復如是念。觀諸修羅陀那婆等。誠大愚惑不能覺知。我有如是不思議力。世尊。今且置茲身外大象不思議力。而我復有右手所執大金剛杵。我復作念。若使我今試放手中所執金剛。其所住處四大海內。諸阿修羅及陀那婆。所有宮殿一時滅壞。世尊。我今雖有如是神力。終不起心欲壞彼等。世尊。其有不退轉地菩薩摩訶薩。被他縛時若他打時。若他割時若他截時。欲報害者終無是處。惟佛世尊自知是事。世尊。若彼菩薩摩訶薩對是事時。自應常作如斯善念。我舍自身一切樂已。世間所有欲離壞者。我要當令彼還和合。彼時菩薩常當念行。如是慎意不亂其心。恒須念法。世尊。我從今日順世尊教。如世尊教。又如諸佛弟子。各還供養諸佛弟子。我等亦當各各自相恭敬供養。世尊。我從今日凡是飲食。悉皆與此善臂阿修羅王分張共食。諸餘阿修羅陀那婆等。咸施無畏不令恐怖也。

大法炬陀羅尼經卷第十四大正藏第 21 冊 No. 1340 大法炬陀羅尼經

【現代漢語翻譯】現代漢語譯本海水。當阿修羅交戰時，又能化作巨大身軀，如須彌山（Sumeru）住立於大地。四足和鼻子，隨意抬起一足也如須彌山一般。世尊（Buddha-Bhagavat），應當知道那象的身軀有多大，那大海水又有多少呢？佛（Buddha）說：『憍尸迦（Kausika），正是這樣，正是這樣。』當時，天帝釋（Devendra-Sakra）又對佛說：『世尊，我那時這樣想，我有如此不可思議的象。我乘坐之後又這樣想，觀看那些修羅（Asura）、陀那婆（Danava）等，真是愚蠢迷惑，不能覺知我有如此不可思議的力量。世尊，現在且放下這身外大象不可思議的力量，我還有右手所執的大金剛杵（Vajra）。我又想，如果我現在試著放出手中所執的金剛杵，它所住之處的四大海內，所有阿修羅及陀那婆的宮殿都會一時滅壞。世尊，我今雖有如此神力，終究不起心想要破壞他們。』『世尊，如果有不退轉地的菩薩摩訶薩（Bodhisattva-Mahasattva），被他人捆綁時，被他人毆打時，被他人割截時，想要報復加害者，絕對不會有這種事。只有佛世尊（Buddha-Bhagavat）自己知道這件事。世尊，如果那位菩薩摩訶薩面對這些事時，自己應當常常生起這樣的善念：我捨棄自身一切快樂，世間所有想要離散破壞者，我一定要讓他們還歸和合。那時菩薩應當常常念行，如此謹慎意念，不亂其心，恒常需要念法。』『世尊，我從今日起順從世尊的教導，如世尊所教導的那樣。又如諸佛弟子，各自還供養諸佛弟子，我們等也應當各自互相恭敬供養。世尊，我從今日起，凡是飲食，全部都與這位善臂阿修羅王（Surabhuja Asura-raja）分張共同食用。對其他阿修羅、陀那婆等，都施予無畏，不讓他們感到恐怖。』

【English Translation】 English version The seawater. When they (Asuras) are engaged in great battles, they can transform into gigantic bodies, like Mount Sumeru (Sumeru) standing on the earth. Their four feet and noses, any one foot raised is also like Mount Sumeru. World-Honored One (Buddha-Bhagavat), one should know how large that elephant's body is, and how much of that seawater there is. The Buddha (Buddha) said, 'Kausika (Kausika), it is so, it is so.' At that time, Devendra-Sakra (Devendra-Sakra) said to the Buddha, 'World-Honored One, I thought at that time, I have such an inconceivable elephant. After I ride it, I think again, looking at those Asuras (Asura), Danavas (Danava), etc., they are truly foolish and deluded, unable to realize that I have such inconceivable power. World-Honored One, let us now put aside the inconceivable power of this external great elephant, I also have the great Vajra (Vajra) held in my right hand. I thought again, if I were to try to release the Vajra held in my hand now, within the four great seas where it resides, all the palaces of the Asuras and Danavas would be destroyed in an instant. World-Honored One, although I have such divine power now, I ultimately do not intend to destroy them.' 'World-Honored One, if there is a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) who has reached the stage of non-retrogression, when he is bound by others, when he is beaten by others, when he is cut or severed by others, there will absolutely be no such thing as wanting to retaliate against the perpetrator. Only the Buddha-Bhagavat (Buddha-Bhagavat) himself knows this matter. World-Honored One, if that Bodhisattva-Mahasattva faces these things, he should often generate such good thoughts: I abandon all my own happiness, and for all those in the world who want to separate and destroy, I must make them return to harmony. At that time, the Bodhisattva should constantly practice mindfulness, being so careful in his thoughts, not disturbing his mind, and constantly needing to contemplate the Dharma.' 'World-Honored One, from today onwards, I will follow the teachings of the World-Honored One, as the World-Honored One has taught. And just as the disciples of all Buddhas each return to make offerings to the disciples of all Buddhas, we should also each respectfully make offerings to each other. World-Honored One, from today onwards, all food and drink will be shared and eaten together with this Surabhuja Asura-raja (Surabhuja Asura-raja). To the other Asuras, Danavas, etc., I will give fearlessness and not let them feel afraid.'

大法炬陀羅尼經卷第十五

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爾時世尊告天帝釋言。憍尸迦。汝今善能以四種法。開示攝受諸所須者。寬大開覺皆能令彼自厭生處。不令退轉菩提之心。時天帝釋白佛言。世尊。我今能令諸阿修羅陀那婆等厭離生處。世尊。然我無智不能知彼退不退也。

爾時天帝釋有一主兵天子。名曰善面。天帝告言。善面。汝今疾至我常所乘億頃大象王所。當以左手拊其脅上。明告之言。億頃。今者天王令我敕汝。當現自身莊嚴之事。時善面天承天王敕。即向億頃大象王所。如天王敕。即以左手拊其脅上。而告之曰。億頃。今者天王令我敕汝。宜自現身大莊嚴事。爾時億頃大力象王。見善面天傳王敕已。於是便念大身力通。念身通已先以四足滿四大海。四大海水一時涌波。與須彌山高下齊等。復於四方遍四大海化作四頭。一一頭上各有一鼻。四海所有四修羅宮。及四燋熱所攝境界。爾時象王。即以四鼻周圍繞取擎置頭上。其餘一切阿修羅等。住在忉利天王宮者。亦皆以鼻周圍卷取置之頭上。置頭上已。像身即時出大聲言。汝等被縛。

【現代漢語翻譯】現代漢語譯本

《大法炬陀羅尼經》卷第十五

隋朝天竺三藏阇那崛多譯

天伏阿修羅品第三十三阿修羅本業品第三十四雜類本業品第三十五說無相品第三十六勸修行品第三十七三字門品第三十八

天伏阿修羅品第三十三

這時，世尊告訴天帝釋（Devendra）說：『憍尸迦（Kausika，即帝釋的別名）。你現在很善於用四種方法，開示攝受那些有所需求的人，寬大開導覺悟他們，都能讓他們自己厭惡所生的處所，不讓他們退轉菩提之心。』當時，天帝釋對佛說：『世尊。我現在能讓那些阿修羅（Asura）、陀那婆（Danava）等厭離他們所生的處所。世尊。但我沒有智慧，不能知道他們是退轉還是不退轉。』這時，天帝釋有一位主兵天子，名叫善面（Sumukha）。天帝告訴他說：『善面。你現在快到我經常乘坐的億頃（Ekayana）大象王那裡，用左手拍打它的脅部，明白地告訴它說：『億頃。現在天王命令我告訴你，應當顯現你自身莊嚴的事情。』』當時，善面天接受天王的命令，立即前往億頃大象王那裡，按照天王的命令，用左手拍打它的脅部，並告訴它說：『億頃。現在天王命令我告訴你，應該顯現自身的大莊嚴之事。』這時，億頃大力象王，見到善面天傳達天王的命令后，於是便憶念自身的大身力神通。憶念身通后，先用四足充滿四大海，四大海水一時涌起波濤，與須彌山（Sumeru）的高低相等。又在四方遍佈四大海，化作四個頭，每一個頭上各有一條鼻子。四海所有四個阿修羅宮，以及四個焦熱所攝的境界。這時，像王就用四條鼻子，周圍環繞抓取，擎放在頭上。其餘一切住在忉利天（Trayastrimsa）王宮的阿修羅等，也全都用鼻子周圍卷取，放置在頭上。放置在頭上后，像身即時發出大聲說：『你們被縛了。』

【English Translation】 English version

《The Great Torch Dharani Sutra》Volume 15

Translated by Tripiṭaka Jñānagupta of Sui Dynasty from India

Chapter 33: Subduing Asuras Chapter 34: Fundamental Deeds of Asuras Chapter 35: Fundamental Deeds of Various Beings Chapter 36: Explaining Non-Form Chapter 37: Encouraging Practice Chapter 38: The Three Syllable Gate

Chapter 33: Subduing Asuras

At that time, the World Honored One said to Devendra (Śakra): 'Kauśika, you are now skilled in using four methods to enlighten and receive those who have needs, broadly guiding and awakening them, enabling them to abhor their place of birth and preventing them from regressing from the mind of Bodhi.' At that time, Devendra said to the Buddha: 'World Honored One, I am now able to make those Asuras (Asura), Danavas (Danava), and others厭離(yanli, disgusted with) their place of birth. World Honored One, but I have no wisdom to know whether they regress or not.' At that time, Devendra had a chief military deva (celestial being) named Sumukha. Devendra told him: 'Sumukha, you should quickly go to my often-ridden Ekayana (Ekayana) great elephant king, pat its flank with your left hand, and clearly tell it: 『Ekayana, now the Heavenly King orders me to tell you to manifest your own adorned affairs.』' At that time, Sumukha deva received the Heavenly King's order and immediately went to the Ekayana great elephant king. According to the Heavenly King's order, he patted its flank with his left hand and told it: 'Ekayana, now the Heavenly King orders me to tell you to manifest your own great adorned affairs.' At that time, the Ekayana great powerful elephant king, seeing that Sumukha deva had conveyed the Heavenly King's order, then remembered his own great bodily power and spiritual abilities. After remembering his bodily powers, he first filled the four great seas with his four feet. The waters of the four great seas surged up at once, equal in height to Mount Sumeru (Sumeru). Moreover, he transformed into four heads, spreading throughout the four great seas in the four directions, each head having a trunk. All four Asura palaces in the four seas, as well as the realms encompassed by the four scorching heats. At that time, the elephant king immediately used his four trunks to encircle and lift them, placing them on his head. All the other Asuras and others residing in the Trayastrimsa (Trayastrimsa) Heavenly King's palace were also encircled and taken up with his trunks, placing them on his head. After placing them on his head, the elephant's body immediately emitted a loud voice, saying: 'You are bound.'

汝等被縛。如是至三。爾時象王頂持前事隨意而行地不陷沒。諸阿修羅各作是念。嗚呼嗚呼。我等一切悉當喪沒。諸是眷屬宮殿城隍悉為他有。時彼修羅復見燋熱悉入象口。既見如是可畏眾生。則于自身生失沒想。遂大迷亂莫知本心。失本心故是諸修羅過去所有諸諂誑事皆現在前。見此事已復生厭想。我身須臾當自磨滅。愿我更莫見如是類可畏眾生。

爾時十四童子菩薩白父王言。大王。我等今者。欲作何方而得脫斯大象之難。爾時善臂阿修羅王及陀那婆。一切皆悉生大恐怖。迭相咎責悔先所作。時諸童子各作是念。此諸修羅及陀那婆。今既到斯大困厄處。我等試觀彼能斷是諂幻惡不。如是念已遂白父言。大王。當知我今所見大恐怖事。將不同彼諸幻夢耶。時彼阿修羅王。于少時間便自覺悟。童子復言。大王。是何事也。時善臂王告童子言。我等惟合見如斯事。何以故。諸阿修羅陀那婆等。素無善根專行惡業。常于眾生起毒害心。不於一人生慈善念。惟思殺害惱他眾生。增長一切不善之行。恒住如是瞋恨心中。但行如是戰鬥諸事。破戒因緣今受是報童子復言。大王。我等今日以何因緣。令象歡喜脫諸修羅陀那婆等困厄事也。善臂王言。童子。除此神已更有何神大於是者。童子白言。更有大神。所謂如來王等。今

【現代漢語翻譯】現代漢語譯本：你們都被束縛了，這樣重複三次。這時，像王頭頂著之前的事情，隨意行走，地面卻沒有陷落。眾阿修羅（Asura，意為非天）各自想著：『嗚呼，嗚呼，我們都要喪命了。所有的眷屬、宮殿、城池都要歸他人所有。』這時，那些阿修羅又看見焦熱之火，全都進入象口。既然看見如此可怕的眾生，就對自己產生失落滅亡的想法，於是非常迷亂，失去了本心。因為失去本心，這些阿修羅過去所有的諂媚欺誑之事都顯現在眼前。看見這些事後，又產生厭惡的想法：『我的身體須臾之間就要磨滅了，愿我再也不要看見如此可怕的眾生。』這時，十四位童子菩薩對父王說：『大王，我們現在應該怎麼辦，才能脫離這大象的災難？』這時，善臂阿修羅王（King Shanbi Asura）和陀那婆（Danava，意為惡魔）都非常恐懼，互相責備，後悔之前所做的事情。這時，各位童子各自想著：『這些阿修羅和陀那婆，現在既然到了如此困厄之處，我們試著看看他們能否斷除諂媚虛幻的惡行。』這樣想著，就對父王說：『大王，應當知道，我現在所見的大恐怖之事，難道不同於那些幻夢嗎？』這時，那位阿修羅王在很短的時間內就自覺醒悟。童子又說：『大王，是什麼事呢？』這時，善臂王告訴童子說：『我們只應該看見這樣的事。為什麼呢？因為阿修羅、陀那婆等，素來沒有善根，專門做惡業，常常對眾生生起毒害之心，不曾對一個人產生慈善的念頭，只想殺害惱亂其他眾生，增長一切不善的行為，總是住在這樣的嗔恨心中，只做這樣的戰鬥之事。因為破戒的因緣，現在才受到這樣的報應。』童子又說：『大王，我們今天用什麼因緣，才能讓象歡喜，脫離這些阿修羅、陀那婆等的困厄之事呢？』善臂王說：『童子，除了這位神，還有什麼神比他更大呢？』童子說：『還有更大的神，就是如來王（Tathagata King）等。』

【English Translation】 English version: You are bound. Thus, repeat three times. At that time, the elephant king, bearing the previous events on its head, walks freely, and the ground does not sink. The Asuras (Asura, meaning non-gods) each think: 'Alas, alas, we are all going to perish. All our family members, palaces, and cities will belong to others.' At this time, those Asuras see the scorching heat and all enter the elephant's mouth. Since they see such terrifying beings, they have thoughts of loss and destruction about themselves, and they become very confused, losing their original minds. Because they lose their original minds, all the past flattering and deceitful deeds of these Asuras appear before them. After seeing these things, they also have thoughts of disgust: 'My body will be destroyed in an instant, I wish I would never see such terrifying beings again.' At this time, the fourteen child Bodhisattvas said to their father king: 'Great King, what should we do now to escape the disaster of this elephant?' At this time, King Shanbi Asura (King Shanbi Asura) and the Danavas (Danava, meaning demons) were all very frightened, blaming each other and regretting what they had done before. At this time, the children each thought: 'Since these Asuras and Danavas have now reached such a difficult place, let us try to see if they can cut off the evil deeds of flattery and illusion.' Thinking this way, they said to their father: 'Great King, you should know that the great terror I see now, is it not different from those illusions?' At this time, that Asura king awakened himself in a short time. The child said again: 'Great King, what is the matter?' At this time, King Shanbi told the child: 'We should only see such things. Why? Because the Asuras, Danavas, etc., have always had no good roots, specializing in evil deeds, often arousing poisonous and harmful thoughts towards sentient beings, never having a compassionate thought towards one person, only wanting to kill and annoy other sentient beings, increasing all unwholesome actions, always dwelling in such hatred, only doing such fighting things. Because of the cause of breaking the precepts, they are now receiving such retribution.' The child said again: 'Great King, what cause should we use today to make the elephant happy and get rid of the difficulties of these Asuras, Danavas, etc.?' King Shanbi said: 'Child, besides this god, what god is greater than him?' The child said: 'There is an even greater god, namely the Tathagata King (Tathagata King), etc.'

者皆應起立。爾時大眾皆從座起立象背上。復令一心合十指掌作如是言。南無善神。南無勝神。南無大神。我等今者咸共歸依。勝一切神。是無上神我從今日。終不復作如是諂誑。愿不更見如是大厄。爾時彼諸童子菩薩復作是念。我今當令諸阿修羅恭敬合掌自悟諂幻。既自覺知即除諂幻。如是念已。復告彼諸阿修羅言。汝今可來歸佛法僧。諸童子等自相謂言。我已令彼于佛世尊深信不退當得解脫如是大難。爾時天帝釋知諸阿修羅陀那婆等悉調伏已。告一天曰。汝今宜往彼象王所。密宣此咒。

訶訶滯　迦耶婆訶滯　難陀陀　浮底　曷薩多曷多　阿揭車答梵　娑婆禰　鞞舍南

爾時象王聞是咒已。即便收攝如是變化諸莊嚴事。還至本處以鼻卷取諸阿修羅陀那婆等。悉持往詣天帝釋前。

爾時世尊告天帝釋言。憍尸迦。此大象王與阿修羅作何事也。天帝白言。世尊。我等諸天雖有如是化神通力。而我更無殊異神通調彼諸根。佛言。憍尸迦。汝今信佛如來不耶。天帝釋言。我等今日深信如來歸依如來。世尊。然今此等諸阿修羅及陀那婆。亦須教示此是如來大智境界非我所知。佛告天帝釋言。憍尸迦。汝於今者當應教示諸阿修羅。何以故。諸阿修羅陀那婆等。皆受天報。彼受報時多有亂心。是故應須開示彼

【現代漢語翻譯】現代漢語譯本：所有人都應該站起來。當時，所有大眾都從座位上站起來，站在象背上。又讓他們一心合起十指手掌，說這樣的話：『南無善神（皈依善良的神）。南無勝神（皈依勝利的神）。南無大神（皈依偉大的神）。我們現在共同皈依，勝過一切的神，是無上的神。我從今天起，終不再做這樣的諂媚欺騙之事，愿不再見到這樣的大災難。』當時，那些童子菩薩又這樣想：『我現在應當讓這些阿修羅恭敬合掌，自己醒悟諂媚虛幻。既然自己覺知了，就去除諂媚虛幻。』這樣想后，又告訴那些阿修羅說：『你們現在可以來皈依佛法僧。』眾童子等互相說道：『我已經讓他們對佛世尊深信不退，應當能夠解脫這樣的大難。』當時，天帝釋（Indra，眾神之王）知道阿修羅（Asura）和陀那婆（Danava）等都已被調伏，告訴一天（Deva）說：『你現在應該去那象王那裡，秘密宣說這個咒語：』『訶訶滯，迦耶婆訶滯，難陀陀，浮底，曷薩多曷多，阿揭車答梵，娑婆禰，鞞舍南。』當時，像王聽到這個咒語后，就收攝了這樣的變化和各種莊嚴之事，回到原來的地方，用鼻子捲起阿修羅和陀那婆等，全部帶到天帝釋面前。當時，世尊告訴天帝釋說：『憍尸迦（Kauśika，天帝釋的別名），這大象王與阿修羅做了什麼事呢？』天帝釋回答說：『世尊，我們這些天人雖然有這樣的變化神通之力，但我沒有更殊勝的神通來調伏他們的諸根。』佛說：『憍尸迦，你現在相信佛如來嗎？』天帝釋說：『我們今天深信如來，皈依如來。世尊，然而現在這些阿修羅和陀那婆，也需要教示，這是如來大智的境界，不是我所能知道的。』佛告訴天帝釋說：『憍尸迦，你現在應當教示這些阿修羅。為什麼呢？因為阿修羅和陀那婆等，都承受天界的果報，他們承受果報時多有亂心，所以應該開示他們。』

【English Translation】 English version: All should stand up. At that time, the entire assembly rose from their seats and stood on the elephant's back. Furthermore, they were instructed to bring their ten fingers together, palms joined, and say these words: 'Namo Śura (Homage to the good gods). Namo Śreṣṭha Śura (Homage to the victorious gods). Namo Mahā Śura (Homage to the great gods). We now together take refuge in the gods who are superior to all, the supreme gods. From this day forward, I will never again engage in such flattery and deceit, and I wish never to see such great calamities again.' At that time, those young Bodhisattvas thought, 'Now I should cause these Asuras (demons) to respectfully join their palms and awaken to their own flattery and illusion. Once they are aware, they will eliminate flattery and illusion.' Having thought thus, they again told those Asuras, 'You may now come and take refuge in the Buddha, Dharma, and Sangha.' The young ones said to each other, 'I have already caused them to have deep and unwavering faith in the Buddha, the World-Honored One, and they should be able to be liberated from such great difficulties.' At that time, Indra (Śakra, the king of gods), knowing that the Asuras and Danavas (a race of demons) had all been subdued, told a Deva (god), 'You should now go to that elephant king and secretly proclaim this mantra:' 'Haha ṭhi, Kaya Vaha ṭhi, Nanda ṭha, Bhuti, Hastahasta, Agaccha ḍa Brahma, Svaha Ne, Bhesanaṃ.' At that time, the elephant king, having heard this mantra, immediately withdrew such transformations and various adornments, returned to its original place, and with its trunk, gathered up the Asuras and Danavas, bringing them all before Indra. At that time, the World-Honored One told Indra, 'Kauśika (another name for Indra), what has this great elephant king done with the Asuras?' Indra replied, 'World-Honored One, although we gods have such transformative powers, I do not have more extraordinary supernatural powers to subdue their faculties.' The Buddha said, 'Kauśika, do you now believe in the Buddha Tathagata?' Indra said, 'Today we deeply believe in the Tathagata and take refuge in the Tathagata. World-Honored One, however, these Asuras and Danavas also need to be instructed that this is the realm of the Tathagata's great wisdom, which is beyond my knowledge.' The Buddha told Indra, 'Kauśika, you should now instruct these Asuras. Why? Because the Asuras and Danavas receive the rewards of the heavens, and when they receive these rewards, they often have confused minds, so they should be enlightened.'

等二種悔法。

大法炬陀羅尼經阿修羅本業品第三十四

爾時天帝釋復白佛言。世尊。以何因緣。諸阿修羅乃生如是燋熱口中。寧當無有諸功德法。出彼燋熱至四大王宮殿住處。而彼獨有往昔惡愿無一善法。其後壽終生於惡道。世尊。我等於中如是思惟。彼既專造諸不善業。生於惡道得如是身。云何而得有大神通。世尊。以是因緣我於是中心生驚疑。是故我今問佛世尊。如斯義處當云何識。佛言。憍尸迦。以是因緣我今為汝作諸譬喻。以譬喻故令汝得解。憍尸迦。夫著生處者即是凡夫。貪染住處言此是畜生。由造此業彼等分別諸有生處。今舍此處當生彼處。有人命終受後身時。或勝或劣。然作業時即起大愿。令我彼身長時受報。勿使彼身壽命短促。彼等或生畜生道中。所有受身因種種業得種種名。而彼生身及與名字。乃至過去種種諸業。凡所成就皆現在前。彼畜生身還得如是畜生名字稱實自名。所謂我是鳥也。我是奢拘尼也。我是龍也。我是乾闥婆也。我是阿修羅也。我是陀那婆也。我是金翅鳥也。我是象也。我是馬也。我是駝也。我是驢也。我是牛也。我是水牛也。我是狗也。如是乃至一切畜生。凡所受身一切皆是依身立名。憍尸迦。我于彼時作如是言。汝等諸天所得名字亦因業緣。憍尸迦諸阿修羅所

【現代漢語翻譯】現代漢語譯本：還有第二種懺悔的方法。

《大法炬陀羅尼經·阿修羅本業品》第三十四

這時，天帝釋（Śakra-devānām-Indra）又對佛說：『世尊，因為什麼因緣，這些阿修羅（Asura）會生出如此焦熱的口中？難道他們沒有諸功德法，從那焦熱之處到達四大天王（Caturmahārājakāyika-deva）的宮殿住處？而他們唯有往昔的惡愿，沒有一絲善法，死後便會墮入惡道。世尊，我們對此這樣思惟：他們既然專門造作各種不善之業，才會生於惡道，得到這樣的身體。為何他們又能有大神力呢？』世尊，因為這個因緣，我心中生起驚疑。所以今天我才來請問佛世尊，這樣的道理應該如何理解？佛說：『憍尸迦（Kauśika），因為這個因緣，我現在為你做些譬喻。通過譬喻，讓你能夠理解。憍尸迦，執著于生處的就是凡夫。貪戀染著住處，說『這是畜生』。由於造作這些業，他們分別各種有生之處，想著捨棄此處，當生彼處。有人命終，接受後身時，或者勝妙，或者低劣。然而在作業時，就發起大愿，『讓我那個身體長時受報，不要讓那個身體壽命短促。』他們或者生於畜生道中，所有受身都因種種業而得到種種名字。而他們的生身以及名字，乃至過去種種諸業，凡所成就的，都會在現在顯現。那些畜生身還能得到這樣的畜生名字，稱呼真實的自己。所謂『我是鳥』，『我是奢拘尼（Śakuni）』，『我是龍（Nāga）』，『我是乾闥婆（Gandharva）』，『我是阿修羅』，『我是陀那婆（Dānava）』，『我是金翅鳥（Garuḍa）』，『我是象』，『我是馬』，『我是駝』，『我是驢』，『我是牛』，『我是水牛』，『我是狗』。像這樣乃至一切畜生，凡所受的身體，一切都是依據身體而立名。憍尸迦，我在那時這樣說，你們諸天所得的名字也是因為業緣。憍尸迦，諸阿修羅所……』

【English Translation】 English version: There is also a second method of repentance.

The Great Torch Dhāraṇī Sūtra, Chapter 34: The Fundamental Karma of the Asuras

At that time, Śakra-devānām-Indra (天帝釋, the Lord of the Gods) said to the Buddha: 'World Honored One, due to what causes and conditions do these Asuras (阿修羅, demigods) have such burning mouths? Could it be that they have no meritorious qualities to reach the palaces and abodes of the Caturmahārājakāyika-devas (四大天王, the Four Heavenly Kings) from that burning place? And that they only have past evil vows, without a single good deed, and will fall into evil realms after death. World Honored One, we think like this: since they are dedicated to creating all kinds of unwholesome karma, they are born in evil realms and obtain such bodies. How can they have great supernatural powers?' World Honored One, because of this cause and condition, doubt arises in my mind. Therefore, I am now asking the World Honored One, how should such a meaning be understood? The Buddha said: 'Kauśika (憍尸迦, another name for Śakra), because of this cause and condition, I will now make some analogies for you. Through these analogies, you will be able to understand. Kauśika, those who are attached to the place of birth are ordinary beings. Those who are greedy and attached to their dwelling places say, 'This is an animal.' Because of creating these karmas, they distinguish various places of birth, thinking of abandoning this place and being born in that place. When someone dies and receives a subsequent body, it may be superior or inferior. However, when creating karma, they make a great vow, 'Let me receive the reward for a long time in that body, and do not let that body have a short lifespan.' They may be born in the animal realm, and all their received bodies obtain various names due to various karmas. And their born bodies and names, and even all the various past karmas, whatever has been accomplished, will appear in the present. Those animal bodies can still obtain such animal names, calling themselves by their true names. Saying, 'I am a bird,' 'I am a Śakuni (奢拘尼, a kind of bird),' 'I am a Nāga (龍, a serpent),' 'I am a Gandharva (乾闥婆, a celestial musician),' 'I am an Asura,' 'I am a Dānava (陀那婆, a type of demon),' 'I am a Garuḍa (金翅鳥, a mythical bird),' 'I am an elephant,' 'I am a horse,' 'I am a camel,' 'I am a donkey,' 'I am a cow,' 'I am a water buffalo,' 'I am a dog.' Like this, even all animals, all the bodies they receive, are all named according to their bodies. Kauśika, I said at that time, the names you gods obtain are also due to karmic conditions. Kauśika, the Asuras...'

受生處。皆由往業今得是身。汝應諦聽。昔在人中違背正法。由違背故今生此處。或復當生。或時生已。憍尸迦。如是等業應當諦聽。聞已奉行為人解說。何以故。不欲令彼更造是業復生此故。惟欲令其斷惡業故。

佛復告彼天帝釋言。憍尸迦。汝今應知。若諸比丘比丘尼優婆塞優婆夷。依佛如來正教修行。于佛滅後作富伽羅相行異種法。彼若住于富伽羅相行異法時。或念奢摩他事。不能依于如來正教。自心分別富伽羅相。妄念現前若百若千若過是數遂樂住此富伽羅相中。而即用為奢摩他事。為世間說法。又亦不依如來所說毗婆舍那事。不能分別富伽羅相。亦不衣止毗婆舍那。然彼眾生但為一切衣服臥具飲食湯藥。往來游止聚落城邑。或有具足五神通者。或四或三乃至不得一二通者。皆毀正行行如是法。彼既如是違背聖教。破毀禁戒。佛諸弟子能說空者。終無復有以諂誑心荷負一切佛菩提事。若有不依如來所說無相法者。則亦不能通達如是無相之法。彼既不達如是法相。便應入于大邪見路。當知彼人著於此處。如是住著。終無有能教化之者。亦無可以遮障之事。彼等住此執于諂幻。若諂誑行。即還得是不現形報。如是等人永於一切佛菩提中。不能顯現如來所說四雙八輩丈夫大人墮僧寶者。彼人于中永無其分。何

【現代漢語翻譯】現代漢語譯本：

關於受生之處，都是由於過去的業力導致今生得到這樣的身體。你應該仔細聽。過去在人道中違背了正法，因為違背正法的緣故，今生才生於此處，或者將來還會生於此處，或者已經生於此處。憍尸迦（帝釋天的名字）。像這樣的業力應當仔細聽聞，聽聞后要奉行，並且為人解說。為什麼呢？因為不希望他們再造作這樣的業力，再次生於此處，只是希望他們斷除惡業。

佛陀又告訴帝釋天說：『憍尸迦，你現在應當知道，如果諸位比丘、比丘尼、優婆塞、優婆夷，依據佛陀如來的正教修行，在佛陀滅度后，執著于補特伽羅相（認為存在真實的自我）而行異種法（不符合正法的修行方式）。他們如果住在補特伽羅相中，修行異種法時，或者思念奢摩他（止，禪定）的事情，不能依據如來的正教，以自己的心分別補特伽羅相，虛妄的念頭現前，或者一百個，或者一千個，或者超過這個數目，於是樂於住在這種補特伽羅相中，並且用它來作為奢摩他，為世間說法。又不依據如來所說的毗婆舍那（觀，智慧）的事情，不能分別補特伽羅相，也不依止毗婆舍那。然而這些眾生只是爲了衣服、臥具、飲食、湯藥，往來遊走于聚落、城邑。或者有人具足五神通，或者四種，或者三種，乃至沒有得到一兩種神通的人，都毀壞了正行，修行這樣的法。他們既然這樣違背聖教，破壞毀壞禁戒，佛陀的弟子中能夠宣說空性的人，最終不會再有以諂媚欺誑之心來承擔一切佛陀菩提事業的人。如果有人不依據如來所說的無相法，那麼也不能通達這樣的無相之法。他們既然不能通達這樣的法相，便會進入大邪見之路。應當知道這些人執著於此處，這樣住著執著，最終沒有能夠教化他們的人，也沒有可以遮障阻止的事情。他們住在這裡，執著于諂媚虛幻，如果行諂媚欺誑的行為，就會得到不現形報（果報不明顯）。像這樣的人永遠在一切佛陀菩提中，不能顯現如來所說的四雙八輩丈夫大人（四向四果的聖人），他們于其中永遠沒有份。為什麼呢？』 English version:

Regarding the places of rebirth, all are due to past karma that causes one to receive this body in the present life. You should listen carefully. In the past, in the human realm, one went against the true Dharma. Because of going against the true Dharma, one is born here in this life, or will be born here in the future, or has already been born here. Kausika (name of the King of Gods). Such karma should be listened to carefully. After hearing it, one should practice it and explain it to others. Why? Because one does not want them to create such karma again and be born here again, but only wants them to cut off evil karma.

The Buddha then said to Sakra, the Lord of Gods: 'Kausika, you should know now that if those Bhikshus, Bhikshunis, Upasakas, and Upasikas, practice according to the true teachings of the Buddha Tathagata, after the Buddha's Parinirvana, they cling to the 'Pudgala' (the belief in a substantial self) and practice different kinds of Dharma (practices that do not conform to the true Dharma). If they dwell in the 'Pudgala' aspect and practice different Dharmas, or think about 'Samatha' (tranquility, meditation), they cannot rely on the true teachings of the Tathagata. With their own minds, they discriminate the 'Pudgala' aspect, and false thoughts arise, either a hundred, or a thousand, or more than that. Thus, they delight in dwelling in this 'Pudgala' aspect, and use it as 'Samatha' to preach to the world. They also do not rely on the 'Vipassana' (insight, wisdom) as taught by the Tathagata, cannot distinguish the 'Pudgala' aspect, nor rely on 'Vipassana'. However, these beings are only concerned with clothing, bedding, food, and medicine, traveling to and from villages and cities. Some may possess the five supernormal powers, or four, or three, or even not attain one or two supernormal powers. All of them destroy the right practice and practice such Dharmas. Since they thus violate the holy teachings and break the precepts, among the Buddha's disciples who can speak of emptiness, there will ultimately be no one who bears the burden of all the Buddha's Bodhi affairs with a flattering and deceitful mind. If someone does not rely on the 'formless' Dharma taught by the Tathagata, then they also cannot understand such 'formless' Dharma. Since they cannot understand such Dharma aspects, they should enter the path of great wrong views. Know that these people are attached to this place. Dwelling and clinging in this way, there will ultimately be no one who can teach them, nor can anything obstruct or prevent them. They dwell here, clinging to flattery and illusion. If they practice flattery and deceit, they will receive the 'invisible retribution' (the consequences are not obvious). Such people will never be able to manifest the 'four pairs and eight types of noble individuals' (the saints of the four paths and four fruits) spoken of by the Tathagata in all the Buddha's Bodhi. They will never have a share in it. Why?'

【English Translation】 Regarding the places of rebirth, all are due to past karma that causes one to receive this body in the present life. You should listen carefully. In the past, in the human realm, one went against the true Dharma. Because of going against the true Dharma, one is born here in this life, or will be born here in the future, or has already been born here. Kausika (name of the King of Gods). Such karma should be listened to carefully. After hearing it, one should practice it and explain it to others. Why? Because one does not want them to create such karma again and be born here again, but only wants them to cut off evil karma. The Buddha then said to Sakra, the Lord of Gods: 'Kausika, you should know now that if those Bhikshus, Bhikshunis, Upasakas, and Upasikas, practice according to the true teachings of the Buddha Tathagata, after the Buddha's Parinirvana, they cling to the 'Pudgala' (the belief in a substantial self) and practice different kinds of Dharma (practices that do not conform to the true Dharma). If they dwell in the 'Pudgala' aspect and practice different Dharmas, or think about 'Samatha' (tranquility, meditation), they cannot rely on the true teachings of the Tathagata. With their own minds, they discriminate the 'Pudgala' aspect, and false thoughts arise, either a hundred, or a thousand, or more than that. Thus, they delight in dwelling in this 'Pudgala' aspect, and use it as 'Samatha' to preach to the world. They also do not rely on the 'Vipassana' (insight, wisdom) as taught by the Tathagata, cannot distinguish the 'Pudgala' aspect, nor rely on 'Vipassana'. However, these beings are only concerned with clothing, bedding, food, and medicine, traveling to and from villages and cities. Some may possess the five supernormal powers, or four, or three, or even not attain one or two supernormal powers. All of them destroy the right practice and practice such Dharmas. Since they thus violate the holy teachings and break the precepts, among the Buddha's disciples who can speak of emptiness, there will ultimately be no one who bears the burden of all the Buddha's Bodhi affairs with a flattering and deceitful mind. If someone does not rely on the 'formless' Dharma taught by the Tathagata, then they also cannot understand such 'formless' Dharma. Since they cannot understand such Dharma aspects, they should enter the path of great wrong views. Know that these people are attached to this place. Dwelling and clinging in this way, there will ultimately be no one who can teach them, nor can anything obstruct or prevent them. They dwell here, clinging to flattery and illusion. If they practice flattery and deceit, they will receive the 'invisible retribution' (the consequences are not obvious). Such people will never be able to manifest the 'four pairs and eight types of noble individuals' (the saints of the four paths and four fruits) spoken of by the Tathagata in all the Buddha's Bodhi. They will never have a share in it. Why?'

以故。以彼喪失如是法行。猶亦受他承事供養。若人於是諸世尊所。讀誦受持乃至一四句偈解其義理。彼等如是不可承事。乃至盡壽共一處坐。命終之後生是惡處。以彼恒常修習諂幻。發願彼處。故彼等於彼修習不捨。而彼人以諂誑心故。生人間時。于如來所說不能通達　亦不具足。惟行惡行。乃至盡壽生如是處。以其往昔作如是業。盡壽生彼大地獄中。憍尸迦。是為諸阿修羅受身因緣。汝應憶持。

大法炬陀羅尼經雜類本業品第三十五

爾時佛復告天帝釋言。憍尸迦。諸餘所有畜生之類。業行果報者。如彼受身。既受身已復舍心藏。隨受何身。造業愿求復受彼身。從何所來得受此身。彼心所作行差別事。我今當說汝應諦思。時天帝釋即白佛言。世尊。今正是時惟愿具說。四眾聞已依教奉行。佛言。憍尸迦。若欲遠離諸如是等畜生身者。於此法中應當依行。若有能于如來所說少分開解。即得斷除畜生身中諸苦惱事。

爾時佛復告天帝釋言。憍尸迦。云何夜叉。言夜叉者。隨所受身得夜叉名。云何知也。彼于往昔在余世界造作惡業。受得如是不安樂身。故名夜叉。彼時少分造作惡行生如是心。若彼諸師教誡之時。作如是言。善哉尊者。如是之事我自能為。尊者何須數教導我。彼人佷戾忘失本心。彼時

【現代漢語翻譯】現代漢語譯本：因此，因為他們喪失了這樣的正法修行，即使接受他人的承事供養也是不應該的。如果有人在諸佛世尊那裡，讀誦受持乃至一四句偈並理解其中的義理，那麼像他們這樣的人是不可以承事供養的，乃至終其一生與他們同處一地，命終之後也會生於惡處。因為他們恒常修習諂媚虛幻，並且發願往生彼處，所以他們對於諂媚虛幻的修習不肯捨棄。而那個人因為心懷諂誑，所以在轉生人間時，對於如來所說的法不能通達，也不具備相應的德行，只是行作惡行，乃至終其一生都生於這樣的惡處。因為他們往昔造作了這樣的惡業，所以盡其一生都生於大地獄中。憍尸迦（Indra，帝釋天），這就是諸阿修羅（Asura，非天）受生的因緣，你應該牢記。

《大法炬陀羅尼經·雜類本業品》第三十五

爾時，佛陀再次告訴天帝釋（Indra，帝釋天）說：『憍尸迦（Indra，帝釋天），其餘所有畜生之類，他們的業行果報是這樣的：他們受生為畜生之後，又捨棄了心藏，隨著所受的身體，造業發願，再次受生為那樣的身體。從何處而來而受此身？他們的心所作的種種差別行為，我現在將要為你解說，你應該仔細思考。』當時，天帝釋（Indra，帝釋天）立即對佛陀說：『世尊，現在正是時候，惟愿您詳細解說，讓四眾弟子聽聞之後，能夠依照教導奉行。』佛陀說：『憍尸迦（Indra，帝釋天），如果想要遠離這些畜生之身，就應當依此法修行。如果有人能夠對於如來所說的法稍微分開理解，就能斷除畜生身中的各種苦惱之事。』

爾時，佛陀再次告訴天帝釋（Indra，帝釋天）說：『憍尸迦（Indra，帝釋天），什麼是夜叉（Yaksa，夜叉）？所謂夜叉（Yaksa，夜叉），是隨著所受的身體而得到夜叉（Yaksa，夜叉）這個名稱。如何得知呢？他們在往昔于其他世界造作惡業，所以受得這樣不安樂的身體，因此名為夜叉（Yaksa，夜叉）。他們當時少部分地造作惡行，生起這樣的心念：如果那些師長教誡他們的時候，他們會這樣說：『善哉尊者，這樣的事情我自己能夠做到，尊者何須多次教導我？』這些人剛愎自用，忘失了本心。當時

【English Translation】 English version: Therefore, because they have lost such righteous conduct, it is not proper to receive offerings and services from others. If someone, in the presence of the Buddhas and World Honored Ones, reads, recites, upholds, and even understands the meaning of a four-line verse, then such people as those who have lost righteous conduct should not be served or offered to. Even if one spends their entire life sitting with them in the same place, after death, they will be born in evil realms. This is because they constantly cultivate flattery and illusion, and they vow to be born in those places. Therefore, they do not abandon the cultivation of flattery and illusion. And that person, because of their deceitful mind, when reborn in the human realm, cannot understand what the Tathagata (Thus Come One) has spoken, nor do they possess the corresponding virtues; they only engage in evil deeds, and thus are born in such evil realms for their entire life. Because they created such evil karma in the past, they are born in the great hells for their entire life. Kausika (Indra, Lord of Gods), this is the cause and condition for the Asuras (non-gods) to receive their bodies; you should remember this.

The Great Torch Dharani Sutra, Miscellaneous Karma Chapter Thirty-Five

At that time, the Buddha again said to Indra (Kausika, Lord of Gods): 'Kausika (Indra, Lord of Gods), as for all other kinds of animals, their karmic actions and retributions are like this: after they are born as animals, they abandon their mind-essence, and according to the body they receive, they create karma and make vows, and are born again into such bodies. From where do they come to receive this body? The various different actions performed by their minds, I will now explain to you; you should think carefully.' At that time, Indra (Kausika, Lord of Gods) immediately said to the Buddha: 'World Honored One, now is the right time; may you please explain in detail, so that the fourfold assembly, after hearing it, can follow the teachings and practice accordingly.' The Buddha said: 'Kausika (Indra, Lord of Gods), if you want to be far away from these animal bodies, you should practice according to this Dharma. If someone can understand even a small part of what the Tathagata (Thus Come One) has spoken, they can cut off all the sufferings in the animal realm.'

At that time, the Buddha again said to Indra (Kausika, Lord of Gods): 'Kausika (Indra, Lord of Gods), what is a Yaksha (Yaksa, a type of spirit)? The so-called Yaksha (Yaksa, a type of spirit) obtains the name Yaksha (Yaksa, a type of spirit) according to the body they receive. How do we know this? In the past, they created evil karma in other worlds, so they receive such an unpeaceful body, therefore they are called Yaksha (Yaksa, a type of spirit). At that time, they created evil deeds in small part, and generated such thoughts: when those teachers admonish them, they would say: 'Excellent, Venerable One, I can do such things myself; why do you need to teach me so many times?' These people are stubborn and forget their original mind. At that time.'

既發是噁心故。得夜叉身不受余報。雖似人身不與人同。以能具足夜叉因緣。受是惡身不住一處。憍尸迦。是為夜叉受身因緣。汝當憶持。

爾時天帝釋復白放光佛言。世尊。我今更問羅剎因緣。云何得受是羅剎身。復以何義名羅剎也。惟愿為我分別解說。佛告天帝釋言。憍尸迦。若出家人若在家人。聞佛世尊所說經教。不能隨聞如法修行。惟諂誑心為人說法。作如是言。汝今應當護持此法。而自不能順教修行。但為名聞利養徒眾故發是言。然無實行。復發是言。汝護此法此法可護。雖作是說本心惟求多人識知。多獲財利遊行聚落往返城邑。見他比丘先處城邑或見後來。告求衣服飲食醫藥。懼其勝己侵奪名利。睹是事故心生熱惱欲求傷害。或時斗諍于彼比丘乃檀越所並生噁心。以噁心故。命終便墮羅剎鬼中。憍尸迦。是為羅剎受身因緣。汝當憶持。憍尸迦。是故若彼出家在家樂法之人。聞是法已為他正說。何以故。于惡世中說如是法。復能行者斯人難得。憍尸迦。於十方世界中。如來應供正遍覺出現甚難。帝釋復言。世尊。如來應供正遍覺若不出世。誰當說是受身法耶。佛言。憍尸迦。汝今不應問如是義。何以故。如是之義。諸世間中恒常充滿。然于彼時無是問者。何以故。當知爾時多大恐怖。諸佛世尊不出世

【現代漢語翻譯】現代漢語譯本：因為生起厭惡之心，所以得到夜叉（一種惡鬼）之身，不再承受其他的果報。雖然外表像人，但與人不同，因為完全具備了成為夜叉的因緣，所以承受這種醜惡的身體，不能安居一處。憍尸迦（帝釋天的名字），這就是成為夜叉之身的因緣，你應該牢記。

這時，天帝釋（帝釋天的稱號）又對放光佛說：『世尊，我現在想再問關於羅剎（一種惡鬼）的因緣，是怎樣的因緣導致受羅剎之身？又是什麼含義被稱為羅剎？希望您能為我分別解說。』佛告訴天帝釋說：『憍尸迦，如果出家人或在家人，聽聞佛世尊所說的經教，不能隨所聽聞的如法修行，只用諂媚虛誑之心為人說法，並這樣說：『你們現在應當護持此法。』而自己卻不能順從教導修行，只是爲了名聞利養和聚集徒眾才說這些話，實際上沒有行動。又說：『你們守護此法，此法是可以守護的。』雖然這樣說，本心只是爲了讓更多人認識自己，多獲得財利，頻繁往返于村落和城邑。看到其他比丘（出家修行的男子）先到城邑，或者看到後來者，就向施主索求衣服、飲食、醫藥，害怕他們勝過自己，侵奪自己的名利。看到這些事，心中生起熱惱，想要傷害他們。或者有時與那些比丘甚至施主發生爭鬥，都生起噁心。因為這些噁心，命終之後便墮入羅剎鬼中。憍尸迦，這就是成為羅剎之身的因緣，你應該牢記。憍尸迦，因此，如果那些出家或在家的喜愛佛法之人，聽聞此法后能為他人正確解說，這是非常難得的。為什麼呢？因為在惡世之中，能夠宣說這樣的佛法，並且能夠身體力行的人，實在太難得了。憍尸迦，在這十方世界中，如來（佛的稱號）應供（值得供養）正遍覺（覺悟一切真理者）出現是非常稀有的。』帝釋（帝釋天的稱號）又說：『世尊，如果如來應供正遍覺不出現於世，誰來宣說這些受身之法呢？』佛說：『憍尸迦，你不應該問這樣的問題。為什麼呢？因為這樣的道理，在世間中恒常存在，只是在那個時候沒有人提問罷了。為什麼呢？應當知道那時充滿了巨大的恐怖，所以諸佛世尊才不出現於世。』

【English Translation】 English version: Because of generating a repulsive mind, one obtains the body of a Yaksha (a type of evil spirit) and does not receive other retributions. Although appearing like a human, one is not the same as a human, because one fully possesses the causes and conditions to become a Yaksha, thus receiving this ugly body and not dwelling in one place. Kausika (name of Indra), this is the cause and condition for receiving the body of a Yaksha. You should remember this.

At that time, Sakra, Lord of the Devas (title of Indra), again said to Buddha of Emitted Light: 'World Honored One, I now wish to ask further about the causes and conditions for becoming a Rakshasa (a type of evil spirit). What causes and conditions lead to receiving the body of a Rakshasa? And what is the meaning of being called a Rakshasa? I hope you will explain this to me in detail.' The Buddha told Sakra, Lord of the Devas: 'Kausika, if a monastic or a layperson, upon hearing the teachings spoken by the World Honored Buddha, is unable to practice according to the Dharma as they have heard, but instead uses a flattering and deceitful mind to preach the Dharma to others, saying such things as, 'You should now uphold this Dharma,' yet they themselves are unable to follow the teachings and practice accordingly, but only say these things for the sake of fame, profit, and gathering followers, without any actual practice. And they say, 'You protect this Dharma; this Dharma is worth protecting.' Although they say this, their original intention is only to be recognized by more people, to gain more wealth and benefits, frequently traveling between villages and cities. Seeing other Bhikkhus (ordained monks) who arrived in the city earlier, or seeing those who came later, they solicit clothing, food, and medicine from donors, fearing that these Bhikkhus will surpass them and seize their fame and profit. Seeing these things, they generate agitation in their minds, desiring to harm them. Or sometimes they quarrel with those Bhikkhus or even with the donors, all generating evil thoughts. Because of these evil thoughts, upon death, they fall into the realm of Rakshasa ghosts. Kausika, this is the cause and condition for receiving the body of a Rakshasa. You should remember this. Kausika, therefore, if those monastics or laypersons who delight in the Dharma, upon hearing this Dharma, are able to correctly explain it to others, this is very rare. Why? Because in an evil age, it is very difficult to find someone who can speak such Dharma and also put it into practice. Kausika, in these ten directions of the world, it is very rare for a Tathagata (title of Buddha), worthy of offerings, perfectly and completely enlightened one to appear.' Sakra (title of Indra) again said: 'World Honored One, if the Tathagata, worthy of offerings, perfectly and completely enlightened one does not appear in the world, who will speak of these laws of receiving bodies?' The Buddha said: 'Kausika, you should not ask such a question. Why? Because such principles are constantly present in the world, but at that time, no one asks about them. Why? It should be known that at that time, there is great terror, so the Buddhas, World Honored Ones, do not appear in the world.'

故。帝釋復言。世尊。若諸辟支佛。出於世間作何利益。佛言。憍尸迦。若其諸佛無所說時。彼辟支佛出世間耳。憍尸迦。如轉輪王知命將終。集諸大臣遍觀眾子。無有堪紹聖王位者。彼時眾內若有具足聖王相者。不應待問即自陳說。何以故。恐彼時眾於此大事有疑惑故。如是憍尸迦。如來應供正遍覺亦復如是。見此世界無復威光。欲知法故。為彼辟支建立功行。

爾時天帝釋復白放光佛言。世尊。諸阿修羅及陀那婆等。所有名字其義云何。佛告憍尸迦。汝等諸天亦得名為阿修羅也。天名修羅。言修羅者即阿修羅。云何修羅即阿修羅。憍尸迦。諸阿修羅見諸天等於勝宮殿受五欲樂。見此事時常作是念愿令我等得作修羅。作是念已即自思惟。更於何處別有修羅。如我所見我真修羅我是修羅。為是事故復立別名名阿修羅。天帝釋言。世尊。阿修羅等實有是事。爾時天帝釋復白佛言。世尊。陀那婆。陀那婆者義何謂也。佛言。憍尸迦。是陀那婆立名因緣及受身法。今當解釋。若人于佛教法少有違背。是故建立如是名字。帝釋復言。世尊。所言違背其義云何。佛言。憍尸迦。有人往昔曾為沙門行不凈行。受納施主衣服臥具飲食湯藥。於行施時復教施主多作障礙。或有欲施大眾之時誹毀施事。以不隨喜佈施事故成不善根。

【現代漢語翻譯】現代漢語譯本：佛陀說：『因此，帝釋（Indra，天神之王）再次說道：『世尊（Bhagavan，佛的尊稱），如果諸位辟支佛（Pratyekabuddha，緣覺）出現在世間，會有什麼利益呢？』佛陀說：『憍尸迦（Kausika，帝釋的別名），如果諸佛（Buddha）沒有說法的時候，那些辟支佛才會出現在世間。憍尸迦，比如轉輪王（Cakravartin，統治世界的理想君主）知道自己將要去世，召集所有大臣，遍觀所有王子，沒有能夠繼承聖王之位的人。那時，如果眾人之中有具備聖王之相的人，不應該等待詢問，就應該自己陳述。為什麼呢？因為恐怕那時眾人對於這件大事會有疑惑。』『像這樣，憍尸迦，如來（Tathagata，佛的稱號）應供（Arhat，阿羅漢）正遍覺（Samyaksambuddha，正等覺者）也是這樣。看到這個世界沒有了威光，爲了知道佛法，為那些辟支佛建立功德和修行。』

當時，天帝釋（Indra，天神之王）再次稟告放光佛（Prabhasa Buddha）說：『世尊，諸位阿修羅（Asura，非天）以及陀那婆（Danava，惡魔）等，他們的名字是什麼意思呢？』佛陀告訴憍尸迦：『你們這些天人（Deva）也可以被稱為阿修羅。天人名為修羅（Sura），說修羅就是阿修羅。』『為什麼修羅就是阿修羅呢？憍尸迦，諸位阿修羅看到諸位天人在殊勝的宮殿中享受五欲之樂，看到這件事時常常這樣想：『希望我們也能成為修羅。』這樣想了之後，就自己思惟：『在什麼地方還有別的修羅呢？』『像我所見，我才是真正的修羅，我就是修羅。』因為這個緣故，又立了一個別的名字，叫做阿修羅。』天帝釋說：『世尊，阿修羅等確實有這件事。』當時，天帝釋再次稟告佛陀說：『世尊，陀那婆（Danava），陀那婆的意思是什麼呢？』佛陀說：『憍尸迦，關於陀那婆立名的因緣以及受身之法，現在我來解釋。如果有人對於佛教的教法稍微有所違背，因此就建立了這樣的名字。』帝釋再次說道：『世尊，所說的違背，它的意思是什麼呢？』佛陀說：『憍尸迦，有人往昔曾經作為沙門（Sramana，出家修行者）而行不凈之行，接受施主的衣服、臥具、飲食、湯藥，在行佈施的時候又教唆施主多作障礙。或者有人想要佈施給大眾的時候，誹謗佈施的事情，因為不隨喜佈施的緣故，成就了不善的根源。』

【English Translation】 English version: The Buddha said, 'Therefore, Indra (King of Gods) spoke again: 'Bhagavan (Blessed One, title for the Buddha), if the Pratyekabuddhas (Solitary Buddhas) appear in the world, what benefit will there be?' The Buddha said, 'Kausika (another name for Indra), if the Buddhas (Enlightened Ones) do not preach, then those Pratyekabuddhas will appear in the world. Kausika, like a Cakravartin (Wheel-turning King, ideal universal ruler) knowing that he is about to die, gathers all his ministers and observes all his sons, and there is no one capable of inheriting the holy king's throne. At that time, if there is someone among the assembly who possesses the characteristics of a holy king, he should declare himself without waiting to be asked. Why? Because he fears that the assembly will have doubts about this important matter.' 'In this way, Kausika, the Tathagata (Thus Gone One, title for the Buddha), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) is also like that. Seeing that this world has no more glory, in order to know the Dharma (teachings), he establishes merits and practices for those Pratyekabuddhas.'

At that time, Indra (King of Gods) again reported to Prabhasa Buddha (Radiant Light Buddha), 'Bhagavan, what is the meaning of the names of the Asuras (Demons) and the Danavas (Evil Spirits)?' The Buddha told Kausika, 'You Devas (Gods) can also be called Asuras. Devas are called Suras, and Sura means Asura.' 'Why is Sura Asura? Kausika, the Asuras see the Devas enjoying the pleasures of the five senses in magnificent palaces, and when they see this, they often think, 'May we also become Suras.' After thinking this, they contemplate, 'Where else are there Suras?' 'As I see it, I am the true Sura, I am Sura.' For this reason, another name is established, called Asura.' Indra said, 'Bhagavan, the Asuras indeed have this matter.' At that time, Indra again reported to the Buddha, 'Bhagavan, what does Danava mean?' The Buddha said, 'Kausika, I will now explain the causes and conditions for the establishment of the name Danava and the law of receiving the body. If someone slightly violates the teachings of Buddhism, then such a name is established.' Indra said again, 'Bhagavan, what is the meaning of the so-called violation?' The Buddha said, 'Kausika, someone in the past was a Sramana (Wandering Ascetic) and engaged in impure conduct, receiving clothes, bedding, food, and medicine from donors, and when giving alms, he incited donors to create many obstacles. Or someone wants to give alms to the Sangha (community), but slanders the act of giving, and because he does not rejoice in giving, he creates unwholesome roots.'

是人壽終必定生彼陀那婆中。毀施行故名陀那婆。憍尸迦。是為陀那婆受身因緣。汝當憶持。

爾時天帝釋復白放光佛言。世尊。所有諸龍及毗舍阇。並余畜生凡受身者。所謂飛鳥若烏若鼠郎。若馬若牛若驢。若師子若虎若象若豹若兔。乃至微細受身眾生。有何業行得此等形。此告憍尸迦。是諸畜生造作惡業。獲如是身多受苦惱。憍尸迦。此三生處更不須思。亦不假見。復何用問。憍尸迦。若有眾生或人非人。不信佛法謗毀僧眾。設有信心不能清凈。以無凈心還生濁處。何以故。如彼野幹不作師子及師子事。惟除方便慰喻斷諍。分別二名得名師子。如是憍尸迦。若有眾生不知分別如是諸法。既不生信亦不思求。如是癡人必墮惡趣。

大法炬陀羅尼經說無相品第三十六

爾時放光如來複告天帝釋言。憍尸迦。若人分別如是法句。于真如中終不可得。何以故。彼真如中人不可得。天不可得。阿修羅不可得。陀那婆不可得。諸神羅剎亦不可得。乃至一切諸趣皆不可得。如是一切既不可得。寧當得有是誰所說。云何而說何故有說也。何以故。憍尸迦。于中乃至不見。不見者。及餘一切生句處所。惟除彼諸如來方便念時於此陀羅尼法門修多羅中方便說耳。若有說者。應當先作如是思惟。彼終不離此十二句。云

【現代漢語翻譯】現代漢語譯本：『如果有人壽命終結，必定會生於陀那婆（Dānavas，意為佈施的破壞者）之中。因為他們毀壞佈施，所以被稱為陀那婆。』憍尸迦（Kauśika，即帝釋天）。『這就是陀那婆受生的因緣，你應當牢記。』

當時，天帝釋（Indra）又對放光佛（Prabhāskararaśmi）說：『世尊，所有諸龍（Nāga）及毗舍阇（Piśāca），以及其餘畜生凡是受身的，比如飛鳥，或者烏鴉，或者老鼠，或者狼，或者馬，或者牛，或者驢，或者獅子，或者老虎，或者大象，或者豹子，或者兔子，乃至微細的受身眾生，是做了什麼業行才得到這些形體的呢？』佛告憍尸迦：『這些畜生造作惡業，所以獲得這樣的身體，多受苦惱。憍尸迦，這三種生處更不需要思量，也不需要親眼看見，又何必問呢？憍尸迦，如果有的眾生，或者人，或者非人，不相信佛法，誹謗僧眾，即使有信心也不能清凈，因為沒有清凈心，所以還會生於污濁之處。為什麼呢？就像那野干（豺）不能做獅子以及獅子的事情一樣，除非用方便法門來慰勞勸喻，斷除爭端，分別兩種名稱，才得到獅子的名號。』憍尸迦，『如果有的眾生不能分辨這些法，既不生起信心，也不去思考探求，這樣的愚癡之人必定墮入惡趣。』

《大法炬陀羅尼經》說無相品第三十六

當時，放光如來又告訴天帝釋說：『憍尸迦，如果有人分別這些法句，在真如（Tathātā，事物的真實本性）之中終究是不可得的。為什麼呢？因為在那真如之中，人不可得，天不可得，阿修羅（Asura，非天）不可得，陀那婆不可得，諸神羅剎（Rākṣasa，羅剎）也不可得，乃至一切諸趣（輪迴的各個道）都不可得。既然這一切都不可得，又怎麼會有是誰所說，如何而說，為何有說呢？為什麼呢？憍尸迦，其中乃至什麼也看不見。』『不見』者，以及其餘一切生句處所，只有那些如來在方便唸誦時，才在這陀羅尼法門修多羅（Sūtra，經）中方便解說罷了。如果有人要說，應當先作這樣的思維，他終究不離開這十二句，云云。

【English Translation】 English version: 『If a person's life ends, they will surely be born among the Dānavas (those who destroy giving). Because they destroy giving, they are called Dānavas.』 Kauśika (Indra). 『This is the cause and condition for being born as a Dānava; you should remember it well.』

At that time, Indra (Śakra Devānām Indraḥ) again said to the Buddha Prabhāskararaśmi (the Buddha of radiating light): 『World Honored One, all the Nāgas (dragons) and Piśācas (flesh-eating demons), and other animals who receive bodies, such as flying birds, or crows, or rats, or wolves, or horses, or cows, or donkeys, or lions, or tigers, or elephants, or leopards, or rabbits, and even the most subtle sentient beings who receive bodies, what kind of karma do they perform to obtain these forms?』 The Buddha told Kauśika: 『These animals create evil karma, so they obtain such bodies and suffer much distress. Kauśika, these three realms of existence need no further consideration, nor do they need to be seen with one's own eyes; why ask about them? Kauśika, if there are sentient beings, whether human or non-human, who do not believe in the Buddha's teachings and slander the Sangha (community of monks), even if they have faith, they cannot purify it; because they lack a pure mind, they will still be born in impure places. Why? It is like a jackal that cannot do the work of a lion or act like a lion, except by using skillful means to comfort and exhort, to cut off disputes, and to distinguish between two names, thus obtaining the name of a lion.』 Kauśika, 『If there are sentient beings who cannot distinguish these dharmas (teachings), neither giving rise to faith nor seeking to understand them, such foolish people will surely fall into the evil realms.』

The Great Torch Dhāraṇī Sūtra, Chapter Thirty-Six on Non-Appearance

At that time, the Buddha Prabhāskararaśmi again told Indra: 『Kauśika, if one distinguishes these phrases of the Dharma, they are ultimately unattainable in Suchness (Tathātā, the true nature of things). Why? Because in that Suchness, a person is unattainable, a deva (god) is unattainable, an Asura (demi-god) is unattainable, a Dānava is unattainable, the gods and Rākṣasas (demons) are also unattainable, and even all the realms of existence are unattainable. Since all of these are unattainable, how can there be someone who speaks, how can there be speaking, and why is there speaking? Why? Kauśika, even seeing is not seen within it.』『Not seeing』 refers to all places of arising, only when the Tathāgatas (Buddhas) are reciting with skillful means, do they explain it with skillful means in this Dhāraṇī Dharma Sūtra. If someone is speaking, they should first contemplate in this way, that they ultimately do not depart from these twelve phrases, and so on.

何十二。謂阿字門及迦字門。是中當須識知己行。帝釋言。世尊。我今云何能知己行。佛言。憍尸迦。彼迦字者。當用長聲結大法藏所有音句。此為億數諸菩薩等。于結集中誰有誰無誰成誰壞。其阿字門者。遍入一切文句音中平等開發。所謂不見能見。見已則能顯示光明。是中光明。當知即是此陀羅尼修多羅法門中出。帝釋復問。是中何者名之為然。佛言。憍尸迦。是中阿字名之為然。迦字出光那字能見。帝釋復問。云何能見。佛言。憍尸迦。應以他境界智愿樂故見。若能如是起求樂者。自然入是三句方便得不斷絕。如前譬喻及方便說。應當如是信行如來清凈不清凈根本處所。此根本處。無根無句無有枝葉。故能示現如是言說。云何無根無句能示現說。云何無根無有枝葉。以無處可求根句枝葉故。應如是說。複次憍尸迦。譬如眾鳥無神通力。然能飛騰于虛空中。彼鳥在空以自業習。乘風力故便能遊行。而亦能知所行遊處分齊多少。如是憍尸迦。此三法句。汝等亦當知其限齊。何等句長。何等句短。何等句中。何等須持。云何得知此等和合。是和合句其量寬狹。若是方便但如化者。其間云何得有言說。復何因緣而不可說。若欲破此三種句門。彼若問時云何解釋。

時天帝釋復白放光佛言。世尊。此陀羅尼修多羅法

【現代漢語翻譯】現代漢語譯本：何為十二？即指阿字門（A字門，代表萬法本源）和迦字門（Ka字門，代表因果關係）。在此之中，應當認識並瞭解自己的行為。帝釋（Indra，佛教護法神）問道：『世尊（Bhagavan，佛的尊稱），我如何才能瞭解自己的行為呢？』佛陀（Buddha）回答：『憍尸迦（Kausika，帝釋的別名），對於迦字門，應當用長音來結合大法藏（Mahadharma-dhatu，一切法的根本）中所有的音句。這對於億萬菩薩（Bodhisattva，發願成佛的修行者）來說，在結集中，誰有、誰無、誰成、誰壞都至關重要。而阿字門，則能普遍進入一切文句音中，平等地開發，即所謂不見而能見，見后則能顯示光明。這光明，應當知道就是從此陀羅尼（Dharani，總持法門）修多羅（Sutra，經）法門中產生的。』帝釋又問：『這裡面什麼叫做「然」？』佛陀回答：『憍尸迦，這裡面阿字叫做「然」，迦字發出光芒，那字能夠看見。』帝釋又問：『如何才能看見？』佛陀回答：『憍尸迦，應當以他境界的智慧和愿樂的緣故才能看見。如果能夠這樣發起求樂之心，自然就能進入這三句方便，得到不間斷的利益。』『如前面的譬喻和方便所說，應當這樣信奉和修行如來（Tathagata，佛的稱號）清凈與不清凈的根本處所。這根本處，無根、無句、沒有枝葉，所以能夠示現這樣的言說。』『為什麼說無根、無句卻能示現言說？為什麼說無根、沒有枝葉？』『因為沒有地方可以尋求根、句、枝葉的緣故，應當這樣說。』『再者，憍尸迦，譬如眾鳥沒有神通力，卻能飛騰在虛空中。這些鳥在空中憑藉自己的業力習性，乘著風的力量就能**，並且能夠知道所行遊歷之處的界限多少。』『像這樣，憍尸迦，這三句法句，你們也應當知道它的限度。』『什麼句子長？什麼句子短？什麼句子中等？什麼需要保持？如何得知這些和合？這和合句的量度寬窄如何？如果這方便只是如幻化一般，其中怎麼會有言說？又是什麼因緣而不可說？如果想要破斥這三種句門，當別人提問時，又該如何解釋？』這時，天帝釋又對放光佛（Buddha emitting light）說道：『世尊，此陀羅尼修多羅法……』

【English Translation】 English version: What are the twelve? They refer to the A-letter gate (A-akshara-mukha, representing the origin of all dharmas) and the Ka-letter gate (Ka-akshara-mukha, representing the law of cause and effect). Within these, one must recognize and understand one's own actions. Indra (Sakra, the lord of devas) asked: 'Bhagavan (Blessed One, an epithet of the Buddha), how can I understand my own actions?' The Buddha replied: 'Kausika (another name for Indra), regarding the Ka-letter, one should use a long sound to combine all the sounds and phrases within the great Dharma-dhatu (Mahadharma-dhatu, the fundamental nature of all dharmas). For countless Bodhisattvas (Bodhisattva, beings who aspire to Buddhahood), in the collection, who has, who lacks, who succeeds, and who fails are all crucial. As for the A-letter gate, it can universally enter all phrases and sounds, equally developing, that is, seeing without seeing, and after seeing, being able to reveal light. This light, it should be known, arises from this Dharani (Dharani, a mnemonic device) Sutra (Sutra, a discourse of the Buddha) Dharma gate.' Indra further asked: 'What is meant by 'burning' here?' The Buddha replied: 'Kausika, the A-letter is called 'burning' here, the Ka-letter emits light, and the Na-letter can see.' Indra further asked: 'How can one see?' The Buddha replied: 'Kausika, one should see through the wisdom and aspiration of other realms. If one can thus arouse the mind seeking joy, one will naturally enter these three phrases of skillful means and obtain uninterrupted benefits.' 'As the previous metaphors and skillful means have explained, one should thus believe in and practice the pure and impure fundamental abode of the Tathagata (Tathagata, 'one who has thus come'). This fundamental abode is without root, without phrase, and without branches or leaves, therefore it can manifest such speech.' 'Why is it said that without root or phrase it can manifest speech? Why is it said that without root it has no branches or leaves?' 'Because there is nowhere to seek root, phrase, branches, or leaves, one should say it thus.' 'Furthermore, Kausika, just as birds without supernatural powers can still fly in the empty sky. These birds rely on their karmic habits in the sky, and by riding the power of the wind, they can ** , and they can also know the limits of where they travel.' 'Likewise, Kausika, you should also know the limits of these three Dharma phrases.' 'Which phrase is long? Which phrase is short? Which phrase is medium? What needs to be maintained? How can one know these combinations? How wide or narrow is the measure of this combined phrase? If this skillful means is merely like an illusion, how can there be speech within it? And for what reason is it unspeakable? If one wants to refute these three phrase gates, how should one explain when others ask?' At this time, Indra said to the Buddha emitting light (Buddha emitting light): 'Bhagavan, this Dharani Sutra Dharma...'

門三種句義。我今云何能以智慧分別解釋。惟愿如來方便開示。得令我等分別知也。佛言。憍尸迦。吾已為汝分別解說此三句門。直是汝等聞已不持。還即忘失。而復鄭重咨問於我。帝釋白言。世尊。如來誠已為我宣說此三句義。然是三種有十二句以為眷屬。得是根本方便業藏。而我今者不善受持尋致忘失。世尊。我等咸以不奉聖教。是故莫知如來所說。若使如來更為我說十二句者。我當依教一心奉持。佛言。憍尸迦。汝知如來方便分別解脫句門義不。而汝方便設如是問。我亦為汝悉分別已。

大法炬陀羅尼經勸修行品第三十七

爾時帝釋復白佛言。世尊。如佛所說我如是解。實即不離三種言教業藏行法。如來所說阿字等門。我已少分能得解了。而更于中思惟決疑。不及世尊一切明瞭。佛言。憍尸迦。如來世尊智慧明瞭。無有斷絕亦無疑礙。如來智辯非汝所知。如來所行。若經無量時節劫數。乃得明瞭。如我先已為汝等說。汝當精進修行此業。六日六夜心念阿字。又於六月當念迦字。復於六年念彼那字。複次憍尸迦。彼菩薩摩訶薩若於六日六月六年。專心念是阿迦那等三字法門。所獲功德超勝於彼。億數劫中行一切施。何以故。憍尸迦。假使菩薩億數劫中所行佈施詎能有幾。假復億劫恭敬供養諸佛如來一

【現代漢語翻譯】現代漢語譯本：門有三種句義，我現在怎麼能用智慧來分別解釋呢？希望如來方便開示，使我們能夠分別知曉。佛說：『憍尸迦（Indra，帝釋天），我已經為你們分別解說了這三種句義，只是你們聽了之後沒有記住，隨即就忘記了，又鄭重地來問我。』帝釋（Indra，帝釋天）說：『世尊，如來確實已經為我宣說了這三種句義，但這三種句義有十二句作為眷屬，是根本方便業藏。而我現在不善於受持，很快就忘記了。世尊，我們都是因為不奉行聖教，所以不知道如來說的是什麼。如果如來能再為我說這十二句，我當依教一心奉持。』佛說：『憍尸迦（Indra，帝釋天），你知道如來方便分別解脫句門的意義嗎？而你方便地提出這樣的問題。我也已經為你全部解釋過了。』

《大法炬陀羅尼經》勸修行品第三十七

這時，帝釋（Indra，帝釋天）又對佛說：『世尊，如佛所說，我這樣理解：實際上不離三種言教業藏行法。如來所說的阿字等門，我已經稍微能夠理解了，但更在其中思惟決疑，不及世尊一切明瞭。』佛說：『憍尸迦（Indra，帝釋天），如來世尊智慧明瞭，沒有斷絕，也沒有疑礙。如來的智慧辯才不是你所能知道的。如來所行，如果經過無量時節劫數，才能明白。正如我先前已經為你們說過的，你們應當精進修行此業，六日六夜心念阿字，又在六月念迦字，又在六年念那字。』佛又說：『憍尸迦（Indra，帝釋天），如果菩薩摩訶薩在六日六月六年，專心念誦這阿迦那等三字法門，所獲得的功德超過在億數劫中行一切佈施。為什麼呢？憍尸迦（Indra，帝釋天），假使菩薩在億數劫中所行的佈施又能有多少呢？假使又在億劫中恭敬供養諸佛如來，一』

【English Translation】 English version: There are three kinds of sentence meanings in the 'door'. How can I now use wisdom to distinguish and explain them? I hope the Tathagata (如來，another name for Buddha) will expediently reveal them, so that we can distinguish and understand them. The Buddha said: 'Kausika (憍尸迦，Indra, the ruler of the devas), I have already explained these three kinds of sentence meanings to you, but you did not remember them after hearing them, and immediately forgot them, and then solemnly asked me again.' Indra (帝釋，another name for Kausika) said: 'World Honored One (世尊，another name for Buddha), the Tathagata (如來) has indeed declared these three kinds of sentence meanings to me, but these three kinds of sentence meanings have twelve sentences as their retinue, which are the fundamental expedient karmic treasury. But now I am not good at receiving and holding them, and I quickly forget them. World Honored One (世尊), we are all because we do not uphold the holy teachings, so we do not know what the Tathagata (如來) is saying. If the Tathagata (如來) could tell me these twelve sentences again, I would uphold them wholeheartedly according to the teachings.' The Buddha said: 'Kausika (憍尸迦), do you know the meaning of the Tathagata's (如來) expediently distinguishing and liberating sentence door? And you expediently ask such a question. I have already explained everything to you.'

'The Great Torch Dharani Sutra', Chapter Thirty-Seven on Encouraging Practice

At that time, Indra (帝釋) again said to the Buddha: 'World Honored One (世尊), as the Buddha said, I understand it this way: in reality, it is inseparable from the three kinds of verbal teachings, karmic treasury, and practice methods. The 'door' of the 'A' character and so on that the Tathagata (如來) spoke of, I have already been able to understand a little, but I am still thinking and doubting about it, and I am not as clear as the World Honored One (世尊) in everything.' The Buddha said: 'Kausika (憍尸迦), the Tathagata (如來), the World Honored One (世尊), has clear wisdom, without interruption or doubt. The Tathagata's (如來) wisdom and eloquence are not something you can know. What the Tathagata (如來) practices can only be understood after countless eons of time. Just as I have already told you, you should diligently practice this karma, recite the 'A' character in your mind for six days and six nights, and also recite the 'Ka' character in six months, and also recite the 'Na' character in six years.' The Buddha further said: 'Kausika (憍尸迦), if a Bodhisattva Mahasattva (菩薩摩訶薩) single-mindedly recites these three character Dharma doors of 'A', 'Ka', and 'Na' for six days, six months, and six years, the merits he obtains will surpass performing all kinds of giving in countless eons. Why? Kausika (憍尸迦), suppose a Bodhisattva (菩薩) performs giving in countless eons, how much can he give? Suppose he also reverently makes offerings to all the Buddhas and Tathagatas (如來) for countless eons, one'

切所須。福亦無幾。設使億劫多修業行心不散亂。所得果報斯亦可言。憍尸迦。其有行此三教業藏阿迦那字。經於六日或復六月乃至六年。所有功德無問多少。一切當得成就佛慧。憍尸迦。我今所說三教業藏。若有行者。若受持者。若知見者。悉皆得入如來智地。諸如來智皆從是出。諸佛如來莫不歡喜。以能隨順諸佛所行故。複次憍尸迦。且置斯事。若人六日六月六年。持此三法。又復於前歲數。修行此法心無異念。不作餘業不論餘事。專修此業受持不捨。思惟義理能自了知。假使億劫供養承事諸佛世尊。所獲果報終不及彼。複次憍尸迦。若菩薩摩訶薩發大精進過彼時數。念是三門攝受諸法。所獲果報無量無邊非復前比。若人於此不能修行不發心念。當知是等甚大愚癡無有智慧。複次憍尸迦。如是等義云何知耶。譬如電光出時無所從來亦無住處。然為眼見。又如放火風力等持眾緣和合火光乃盛。而彼火界終不離風。如是憍尸迦。若欲成就深利智慧。要必當應精勤觀察三教藏法。深智乃成。如是深智不離三法。複次憍尸迦。如人用功積集草木。安置小火或吹或扇。須臾之間成大火聚普遍世界。諸火及風因緣和合出此火光。用是心力精勤觀察三教藏法出大智光。遍照一切亦復如是。爾時天帝釋復白放光佛言。世尊。如來所

【現代漢語翻譯】切所須，福德也沒有多少。假設經過億劫長時間修習行業，心不散亂，所得的果報還可以說一說。憍尸迦（Kauśika，帝釋天），如果有人修行這三教業藏阿迦那字（Ākāra，種子字）的法門，經過六天、或者六個月乃至六年，所有功德無論多少，一切都將成就佛的智慧。憍尸迦，我現在所說的三教業藏，如果有修行的人，如果受持的人，如果知見的人，都能夠進入如來的智慧之地。諸如來的智慧都從此而出，諸佛如來沒有不歡喜的，因為能夠隨順諸佛所行。再次，憍尸迦，暫且放下這件事。如果有人用六天、六個月、六年，持誦這三種法門，又在前述的時間裡，修行此法，心中沒有其他念頭，不作其他行業，不談論其他事情，專心修行此業，受持而不捨棄，思惟其中的義理能夠自己明白，即使經過億劫供養承事諸佛世尊，所獲得的果報最終也比不上他。再次，憍尸迦，如果菩薩摩訶薩發起大精進，超過那個時間，唸誦這三門，攝受諸法，所獲得的果報無量無邊，不再是之前的比擬。如果有人對此不能修行，不發心念，應當知道這些人非常愚癡，沒有智慧。再次，憍尸迦，像這樣的道理，要如何知道呢？譬如閃電出現的時候，沒有從哪裡來，也沒有住在哪裡，然而卻被眼睛看見。又如放火，風力等因素支援，各種因緣和合，火光才旺盛，而那火的界限始終不離開風。像這樣，憍尸迦，如果想要成就深刻銳利的智慧，一定要精勤觀察三教藏法，深刻的智慧才能成就。像這樣深刻的智慧不離開這三種法。再次，憍尸迦，譬如人用功積聚草木，安置小火，或者吹或者扇，須臾之間就成為巨大的火堆，普遍世界。各種火和風的因緣和合，出現這樣的火光。用這樣的心力，精勤觀察三教藏法，出現大智慧的光芒，遍照一切，也是這樣。當時，天帝釋（Indra，眾神之王）又對放光佛（Amitābha，阿彌陀佛）說：世尊，如來所...

【English Translation】 Whatever is needed is cut off, and there is not much merit. Suppose one cultivates virtuous conduct for countless kalpas (aeons), with a mind that is not scattered, the resulting karmic rewards can be spoken of. Kauśika (Indra, King of Gods), if someone practices this Three Teachings Treasury Ākāra (Ākāra, Seed Syllable) for six days, or six months, or even six years, all merits, regardless of amount, will certainly achieve the wisdom of the Buddha. Kauśika, the Three Teachings Treasury I am now speaking of, if there are practitioners, if there are upholders, if there are knowers and seers, all can enter the wisdom ground of the Tathāgata (Thus Come One). All the wisdom of the Tathāgatas comes from this, and all Buddhas and Tathāgatas are delighted because they can follow the conduct of all Buddhas. Furthermore, Kauśika, let us set aside this matter. If someone upholds these three dharmas for six days, six months, or six years, and also cultivates this dharma for the aforementioned period, with no other thoughts in mind, not engaging in other activities, not discussing other matters, focusing solely on cultivating this practice, upholding it without abandoning it, contemplating its meaning and being able to understand it themselves, even if they were to make offerings and serve all the Buddhas and World Honored Ones for countless kalpas, the resulting karmic rewards would ultimately not compare to that. Furthermore, Kauśika, if a Bodhisattva Mahāsattva (Great Being) generates great diligence exceeding that time, reciting these three doors, embracing all dharmas, the resulting karmic rewards are immeasurable and boundless, no longer comparable to before. If someone is unable to practice this, not generating the thought of aspiration, know that these beings are extremely foolish and without wisdom. Furthermore, Kauśika, how is one to know such meanings? For example, when lightning appears, it comes from nowhere and has no dwelling place, yet it is seen by the eyes. Also, like setting a fire, the force of the wind and other factors support it, and when various conditions come together, the firelight becomes strong, yet that fire element never leaves the wind. Likewise, Kauśika, if one wishes to achieve profound and sharp wisdom, one must diligently observe the Three Teachings Treasury Dharma, and profound wisdom will be achieved. Such profound wisdom does not depart from these three dharmas. Furthermore, Kauśika, for example, a person diligently gathers grass and wood, places a small fire, and either blows or fans it. In a short time, it becomes a large fire, spreading throughout the world. The various conditions of fire and wind come together, and this firelight appears. Using such mental power, diligently observing the Three Teachings Treasury Dharma, a great light of wisdom emerges, illuminating everything, and it is also like that. At that time, Indra (Indra, King of Gods) then said to Amitābha Buddha (Amitābha, Buddha of Immeasurable Light): 'World Honored One, what the Tathāgata...'

說此三句義。當於六日六月六年。至心念是阿迦那字。世尊。於六日中當云何念。如是念已見何相貌。佛言。憍尸迦。何名阿字。言阿字者。謂一切言教於此出生所有句偈。或時忘失音義闕少。若心念時。若於板上書寫。入此阿字門時。句偈諸法先所忘失皆自憶知。所不知者悉簡上現。如是書字皆因手力心不散亂。不住于空而得成字。猶彼大炬。是諸字中阿字最初最上最勝。云何最初。最初稱之故名最初。憍尸迦。諸餘眾生無智慧者。當須咨問久行菩薩。如是一切句義言論。阿字發起是初宮殿。憍尸迦。汝等善持此阿字門。

大法炬陀羅尼經三字門品第三十八

阿難。爾時彼佛眾中復有一菩薩摩訶薩。號上名意。從座而起。偏袒右髆右膝著地合掌恭敬。白放光佛言。世尊。如來已說是三字門阿迦那等。言阿字者是人言教。言迦字者即天言教。言那字者即非人非天言教。如是三法如來雖作種種譬喻方便顯示。欲令我等少分開解。然此三字法門義趣深遠。我實愚闇未能明瞭。惟愿世尊具分別說。如天言教異人言教。非天非人異二亦爾。以是三義和合。于彼阿迦那字。當令我等善分別知。此為人言。此為天言。此為非人非天言也。

阿難。爾時放光如來告彼上名意菩薩摩訶薩言。摩那婆。彼諸菩薩摩訶薩

【現代漢語翻譯】現代漢語譯本：解釋這三句話的含義。應當在六日、六月、六年內，至誠唸誦『阿迦那』（A-Ka-Na）這三個字。世尊，在這六日中應當如何唸誦？如此唸誦後會見到什麼相貌？佛說：『憍尸迦（Kauśika），什麼叫做『阿』（A）字？所謂『阿』字，是指一切言教都由此出生，所有的句偈，有時會忘記音義或有所缺失。如果心中唸誦，或者在板上書寫，進入這『阿』字門時，句偈諸法先前所忘記的都能自己回憶起來，所不知道的都能清楚地顯現。這樣書寫文字，都是因為手的力量，心不散亂，不執著于空而得以成就文字。就像那巨大的火炬一樣。在所有文字中，『阿』字是最開始、最上、最殊勝的。』『為什麼說『阿』字是最開始的呢？因為最初稱念的就是它，所以叫做最初。憍尸迦，那些沒有智慧的眾生，應當請教修行很久的菩薩。像這樣一切句義言論，都是由『阿』字發起的，它是最初的宮殿。憍尸迦，你們要好好地持守這『阿』字門。』《大法炬陀羅尼經·三字門品》第三十八阿難（Ānanda），當時在那佛的集會中，又有一位菩薩摩訶薩（Bodhisattva-mahāsattva），名叫上名意（Urdhvamanas），從座位上站起來，袒露右肩，右膝著地，合掌恭敬，對放光佛（Prabhāskaratejas）說：『世尊，如來已經說了這三字門，即『阿迦那』（A-Ka-Na）等。說『阿』（A）字是指人間的言教，說『迦』（Ka）字是指天上的言教，說『那』（Na）字是指非人非天的言教。像這三種法，如來雖然作了種種譬喻方便來顯示，想要讓我們稍微分開理解，然而這三字法門的義趣深遠，我實在愚昧暗鈍，不能明白瞭解。惟愿世尊詳細地分別解說，像天上的言教與人間的言教有什麼不同，非天非人的言教與前兩者又有什麼不同。用這三種意義和合，對於那『阿迦那』（A-Ka-Na）字，應當讓我們好好地分別知道，這是人間的言教，這是天上的言教，這是非人非天的言教。』阿難，當時放光如來告訴那位上名意菩薩摩訶薩說：『摩那婆（Māṇava），那些菩薩摩訶薩……』

【English Translation】 English version: Explain the meaning of these three sentences. One should recite the three syllables 'A-Ka-Na' with utmost sincerity for six days, six months, and six years. World-Honored One, how should one recite during these six days? What appearances will one see after reciting in this way? The Buddha said: 'Kauśika, what is called the syllable 'A'? The syllable 'A' refers to all teachings that originate from it, all verses and stanzas. Sometimes, the meaning and sound are forgotten or incomplete. If one recites it in the mind or writes it on a board, when entering this 'A' syllable gate, all the verses and stanzas previously forgotten will be remembered, and what was unknown will clearly appear. Writing these syllables is due to the strength of the hand, the mind is not scattered, and one does not dwell in emptiness, thus the syllable is accomplished. Like that great torch. Among all syllables, the syllable 'A' is the first, the highest, and the most supreme.' 'Why is it said that the syllable 'A' is the first? Because it is the first to be uttered, therefore it is called the first. Kauśika, those sentient beings without wisdom should consult Bodhisattvas who have practiced for a long time. Like all these meanings and discourses, they originate from the syllable 'A', which is the first palace. Kauśika, you should diligently uphold this 'A' syllable gate.' The Great Torch Dhāraṇī Sūtra, Chapter 38: The Three Syllable Gate Ānanda, at that time, in that Buddha's assembly, there was also a Bodhisattva-mahāsattva named Urdhvamanas, who rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms respectfully, and said to Prabhāskaratejas Buddha: 'World-Honored One, the Tathāgata has already spoken of these three syllable gates, namely 'A-Ka-Na' and so on. Saying the syllable 'A' refers to human teachings, saying the syllable 'Ka' refers to celestial teachings, and saying the syllable 'Na' refers to non-human and non-celestial teachings. Like these three dharmas, although the Tathāgata has made various metaphors and skillful means to reveal them, wanting us to understand them separately, the meaning and interest of these three syllable dharma gates are profound and far-reaching. I am truly foolish and ignorant, unable to understand clearly. I wish that the World-Honored One would explain them in detail, such as how celestial teachings differ from human teachings, and how non-celestial and non-human teachings differ from the previous two. Combining these three meanings, regarding that 'A-Ka-Na' syllable, we should be able to clearly distinguish, this is human teaching, this is celestial teaching, and this is non-human and non-celestial teaching.' Ānanda, at that time, Prabhāskaratejas Tathāgata said to that Urdhvamanas Bodhisattva-mahāsattva: 'Māṇava, those Bodhisattva-mahāsattvas...'

等。終亦不可以世間智慧知如是法門義處。摩那婆。若有菩薩摩訶薩但為憐愍諸眾生故。求勝一切世間智慧。如是咨問佛世尊時。然後乃知三藏義處。摩那婆。汝今能知如是大眾住何處也。上名意言。世尊。我知此眾今皆住于須彌山頂。佛更問言。是須彌山復依何處。上名意言。依于大地。復問。彼地依何而住。上名意言。地依水住。復問。此水依何而住。上名意言。水依風住。復問。此風依何而住。上名意言。此風與火共相依住。世尊。如是諸界各相依住。此火與風以多力故住虛空中。住虛空故還歸虛空。如是諸界住虛空故。得與諸法共相依持。摩那婆。是中所有人間言教及天言教。乃至非人非天言教等。一切皆能出生此三種行。又亦不離彼方便中。汝應諦知彼法義處。摩那婆。汝向問我天言教者。今此帝釋住在我前。汝能問者便自知之。摩那婆。如來若說一切語言及決定義。誰能知也。摩那婆。如來智。異菩薩智。異聲聞緣覺智。業亦異。摩那婆。彼天言教。若以人知故難可知。摩那婆。汝今知是天言行不。上名意言。世尊。我知天言行處。所謂神通即天耳智等。世尊。如是法門我等及此億數菩薩摩訶薩等先已通達。今者惟畏將來世事故請問耳。世尊。如來現在大眾雲集。有諸眾生親聞如是三種法門尚不能受。何

【現代漢語翻譯】現代漢語譯本：等等。最終也不可以用世間的智慧來了解這樣的法門和意義所在。摩那婆（Manava，人名）。如果有菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）只是爲了憐憫一切眾生的緣故，求勝過一切世間的智慧，像這樣請問佛世尊（Buddha-Bhagavat，佛）的時候，然後才能知道三藏（Tripiṭaka，佛教經典）的意義所在。摩那婆，你現在能知道這樣的大眾住在什麼地方嗎？上名意言（a personal name）。世尊，我知道這些大眾現在都住在須彌山（Sumeru，山名）頂。佛更問他說，這須彌山又依靠什麼地方呢？上名意言說，依靠大地。又問，這大地又依靠什麼而住呢？上名意言說，大地依靠水而住。又問，這水又依靠什麼而住呢？上名意言說，水依靠風而住。又問，這風又依靠什麼而住呢？上名意言說，這風與火共同互相依靠而住。世尊，像這樣各種界（dhātu，構成要素）互相依靠而住。這火與風因為力量大的緣故住在虛空中，因為住在虛空中所以又迴歸虛空。像這樣各種界因為住在虛空中，所以能夠與各種法（dharma，佛法）共同互相支援。摩那婆，這裡面所有的人間言語教導以及天上的言語教導，乃至非人非天的言語教導等等，一切都能夠出生這三種行為，又也不離開那些方便之中，你應該仔細地知道那些法的意義所在。摩那婆，你剛才問我的天上的言語教導，現在這位帝釋（Indra，天神名）就住在我面前，你能問的話就自己去問吧。摩那婆，如來說的一切語言以及決定的意義，誰能夠知道呢？摩那婆，如來的智慧，與菩薩的智慧不同，與聲聞（Śrāvaka，聽聞佛法者）緣覺（Pratyekabuddha，獨覺者）的智慧也不同，業（karma，行為）也不同。摩那婆，那些天上的言語教導，如果用人的智慧來了解就很難知道。摩那婆，你現在知道這些天上的言語行為嗎？上名意言說，世尊，我知道天上的言語行為所在，所謂神通（abhijñā，超自然能力）就是天耳智（divya-śrotra-jñāna，天耳通）等等。世尊，像這樣的法門我們以及這些億數菩薩摩訶薩等先前已經通達了，現在只是畏懼將來的世事才請問的。世尊，如來現在大眾雲集，有些眾生親自聽聞像這樣的三種法門尚且不能接受，何況……

【English Translation】 English version: Etc. Ultimately, one cannot understand the meaning of such a Dharma gate with worldly wisdom. Manava (a personal name), if a Bodhisattva-Mahasattva (Great Bodhisattva) seeks to surpass all worldly wisdom solely out of compassion for all sentient beings, and then inquires of the Buddha-Bhagavat (World-Honored One), only then can one understand the meaning of the Tripiṭaka (Three Baskets, Buddhist scriptures). Manava, can you now know where this great assembly dwells? Shangming Yiyan (a personal name). World-Honored One, I know that this assembly now dwells on the summit of Mount Sumeru (a mythical mountain). The Buddha further asked, 'Upon what does this Mount Sumeru rely?' Shangming Yiyan said, 'It relies upon the earth.' Again, the Buddha asked, 'Upon what does this earth rely?' Shangming Yiyan said, 'The earth relies upon water.' Again, the Buddha asked, 'Upon what does this water rely?' Shangming Yiyan said, 'The water relies upon wind.' Again, the Buddha asked, 'Upon what does this wind rely?' Shangming Yiyan said, 'This wind and fire rely on each other to dwell together. World-Honored One, in this way, the various realms (dhātu, elements) rely on each other to dwell. This fire and wind dwell in the void because of their great power, and because they dwell in the void, they return to the void. In this way, because the various realms dwell in the void, they can mutually support each other with the various dharmas (teachings). Manava, within this, all human teachings and heavenly teachings, and even non-human and non-heavenly teachings, all can give rise to these three kinds of conduct, and they are also inseparable from those skillful means. You should carefully understand the meaning of those dharmas. Manava, as for the heavenly teachings you asked me about earlier, this Indra (a deity) is now dwelling before me. If you can ask, then ask him yourself. Manava, who can know all the languages spoken by the Tathagata (Buddha) and the meanings of his decisions? Manava, the wisdom of the Tathagata is different from the wisdom of the Bodhisattvas, and it is also different from the wisdom of the Śrāvakas (listeners) and Pratyekabuddhas (solitary Buddhas), and their karma (actions) is also different. Manava, if those heavenly teachings are understood with human wisdom, they are difficult to know. Manava, do you now know these heavenly languages and actions? Shangming Yiyan said, 'World-Honored One, I know the place of heavenly languages and actions, namely, the supernormal powers (abhijñā), such as the divine ear (divya-śrotra-jñāna).' World-Honored One, we and these billions of Bodhisattva-Mahasattvas have already understood such Dharma gates. Now, we only ask out of fear of future worldly affairs. World-Honored One, now that the Tathagata has a great assembly gathered, some sentient beings cannot even accept these three kinds of Dharma gates when they hear them in person, let alone...

況如來滅后而能知者。世尊。于彼末世所有眾生。皆處盲冥大黑闇中無歸依處。當復問誰。唯除信解如來教者。能于彼時依如來此修多羅諸法門中得修行也。世尊。以是因緣。我今請問如來世尊。此修多羅決定義處。今者如來應照我心。我於此法無有疑網。不起誹謗樂問世尊。心無厭倦智慧辯才亦無厭足。世尊。我等如是問如來時。有諸菩薩摩訶薩等。所應作者皆即能作。所應辯者皆悉能辯所謂得彼無礙智通。獲智辯已。於他一切音聲語言皆悉明瞭。不令彼等或於禪定思惟法門所見境界得已還失。以是義故我問世尊。頗有方便能得如是不失神通。復知一切語言音不佛言摩那婆。有七方便能成就神通。亦知一切語言音聲。上名意言。世尊。我今樂聞是七方便不失神通。惟愿解釋。佛告上名意言。摩那婆。于意云何。如持咒人具彼十業。以咒力故能行虛空蹈須彌頂。摩那婆。彼實愚人寧有神通。但以咒術能升山頂令身不現。亦以是咒知諸聲論。盡解一切眾鳥語言。亦通一切蟲獸鳴叫。如是等事皆由成就彼咒術故。

複次摩那婆。更有一咒名曰隱藏。若有受持滿七日已。乃至他人內心智業皆悉能知。摩那婆。此等但是為世間故。方便示現而言知彼言說音聲。云何能成一切通也。摩那婆。世間咒術于佛法中不得為善。如

【現代漢語翻譯】現代漢語譯本：如果如來佛涅槃后，誰還能明白這些道理呢？世尊，在那些末法時代的眾生，都處在盲昧無知的大黑暗中，沒有可以依靠的地方，那時應該向誰請教呢？除非是那些相信並理解如來教義的人，才能在那個時候依據如來的這些修多羅（Sutra，經）中的法門進行修行。世尊，因為這個緣故，我現在請問如來世尊，這部修多羅（Sutra，經）的決定義理所在。現在如來您應該照亮我的心，我對這個法沒有疑惑，也不會誹謗，樂於向世尊請教，內心沒有厭倦，對於智慧和辯才也沒有滿足的時候。世尊，當我們這樣向如來請問的時候，那些菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）等，應該做的事情都能立即做到，應該辯論的事情都能完全辯論清楚，也就是能夠得到那種無礙的智慧神通，獲得智慧辯才之後，對於其他一切音聲語言都能完全明白，不讓他們在禪定思惟法門中所見到的境界得到之後又失去。因為這個緣故，我請問世尊，有沒有什麼方便能夠得到這樣不失去的神通，並且知道一切語言音聲？佛說：『摩那婆（Manava，人名），有七種方便能夠成就神通，也能知道一切語言音聲。』上名意言（Shangming Yiyan，人名）說：『世尊，我現在樂於聽聞這七種不失去神通的方便，希望您能解釋。』佛告訴上名意言（Shangming Yiyan，人名）：『摩那婆（Manava，人名），你認為怎麼樣？如果一個持咒的人具備那十種行業，憑藉咒語的力量能夠在虛空中行走，能夠踩在須彌山頂上。摩那婆（Manava，人名），他實際上是個愚人，哪裡有什麼神通？只不過憑藉咒術能夠登上山頂，讓身體不顯現，也憑藉這個咒語知道各種聲論，完全理解各種鳥的語言，也通曉各種蟲獸的鳴叫。像這些事情都是由於成就了那個咒術的緣故。』再次，摩那婆（Manava，人名），還有一種咒語名叫隱藏，如果有人受持這個咒語滿了七天，甚至能夠知道他人內心的智慧和行為。摩那婆（Manava，人名），這些都只是爲了世間的緣故，方便示現，說成是知道那些言語音聲，怎麼能夠成就一切神通呢？摩那婆（Manava，人名），世間的咒術在佛法中不能算是好的，比如...

【English Translation】 English version: If the Tathagata (Tathagata, Thus Come One) has passed away, who will be able to understand these principles? World Honored One, in those latter days of the Dharma, all sentient beings are in a great darkness of blindness and ignorance, with no place to rely on. Who should they ask at that time? Only those who believe and understand the teachings of the Tathagata (Tathagata, Thus Come One) will be able to practice according to the Dharma methods in these Sutras (Sutra, scripture) of the Tathagata (Tathagata, Thus Come One) at that time. World Honored One, for this reason, I now ask the World Honored One, the Tathagata (Tathagata, Thus Come One), about the definitive meaning of this Sutra (Sutra, scripture). Now, the Tathagata (Tathagata, Thus Come One) should illuminate my heart. I have no doubts about this Dharma, and I will not slander it. I am happy to ask the World Honored One, and my heart is never weary, and I am never satisfied with wisdom and eloquence. World Honored One, when we ask the Tathagata (Tathagata, Thus Come One) in this way, those Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) and others will be able to do what they should do immediately, and they will be able to completely debate what they should debate, that is, they will be able to obtain that unobstructed wisdom and spiritual power. After obtaining wisdom and eloquence, they will be able to fully understand all other sounds and languages, and they will not let the realms they have seen in the Dharma methods of meditation and contemplation be lost after they have been obtained. For this reason, I ask the World Honored One, is there any expedient means to obtain such unfailing spiritual powers and to know all languages and sounds? The Buddha said, 'Manava (Manava, name of a person), there are seven expedient means to achieve spiritual powers and to know all languages and sounds.' Shangming Yiyan (Shangming Yiyan, name of a person) said, 'World Honored One, I am now happy to hear these seven expedient means for not losing spiritual powers, and I hope you can explain them.' The Buddha told Shangming Yiyan (Shangming Yiyan, name of a person), 'Manava (Manava, name of a person), what do you think? If a mantra holder possesses those ten karmas, he can walk in the void and step on the summit of Mount Sumeru by the power of the mantra. Manava (Manava, name of a person), he is actually a fool, how can he have any spiritual powers? He can only climb to the top of the mountain by means of mantras, making his body invisible, and he also knows various sound theories by means of this mantra, fully understands the languages of various birds, and also understands the cries of various insects and beasts. These things are all due to the accomplishment of that mantra.' Furthermore, Manava (Manava, name of a person), there is another mantra called 'Hidden'. If someone upholds this mantra for seven days, he can even know the inner wisdom and actions of others. Manava (Manava, name of a person), these are only for the sake of the world, expediently showing that they know those words and sounds, how can they achieve all spiritual powers? Manava (Manava, name of a person), worldly mantras cannot be considered good in the Buddha-dharma, such as...

來正教無如是等。無智愚人持咒之處。既不顯明亦不開許。如來有時亦生隨喜。雖或隨喜亦不應行。摩那婆。如來世尊既不許此何事須行。上名意言。世尊。世間之人尚不應行。何況世尊諸弟子等。佛言。摩那婆。以是因緣如來應供正遍覺。說如是等惟是損害非利他也。

複次摩那婆。諸佛世尊無上菩提境界懸遠。要假長時久涉勤苦。方乃自證。非但語言而能得至。若但口言而欲入者。終不得入。何以故。摩那婆。是諸眾生無有能行大慈悲行如如來故。摩那婆。諸佛如來住于大慈而常念言。我要當令是諸眾生受畢竟樂常生歡喜。摩那婆。是中或有諸眾生等。思惟分別如來大智。既思惟已至如來所。如法咨問求所應作。求所應喜求所應樂。如是等義我云何成。如是問時。是中眾生或有信樂聲聞乘者。或有信樂辟支佛乘者。或有信樂菩薩乘者。故作斯問。然終當證阿耨多羅三藐三菩提。摩那婆。諸佛世尊久已成就圓滿大智。能知東方所有無量無邊諸世界中五道眾生四生所攝。如來悉以無邊智慧。觀彼眾生所有無漏之法。已生未生欲生方便。及以生法皆悉知之。又復觀彼對治藥法。已生未生欲生方便。及用藥法皆亦知之。又復觀彼所治有漏煩惱。已滅未滅欲滅方便及以滅法。皆亦知之。摩那婆。如來具有如是智慧。能

知東方所有眾生無漏漏處。其事既爾。自余南西北方四維上下。十方一切無量無邊。諸世界中一切眾生。具足如是諸煩惱病。以何方便須何藥治。悉用佛眼具足觀知。摩那婆。于意云何。諸佛世尊具足如是大慈悲已。得於眾生懷嫉妒意舍憐愍不。不也世尊。摩那婆。莫作斯見。何以故。如來智聚異彼二乘智聚異故。摩那婆。一切凡夫亦有智慧。有諸眾生。惟求成就如是凡智。摩那婆。世間亦依外道說智。于彼智中莫念如來。汝等勿于執著智中分別如來。如來自有大智慧也。摩那婆。諸佛世尊不說顛倒。而亦不說富伽羅相。除為世間建立是法。何以故。有諸眾生行如是處。隨順世間故行其中。諸菩薩等於彼端坐如實思惟。諸佛如來有斯大智。然此大智受者甚難摩那婆。若諸菩薩為欲滿彼六波羅蜜行者。常應端坐一心正念。如是法門受持修學。摩那婆。是中更有何等眾生。如來世尊應為說法。今是會中無有眾生堪能負荷如來說者。惟諸菩薩于修行中精勤求學。具足眾事堪受無疑。亦能說于聲聞地中一切諸禪解脫三昧。隨彼所欲皆即得成。複次摩那婆。譬如世間善巧戲人。于諸博弈樗蒱投壺種種雜戲莫不明曉。是人後時入諸戲會。謀取他人錢財珍寶。與彼戲時欲行詭詐。先示其負多輸財寶。或至千萬。或盡家財及余資業。悉

【現代漢語翻譯】現代漢語譯本知曉東方所有眾生沒有煩惱泄露之處。既然如此，其餘南西北方四維上下，十方一切無量無邊的世界中一切眾生，都具備這樣的煩惱病，應該用什麼方法，需要什麼藥物來治療？佛都用佛眼完全觀察知曉。摩那婆（青年）。你認為怎麼樣？諸佛世尊具備這樣的大慈悲之後，還會對眾生懷有嫉妒之心，捨棄憐憫之心嗎？不會的，世尊。摩那婆（青年）。不要這樣認為。為什麼呢？如來的智慧集合與那些二乘（聲聞乘和緣覺乘）的智慧集合不同。摩那婆（青年）。一切凡夫也有智慧，有些眾生，只求成就這樣的凡夫智慧。摩那婆（青年）。世間也依據外道的說法談論智慧，對於那種智慧，不要認為與如來相同。你們不要在執著的智慧中分別如來。如來自己有大智慧。摩那婆（青年）。諸佛世尊不說顛倒之語，也不說補特伽羅（個體）的相狀，除非是爲了世間建立這種法。為什麼呢？因為有些眾生行於這樣的境地，隨順世間，所以在其中行事。諸菩薩等於那個地方端坐，如實地思維。諸佛如來有這樣的大智慧，然而這種大智慧接受者非常難得。摩那婆（青年）。如果諸菩薩爲了圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的修行，應該常常端坐，一心正念。像這樣的法門，應該受持修學。摩那婆（青年）。這裡還有什麼樣的眾生，如來世尊應該為他們說法呢？現在這個法會中沒有眾生能夠承擔如來說法的內容。只有諸菩薩在修行中精勤求學，具備各種條件，可以接受而沒有疑問，也能說出聲聞地中的一切禪定、解脫、三昧。隨他們所愿，都能立即成就。再次，摩那婆（青年）。譬如世間善於遊戲的人，對於各種博弈，如樗蒲、投壺等各種雜戲沒有不明白的。這個人後來進入各種遊戲場合，謀取他人的錢財珍寶。與他們遊戲時，想要施行詭詐，先顯示自己輸了很多錢財珍寶，甚至達到千萬，或者輸光家財以及剩餘的產業，全部輸光。

【English Translation】 English version Knowing that all beings in the East have no leaks of defilements. Since that is the case, all beings in the remaining South, North, West, the four intermediate directions, above and below, in all immeasurable and boundless worlds in the ten directions, are afflicted with such sicknesses of defilements. What means should be used, and what medicine is needed to cure them? The Buddha fully observes and knows with the Buddha-eye. Manava (youth), what do you think? After the Buddhas, the World-Honored Ones, possess such great compassion, would they still harbor jealousy towards beings and abandon compassion? No, World-Honored One. Manava (youth), do not hold such a view. Why? Because the collection of wisdom of the Tathagata is different from the collection of wisdom of those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Manava (youth), all ordinary beings also have wisdom, and there are beings who only seek to achieve such ordinary wisdom. Manava (youth), the world also discusses wisdom based on the teachings of externalists. Do not think of the Tathagata in relation to that wisdom. Do not distinguish the Tathagata in the wisdom of attachment. The Tathagata has great wisdom of his own. Manava (youth), the Buddhas, the World-Honored Ones, do not speak of what is inverted, nor do they speak of the characteristics of a Pudgala (individual), except to establish this Dharma for the world. Why? Because there are beings who act in such a realm, following the world, and therefore act within it. The Bodhisattvas sit there in that place and contemplate truthfully. The Buddhas, the Tathagatas, have such great wisdom, but it is very difficult to find recipients of this great wisdom. Manava (youth), if the Bodhisattvas wish to fulfill the practice of the Six Paramitas (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā), they should always sit upright and maintain mindfulness with one mind. Such Dharma teachings should be received, upheld, practiced, and studied. Manava (youth), what other beings are there here for whom the Tathagata, the World-Honored One, should preach the Dharma? There are no beings in this assembly who are capable of bearing what the Tathagata speaks. Only the Bodhisattvas diligently seek learning in their practice, possess all the necessary qualities, are capable of receiving without doubt, and can also speak of all the Dhyanas, Liberations, and Samadhis in the Śrāvakabhūmi. Whatever they desire, they can immediately achieve. Furthermore, Manava (youth), for example, a skilled player in the world is clear about all kinds of games, such as dice, throwing pots, and various other games. Later, this person enters various game gatherings to seek the money and treasures of others. When playing with them, wanting to use trickery, he first shows that he has lost a lot of money and treasures, even up to ten million, or has lost all his family wealth and remaining property, losing everything.

入他手要令前敵意滿心奢。是人然後漸以取勝。所謂分形佈勢轉變任情。出沒浮沉皆令不覺。長轡遠御傾彼家財。是人如是終致全勝。摩那婆。于意云何。當彼戲時豈以咒術而取勝耶。對曰不也。豈伎藝耶。對曰不也。豈以神藥耶。對曰不也。豈以方論耶。對曰不也。豈以經籍耶。對曰不也。世尊。佛言。如是摩那婆。然而是人終制勝者。是人直以心精伎熟手有巧便。久服其事是以全勝。如是摩那婆菩薩專求。其事亦爾。當如彼人專精久習自然得成。后證法時豈有障礙。

大法炬陀羅尼經卷第十五大正藏第 21 冊 No. 1340 大法炬陀羅尼經

大法炬陀羅尼經卷第十六

隋天竺三藏阇那崛多譯將護法師品第三十九放光佛本事品第四十教證法品第四十一

將護法師品第三十九

阿難。爾時上名意菩薩白放光如來言。世尊。如來說一切諸法少分名字。若人學已得成就者。彼離世間諸波羅蜜。於此法中雲何相應。世尊。若無相智知一切法者此一切法無有一相。若法有相可得聽受。何者是相。復云何相。以何相故。能知世間出世間相。復云何知方便業藏。

時放光佛告上名意菩薩言。摩那婆。以方便智知諸法相。自當得是業藏來處。上名意菩薩復白佛言。世尊。如來雖

【現代漢語翻譯】現代漢語譯本：讓他（指目標人物）得到好處，使他驕傲自滿。然後這個人逐漸地取得勝利。這就是所謂的分散力量佈置陣勢，隨心所欲地轉變，出沒無常讓人難以察覺。用長遠的策略駕馭他，耗盡他的家產。這個人像這樣最終會取得完全的勝利。摩那婆（Manava，意為青年）。你認為怎麼樣？當他們玩遊戲時，難道是用咒術來取勝的嗎？回答說：『不是的。』難道是靠技藝嗎？回答說：『不是的。』難道是靠神奇的藥物嗎？回答說：『不是的。』難道是靠辯論嗎？回答說：『不是的。』難道是靠經書嗎？回答說：『不是的。』世尊。佛說：『就是這樣，摩那婆。然而這個人最終能制勝，是因為他用心精細，技藝熟練，手上有技巧和方便，長期從事這件事，所以能完全勝利。』就像這樣，摩那婆，菩薩專心追求某件事也是如此。應當像那個人一樣，專心精進，長期練習，自然就能成功。以後證悟佛法的時候，會有障礙嗎？《大法炬陀羅尼經》卷第十五大正藏第21冊No.1340《大法炬陀羅尼經》《大法炬陀羅尼經》卷第十六隋朝天竺三藏阇那崛多（Janagupta）譯，將護法師品第三十九，放光佛本事品第四十，教證法品第四十一將護法師品第三十九阿難（Ananda）。這時，上名意菩薩（Uttaramati Bodhisattva）對放光如來（Prabhasvara Buddha）說：『世尊。如來說一切諸法少分名字，如果有人學習后能夠成就，那麼他離開世間的諸波羅蜜（Paramita，意為到彼岸），在這種法中如何相應呢？世尊。如果用無相智（無相智）來了解一切法，那麼一切法就沒有一個相。如果法有相可以聽受，那麼什麼是相？又是什麼樣的相？因為什麼樣的相，能夠知道世間和出世間的相？又如何知道方便業藏（Upayakarmanidhi，意為方便之業的寶藏）？』這時，放光佛告訴上名意菩薩說：『摩那婆。用方便智慧瞭解諸法的相，自然會得到這個業藏的來處。』上名意菩薩又對佛說：『世尊。如來雖然……』

【English Translation】 English version: He should be given benefits to make him arrogant and complacent. Then, this person gradually gains victory. This is what is called dispersing forces and deploying formations, transforming at will, appearing and disappearing unpredictably. Control him with long-term strategies and exhaust his wealth. This person, in this way, will eventually achieve complete victory. Manava (meaning youth). What do you think? When they play games, do they win by using spells? The answer is: 'No.' Is it by skill? The answer is: 'No.' Is it by magical medicine? The answer is: 'No.' Is it by debate? The answer is: 'No.' Is it by scriptures? The answer is: 'No.' World Honored One. The Buddha said: 'That's right, Manava. However, this person ultimately prevails because he is meticulous in his mind, skilled in his art, and has skill and convenience in his hands. He has been engaged in this matter for a long time, so he can win completely.' Just like this, Manava, it is also the same for a Bodhisattva who is dedicated to pursuing something. One should be like that person, dedicated and diligent, practicing for a long time, and naturally succeed. Will there be obstacles when one later attains enlightenment? The Great Torch Dharani Sutra, Volume 15 Taisho Tripitaka Volume 21, No. 1340, The Great Torch Dharani Sutra The Great Torch Dharani Sutra, Volume 16 Translated by Janagupta, a Tripitaka master from India during the Sui Dynasty; Chapter 39: Protecting the Dharma Masters; Chapter 40: The Past Deeds of Prabhasvara Buddha; Chapter 41: Teaching and Proving the Dharma Chapter 39: Protecting the Dharma Masters Ananda. At that time, Uttaramati Bodhisattva said to Prabhasvara Buddha: 'World Honored One. The Tathagata speaks of a small portion of the names of all dharmas. If someone learns them and attains accomplishment, how does he correspond to the Paramitas (meaning: to the other shore) that are apart from the world in this Dharma? World Honored One. If one understands all dharmas with non-conceptual wisdom, then all dharmas have no characteristic. If a dharma has a characteristic that can be heard and received, then what is the characteristic? And what kind of characteristic is it? Because of what kind of characteristic can one know the characteristics of the world and beyond the world? And how does one know the Upayakarmanidhi (meaning: treasure of skillful means)?' At that time, Prabhasvara Buddha said to Uttaramati Bodhisattva: 'Manava. Understand the characteristics of all dharmas with skillful wisdom, and you will naturally obtain the source of this treasure of deeds.' Uttaramati Bodhisattva then said to the Buddha: 'World Honored One. Although the Tathagata...'

復略說諸法方便解釋一切諸佛方便言教能受持者及能入證能覺知者。然是三種方便業藏。我等從今當勤修學。如如來說我等皆已如是聽受如是聞知。世尊。是中復有諸餘眾生。聞是說已不能了知此方便義。惟愿今者具為是等宣揚如是三種業藏方便言教。

阿難。爾時放光如來應供正遍覺。復告上名意菩薩言。摩那婆。于意云何。汝頗知有幾所眾生能得知此三教業藏。汝復知有幾所眾生不能知者。時上名意菩薩復白佛言。世尊。頗有眾生如如來說三教業藏如實知者。又于所說三言教義能盡持不。佛言。摩那婆。如我向者已先問汝。有幾衆生能聞是法及能受持。汝今云何更問知此三種言教。我實不見如是眾生。時佛復告彼菩薩言。摩那婆。如來說此三言教時。汝等能解能知。復能為彼若人非人如是等類開解演說不。惟有如來能知三種方便言教。或時為他具解其義。或時為他少分開發。摩那婆。我觀如是無量無邊諸世界中。終不見有如是眾生初未成就阿耨多羅三藐三菩提而能得說三教藏者。惟除如來應供正遍覺乃能說耳。摩那婆。如來說已諸餘眾生或時少解。然終不稱如來所說。如是而解此等三種方便業藏。于如來前不能解說。亦不能知初阿字門。亦不能入三言教藏。設以種種思惟方便。亦不得入。何敢言知。是故我

【現代漢語翻譯】現代漢語譯本：再簡略地說，爲了方便解釋一切諸佛的方便言教，以及能夠受持、入證和覺知這些教義的人，存在著三種方便業藏。我們從現在開始應當勤奮修學。正如如來說，我們都已經這樣聽受，這樣聞知。世尊，這裡面還有其他的眾生，聽了這些話后不能理解這些方便的含義。希望您現在為他們詳細宣揚這三種業藏的方便言教。

阿難，那時放光如來（指佛陀，意為釋放光明）應供（值得供養）正遍覺（完全覺悟者），又告訴上名意菩薩（菩薩名，意為具有崇高意念的菩薩）說：『摩那婆（古印度對婆羅門青年的稱呼，這裡指菩薩），你認為怎麼樣？你知道有多少眾生能夠得知這三種教業藏？你又知道有多少眾生不能知道？』當時上名意菩薩又對佛說：『世尊，是否有眾生能夠像如來說的那樣如實地知道這三種教業藏？又對於所說的三種言教的含義能夠完全領會並受持嗎？』佛說：『摩那婆，正如我之前已經問過你，有多少眾生能夠聽聞這個法並能夠受持。你現在為什麼又問知道這三種言教的事情？我實在沒有見到這樣的眾生。』當時佛又告訴那位菩薩說：『摩那婆，如來說這三種言教時，你們能夠理解能夠知道，又能夠為那些人或非人等眾生開解演說嗎？只有如來能夠知道這三種方便言教，或者有時為他人詳細解釋其中的含義，或者有時為他人稍微啓發。摩那婆，我觀察像這樣無量無邊的諸世界中，始終沒有見到有這樣的眾生，在尚未成就阿耨多羅三藐三菩提（無上正等正覺）之前就能夠說這三種教藏的，只有如來應供正遍覺才能夠說。摩那婆，如來說了之後，其他的眾生或者有時稍微理解，但始終不能符合如來所說的。像這樣理解這三種方便業藏，在如來面前不能夠解釋，也不能夠知道最初的阿字門（梵文字母的第一個字母，象徵宇宙的本源），也不能夠進入三種言教藏。即使以種種思惟方便，也不能夠進入，怎麼敢說知道呢？所以，我……』

【English Translation】 English version: Furthermore, to briefly explain the expedient teachings of all Buddhas, and those who can uphold, enter into realization, and become aware of these teachings, there are three expedient karmic treasuries. From now on, we should diligently study and practice. Just as the Tathagata (如來, another name for the Buddha) said, we have all heard and understood in this way. World Honored One (世尊, a title for the Buddha), there are other beings who, upon hearing these words, cannot understand the meaning of these expedients. We hope that you will now fully proclaim these expedient teachings of the three karmic treasuries for them.

Ananda (阿難, the Buddha's attendant), at that time, the Light-Emitting Tathagata (放光如來, the Buddha who emits light), worthy of offerings (應供, deserving of offerings), perfectly and completely enlightened (正遍覺, perfectly enlightened), again said to the Bodhisattva Superior Intention (上名意菩薩, Bodhisattva's name, meaning 'Superior Intention'): 'Manava (摩那婆, a term for a young Brahmin, here referring to the Bodhisattva), what do you think? Do you know how many beings can know these three teachings and karmic treasuries? And do you know how many beings cannot know them?' At that time, the Bodhisattva Superior Intention again said to the Buddha: 'World Honored One, are there any beings who can truly know these three teachings and karmic treasuries as the Tathagata speaks of them? And can they fully comprehend and uphold the meaning of the three teachings that are spoken?' The Buddha said: 'Manava, just as I asked you before, how many beings can hear this Dharma (法, the teachings) and be able to uphold it? Why do you now ask about knowing these three teachings? I have not actually seen such beings.' At that time, the Buddha again said to that Bodhisattva: 'Manava, when the Tathagata speaks these three teachings, can you understand and know them, and can you explain and expound them to those beings, whether human or non-human? Only the Tathagata can know these three expedient teachings, and sometimes fully explain their meaning to others, or sometimes slightly enlighten others. Manava, I observe in these immeasurable and boundless worlds, I have never seen such beings who, before achieving Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), can speak of these three teaching treasuries; only the Tathagata, worthy of offerings, perfectly and completely enlightened, can speak of them. Manava, after the Tathagata speaks, other beings may sometimes understand a little, but they never conform to what the Tathagata has said. Understanding these three expedient karmic treasuries in this way, they cannot explain them before the Tathagata, nor can they know the initial A-syllable gate (阿字門, the first letter of the Sanskrit alphabet, symbolizing the origin of the universe), nor can they enter the three teaching treasuries. Even with various means of thought and expedients, they cannot enter, how dare they say they know? Therefore, I...'

說惟除如來獨能清凈如是業道。上名意復言。世尊。如是業道當云何凈。佛言。摩那婆。今為此問可謂非時。汝知不凈事宜然也。摩那婆。我已三告不許于汝。云何復問如來。復能如是教我知此三言教藏。諸餘眾生不能知也。摩那婆。如是三種方便教藏阿迦那等三字。所有句義汝但能說。云何得知此諸句義。摩那婆。然亦有是一種方便。若諸眾生清凈持戒。則能知此三言教藏為他演說。上名意言。世尊。是何方便而能得知。摩那婆。無餘方便惟有如來德力加持。如是眾生乃能知耳。上名意言。世尊。如來若當入涅槃者。從誰復聞如是業藏。誰更當能為他解釋。佛言。摩那婆。誰於我前親聞受者。彼于未來凡所生處凈居諸天躬往教知。或余世界諸佛威神來加彼人。如先所聞終不忘舍。此三教藏如鳥現前能作光明摩那婆。汝于爾時當大欣悅起隨喜心。此諸眾生能為他說如是言教。斯皆是此如來神力所加持也。汝今當知。若能如是對如來前問是義者非不劣人。何以故。終無復有愚劣眾生能為他說。如來終亦不為破戒一惡眾生說是義門。何況乃于無量無邊諸世界中破戒不凈惡眾生中而當宣說如是義處。必無是事。

複次摩那婆。是中實有無量妙義無量妙言。若為如是愚癡眾生輕即說者。更令造業。非為光顯是陀羅尼文句

【現代漢語翻譯】現代漢語譯本：佛說只有如來才能清凈這樣的業道。上名意（Shangmingyi，人名）又說：『世尊，這樣的業道應當如何清凈？』佛說：『摩那婆（Manava，意為青年），現在問這個問題，可以說是不合時宜的。你知道不清凈的事情是應該的。摩那婆，我已經三次告訴你，不允許你問這個問題，你為什麼還要問如來呢？』『如來能夠這樣教導我，讓我知道這三種言教藏（教義的集合）。其他眾生是不能知道的。摩那婆，像這樣的三種方便教藏，阿迦那（Akana，梵文字母）等三個字，你只能說出這些字句，怎麼能知道這些句子的意義呢？』摩那婆，然而也有一種方便，如果眾生清凈持戒，就能知道這三種言教藏，並且為他人演說。上名意說：『世尊，是什麼方便能夠得知呢？』摩那婆，沒有其他方便，只有如來的德力加持，這樣的眾生才能知道。上名意說：『世尊，如果如來入涅槃（Nirvana，佛教術語，指解脫）后，從誰那裡再聽到這樣的業藏呢？誰還能為他人解釋呢？』佛說：『摩那婆，誰在我面前親自聽聞接受這些教義，他未來無論生在何處，凈居諸天（Suddhavasa Devas，佛教神祇）都會親自去教導他，或者其他世界的諸佛（Buddha，覺悟者）以威神力來加持這個人，使他像先前所聽聞的一樣，終究不會忘記捨棄。這三種教藏就像鳥出現在眼前一樣，能夠帶來光明。摩那婆，你那時應當非常欣悅，生起隨喜之心。這些眾生能夠為他人宣說這樣的言教，都是如來的神力所加持的。』『你現在應當知道，如果能夠像這樣在如來面前提問這些問題，就不是愚劣的人。為什麼呢？因為終究不會有愚劣的眾生能夠為他人宣說這些。如來終究也不會為破戒作惡的眾生宣說這些義理，更何況是在無量無邊的世界中，對破戒不清凈的惡劣眾生宣說這樣的義理呢？絕對不會有這樣的事情。』再次，摩那婆，這裡面確實有無量妙義，無量妙言。如果為這樣的愚癡眾生輕易宣說，反而會讓他們造業，而不是爲了光顯這個陀羅尼（Dharani，咒語）的文句。

【English Translation】 English version: The Buddha said that only the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) can purify such karmic paths. Shangmingyi (Shangmingyi, a name) further said, 'World Honored One, how should such karmic paths be purified?' The Buddha said, 'Manava (Manava, meaning 'youth'), asking this question now can be said to be untimely. You should know about impure matters. Manava, I have told you three times that you are not allowed to ask this question, why do you still ask the Tathagata?' 'The Tathagata can teach me in this way, allowing me to know these three collections of teachings (a collection of doctrines). Other beings cannot know them. Manava, like these three expedient collections of teachings, the three letters such as Akana (Akana, a Sanskrit letter), you can only say these phrases, how can you know the meaning of these phrases?' Manava, however, there is also a kind of expedient means, if beings purely uphold the precepts, they can know these three collections of teachings and expound them to others. Shangmingyi said, 'World Honored One, what expedient means can one use to know?' Manava, there is no other expedient means, only the power of the Tathagata's virtue can bless, and such beings can know. Shangmingyi said, 'World Honored One, if the Tathagata enters Nirvana (Nirvana, a Buddhist term, referring to liberation), from whom will one hear such karmic collections again? Who else will be able to explain it to others?' The Buddha said, 'Manava, whoever personally hears and accepts these teachings in front of me, wherever he is born in the future, the Suddhavasa Devas (Suddhavasa Devas, Buddhist deities) will personally go to teach him, or the Buddhas (Buddha, enlightened ones) of other worlds will bless this person with their majestic power, so that he will not forget and abandon what he has heard before. These three collections of teachings are like a bird appearing before one's eyes, able to bring light. Manava, at that time you should be very happy and give rise to a heart of rejoicing. These beings are able to expound such teachings to others, all of which are blessed by the divine power of the Tathagata.' 'You should know now that if you can ask these questions in front of the Tathagata like this, you are not a foolish person. Why? Because ultimately there will be no foolish beings who can expound these to others. The Tathagata will ultimately not expound these principles to beings who break the precepts and do evil, let alone expound such principles to evil beings who break the precepts and are impure in countless worlds? There will never be such a thing.' Again, Manava, there are indeed countless wonderful meanings and countless wonderful words in it. If one easily speaks for such foolish beings, it will instead cause them to create karma, rather than to glorify the phrases of this Dharani (Dharani, mantra).

義味。摩那婆。此陀羅尼。惟是諸佛如來能作此等諸法光明最勝上智具足諸法所應演說清凈之處。皆悉依此陀羅尼經。而當爲彼樂聞者說。彼樂聞者。當應詣彼善丈夫所至心聽受。如如來前聽聞正法。何以故。是善丈夫能說如是修多羅者。皆是如來威神力故。是故樂聞法者。應作此心樂聞於法。摩那婆。當爾之時。慎莫令有惱亂法師。若彼法師無嬈害者。當爲世間興大利益。摩那婆。此言教藏非少智眾生所行境界。亦非供養少佛而能得聞。乃于無量無邊諸世尊所修行供養。方始得聞。方乃得學。然後能知此三教藏為他解說。

摩那婆。于意云何。彼諸眾生。若無法師自力能得如是法不。而諸眾生不得法者。以無法師故不得法。設有法師其受法人若不先請則不得說。是故要須先請法師。以己身力供給供養。然後得說。若受法人為弘法故勸請法師。是人爾時應當躬往詣法師所將養衛護。若受法人在法師所。則惡行之人諂媚誹毀。不信法義不喜法師。求過短者不能得便。若聽法人慾樂堪受。發大勇猛具足精進。隨時能問法師所說方便言教。時所聞法則無闕少。若無問者。爾時法師不能具宣諸佛法門。終不弘顯。亦無眾生知有佛法。不知如是三藏法故。彼諸無智生盲眾生。皆墮無明大黑闇處。以不能知諸法門故。無有智

【現代漢語翻譯】現代漢語譯本：義味（含義）。摩那婆（年輕人）。此陀羅尼（總持，咒語）。唯有諸佛如來才能成就此等諸法光明，具足最殊勝的智慧，以及諸法所應演說清凈之處。一切都依據此陀羅尼經，而應當為那些樂於聽聞的人宣說。那些樂於聽聞的人，應當前往那位善丈夫處，至誠聽受，如同在如來面前聽聞正法。為什麼呢？因為這位善丈夫能夠宣說如此修多羅（經），都是如來的威神力所致。因此，樂於聽聞佛法的人，應當以這樣的心來樂於聽聞佛法。摩那婆。當那個時候，切莫讓人惱亂法師。如果那位法師沒有受到嬈害，就能為世間帶來巨大的利益。摩那婆。這言教寶藏，不是少智慧的眾生所能理解的境界，也不是僅僅供養少數佛就能聽聞到的。而是在無量無邊的諸世尊處修行供養，才能開始聽聞，才能開始學習，然後才能知曉這三藏（經、律、論）法義，為他人解說。

摩那婆。你認為如何？那些眾生，如果沒有法師，自己能夠獲得這樣的佛法嗎？而那些眾生無法獲得佛法，是因為沒有法師的緣故。即使有法師，如果接受佛法的人不事先請求，法師也不會宣說。所以，必須要先請求法師，以自己的能力供給供養，然後才能得到宣說。如果接受佛法的人爲了弘揚佛法而勸請法師，這個人那時應當親自前往法師處，將養衛護。如果接受佛法的人在法師處，那麼惡行之人就會諂媚誹謗，不相信佛法義理，不喜歡法師，尋找過失和缺點的人就不能得逞。如果聽法的人想要樂於接受佛法，發起大勇猛心，具足精進，隨時能夠請問法師所說的方便言教，那麼所聽聞的佛法就不會有缺失。如果沒有提問的人，那時法師就不能完整地宣說諸佛的法門，最終不能弘揚顯現，也沒有眾生知道有佛法。因為不知道這樣的三藏法義，那些沒有智慧、天生盲目的眾生，都墮入無明的大黑暗之處，因為不能知曉諸法門，所以沒有智慧。

【English Translation】 English version: Meaning. Manava (young man). This Dharani (mantra). Only the Buddhas and Tathagatas can accomplish such Dharma light, possess the most supreme wisdom, and the pure places where the Dharma should be expounded. Everything is based on this Dharani Sutra, and it should be spoken to those who are happy to hear it. Those who are happy to hear it should go to that virtuous man and listen sincerely, just like listening to the Dharma in front of the Tathagata. Why? Because this virtuous man can speak such Sutras because of the power of the Tathagata. Therefore, those who are happy to hear the Dharma should be happy to hear the Dharma with such a mind. Manava. At that time, do not let anyone disturb the Dharma master. If that Dharma master is not disturbed, he can bring great benefits to the world. Manava. This treasure of teachings is not a realm that can be understood by beings with little wisdom, nor can it be heard by offering to only a few Buddhas. Only by practicing offerings to countless Buddhas can one begin to hear, begin to learn, and then be able to know the meaning of the Tripitaka (Sutras, Vinaya, Shastras) and explain it to others.

Manava. What do you think? Can those beings obtain such Dharma by themselves without a Dharma master? And those beings who cannot obtain the Dharma cannot obtain the Dharma because there is no Dharma master. Even if there is a Dharma master, if the person who receives the Dharma does not ask in advance, the Dharma master will not speak. Therefore, it is necessary to first invite the Dharma master and provide offerings with one's own ability, and then one can receive the teachings. If the person who receives the Dharma invites the Dharma master to promote the Dharma, then that person should personally go to the Dharma master's place to take care of and protect him. If the person who receives the Dharma is with the Dharma master, then evil people will flatter and slander, not believe in the Dharma, dislike the Dharma master, and those who seek faults and shortcomings will not succeed. If the listener wants to be happy to accept the Dharma, generate great courage, be full of diligence, and be able to ask the Dharma master about the expedient teachings at any time, then there will be no lack in the Dharma that is heard. If there is no one to ask, then the Dharma master will not be able to fully explain the Dharma doors of the Buddhas, and will not be able to promote and manifest them in the end, and no beings will know that there is Dharma. Because they do not know such Tripitaka Dharma, those ignorant and blind beings all fall into the great darkness of ignorance, because they cannot know the Dharma doors, so there is no wisdom.

者無有行者。當知世間盡皆晦冥。摩那婆。諸眾生等皆由嫉妒我心垢蔽。是以不能詣聽法所。設復往詣亦不聞法。以不聞故不知善惡業行之事。是所應作。是不應作。當知爾時世間多有如是眾生。

大法炬陀羅尼經放光佛本事品第四十

爾時放光如來告上名意菩薩摩訶薩言。摩那婆。我念往昔初有一劫。名曰難伏。復第二劫。名曰除樂。過是劫已復有一劫。如是三劫空無有佛。于彼劫內一切眾生凡所生處。乃至不曾聞一法音。況復得有如法行者。若能修行無有是處。彼諸眾生生無法世。專造惡行。不孝父母不事師長。不敬沙門及婆羅門。遠離持戒依止惡法。常樂放逸墮沒闇冥。不識是非不知善惡。不別尊卑不懷恩養。乃至不知何者是父何者為母。云何兄弟及以姊妹。如是等法以不知故。各各皆入愚癡黑闇。失八善根及樂行法。墮于地獄深遠苦中。終不覺知何者是佛。何者是法。何者是僧。亦復不識一切善根。如是劫時。有一菩薩。名曰香上。示現生在婆羅門家。其生未幾父母並終。如是菩薩身漸長大。成就諸根具精進力。善根純熟舍家出家。既出家已苦行精勤。依一林樹四十年中。食果飲水更無餘食。其所食果在樹雖熟終不先取。要因鴝鵒鸚鵡猿猴諸禽獸等啄食之餘。雖無蟲食有時熟已。風吹自落然後乃

【現代漢語翻譯】現代漢語譯本：沒有修行者，應當知道世間完全是黑暗的。摩那婆（年輕人），眾生因為嫉妒，內心被污垢遮蔽，所以不能去聽法的地方。即使去了，也聽不進佛法。因為聽不進佛法，所以不知道什麼是善惡的行為，什麼是應該做的，什麼是不應該做的。應當知道那時世間有很多這樣的眾生。

《大法炬陀羅尼經·放光佛本事品》第四十

那時，放光如來告訴上名意菩薩摩訶薩（大菩薩）說：『摩那婆（年輕人），我回憶過去，最初有一個劫，名叫難伏（難以調伏）。第二個劫，名叫除樂（去除快樂）。過了這些劫之後，又有一個劫。這三個劫中，沒有佛出世。在那劫中，一切眾生無論生在哪裡，甚至不曾聽聞一聲佛法，更不用說有如法修行的人了。如果能夠修行，那是絕對不可能的。那些眾生生活在沒有佛法的世界，專門造作惡業，不孝順父母，不侍奉師長，不尊敬沙門（出家修行者）和婆羅門（祭司），遠離持戒，依止惡法，常常喜歡放縱，沉溺在黑暗中，不辨是非，不知善惡，不分尊卑，不懷感恩之心，甚至不知道誰是父親，誰是母親，什麼是兄弟姐妹。因為不知道這些道理，所以都陷入愚癡的黑暗中，失去八種善根和喜樂的修行，墮入地獄深遠的痛苦之中，始終不知道什麼是佛，什麼是法，什麼是僧，也不認識一切善根。』

在這樣的劫時，有一位菩薩，名叫香上（名稱），示現出生在婆羅門家。他出生沒多久，父母就去世了。這位菩薩漸漸長大，成就各種根器，具備精進的力量，善根純熟，於是捨棄家庭出家。出家后，他苦行精勤，依靠一棵樹，四十年中，吃果子喝水，沒有其他食物。他所吃的果子，即使在樹上成熟了，也從不先摘取，一定要等鴝鵒（一種鳥）、鸚鵡、猿猴等禽獸啄食剩下的，即使沒有蟲子，有時成熟后被風吹落，然後才吃。

【English Translation】 English version: There were no practitioners. It should be known that the world was entirely dark. Manava (young man), all sentient beings were obscured by the defilements of jealousy, and therefore could not go to places where the Dharma was taught. Even if they went, they would not hear the Dharma. Because they did not hear the Dharma, they did not know about good and evil deeds, what should be done, and what should not be done. It should be known that at that time there were many such sentient beings in the world.

The Great Torch Dharani Sutra, Chapter 40: The Past Deeds of the Light-Emitting Buddha

At that time, the Light-Emitting Tathagata told the Bodhisattva Mahasattva named Superior Intention: 'Manava (young man), I recall in the past, there was initially a kalpa (aeon) called Difficult to Subdue. The second kalpa was called Removing Joy. After these kalpas, there was another kalpa. In these three kalpas, no Buddha appeared in the world. Within that kalpa, all sentient beings, wherever they were born, had never even heard a single sound of the Dharma, let alone having practitioners who practiced according to the Dharma. If they could practice, it would be absolutely impossible. Those sentient beings lived in a world without the Dharma, specializing in creating evil deeds, being unfilial to their parents, not serving their teachers, not respecting Shramanas (ascetics) and Brahmins (priests), staying away from upholding precepts, relying on evil dharmas, constantly indulging in dissipation, sinking into darkness, not distinguishing right from wrong, not knowing good from evil, not distinguishing between the noble and the humble, not cherishing gratitude, and even not knowing who is the father, who is the mother, what are brothers and sisters. Because they did not know these principles, they all fell into the darkness of ignorance, lost the eight good roots and the joyful practice, and fell into the deep suffering of hell, never knowing what is the Buddha, what is the Dharma, what is the Sangha, and not recognizing all good roots.'

At such a time, there was a Bodhisattva named Fragrant Superior (name), who manifested birth in a Brahmin family. Not long after his birth, his parents passed away. This Bodhisattva gradually grew up, accomplished various faculties, possessed the power of diligence, and his good roots were ripe, so he renounced his home and became a monk. After becoming a monk, he practiced diligently, relying on a tree for forty years, eating fruits and drinking water, with no other food. The fruits he ate, even if they were ripe on the tree, he never picked them first, but waited for the myna birds, parrots, monkeys, and other birds and beasts to peck at the leftovers. Even if there were no insects, sometimes after they were ripe, they would be blown down by the wind, and then he would eat them.

取。其食時節。要經七日然始一食。七日之內終無二食。如是菩薩食時雖至。地無餘果便爾空過亦無所食。四十二年或食不食。長夜精苦修習禪定。以修定故獲五神通。然是菩薩經四十七年。因神通力即以天眼過於人眼。觀視世界所有眾生。不持禁戒全無福德。專造惡業嫉妒譭謗。不事父母不敬沙門。長夜熾然增長眾惡。更相恐害甚於怨仇。爾時菩薩見如是等惡眾生已生大憂悲。如是嘆曰。嗚呼哀哉。嗚呼哀哉。此等眾生極成大失。寧能於此寬大剎中。無一眾生有片善根。況具足者。復如是念。我於今日應以天眼觀此三千大千世界求一眾生具足善根。我若見者應大歡喜。何以故。我于彼所得斯大利。若不知處即宜因此。更相教告生長善根。時彼菩薩如是念已。即于林中宴坐入定思惟觀察。見其南方過二十世界。有一佛土名曰善光。彼土有佛號曰寶幢如來應供正遍覺。摩那婆。彼佛何故名曰寶幢。以其生時即于頂上放大光明。大光出時其世界中。無一眾生能知彼光從佛頂出。亦復不能分別彼光相貌形色。為青為黃為赤為白為黑為紫為頗梨色。諸餘色相乃至一相皆不能知。彼光出已其佛剎土咸成寶色。時諸眾生見其剎土如是莊嚴。各作是念。此必當是菩薩出世建立寶幢。故使世界變為寶耳。摩那婆。以是因緣彼佛如來名為

【現代漢語翻譯】現代漢語譯本取。他們進食有一定的時間。需要七天才能吃一次。七天之內絕對不會吃兩次。像這樣，菩薩進食的時間雖然到了，地上沒有剩餘的果實，就那樣空過，也沒有什麼可吃的。四十二年中有時吃，有時不吃。長夜精進刻苦地修習禪定。因為修習禪定的緣故，獲得了五神通。然後這位菩薩經過四十七年，憑藉神通力，用天眼超過了人眼，觀察世界所有眾生。他們不持守禁戒，完全沒有福德，專門造作惡業，嫉妒譭謗，不侍奉父母，不尊敬沙門（Śrāmaṇa，出家修行者）。長夜裡熾盛地增長各種惡行，互相恐嚇傷害，比怨仇還要厲害。當時菩薩見到這些惡劣的眾生后，生起極大的憂愁和悲傷。這樣嘆息道：『嗚呼哀哉！嗚呼哀哉！這些眾生真是太可悲了。難道在這個寬廣的國土中，沒有一個眾生有哪怕一絲善根嗎？更何況是具足善根的人呢？』又這樣想：『我今天應該用天眼觀察這三千大千世界，尋找一個具足善根的眾生。如果我能見到，就應該非常歡喜。為什麼呢？因為我從他那裡可以得到巨大的利益。如果不知道在哪裡，就應該因此互相教導，生長善根。』當時那位菩薩這樣想完，就在林中靜坐入定，思惟觀察。見到在南方過了二十個世界，有一個佛土名叫善光。那個佛土有一尊佛，名號是寶幢如來應供正遍覺（Tathāgata Arhat Samyaksaṃbuddha，如來、阿羅漢、正等覺）。摩那婆（Mānavaka，年輕人），那位佛為什麼名叫寶幢呢？因為他出生的時候，就從頭頂上放出巨大的光明。大光明出現的時候，那個世界中沒有一個眾生能夠知道那光明是從佛的頭頂發出的，也不能分辨那光明的相貌形色，是青色、黃色、紅色、白色、黑色、紫色還是頗梨色（Sphatika，水晶色），各種其他的顏色，乃至一種顏色都不能知道。那光明出現后，那個佛的剎土都變成了寶色。當時各種眾生見到他們的剎土如此莊嚴，各自這樣想：『這必定是菩薩出世，建立寶幢，所以才使世界變為寶色。』摩那婆（Mānavaka，年輕人），因為這個因緣，那位佛如來名叫寶幢。

【English Translation】 English version Taking. Their eating has a specific time. It requires seven days to eat once. Within seven days, there will absolutely not be a second meal. Like this, although the time for the Bodhisattva to eat arrives, there are no remaining fruits on the ground, so it passes by empty, and there is nothing to eat. For forty-two years, sometimes he eats, sometimes he does not. He diligently and painstakingly cultivates meditation throughout the long nights. Because of cultivating meditation, he obtains the five supernormal powers (Abhijñā). Then this Bodhisattva, after forty-seven years, relying on supernormal power, uses the divine eye (Divyacakṣus) surpassing human eyes, to observe all sentient beings in the world. They do not uphold precepts, have no merit at all, specialize in creating evil karma, are jealous and slanderous, do not serve their parents, and do not respect Śrāmaṇa (ascetics). In the long nights, they fiercely increase all kinds of evil deeds, threatening and harming each other, even more so than enemies. At that time, the Bodhisattva, seeing these evil sentient beings, arose with great sorrow and grief. He sighed like this: 'Alas! Alas! These sentient beings are truly pitiful. Could it be that in this vast land, there is not a single sentient being with even a trace of good roots? Let alone one who possesses complete good roots?' He then thought: 'Today, I should use the divine eye to observe this three-thousand great thousand world (Trisāhasra-mahāsāhasra-lokadhātu), seeking a sentient being who possesses complete good roots. If I can see one, I should be very happy. Why? Because I can obtain great benefit from them. If I do not know where they are, I should therefore teach each other and grow good roots.' At that time, that Bodhisattva, having thought this, sat in meditation in the forest, contemplating and observing. He saw that beyond twenty worlds to the south, there was a Buddha land called 'Good Light'. In that Buddha land, there was a Buddha named 'Ratna Ketu Tathāgata Arhat Samyaksaṃbuddha' (寶幢如來應供正遍覺, The Thus-Gone One, the Worthy One, the Perfectly Enlightened One). Mānavaka (young man), why is that Buddha named Ratna Ketu (寶幢, Jewel Banner)? Because when he was born, he emitted great light from the top of his head. When the great light appeared, not a single sentient being in that world could know that the light came from the top of the Buddha's head, nor could they distinguish the appearance and color of that light, whether it was blue, yellow, red, white, black, purple, or sphatika (水晶色, crystal-colored), or any other color, not even one color could they know. After that light appeared, that Buddha's land all became jewel-colored. At that time, the various sentient beings, seeing their land so adorned, each thought: 'This must be a Bodhisattva appearing in the world, establishing a jewel banner, which is why the world has turned into a jewel.' Mānavaka (young man), because of this cause, that Buddha Tathāgata is named Ratna Ketu (寶幢).

寶幢。摩那婆。爾時寶幢如來從頂出光。直來臨照香上菩薩在頂而住。時彼菩薩于禪定內見佛光明住在其頂生希有心。發如是念。我今宜應舍此三昧。如是念已即從定起。觀彼光明所從來處。見從南方善光世界寶幢世尊頂出光已直指自身。既不淪沒亦無障礙。而復見彼寶幢世尊以九十二那由他聲聞大眾前後圍繞。復作是念。我於今日可詣彼佛世尊足下恭敬禮拜佛及僧眾。香上菩薩生是心時。寶幢如來還攝光明。光明沒已菩薩爾時如常宴坐無所見知。深自咎責。我今寧可長失斯利。時彼菩薩復作是念。我今還應入是三昧。如是念已即復入定。既入定已光明復來住菩薩頂。還見彼佛無量大眾左右圍繞。時彼菩薩復作是念。我今應詣彼佛世尊。如是念時光明覆沒。其光沒已菩薩復念。我今自應還入彼定。既入定已何須更出。乃至不應到彼佛所。摩那婆。時彼如來作如是念。今此菩薩有大勇猛具足精進。我亦不應令是菩薩放舍斯愿不成大利。或來我前或棄身命。慎勿令彼舍精進心。莫使彼身於是法門而作損減。我今應當令其安住如是正法教令覺知。使是菩薩一切法中鹹得開解滿其本願。摩那婆。時彼如來如是念已於彼界沒。忽來至此菩薩前住。摩那婆。爾時菩薩忽然睹見寶幢如來應供正遍覺。身相莊嚴三十二種。殊特微妙狀若

【現代漢語翻譯】現代漢語譯本寶幢（Ratnaketu）。摩那婆（Manava）。爾時寶幢如來從頂髻放出光明，直接照射到香上菩薩（Gandhottara Bodhisattva），停留在他的頭頂。當時那位菩薩在禪定中，見到佛的光明停留在他的頭頂，心中生起稀有之感，於是生起這樣的念頭：『我現在應該捨棄這個三昧（samadhi）。』這樣想后，他立刻從禪定中起身，觀察那光明是從哪裡來的。他看見光明從南方善光世界（Suprabha-lokadhatu）的寶幢世尊（Ratnaketu Tathagata）的頂髻發出，直接指向自己，既沒有消失，也沒有任何阻礙。而且他還看見寶幢世尊被九十二那由他（nayuta）聲聞大眾前後圍繞。他又想：『我今天應該去到那位佛世尊的腳下，恭敬地禮拜佛和僧眾。』香上菩薩生起這個念頭的時候，寶幢如來就收回了光明。光明消失後，菩薩當時像往常一樣安坐，什麼也看不見，深深地自責：『我現在寧可長久地失去這種利益。』當時那位菩薩又想：『我現在應該再次進入這個三昧。』這樣想后，他立刻再次入定。進入禪定后，光明再次來到，停留在菩薩的頭頂。他又看見那位佛和無量的大眾左右圍繞。當時那位菩薩又想：『我現在應該去到那位佛世尊那裡。』這樣想的時候，光明再次消失。光明消失後，菩薩又想：『我現在應該回到那個禪定中。』進入禪定后，何必再出來呢？甚至不應該到那位佛那裡去。』摩那婆。當時那位如來這樣想：『現在這位菩薩有大勇猛，具足精進。我也不應該讓這位菩薩放棄這個願望，不能成就大利益。或者來到我面前，或者捨棄身命。千萬不要讓他捨棄精進心，不要讓他的身體在這個法門上有所損失。我現在應當讓他安住在這樣的正法中，教導他覺悟，使這位菩薩在一切法中都能開解，滿足他的本願。』摩那婆。當時那位如來這樣想后，就在那個世界消失了，忽然來到這裡，站在菩薩面前。摩那婆。當時菩薩忽然看見寶幢如來應供（Arhat）、正遍覺（Samyaksambuddha），身相莊嚴，具有三十二種殊勝微妙的相好，如同...

【English Translation】 English version Ratnaketu. Manava. At that time, the Tathagata Ratnaketu emitted light from the protuberance of his head, directly illuminating the Bodhisattva Gandhottara, and remained on his head. At that time, that Bodhisattva, in his samadhi, saw the Buddha's light staying on his head, and a rare feeling arose in his heart. He then had this thought: 'I should now abandon this samadhi.' After thinking this, he immediately arose from his samadhi and observed where the light came from. He saw that the light came from the Tathagata Ratnaketu of the Suprabha-lokadhatu in the south, emitting from the protuberance of his head and pointing directly at himself, neither disappearing nor encountering any obstacles. Moreover, he saw that the Tathagata Ratnaketu was surrounded by ninety-two nayutas of Shravaka (Śrāvaka) disciples. He also thought: 'Today, I should go to the feet of that Buddha-Tathagata, respectfully bow to the Buddha and the Sangha.' When the Bodhisattva Gandhottara had this thought, the Tathagata Ratnaketu withdrew his light. After the light disappeared, the Bodhisattva then sat as usual, seeing and knowing nothing, and deeply blamed himself: 'I would rather lose this benefit for a long time.' At that time, that Bodhisattva thought again: 'I should now re-enter this samadhi.' After thinking this, he immediately re-entered samadhi. After entering samadhi, the light came again and stayed on the Bodhisattva's head. He again saw that Buddha and the immeasurable assembly surrounding him. At that time, that Bodhisattva thought again: 'I should now go to that Buddha-Tathagata.' When he had this thought, the light disappeared again. After the light disappeared, the Bodhisattva thought again: 'I should now return to that samadhi. After entering samadhi, why come out again? I should not even go to that Buddha.' Manava. At that time, that Tathagata thought: 'Now this Bodhisattva has great courage and is full of diligence. I should not let this Bodhisattva abandon this vow and fail to achieve great benefit. Either he comes before me, or he abandons his life. Be careful not to let him abandon his diligent mind, and do not let his body be diminished in this Dharma. I should now let him abide in this righteous Dharma, teach him to awaken, so that this Bodhisattva can be enlightened in all Dharmas and fulfill his original vow.' Manava. At that time, after that Tathagata thought this, he disappeared from that world and suddenly came here, standing in front of the Bodhisattva. Manava. At that time, the Bodhisattva suddenly saw the Tathagata Ratnaketu, worthy of offerings (Arhat), perfectly enlightened (Samyaksambuddha), with a dignified appearance, possessing thirty-two special and subtle marks, like...

金山生大希有重尊敬心。于彼佛所猶如父想。而彼菩薩心生如是尊敬事已。起愛敬心不自勝任。慚愧悲泣前詣佛所。雙膝長跪頂禮佛足。右繞三匝退住一面。如是菩薩慚愧悲泣禮敬佛時。彼佛即以手摩其頂。然此菩薩被摩頂已。尋自念言。過去諸佛初未聞見行是悲願。而欲于彼生死空野無佛劫中。為大利益濟度如是。不識恩養非法眾生。不信三寶。不敬沙門及婆羅門。不孝父母不友兄弟不知尊卑。諸如是等失心眾生。墮空劫中專行惡法。我於今時須作法因不憚勤苦光揚教化。咸令具足發斯誓願。摩那婆。時彼如來知此菩薩內懷如是大誓精進。即便為說三種業藏。既聞說已。曾於過去諸如來所聞此三種教藏法門皆現在前。是菩薩從寶幢佛聞此三種言教藏故。遂于佛前發大誓願。我必於此大空劫中。如世尊教施作佛事。時彼如來知是菩薩具足如是牢固誓願。即便慰諭並誡之曰。摩那婆。如汝心願慎莫放舍。汝應悲愍諸惡眾生。汝當勤學諸佛所作。終不得舍三種方便。汝恒念此三藏法門。摩那婆。汝若有緣生亂心者。惟當正念諸佛世尊。汝于爾時但作是事。摩那婆。時寶幢如來如是教誡彼菩薩已。以大神通還本世界。

複次摩那婆。爾時香上菩薩摩訶薩。從寶幢佛聞三教已。常轉常念常現在前。我於今者作何方便。為

【現代漢語翻譯】現代漢語譯本：金山生起了極大的稀有和無比尊敬的心。對於那位佛，他視如父親一般。而那位菩薩心中生起如此尊敬之情后，愛敬之心難以自持，慚愧悲泣，來到佛前。他雙膝長跪，頂禮佛足，右繞三匝，退到一旁。當這位菩薩如此慚愧悲泣地禮敬佛時，那位佛便用手摩他的頭頂。然而，這位菩薩被摩頂后，心中立刻想到：『過去諸佛從未聽聞見過如此悲願，竟然想要在那生死空曠的原野，沒有佛的劫難中，爲了大利益而救度這些不識恩情、奉行非法之道的眾生。他們不信三寶（佛、法、僧），不尊敬沙門（出家修道者）和婆羅門（古印度祭司），不孝順父母，不友愛兄弟，不知尊卑。這些失去本心的眾生，墮落於空劫之中，專門行惡法。我如今必須種下正法的因，不畏懼勤勞辛苦，弘揚教化，使他們都能具足併發起這樣的誓願。』摩那婆（Manava，意為青年），當時那位如來（Tathagata，佛的稱號之一）知道這位菩薩內心懷有如此宏大的誓願和精進之心，便為他說了三種業藏（關於業力的教法）。聽聞之後，他過去在諸如來處所聽聞的三種教藏法門都浮現在眼前。這位菩薩因為從寶幢佛（Ratnaketu，佛名）那裡聽聞這三種言教藏，於是在佛前發下大誓願：『我必將在這大空劫中，如世尊（Bhagavan，佛的稱號之一）所教導的那樣，施行佛事。』當時，那位如來知道這位菩薩具足如此牢固的誓願，便安慰並告誡他說：『摩那婆，如你所愿，切莫放棄。你應該悲憫那些作惡的眾生。你應當勤奮學習諸佛所作所為，終究不可捨棄三種方便（引導眾生解脫的方法）。你應當時常憶念這三藏法門。摩那婆，你若是有因緣生起混亂之心，唯有應當正念諸佛世尊。你于那時只需做這件事。』摩那婆，當時寶幢如來如此教誡那位菩薩后，便以大神通返回原本的世界。複次，摩那婆，當時香上菩薩摩訶薩（Gandhopama Bodhisattva-Mahasattva，菩薩的稱號），從寶幢佛聽聞三教后，常常轉誦、常常憶念、常常使其顯現在眼前。『我如今要用什麼方便，為……』

【English Translation】 English version: Kinsana (Golden Mountain) generated a great and rare heart of profound reverence. Towards that Buddha, he felt as if he were his father. And after that Bodhisattva generated such reverence in his heart, his love and respect became overwhelming. Ashamed and weeping with sorrow, he went before the Buddha. He knelt on both knees, prostrated himself at the Buddha's feet, circumambulated him three times to the right, and retreated to stand on one side. As this Bodhisattva reverently worshipped the Buddha with shame and tears, that Buddha immediately stroked the top of his head. However, after this Bodhisattva had his head stroked, he immediately thought to himself: 'In the past, the Buddhas had never heard or seen such a vow of compassion, that one would want to, in that empty wilderness of birth and death, in a kalpa (aeon) without a Buddha, for the sake of great benefit, deliver such beings who do not recognize kindness and practice unlawful ways. They do not believe in the Three Jewels (Buddha, Dharma, Sangha), do not respect Sramanas (ascetics) and Brahmanas (priests), are not filial to their parents, are not friendly to their siblings, and do not know respect for superiors. Such beings who have lost their minds, fall into the empty kalpa, and exclusively practice evil dharmas. I must now plant the cause of the Dharma, not fearing diligence and hardship, and widely proclaim the teachings, so that all may be complete and generate this vow.' Manava (meaning 'youth'), at that time, that Tathagata (one of the titles of the Buddha) knew that this Bodhisattva harbored such a great vow and diligence in his heart, and so he spoke to him about the three Dharma-Treasuries of Karma (teachings about karma). After hearing them, the three Dharma-Treasuries that he had heard in the past at the places of the Buddhas all appeared before him. Because this Bodhisattva heard these three Dharma-Treasuries of teachings from Ratnaketu Buddha (Buddha's name), he then made a great vow before the Buddha: 'I will certainly, in this great empty kalpa, perform the deeds of a Buddha as the Bhagavan (one of the titles of the Buddha) has taught.' At that time, that Tathagata knew that this Bodhisattva possessed such a firm vow, and so he comforted and admonished him, saying: 'Manava, as you wish, do not abandon it. You should have compassion for those evil beings. You should diligently study what the Buddhas have done, and you must never abandon the three skillful means (methods to guide beings to liberation). You should constantly remember these three Dharma-Treasuries. Manava, if you have the conditions to generate a confused mind, you should only righteously contemplate the Buddhas, the World Honored Ones. At that time, you should only do this.' Manava, at that time, after Ratnaketu Tathagata had thus admonished that Bodhisattva, he returned to his original world with great supernatural powers. Furthermore, Manava, at that time, Gandhopama Bodhisattva-Mahasattva (Bodhisattva's title), after hearing the three teachings from Ratnaketu Buddha, constantly recited them, constantly remembered them, and constantly made them appear before him. 'What skillful means should I use now, to...'

諸眾生宣揚解說。咸令彼等知佛現在。菩薩自念。惟有神通大事可辦。即以神通下至第七風聚之處。發大聲言。汝等眾生如是破壞。云何而得不自覺知。摩那婆。爾時菩薩所出音聲。遍滿三千大千世界。一切眾生聞是聲已悉舍諸惡　晝夜端身正念而住。爾時菩薩見諸眾生悉起正念。復更思惟。云何而得出一音聲遍諸世界。菩薩爾時即作是念。此諸眾生最極惡行。我今應當如法教示。摩那婆。時彼菩薩次第教示一切眾生。皆令安住于正法中。過七年已。彼諸眾生得住法行種諸善根。然是菩薩皆能令此一切眾生行種種行得種種法。摩那婆。以是因緣汝應當知。彼時眾生於諸法中無有缺減。然皆由彼寶幢如來。過二十佛剎。見有眾生堪為法器。又此香上菩薩能有如是勇猛精進。大誓莊嚴故為敷演三教法藏。摩那婆。又彼如來舍置於彼九十二億那由他眾自來臨。教香上菩薩為成就故。摩那婆。汝今不應妄生憶想。謂彼香上為別異人。當知爾時香上菩薩即吾身是。摩那婆。我念無量無邊世界種種名字。彼世界中所有眾生。彼諸眾生所有心念。於一剎那間我悉能知。是諸眾生所念法意及所住處億百千種。於一念中我悉知之。若使世間諸佛國土。隨有眾生善根成熟堪受三種言教業藏。我當往彼示現成佛。專為宣說三教藏門。摩那婆。

【現代漢語翻譯】現代漢語譯本爲了一切眾生宣揚解說佛法，使他們都知道佛陀現在就在這裡。菩薩心想，只有憑藉神通這樣的大事才能辦到。於是就用神通下到第七風聚之處（指世界的底層），發出巨大的聲音說：『你們這些眾生如此墮落破壞，為什麼不能自覺醒悟呢？』摩那婆（對年輕婆羅門的稱呼），當時菩薩發出的聲音，遍滿了三千大千世界。一切眾生聽到這個聲音后，都捨棄了各種惡行，日夜端正身心，保持正念而住。當時菩薩看到眾生都生起了正念，又進一步思考，怎樣才能用一個聲音遍滿所有世界呢？菩薩當時就想，這些眾生惡行深重，我現在應當如法教導他們。摩那婆，當時那位菩薩次第教導一切眾生，使他們都能安住在正法之中。經過七年之後，那些眾生得以安住在正法中，種下各種善根。然而那位菩薩能夠使所有這些眾生修行種種法門，獲得種種佛法。摩那婆，因為這個緣故，你應該知道，當時的眾生在佛法上沒有缺失，這都是由於寶幢如來（佛名）的加持。他超越了二十個佛剎（佛土），看到有眾生堪當接受佛法的器皿。而且這位香上菩薩（菩薩名）能夠如此勇猛精進，以大愿莊嚴自己，所以才為他們敷演三教法藏（三種教法的寶藏）。摩那婆，而且那位如來捨棄了九十二億那由他（極大的數字單位）的眾生，親自降臨，教導香上菩薩，爲了成就他。摩那婆，你現在不應該胡亂猜測，認為那位香上菩薩是另外一個人。應當知道，當時的香上菩薩就是我的前身。摩那婆，我能憶念無量無邊的世界，以及各種世界的名字。那些世界中的所有眾生，以及他們所有的心念，在一剎那間我都能知道。這些眾生所念的佛法意義，以及他們所居住的地方，億百千種，我都能在一念之間全部知曉。如果世間所有佛的國土中，有眾生的善根成熟，堪能接受三種言教的業力，我就會前往那裡示現成佛，專門為他們宣說三教藏門（三種教法的門戶）。摩那婆。

【English Translation】 English version For all sentient beings, he proclaimed and explained the Dharma, so that they would all know that the Buddha is present here. The Bodhisattva thought to himself, 'Only a great undertaking involving supernatural powers can accomplish this.' Thus, he used his supernatural powers to descend to the place of the seventh wind aggregation (referring to the bottom layer of the world), and uttered a great sound, saying, 'You sentient beings are so degenerate and destructive, why are you not aware and awakened?' Manava (a term of address for a young Brahmin), at that time, the sound emitted by the Bodhisattva filled the three thousand great thousand worlds. All sentient beings, upon hearing this sound, abandoned all evil deeds, and dwelled in mindfulness, upright in body and mind, day and night. At that time, the Bodhisattva, seeing that all sentient beings had arisen with right mindfulness, further contemplated, 'How can I make one sound pervade all worlds?' The Bodhisattva then thought, 'These sentient beings have extremely evil conduct, I should now teach them according to the Dharma.' Manava, at that time, that Bodhisattva sequentially taught all sentient beings, enabling them all to abide in the Right Dharma. After seven years, those sentient beings were able to abide in the Dharma practice, planting various roots of goodness. Moreover, that Bodhisattva was able to enable all these sentient beings to practice various practices and attain various Dharmas. Manava, for this reason, you should know that the sentient beings at that time had no deficiencies in the Dharma, and this was all due to the Treasure Banner Tathagata (Buddha's name). He surpassed twenty Buddha-lands (Buddha-fields), seeing that there were sentient beings who were worthy vessels for receiving the Dharma. Moreover, this Fragrant Top Bodhisattva (Bodhisattva's name) was able to be so courageous and diligent, adorning himself with great vows, and therefore expounded the Three Teachings Treasury (the treasury of three kinds of teachings) for them. Manava, moreover, that Tathagata abandoned ninety-two billion nayutas (extremely large numerical units) of beings, and personally descended to teach Fragrant Top Bodhisattva, in order to accomplish him. Manava, you should not now engage in wild speculation, thinking that Fragrant Top Bodhisattva is a different person. You should know that the Fragrant Top Bodhisattva at that time was my former self. Manava, I can remember countless and boundless worlds, and the names of various worlds. All the sentient beings in those worlds, and all their thoughts, I can know in an instant. The meaning of the Dharma that these sentient beings contemplate, and the places where they dwell, hundreds of thousands of millions, I can know all in one thought. If in all the Buddha-lands in the world, there are sentient beings whose roots of goodness have matured, and who are capable of receiving the karmic power of the three kinds of teachings, I will go there to manifest Buddhahood, and specifically proclaim the Three Teachings Treasury Gate (the gateway to the three kinds of teachings) for them. Manava.

假使無量無邊諸世界中無有佛處。但有眾生堪能受持三教藏者。我即于彼現為佛身。教化開示是諸眾生。何以故。不欲令彼善根眾生喪失如是智慧處故。摩那婆我常如是周遍觀察。若見眾生毛髮善根。即往教化。何況眾生躬在我前。歸依於我伏我為師。而不攝受不為宣說。乃更秘藏無有是處。複次摩那婆。我今為汝更為譬喻。以譬喻故智人速解。摩那婆。如蓮花池其水盈滿蓮花開敷現於水上。日光沒後冷露降時。是眾花葉自然相合。夜分既盡。日光將現而彼諸花復還開敷。當知是花應須二事。何等為二。一者池水常盈不令干竭。二者節量其水不令花沒。如是摩那婆。如來亦爾。為諸菩薩摩訶薩等遠離怖處。於二事中應深加護。何等為二。所謂斷常。若諸菩薩於是二見無執著者。心智行處不假多功自然能滿。若能極滿心智行處。即得入彼三藏智門。摩那婆。今者如來已為汝等方便解說三言教藏。而汝尚未舍離重擔。更問如來此三言教業藏因緣。

大法炬陀羅尼經教證法品第四十一

阿難。爾時上名意菩薩復白放光如來言。世尊。如來曾說菩薩求法不捨重擔。有所不知還問世尊。以是因緣。我今不捨精進重擔數請世尊。世尊雖欲舍置於我。然我仍愿咨問世尊。譬如婆羅門大眾會時。卒然有一異婆羅門。寡見少

【現代漢語翻譯】現代漢語譯本：假使在無量無邊的世界中沒有佛陀住世的地方，但有眾生能夠接受並奉行三藏教法，我就會在那裡顯現佛身，教化開導這些眾生。為什麼呢？因為我不希望那些具有善根的眾生喪失獲得智慧的機會。摩那婆（Manava，人名），我經常這樣周遍地觀察，如果看到眾生哪怕只有像毛髮一樣微小的善根，我也會前去教化他們。更何況那些親自來到我面前，歸依我，尊我為師的眾生，我怎麼會不攝受他們，不為他們宣說佛法，反而將佛法秘藏起來呢？這是絕對不可能的。再者，摩那婆，我現在為你再打個比喻。通過比喻，有智慧的人就能很快理解。摩那婆，就像蓮花池，池水充滿，蓮花盛開，顯現在水面上。太陽落山後，寒冷的露水降落時，這些花和葉子自然地合攏。當夜晚過去，太陽即將升起時，那些花又重新開放。應當知道，這些花需要兩個條件。哪兩個條件呢？一是池水始終充盈，不讓它乾涸；二是控制水量，不讓花朵被淹沒。就像這樣，摩那婆，如來也是如此，爲了讓諸位菩薩摩訶薩遠離恐懼之處，在兩件事上應該特別加以守護。哪兩件事呢？就是斷見和常見。如果各位菩薩對於這兩種見解沒有執著，那麼他們的心智行為自然就能圓滿，不需要花費太多的功夫。如果能夠達到心智行為的極度圓滿，就能進入三藏智慧之門。摩那婆，現在如來已經為你們方便地解說了三言教藏，但你仍然沒有放下重擔，還要繼續向如來詢問這三言教業藏的因緣。

《大法炬陀羅尼經·教證法品》第四十一

阿難（Ananda，佛陀的十大弟子之一）。當時，上名意菩薩又對放光如來說：『世尊，如來曾經說過，菩薩求法不應捨棄重擔，如果有所不知，就應該向世尊請教。因為這個緣故，我現在不捨棄精進的重擔，多次懇請世尊。世尊即使想要放下我，但我仍然願意向世尊請教。譬如婆羅門（Brahman，印度教祭司）大眾集會時，突然出現一位見識淺薄的異類婆羅門，'

【English Translation】 English version: Suppose in countless, boundless worlds there is no place where a Buddha dwells, but there are beings capable of receiving and upholding the Three Pitakas (Tripiṭaka, the three divisions of the Buddhist canon). I would then manifest as a Buddha in those places, teaching and guiding those beings. Why? Because I do not wish those beings with good roots to lose the opportunity to gain wisdom. Manava (Manava, a name), I constantly observe in this way. If I see beings with even a hair's breadth of good roots, I will go and teach them. How much more so those beings who come before me, take refuge in me, and revere me as their teacher? How could I not embrace them, not expound the Dharma for them, and instead keep the Dharma secret? That is absolutely impossible. Furthermore, Manava, I will now give you another analogy. Through analogy, wise people can quickly understand. Manava, like a lotus pond filled with water, with lotuses blooming and appearing above the water. After the sun sets, when the cold dew descends, these flowers and leaves naturally close. When the night passes and the sun is about to rise, those flowers reopen. It should be known that these flowers require two things. What two things? First, the pond water must always be full, not allowing it to dry up; second, the water level must be controlled, not allowing the flowers to be submerged. Just like that, Manava, so too is the Tathagata (Tathāgata, 'the one who has thus gone', an epithet of the Buddha). For the sake of the Bodhisattva Mahasattvas (Bodhisattva Mahasattvas, great beings who aspire to enlightenment) to be free from fearful places, one should especially guard against two things. What two things? Namely, annihilationism and eternalism. If the Bodhisattvas have no attachment to these two views, then their mental and behavioral activities will naturally be fulfilled without much effort. If they can achieve the utmost fulfillment of their mental and behavioral activities, they can enter the gate of wisdom of the Three Pitakas. Manava, now the Tathagata has conveniently explained the Three Pitakas of words for you, but you have not yet relinquished your heavy burden and continue to ask the Tathagata about the causes and conditions of these Three Pitakas of karmic actions.

The Great Torch Dharani Sutra, Chapter 41 on the Teaching and Proof of the Dharma

Ananda (Ananda, one of the ten principal disciples of the Buddha). At that time, the Bodhisattva named Superior Intention again said to the Light-Emitting Tathagata: 'World Honored One, the Tathagata once said that Bodhisattvas should not abandon the heavy burden of seeking the Dharma, and if there is something they do not know, they should ask the World Honored One. For this reason, I do not abandon the heavy burden of diligence and repeatedly implore the World Honored One. Even if the World Honored One wishes to set me aside, I still wish to inquire of the World Honored One. For example, when a large gathering of Brahmins (Brahman, a member of the highest caste in Hinduism) is held, a different Brahmin with shallow knowledge suddenly appears,'

聞不被呼請。而輒自來求最上座。眾人咨問莫知所答。經於七日而不得食。世尊。然婆羅門法。寡于見聞問不能答。假令七日不得一食。而尚不免為他驅擯。其會眾中無哀憐者。世尊。我等如是數被如來諸所說中。不為盡解如被驅擯。今雖被棄不蒙盡言。然而我等誠愿慇勤猶自不捨。求法重擔咨問世尊。何以故。世尊。無智愚人現雖多惡。然其久后亦當作佛。若當作佛要須咨問。若不咨問則闇於法門。若闇於法門則不得佛慧。亦復不得力無畏等。乃至不得佛陀羅尼方便言說。乃至不得道成號佛。若不請問佛世尊者。云何得成當來佛事。世尊。我於今日雖被驅遣在法門外。然我要當請問世尊如是三種言教藏處。阿難。爾時放光如來聞是菩薩如是問已。作是思惟。此大菩薩精進勇猛。內具信心智慧深利。今我不欲為其解釋誠棄捨之。然是菩薩終無恐怖。亦不休息惟求咨問。我於今者應為說此阿等法門。譬喻解釋令漸學此三言教義。因是字門以入宮殿。亦此億數諸菩薩等。思惟分別此法門故。當自證知諸波羅蜜方便行處。是波羅蜜所有義理。從此方便言教門中當應自見。彼諸菩薩如是問時。思惟不亂心盛分別。不憚勤勞而得問辯。即于爾時生大歡喜。生歡喜已漸得入此三教藏門。阿難。放光如來正思惟時。諸菩薩眾承佛力故

【現代漢語翻譯】現代漢語譯本：聽聞沒有被邀請，卻擅自前來請求坐在最上座。眾人諮詢提問，卻沒有人知道如何回答。經過七天，都沒有得到食物。世尊，按照婆羅門教的規矩，見識淺薄，聽聞不多，提問了卻不能回答，即使七天沒有得到一點食物，仍然免不了被他人驅逐。他們的集會中沒有人會哀憐他。世尊，我們就像這樣，多次被如來您所說的法義所包含，卻不能完全理解，就像被驅逐一樣。現在即使被拋棄，沒有得到詳盡的解釋，然而我們真誠地希望能夠勤奮地學習，仍然不放棄，爲了求法這個重大的責任，所以來諮詢世尊。為什麼呢？世尊，沒有智慧的愚人，現在雖然做了很多惡事，但是他們將來也會成佛。如果將來要成佛，就必須要諮詢佛法。如果不諮詢佛法，就會對佛法的大門一無所知。如果對佛法的大門一無所知，就不能得到佛的智慧，也不能得到十力、四無畏等等功德，乃至不能得到總持（陀羅尼，Dharani）和方便的言說，乃至不能證得菩提，成就佛的果位。如果不請問佛世尊，又怎麼能夠成就將來的佛事呢？世尊，我今天即使被驅逐，被排除在佛法的大門之外，然而我一定要請問世尊這三種言教的藏處。阿難（Ananda），當時放光如來（Prabhamkarara）聽了這位菩薩這樣的提問之後，這樣思惟：這位大菩薩精進勇猛，內心具有信心，智慧深刻銳利。現在我不應該為他解釋，誠心誠意地拋棄他。然而這位菩薩始終沒有恐怖，也不休息，只是尋求諮詢。我現在應該為他說這個『阿』等法門，用譬喻來解釋，讓他逐漸學習這三種言教的意義。通過這個字門而進入佛法的宮殿。也讓這億數眾多的菩薩們，通過思惟分別這個法門，應當自己證悟諸波羅蜜（Paramita）的方便修行之處。這就是波羅蜜所有的義理。從這個方便言教的門中，應當自己見到。這些菩薩在這樣提問的時候，思惟不亂，內心充滿分別，不害怕勤勞，從而得到辯才。就在那個時候生起巨大的歡喜。生起歡喜之後，逐漸進入這三種教藏之門。阿難，放光如來正在思惟的時候，諸位菩薩眾憑藉佛的力量的緣故。

【English Translation】 English version: Having not been invited, he presumptuously came to request the highest seat. The assembly consulted and questioned, but no one knew how to answer. After seven days, he had not received any food. World Honored One, according to the Brahmanical law, with little knowledge and few hearings, unable to answer questions, even if he did not receive a single meal for seven days, he would still be inevitably driven away by others. There was no one in their assembly who would pity him. World Honored One, we are like this, repeatedly included in the Dharma spoken by the Tathagata, yet unable to fully understand, as if being driven away. Even though we are now abandoned, not receiving a thorough explanation, we sincerely hope to diligently learn and still do not give up. For the sake of the great responsibility of seeking the Dharma, we come to consult the World Honored One. Why is that? World Honored One, ignorant people, though they may do many evil deeds now, will also become Buddhas in the future. If they are to become Buddhas in the future, they must consult the Dharma. If they do not consult the Dharma, they will be ignorant of the Dharma gate. If they are ignorant of the Dharma gate, they will not attain the wisdom of the Buddha, nor will they attain the ten powers, the four fearlessnesses, and so on, even up to the Dharani and expedient speech, and even up to attaining Bodhi and becoming a Buddha. If one does not ask the World Honored One Buddha, how can one accomplish the future deeds of a Buddha? World Honored One, even though I am driven away today, excluded from the gate of the Dharma, I must ask the World Honored One about the treasury of these three teachings. Ananda, at that time, Prabhamkarara (放光如來) Tathagata, having heard this Bodhisattva's question, thought thus: This great Bodhisattva is diligent and courageous, possessing inner faith and profound wisdom. Now I should not explain to him, sincerely abandoning him. However, this Bodhisattva has no fear and does not rest, only seeking to inquire. Now I should speak to him about this 'A' and other Dharma gates, using metaphors to explain, so that he may gradually learn the meaning of these three teachings. Through this letter gate, he may enter the palace of the Dharma. Also, let these billions of Bodhisattvas, through contemplating and distinguishing this Dharma gate, realize for themselves the expedient practices of the Paramitas (波羅蜜). This is the meaning of all the Paramitas. From this expedient teaching gate, they should see for themselves. When these Bodhisattvas ask in this way, their thoughts are not confused, their minds are full of discernment, and they are not afraid of diligence, thereby obtaining eloquence. At that time, they will generate great joy. Having generated joy, they will gradually enter the gate of these three teachings. Ananda, while Prabhamkarara Tathagata was contemplating, the assembly of Bodhisattvas, by the power of the Buddha.

知如來心。

阿難。爾時諸菩薩摩訶薩眾發如是心。我等今者誠可思惟此三句義。何者是此三教業藏。所謂即此阿迦那等諸字門耳。言阿字者云何。最初方便開導。言迦字者云何。中間我應入知。言那字者云何。復能最後普證。我於今者從阿字門思惟分別憶念受持。更不咨問如來是義。亦知如來方便教示。諸菩薩眾作是念已。各于眾中端然立住。於一時間思惟觀察阿字法門方便義處。于其中間不念餘事。時諸菩薩如是思惟。滿足七日即得證知彼阿字門宮殿義處。云何證知。言證知者。如如來說。猶如取板方便執持。不破不壞善加刮削。平治令凈。量度長短。然後色涂曝曬令干。干已指摩。摩已持筆。書置板上方得成字。摩那婆。于意云何彼板如是善治理訖。當於爾時。板中已有色相可見名字可說耶。諸菩薩言。不也世尊。佛言。如是如是。摩那婆。是時無有色相可取名字可說。惟有言說如是我聞等修多羅文句次第。摩那婆。汝等聽我方便解說此譬喻門。還如是持。可不正以治理彼板令無塵垢。或以色涂。即于書時無復有物。于文字句能為障礙耶。如是如是。摩那婆。是故我說四大身中得入宮殿。猶如彼板。摩那婆。入宮殿者云何而入。摩那婆。然此諸界有二種事。方便教授。故言宮殿。何第名為二種事也。摩那

【現代漢語翻譯】現代漢語譯本知如來心。

阿難（Ananda，佛陀的十大弟子之一）。那時，諸位菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）生起這樣的心念：『我們現在確實可以思惟這三句的意義。什麼是這三種教業的寶藏呢？』就是這些阿（ā，梵文字母）、迦（ka，梵文字母）、那（na，梵文字母）等等的字門啊。『阿』字是什麼意思呢？是最初的方便開導。『迦』字是什麼意思呢？是中間我應當進入並瞭解。『那』字是什麼意思呢？是最後能夠普遍證悟。我現在從『阿』字門思惟、分別、憶念、受持，不再請問如來這個意義，也知道如來的方便教示。諸位菩薩這樣想后，各自在眾人中端正地站立，在同一時間思惟觀察『阿』字法門的方便義理之處，在其中間不念其他事情。當時，諸位菩薩這樣思惟，滿足七天，就能夠證知那『阿』字門宮殿的義理之處。如何證知呢？所謂證知，就像如來說的，猶如取一塊木板，方便地執持，不破不壞，好好地刮削，平整乾淨，量度長短，然後塗上顏色，曝曬使它乾燥，乾燥後用手摩擦，摩擦后拿著筆，書寫在木板上，才能成為文字。摩那婆（Māṇava，年輕人）。你認為怎麼樣？那塊木板這樣好好地治理完畢，在那個時候，木板中已經有顏色相貌可以看見，名字可以說了嗎？諸位菩薩說：『不是的，世尊。』佛說：『是的，是的。摩那婆。』這個時候沒有顏色相貌可以取用，名字可以述說，只有像『如是我聞』等等的修多羅（Sūtra，經）的文句次第。摩那婆。你們聽我方便地解說這個譬喻門，還要這樣受持。難道不是因為治理那塊木板使它沒有塵垢，或者塗上顏色，就在書寫的時候沒有其他東西，對於文字語句能夠成為障礙嗎？是的，是的。摩那婆。所以我說四大（四大元素：地、水、火、風）身中能夠進入宮殿，猶如那塊木板。摩那婆。進入宮殿是怎麼進入的呢？摩那婆。然而這些界（dhātu，元素）有兩種事情，方便教授，所以說是宮殿。什麼叫做兩種事情呢？摩那婆

【English Translation】 English version Knowing the Mind of the Tathagata (Tathāgata，如來).

Ananda (Ānanda, one of the ten principal disciples of the Buddha). At that time, the Bodhisattva-Mahasattvas (Bodhisattva-Mahāsattva, great bodhisattvas) generated such a thought: 'We should now contemplate the meaning of these three phrases. What is the treasury of these three teachings and karmas?' It is these letter-gates of A (ā, Sanskrit letter), Ka (ka, Sanskrit letter), Na (na, Sanskrit letter), and so on. What does the letter 'A' mean? It is the initial skillful means of guidance. What does the letter 'Ka' mean? It is that in the middle, I should enter and know. What does the letter 'Na' mean? It is that in the end, one can universally attain enlightenment. I will now contemplate, differentiate, remember, and uphold from the letter-gate of 'A,' and no longer ask the Tathagata about this meaning, and also know the Tathagata's skillful teachings.' After the Bodhisattvas thought in this way, they each stood upright in the assembly, contemplating and observing the skillful meaning of the Dharma-gate of the letter 'A' at the same time, without thinking of other matters in between. At that time, the Bodhisattvas contemplated in this way, and after seven days, they were able to realize the meaning of the palace of the letter-gate of 'A.' How to realize it? As the Tathagata said, it is like taking a board, holding it skillfully, without breaking or damaging it, scraping it well, making it flat and clean, measuring its length, then coloring it, exposing it to the sun to dry, rubbing it with hands after it is dry, and then holding a pen and writing on the board to form words. Manava (Māṇava, young man). What do you think? After that board has been well prepared in this way, at that time, are there already colors and appearances visible in the board, and names that can be spoken? The Bodhisattvas said: 'No, World Honored One.' The Buddha said: 'Yes, yes, Manava.' At this time, there are no colors or appearances to be taken, and no names to be spoken, only the order of the sentences of the Sutras (Sūtra, scripture) such as 'Thus have I heard.' Manava. Listen to my skillful explanation of this metaphor-gate, and uphold it in this way. Is it not because preparing that board makes it free from dust and dirt, or coloring it, so that when writing, there is nothing else that can become an obstacle to the words and sentences? Yes, yes, Manava. Therefore, I say that one can enter the palace in the four great (four great elements: earth, water, fire, wind) bodies, like that board. Manava. How does one enter the palace? Manava. However, these realms (dhātu, element) have two kinds of things, skillful teaching, therefore it is called a palace. What are the two kinds of things? Manava.

婆。猶如彼板精好治理。即是如所聞已分別思惟。云是我身而得安住。又如彼板善治理故。不用多功而得書字。彼人見已心生歡喜。如是如是。摩那婆。一心正念除諸煩惱。思惟所聞普知所作。正住清凈亦復如是。摩那婆。又如彼板善治理已得好筆墨思惟方便點畫分明文字章句皆悉成滿。摩那婆。若令彼板不善治理筆墨不精。彼之所書文字章句。不甚分明不可辯了。如是如是。摩那婆。若人心不清凈煩惱穢濁意業不善。則于所說不能照明。如板筆不精文字不顯。摩那婆。汝等應當如是解說彼阿字門漸入宮殿。如彼板喻應當善持。若不解了。即應更往咨問如來。爾時諸菩薩言。世尊。以是因緣。我等皆應更善思惟此方便門。世尊。我等但知思惟一邊不知一邊。今當奉教更審精思精思。若得知者便為大善。如不知者還請世尊。爾時放光如來複告諸菩薩言。摩那婆。以是因緣。我今於此須彌山頂。不盡解釋如是義處。須后還下至大地時。然後可得盡說是義。憐愍一切諸世間故。諸菩薩言。世尊。假使如來住于億劫。我終不捨是精進心。要須咨問此三句義。佛復告彼諸菩薩言。摩那婆。汝等莫舍大慈悲心亦勿生念。今日如來遺棄我等。何以故。如來口言無有虛妄。如來口業終不虛發。所以者何。諸佛世尊口業所出。無不皆令一

【現代漢語翻譯】現代漢語譯本：婆羅門（摩那婆）。就像那塊板子經過精心治理，就像聽聞佛法後分別思惟一樣，認為『這是我的身體』而得以安住。又像那塊板子因為治理得好，不用費太多力氣就能在上面書寫文字，那人見了心中歡喜。像這樣，像這樣。摩那婆。一心正念去除各種煩惱，思惟所聽聞的，普遍瞭解所做的事情，安住于清凈也是這樣。摩那婆。又像那塊板子治理好后，有了好的筆墨，思惟方便，點畫分明，文字章句都完整圓滿。摩那婆。如果那塊板子沒有好好治理，筆墨也不精良，那麼在上面書寫的文字章句，就不太分明，難以辨認。像這樣，像這樣。摩那婆。如果人的心不清凈，被煩惱污穢，意業不善，那麼對於所說的話就不能明白照亮，就像板子和筆不精良，文字就不顯現一樣。摩那婆。你們應當這樣解釋那『阿』字門，逐漸進入宮殿，就像那塊板子的比喻，應當好好記住。如果不理解，就應該再去請教如來。當時，各位菩薩說：『世尊。因為這個因緣，我們都應該更加仔細地思惟這個方便之門。世尊。我們只知道思惟一方面，不知道另一方面，現在應當遵奉教誨，更加審慎地精進思惟。如果能夠得知，就非常好了，如果不知道，還請世尊開示。』當時，放光如來又告訴各位菩薩說：『摩那婆。因為這個因緣，我現在在這須彌山頂，不完全解釋這些義理，須要以後回到大地時，然後才可以完全說清這些義理，爲了憐憫一切世間眾生。』各位菩薩說：『世尊。即使如來住世億劫，我終究不捨棄這種精進之心，一定要請教這三句義。』佛又告訴那些菩薩說：『摩那婆。你們不要捨棄大慈悲心，也不要生起這樣的念頭：今天如來遺棄了我們。為什麼呢？如來說的話沒有虛妄，如來的口業終究不會虛發。為什麼這樣說呢？諸佛世尊口業所說出的，沒有不讓一切眾生受益的。』 English version: 'Brahmin (Manava). It is like that board, well-prepared, which is like contemplating and reflecting upon what has been heard, settling down with the thought, 『This is my body.』 And like that board, well-prepared, one can write on it without much effort, and the person who sees it rejoices. Just so, just so, Manava. With focused mindfulness, one removes all afflictions, contemplates what has been heard, universally understands what is done, and dwells in purity. Manava. Furthermore, like that board, well-prepared, having good pen and ink, contemplating the means, with clear strokes, the words and sentences are all complete and fulfilled. Manava. If that board is not well-prepared, and the pen and ink are not fine, then the words and sentences written on it will not be very clear and difficult to discern. Just so, just so, Manava. If a person』s mind is not pure, defiled by afflictions, and their actions are not virtuous, then they cannot illuminate what is said, just as if the board and pen are not fine, the words will not appear clearly. Manava. You should explain the 『A』 letter gate in this way, gradually entering the palace, like the analogy of the board, you should remember it well. If you do not understand, you should go and ask the Tathagata again.』 At that time, the Bodhisattvas said, 『World Honored One. Because of this cause, we should all contemplate this expedient means more carefully. World Honored One. We only know how to contemplate one side, but not the other. Now we should follow your teachings and contemplate diligently and carefully. If we can understand, that would be very good. If we do not understand, we will ask the World Honored One again.』 At that time, the radiating light Tathagata again said to the Bodhisattvas, 『Manava. Because of this cause, I will not fully explain these meanings on the summit of Mount Sumeru now. It is necessary to return to the earth later, and then these meanings can be fully explained, out of compassion for all beings in the world.』 The Bodhisattvas said, 『World Honored One. Even if the Tathagata dwells for billions of kalpas, I will never abandon this spirit of diligence. I must ask about the meaning of these three sentences.』 The Buddha again said to those Bodhisattvas, 『Manava. You should not abandon great compassion, nor should you have the thought that the Tathagata has abandoned us today. Why? The words of the Tathagata are not false, and the actions of the Tathagata』s mouth will never be in vain. Why is this so? The words spoken by the Buddhas, World Honored Ones, all benefit all beings.』

【English Translation】 English version: Brahmin (Manava). It is like that board, well-prepared, which is like contemplating and reflecting upon what has been heard, settling down with the thought, 『This is my body.』 And like that board, well-prepared, one can write on it without much effort, and the person who sees it rejoices. Just so, just so, Manava. With focused mindfulness, one removes all afflictions, contemplates what has been heard, universally understands what is done, and dwells in purity. Manava. Furthermore, like that board, well-prepared, having good pen and ink, contemplating the means, with clear strokes, the words and sentences are all complete and fulfilled. Manava. If that board is not well-prepared, and the pen and ink are not fine, then the words and sentences written on it will not be very clear and difficult to discern. Just so, just so, Manava. If a person』s mind is not pure, defiled by afflictions, and their actions are not virtuous, then they cannot illuminate what is said, just as if the board and pen are not fine, the words will not appear clearly. Manava. You should explain the 『A』 letter gate in this way, gradually entering the palace, like the analogy of the board, you should remember it well. If you do not understand, you should go and ask the Tathagata again.』 At that time, the Bodhisattvas said, 『World Honored One. Because of this cause, we should all contemplate this expedient means more carefully. World Honored One. We only know how to contemplate one side, but not the other. Now we should follow your teachings and contemplate diligently and carefully. If we can understand, that would be very good. If we do not understand, we will ask the World Honored One again.』 At that time, the radiating light Tathagata again said to the Bodhisattvas, 『Manava. Because of this cause, I will not fully explain these meanings on the summit of Mount Sumeru now. It is necessary to return to the earth later, and then these meanings can be fully explained, out of compassion for all beings in the world.』 The Bodhisattvas said, 『World Honored One. Even if the Tathagata dwells for billions of kalpas, I will never abandon this spirit of diligence. I must ask about the meaning of these three sentences.』 The Buddha again said to those Bodhisattvas, 『Manava. You should not abandon great compassion, nor should you have the thought that the Tathagata has abandoned us today. Why? The words of the Tathagata are not false, and the actions of the Tathagata』s mouth will never be in vain. Why is this so? The words spoken by the Buddhas, World Honored Ones, all benefit all beings.』

切安樂。摩那婆。諸佛如來具足慈悲。但為憐愍諸眾生故。凡有所作乃至一切舉動語言。無不皆為一切眾生甘露良藥。摩那婆。如來世尊知時為說。何以故。摩那婆。是諸凡夫于如來所無有定業。假使后時得少微緣還起亂心。是故汝等於是法中莫生疲懈。

大法炬陀羅尼經卷第十六大正藏第 21 冊 No. 1340 大法炬陀羅尼經

大法炬陀羅尼經卷第十七

隋天竺三藏阇那崛多譯說無住品第四十二說聽功德品第四十三諸菩薩證相品第四十四

說無住品第四十二

阿難。時諸菩薩摩訶薩眾于放光如來前。陳白己心所念六事向如來說。爾時彼佛知諸菩薩心有所念。即復告言。摩那婆。汝等意念所入境界寬大無量。汝於是中莫生厭倦。摩那婆。如彼大地所依住者。求其邊際終不可得。諸菩薩言。世尊。如是等句說何義理而如來說。所有依彼大地住者無有邊際。世尊此說。謂何等法住于大地。又世尊先說一切諸法無有住處。我於是中欲問如來此微密義。如來今乃說彼諸法一切皆住。或言無住是義云何。

阿難。時放光如來複告諸菩薩摩訶薩言。摩那婆。諸眾生等凡有如是八種住處。一切眾生住此八處轉諸行輪無有窮已。何等為八。一者斷常。所謂著我。不捨我等諸事業故

【現代漢語翻譯】現代漢語譯本：切安樂（Kshemaṅkara，吉祥），摩那婆（Māṇava，年輕人）。諸佛如來具足慈悲，只是爲了憐憫一切眾生，凡有所作乃至一切舉動語言，無不都是爲了一切眾生的甘露良藥。摩那婆，如來世尊知道時機才說法。為什麼呢？摩那婆，這些凡夫對於如來所說的法沒有堅定的信念，即使後來得到少許的因緣，還會生起迷惑的心。所以你們對於這個法不要生起疲憊懈怠的心。

《大法炬陀羅尼經》卷第十六大正藏第21冊 No. 1340 《大法炬陀羅尼經》

《大法炬陀羅尼經》卷第十七

隋朝天竺三藏阇那崛多翻譯說無住品第四十二說聽功德品第四十三諸菩薩證相品第四十四

說無住品第四十二

阿難（Ānanda，慶喜）。當時諸位菩薩摩訶薩眾在放光如來面前，陳述自己心中所想的六件事，向如來說明。那時，那位佛知道各位菩薩心中所想，就又告訴他們說：『摩那婆，你們意念所進入的境界寬廣廣大沒有邊際，你們對於這個不要生起厭倦的心。摩那婆，就像大地所依靠的，想要尋求它的邊際最終是不能得到的。』各位菩薩說：『世尊，像這樣的話語是說的什麼道理呢？而如來說所有依靠大地而住的沒有邊際。世尊，這說的是什麼法住在在大地上呢？又世尊先前說一切諸法沒有住處，我對於這個想要問如來這個微妙秘密的意義。如來現在卻說那些諸法一切都住。或者說無住，這又是什麼意思呢？』

阿難，當時放光如來又告訴諸位菩薩摩訶薩說：『摩那婆，各位眾生等凡是有這樣的八種住處，一切眾生住在這八個地方，運轉各種行為，沒有窮盡的時候。哪八種呢？第一種是斷常，就是執著於我，不捨棄我等各種事業的緣故。』

【English Translation】 English version: Kshemaṅkara (Auspicious), Māṇava (Young man). The Tathāgatas (Thus Come Ones), the Buddhas, are full of compassion, solely for the sake of compassionating all sentient beings. All their actions, even every movement and word, are nothing but ambrosia and good medicine for all sentient beings. Māṇava, the World Honored One, the Tathāgata, speaks at the right time. Why is that? Māṇava, these ordinary beings have no firm faith in what the Tathāgata teaches. Even if they later obtain a slight cause and condition, they will still give rise to confused minds. Therefore, you should not become weary or懈怠 in this Dharma.

The Great Torch Dhāraṇī Sūtra, Volume 16 Taisho Tripitaka, Volume 21, No. 1340, The Great Torch Dhāraṇī Sūtra

The Great Torch Dhāraṇī Sūtra, Volume 17

Translated by the Tripiṭaka Master Jñānagupta of the Sui Dynasty from India Chapter 42: On Explaining Non-Abiding Chapter 43: On the Merits of Explaining and Listening Chapter 44: On the Signs of Bodhisattvas' Attainment

Chapter 42: On Explaining Non-Abiding

Ānanda (Bliss). At that time, the assembly of Bodhisattva-Mahāsattvas (Great Beings) before the Light-Emitting Tathāgata, expressed the six matters in their minds to the Tathāgata. At that time, that Buddha knew what the Bodhisattvas were thinking and said again: 'Māṇava, the realm that your minds enter is vast and boundless. You should not become weary of this. Māṇava, like the earth that is relied upon, seeking its boundary is ultimately unattainable.' The Bodhisattvas said: 'World Honored One, what is the meaning of such words? And the Tathāgata says that all who dwell relying on the earth are without boundary. World Honored One, what Dharma is said to dwell on the earth? Also, World Honored One previously said that all Dharmas have no dwelling place. I wish to ask the Tathāgata about this subtle and secret meaning. Now the Tathāgata says that all those Dharmas all abide. Or saying non-abiding, what does that mean?'

Ānanda, at that time, the Light-Emitting Tathāgata again told the Bodhisattva-Mahāsattvas: 'Māṇava, all sentient beings have these eight abodes. All sentient beings dwell in these eight places, turning the wheels of action without end. What are the eight? The first is annihilation and permanence, which is attachment to self, not abandoning the various activities of self.'

。摩那婆。是為第一世間眾生之所住處。二者眷屬。所謂父母兄弟姊妹妻妾男女。如是乃至宗族親戚等。摩那婆。是為第二世間眾生之所住處。三者生處。所謂三界五道所生之處。直就人中自有三品。上者王公尊貴。中者豪族富勝。下者貧窮下賤。余亦如是生家因緣具足我想故。摩那婆。是為第三世間眾生之所住處。四者資財。所謂奴婢作使。像馬駝騾牛羊豬狗。倉庫穀米綾羅綿罽。金銀琉璃摩尼真珠。乃至世間種種眾寶。如是一切貪愛保著故。摩那婆。是為第四世間眾生之所住處。五者容貌。所謂身體端正色澤光花。氣力雄猛威儀具足。諸如是等為我財故。摩那婆。是為第五世間眾生之所住處。六者種類。所謂四族。即彼剎利婆羅門毗舍首陀等。咸有種習氣類風俗。各以為能我心成就故。摩那婆。是為第六世間眾生之所住處。七者作業所謂習禮修仁。力農勤圃工巧眾技商賈往來。諸如是等世間作業。久習精便增長我慢故。摩那婆。是為第七世間眾生之所住處。八者尊重。所謂守護。即是天龍夜叉阿修羅乾闥婆迦樓羅緊那羅摩睺羅伽羅剎毗舍阇鳩槃茶薜荔多。山神樹神地水火風乃至種種諸鬼神等。皆來承事禮拜防護。此亦世間凡夫事業摩那婆。是為第八世間眾生之所住處。摩那婆。當如是知。此八種事一切世間諸眾生

等皆具足住。摩那婆。何因緣故名為住處。當知彼等皆依無明我慢結使而生住著。故言住也。複次摩那婆。彼諸眾生長夜熏修增長如是無明我慢諸結使故。彼既熏習增長是事已。終不捨離顛倒妄心。以心倒故。更於是中思惟分別作定實想。云何實想。于受想時即生實想。然復於此四大之中著如實相。而實不知真實之處。而復于中作大我想。作眾生想。亦作常想。生常想已即住此想。彼以癡故墮于無明極深闇處。而不自覺。我等今日常沒惡胎不能自出。摩那婆。若諸智人于生滅中無如是想。何以故。如是智人已滅我想故。是故智者常應勤作如是思惟。是中無有生滅及生滅者。但是世間愚癡人等。不捨如是顛倒事故。縛著迷惑終不覺知。一切諸法本性空寂。凡夫于中妄生我想。以我想故。彼因具足初顛倒法。而復於是受想聚中。不正觀察不善思惟。不知是身無常臭穢。更于其中生清凈想。以是因緣。彼復具足第二顛倒。以先成就常我想故。即生凈想。起凈想已。復于苦中而生樂想。以是因緣。復當具足第三顛倒。以于諸苦根本之中生樂想故。何謂苦本。云何生樂。摩那婆。所謂名色初生是苦根本。名色具故。即為父母兄弟姊妹宗親眷屬之所圍繞。復為妻妾男女恩愛之所纏縛。復為朋友儕類諸知識等之所牽連。復為良家大姓

【現代漢語翻譯】現代漢語譯本他們都完全具備了安住的條件。摩那婆（年輕人）。因為什麼緣故稱為『住處』呢？應當知道他們都依賴於無明（對事物真相的迷惑）、我慢（驕傲自大）以及各種煩惱的束縛而生起、安住和執著。所以稱為『住』。再者，摩那婆。那些眾生長久以來熏習、增長這些無明、我慢等煩惱的束縛。他們既然熏習增長了這些，最終也不會捨棄顛倒的妄心。因為心顛倒的緣故，更是在這些（事物）中思惟分別，產生確定真實的想念。什麼是真實的想念呢？在感受和思念的時候，就產生真實的想念。然而又對這四大（地、水、火、風）執著于如實的相狀，而實際上不知道真實之處。而且在其中產生『大我』的想念，產生『眾生』的想念，也產生『常』的想念。產生『常』的想念后，就安住于這種想念。他們因為愚癡的緣故，墮入無明極其黑暗之處，而不自覺。『我們今天常常沉沒在惡劣的母胎中，不能自己出來。』摩那婆。如果那些有智慧的人，對於生滅變化沒有這樣的想念。為什麼呢？因為這些有智慧的人已經滅除了『我』的想念。所以有智慧的人常常應當勤奮地進行這樣的思惟：這裡面沒有生滅，也沒有生滅者。但是世間愚癡的人等，不捨棄這樣的顛倒事，被束縛迷惑，始終不能覺知一切諸法的本性是空寂的。凡夫在其中妄生『我』的想念。因為『我』的想念的緣故，他們具備了最初顛倒法的因緣。而且對於感受和思念的聚合，不正確地觀察，不善巧地思惟，不知道這個身體是無常、臭穢的，更在其中產生清凈的想念。因為這個因緣，他們又具備了第二種顛倒。因為先前成就了『常』的想念的緣故，就產生『凈』的想念。生起『凈』的想念后，又在痛苦中產生快樂的想念。因為這個因緣，又將具備第三種顛倒。因為在諸苦的根本之中產生快樂的想念的緣故。什麼是痛苦的根本？如何產生快樂？摩那婆。所謂名色（精神和物質的結合）初生就是痛苦的根本。名色具備的緣故，就被父母、兄弟、姐妹、宗親眷屬所圍繞。又被妻妾、男女的恩愛所纏縛。又被朋友、同伴、各種知識等所牽連。又爲了良家大姓

【English Translation】 English version They are all fully equipped to abide. Manava (young man). For what reason is it called 'abode'? It should be known that they all rely on ignorance (delusion about the true nature of things), arrogance, and the bonds of various afflictions to arise, abide, and become attached. Therefore, it is called 'abode'. Furthermore, Manava. Those beings have long cultivated and increased these bonds of ignorance, arrogance, and other afflictions. Since they have cultivated and increased these, they will ultimately not abandon their inverted and deluded minds. Because their minds are inverted, they further contemplate and discriminate within these (things), giving rise to fixed and real thoughts. What are real thoughts? When experiencing feelings and thoughts, they give rise to real thoughts. However, they are attached to the real appearance of these four elements (earth, water, fire, and wind), but they do not actually know the true place. Moreover, they generate thoughts of a 'great self' within them, thoughts of 'sentient beings', and also thoughts of 'permanence'. After generating thoughts of 'permanence', they abide in these thoughts. Because of their ignorance, they fall into the extremely dark place of ignorance without realizing it. 'We are often submerged in evil wombs today and cannot escape on our own.' Manava. If those who are wise do not have such thoughts about arising and ceasing. Why? Because these wise people have already extinguished the thought of 'self'. Therefore, the wise should always diligently engage in such contemplation: there is no arising and ceasing here, nor is there anyone who arises and ceases. However, foolish people in the world do not abandon such inverted matters, and they are bound and deluded, never realizing that the inherent nature of all dharmas is empty and still. Ordinary people falsely generate the thought of 'self' within them. Because of the thought of 'self', they possess the causes for the initial inverted dharma. Moreover, regarding the aggregation of feelings and thoughts, they do not observe correctly, nor do they contemplate skillfully, not knowing that this body is impermanent and foul, and they generate thoughts of purity within it. Because of this cause, they possess the second inversion. Because they have previously achieved the thought of 'permanence', they generate the thought of 'purity'. After generating the thought of 'purity', they generate thoughts of pleasure in suffering. Because of this cause, they will possess the third inversion. Because they generate thoughts of pleasure in the root of all suffering. What is the root of suffering? How is pleasure generated? Manava. The initial arising of nama-rupa (the combination of mind and matter) is the root of suffering. Because nama-rupa is complete, they are surrounded by parents, brothers, sisters, relatives, and family members. They are also entangled by the love of wives, concubines, sons, and daughters. They are also connected by friends, companions, and various acquaintances. And for good families and great surnames

形容色貌等之所亂惑。復為奴婢僕使供侍左右等之所煩擾。復為象馬駝騾牛羊豬狗。穀米倉庫生熟廚宰。金銀摩尼種種財寶之所妨礙。或復后時果報離散。于如是等大苦聚中。愛著我心而生樂想。然彼終無暫時生念。我今住是大險難中。我常為彼生老病死之所摧辱。我今被壞被破被滅。而我現前所有眾具競來圍繞。儘是我賊能劫害我。彼諸癡人應作是念。此所圍繞甚於虎豹豺狼野干。鵂鹠鴟梟烏鵲異鳥。及諸怪類為我眷屬。我今住此大恐怖處。常溺如是眾苦輪中。以我愚癡反生樂想。摩那婆。譬如世間蜜涂利劍愚人貪味舌受其殃。如是摩那婆。凡夫亦爾。以愚癡故。于彼大苦無常法中獲得是身。生常樂想。是故住彼四顛倒中。住顛倒已。于不實中生於實想。而不能知昔施因緣今日得報為眾苦本。摩那婆。此是眾生世間住處。彼諸眾生皆悉住著此破壞中滅九種分。摩那婆。一切凡夫皆悉共有如是住處。然此住處非真住處。是諸凡夫但以不正思惟邪想相續顛倒住。此非真住處。摩那婆。汝若復問不住法者。云何解釋。摩那婆。不住法者即一切法。無住處故。

複次摩那婆。于意云何。彼迦羅邏時。所有諸大有住處耶。不也。彼成就業有住處耶。不也。彼名色時有住處耶。不也。初入胎時有從來處耶。不也。彼迦羅邏

【現代漢語翻譯】現代漢語譯本：被色相和外貌等所迷惑擾亂。又被奴婢僕人等侍奉左右所煩擾。又被象、馬、駱駝、騾子、牛、羊、豬、狗，以及穀米倉庫、生熟食物的廚房宰殺，金銀、摩尼（如意寶珠）等各種財寶所妨礙。或者在未來的果報中離散。在這樣的大苦聚集之中，卻貪愛執著于『我』，併產生快樂的想法。然而他們始終沒有一刻想到，『我現在正處於巨大的危險之中。我常常被生、老、病、死所摧殘侮辱。我現在正在被破壞、被瓦解、被消滅。而我眼前所有的東西都競相圍繞著我，它們都是盜賊，能夠劫害我。』那些愚癡的人應該這樣想：『這些圍繞著我的東西，比虎豹豺狼、野干（一種野獸）、鵂鹠（貓頭鷹）、鴟梟（惡鳥）、烏鴉、喜鵲等奇異鳥類，以及各種怪異之物，更像是我的眷屬。我現在住在這恐怖的地方，常常沉溺在這樣的眾苦輪迴之中，因為我的愚癡反而產生快樂的想法。』摩那婆（年輕人）。譬如世間用蜜塗抹的利劍，愚人貪圖甜味，舌頭卻因此受傷。像這樣，摩那婆，凡夫也是如此。因為愚癡的緣故，在那些充滿巨大痛苦的無常法中獲得這個身體，卻產生常樂的想法。所以他們住在四種顛倒之中。住在顛倒之中后，在不真實的事物中產生真實的想念，而不能明白過去佈施的因緣，導致今日得到這樣的果報，是眾苦的根本。摩那婆，這就是眾生在世間的住處。那些眾生都執著于這種破壞之中，滅亡九種部分。摩那婆，一切凡夫都共同擁有這樣的住處。然而這個住處並非真正的住處。這些凡夫只是以不正的思惟、邪惡的念頭相續不斷地顛倒而住。這不是真正的住處。摩那婆，你如果再問不住法的人，該如何解釋呢？摩那婆，不住法就是一切法，因為沒有住處。再次，摩那婆，你認為如何？在迦羅邏（受精卵）的階段，所有諸大（地、水、火、風）有住處嗎？沒有。成就業（業力）有住處嗎？沒有。在名色（精神和物質）的階段有住處嗎？沒有。最初入胎的時候有從哪裡來的地方嗎？沒有。那個迦羅邏（受精卵）...

【English Translation】 English version: Deluded and confused by appearances and forms. Again, troubled by servants and attendants serving on the left and right. Again, hindered by elephants, horses, camels, mules, cattle, sheep, pigs, dogs, grain and rice warehouses, cooked and raw food in the kitchen, gold, silver, Mani (wish-fulfilling jewel), and various treasures. Or, in future karmic retributions, scattered and separated. In such a great accumulation of suffering, they cling to 'I' with attachment and generate thoughts of pleasure. Yet, they never have a moment's thought that 'I am now living in great danger. I am constantly being humiliated and tormented by birth, old age, sickness, and death. I am now being destroyed, broken, and annihilated. And all the things I currently possess are vying to surround me; they are all thieves who can rob and harm me.' Those foolish people should think: 'These things surrounding me are more like my family than tigers, leopards, jackals, owls, vultures, crows, magpies, strange birds, and various monsters. I am now living in this terrifying place, constantly drowning in this cycle of suffering, and because of my ignorance, I generate thoughts of pleasure.' Manava (young man), it is like a sword coated with honey in the world; a fool greedily tastes the sweetness, but his tongue suffers the consequences. Likewise, Manava, ordinary people are the same. Because of ignorance, they obtain this body in those impermanent dharmas full of great suffering, yet they generate thoughts of permanence and pleasure. Therefore, they dwell in the four inversions. Having dwelt in inversion, they generate thoughts of reality in unreal things, and they cannot understand that the causes and conditions of past generosity lead to today's retribution, which is the root of all suffering. Manava, this is the dwelling place of sentient beings in the world. Those sentient beings are all attached to this destruction, extinguishing nine parts. Manava, all ordinary people share such a dwelling place. However, this dwelling place is not a true dwelling place. These ordinary people only dwell in it with incorrect thinking, evil thoughts, continuous delusion. This is not a true dwelling place. Manava, if you ask again about those who do not dwell in the Dharma, how should it be explained? Manava, the non-dwelling Dharma is all dharmas, because there is no dwelling place. Furthermore, Manava, what do you think? In the stage of Kalala (embryo), do all the great elements (earth, water, fire, wind) have a dwelling place? No. Does the accomplishment of karma (karmic force) have a dwelling place? No. In the stage of name and form (mind and matter), is there a dwelling place? No. When first entering the womb, is there a place from which it comes? No. That Kalala (embryo)...

諸大所有支節名色。如是一切有從來處而受胎耶。不也。彼那婆。世間所有一切四大有住處耶。不也。彼五受蔭成就諸根有住處耶。不也。摩那婆。如是乃至往昔所有一切佈施。因彼受此和合業果皆有住耶。不也世尊。佛言。如是如是。摩那婆。彼一切住即是非住。但是思想移來次第相續。故有生耳。若有人問。當云何答此但名字成就。集聚諸物不是造作。于彼無常破壞事中。不能觀察正思惟故。何故不觀。以依顛倒。造諸業故。云何不得正思惟者。不說諸有皆因緣生不依住故。若正思惟一切皆是無住住也。如是觀者名為正觀。若能如是順正見時。于所生色身。即自能知來處去處。于所住二著法中得解脫時。次第舍離而心不亂。心不亂已更復得具大歡喜心。得喜心已如前次第分別文字得文字智。名入阿字宮殿法門。如是次第皆當覺知。摩那婆。彼于入時無有煩惱。能成就者觀本不生。然後得入是宮殿處。摩那婆。以能如是正思惟。故入彼宮殿。爾時方得明瞭證知其心本來迷沒之處。既得證知心亂處故。爾時便得真見純直。既得純直見心量故即得光明。得光明故於諸因緣無有住想。無住想故即得諸法無住真處。

大法炬陀羅尼經說聽功德品第四十三

複次摩那婆。是諸法師不應住彼一切法也。應作不住一切

【現代漢語翻譯】現代漢語譯本諸位，所有這些組成身體的各個部分，包括名稱和形態（名色，nama-rupa）。所有這些都是從某個地方而來才受孕的嗎？不是的，Bhikkhu（比丘）。那麼，Bhikkhu，世間所有四大元素（地、水、火、風）有其固定的存在之處嗎？沒有。那麼，由五蘊（五受蔭，panca-khandha）所成就的諸根（眼、耳、鼻、舌、身、意）有其固定的存在之處嗎？沒有。 Bhikkhu，像這樣，乃至過去所有的一切佈施，因為佈施而承受的這些和合的業果，都有其固定的存在之處嗎？不是的，世尊。佛說：正是如此，Bhikkhu。所有這些所謂的『住』，實際上都是『非住』。只不過是思想的轉移和次第的相續，所以才有了生。如果有人問，應當如何回答呢？這只不過是名字的成就，是諸物的聚集，並非造作。因為不能在這些無常、破壞的事物中觀察和進行正確的思惟，所以才會有這樣的疑問。為什麼不能觀察呢？因為依賴於顛倒的見解，造作各種業。什麼是不正思惟呢？就是沒有說明諸有都是因緣所生，不依賴於任何固定的存在。如果能正確思惟，就會明白一切都是『無住』之『住』。像這樣觀察，就叫做正觀。如果能夠這樣順應正見，對於所生的色身，就能自己知道其來處和去處。在所執著的兩種法（名和色）中得到解脫時，就能次第舍離，而心不散亂。心不散亂之後，就能進一步獲得巨大的歡喜心。獲得歡喜心之後，就能像前面所說的那樣，次第分別文字，獲得文字的智慧，這叫做進入阿字宮殿的法門。像這樣的次第，都應當覺知。Bhikkhu，進入這個法門時，沒有煩惱，能夠成就的人，觀察萬法的本性是不生的，然後才能進入這個宮殿。Bhikkhu，因為能夠這樣正確思惟，所以才能進入那個宮殿。那時才能明白地證知其心本來迷失的地方。既然證知了心散亂的地方，那時就能獲得真正純正的見解。既然獲得了純正的見解，就能明白心的量，從而獲得光明。獲得光明之後，對於各種因緣就不會有執著的想法。沒有執著的想法，就能獲得諸法無住的真實之處。

《大法炬陀羅尼經》說聽功德品第四十三

再者，Bhikkhu，這些法師不應該執著於一切法，應當做到不住於一切。

【English Translation】 English version O Bhikkhu (monk), do all these parts and sections, names and forms (nama-rupa) that make up the body, do all these come from somewhere to be conceived? No, Bhikkhu. Then, Bhikkhu, do all the four great elements (earth, water, fire, wind) in the world have a fixed place of existence? No. Then, do the faculties (eyes, ears, nose, tongue, body, mind) accomplished by the five aggregates of clinging (panca-khandha) have a fixed place of existence? No. Bhikkhu, like this, even all the almsgiving in the past, do these combined karmic results received because of almsgiving have a fixed place of existence? No, World Honored One. The Buddha said: It is so, it is so, Bhikkhu. All these so-called 'dwellings' are actually 'non-dwellings'. It is only the transfer of thoughts and the sequential continuation that gives rise to birth. If someone asks, how should one answer? This is merely the accomplishment of names, the gathering of things, not creation. Because one cannot observe and contemplate correctly in these impermanent and destructive things, that's why there are such questions. Why can't one observe? Because one relies on inverted views and creates various karmas. What is incorrect thinking? It is not explaining that all existences arise from conditions and do not rely on any fixed existence. If one can think correctly, one will understand that everything is 'non-dwelling' in 'dwelling'. Observing in this way is called right view. If one can follow the right view in this way, one will know the origin and destination of the physical body that is born. When one is liberated from the two clinging dharmas (name and form), one can gradually abandon them without mental confusion. After the mind is not confused, one can further obtain great joy. After obtaining joy, one can, as mentioned before, gradually distinguish words and obtain the wisdom of words, which is called entering the Dharma gate of the 'A' character palace. Such a sequence should be known. Bhikkhu, there is no trouble when entering this Dharma gate. Those who can accomplish it observe that the nature of all dharmas is unborn, and then they can enter this palace. Bhikkhu, because one can think correctly in this way, one can enter that palace. At that time, one can clearly realize where one's mind was originally lost. Since one realizes where the mind is confused, one can then obtain a truly pure and direct view. Since one obtains a pure and direct view, one can understand the measure of the mind, and thus obtain light. After obtaining light, one will not have clinging thoughts about various causes and conditions. Without clinging thoughts, one can obtain the true place of non-dwelling of all dharmas.

Chapter 43 of the Great Torch Dharani Sutra on the Merits of Listening and Speaking

Furthermore, Bhikkhu, these Dharma masters should not cling to all dharmas, they should achieve non-dwelling in everything.

法想。應如是入。如是入已。則當覺知無量名字所說諸法。彼名字法應當自然而得增長。如是法師住幾種法幾種名字。當能觀察諸法次第。乃至文句種種次第。然彼法師還應如是護持是法念常現前。住是法中不失不忘句義次第。以不亂心住句義中。雖住其中住無住處。摩那婆。譬如妙巧織師善用絲縷。于織作時或失其縷。是人但以善巧方便。次第尋求不用多功。眾縷百頭一時俱得。如是摩那婆。若諸法師當說法時。或失法門章句次第。法師爾時應當念是入宮殿門。何以故。摩那婆。若彼法師登即憶此宮殿法門。所忘句義不明瞭者。無有是處。摩那婆。又如善磨清凈明鏡隨所現像。若一若二若五若十乃至眾多。皆悉明瞭。摩那婆。此宮殿門亦復如是。法門章句不可但以一相二相三五十相。若百若千或復億數乃至無量。諸相名字而可得也。何以故。是中所可宣說。但為凡夫分別諸法。斯皆安住如實相中。欲令知此諸法生處滅處。既得觀知生滅處已。爾乃得知虛空少分。終無有人能遍知空。而諸凡夫以我想故。於法師所及法門中生少分想。然而此想不知是義。何以故。是阿字門宮殿處所能有如是無量光明。照曜開顯方便宣說。法師既得如是無量光明法門。其所說法或經一劫。或減一劫乃至盡其壽命。如是成就具足說是法門終

【現代漢語翻譯】現代漢語譯本：法想（Dharma conception）應當這樣進入（meditate）。這樣進入之後，就應當覺知無量名字所說的諸法（all dharmas）。那些名字法應當自然而然地增長。這樣的法師安住于幾種法、幾種名字，才能觀察諸法的次第，乃至文句的種種次第？然而，那位法師還應當這樣護持，使法念常常現前，安住于這些法中，不失去、不忘記句義的次第，以不散亂的心安住于句義中，雖然安住其中，卻安住于無所住之處。摩那婆（Manava，年輕人）。譬如一位巧妙的織師，善於使用絲線。在織作時，有時會遺失線頭。這個人只要用巧妙的方法，按順序尋找，不用費太多力氣，就能同時找到眾多線頭。同樣，摩那婆，如果諸位法師在說法時，有時遺失了法門（Dharma gate）的章節次第，法師那時應當憶念這個入宮殿門（entering the palace gate）。為什麼呢？摩那婆，如果那位法師立刻憶起這個宮殿法門，所遺忘的句義就不會不明白。摩那婆，又如同一面擦拭乾凈的明鏡，無論顯現一個、兩個、五個、十個，乃至眾多的影像，都能清晰明瞭。摩那婆，這宮殿門也是如此。法門的章節不能只用一個相、兩個相、三五十個相，或者一百個、一千個，甚至億萬個，乃至無量的相和名字就能獲得。為什麼呢？因為這裡所能宣說的，只是爲了凡夫分別諸法，這些都安住在如實相（true nature）中，想要讓他們知道這些法的生起之處和滅亡之處。既然能夠觀察知道生滅之處，才能得知虛空（emptiness）的少許部分。始終沒有人能夠完全知曉虛空，而諸位凡夫因為有『我』的執著，對於法師和法門產生少許的想法。然而，這種想法並不瞭解其中的意義。為什麼呢？因為這『阿』字門（'A' letter gate）的宮殿處所，能夠有如此無量的光明，照耀開顯，方便宣說。法師既然得到如此無量的光明法門，他所說的法，或者經歷一劫（kalpa，佛教時間單位），或者減少一劫，乃至盡其壽命，這樣成就具足地宣說這個法門。

【English Translation】 English version: Dharma conception (法想) should be entered into in this way. Having entered in this way, one should be aware of all dharmas (諸法) spoken of by countless names. Those name-dharmas should naturally increase. How many dharmas and how many names should such a Dharma master abide in to be able to observe the order of the dharmas, and even the various orders of phrases and sentences? However, that Dharma master should also maintain it in this way, so that Dharma-mindfulness is constantly present, abiding in these dharmas, not losing or forgetting the order of phrases and meanings, abiding in the phrases and meanings with an undistracted mind, and although abiding in them, abiding in a place of non-abiding. Manava (摩那婆, young man), for example, a skillful weaver is good at using silk threads. When weaving, sometimes he loses a thread. That person can find many threads at the same time with skillful means and sequential searching without much effort. Similarly, Manava, if Dharma masters sometimes lose the order of chapters and sentences of the Dharma gate (法門) when expounding the Dharma, the Dharma master should then remember this entering the palace gate (入宮殿門). Why? Manava, if that Dharma master immediately remembers this palace Dharma gate, there is no possibility that the forgotten phrases and meanings will not be clear. Manava, also, like a clean and bright mirror, whether it shows one, two, five, ten, or even many images, they are all clear and distinct. Manava, this palace gate is also like this. The chapters and sentences of the Dharma gate cannot be obtained with just one aspect, two aspects, thirty or fifty aspects, or one hundred, one thousand, or even hundreds of millions, or countless aspects and names. Why? Because what can be expounded here is only for ordinary people to distinguish the dharmas, and these all abide in the true nature (如實相), wanting them to know the place where these dharmas arise and the place where they cease. Since they can observe and know the place of arising and ceasing, they can then know a small part of emptiness (虛空). No one can ever fully know emptiness, but ordinary people have a small idea of the Dharma master and the Dharma gate because of their attachment to 'I'. However, this idea does not understand the meaning. Why? Because this 'A' letter gate (阿字門) palace place can have such immeasurable light, illuminating and revealing, conveniently expounding. Since the Dharma master has obtained such immeasurable light Dharma gate, the Dharma he expounds may last for one kalpa (劫, Buddhist unit of time), or less than one kalpa, or even for the rest of his life, thus accomplishing and fully expounding this Dharma gate.

不能盡。

複次摩那婆。是中五字義次第說。應當受持。若於如是方便言說得證知者。彼三言教次第得說。摩那婆。云何持此五字法門。或說初一。五字法門或時盡說。阿難。爾時彼諸菩薩復白放光如來應供正遍覺言。世尊。云何說一。佛言。摩那婆。所言一者。即是先說初五字法。能令一一文句相續。其阿字者。初不亂心相續次第和合。啰字法門相會。其迦字門行行別觀相續不斷。遮字法門種種行中。應知摩那婆。猶如四方各有一人。是四種人欲觀須彌。並觀四海及以四洲。如是四洲繞須彌山。自須彌外無第五洲。應當知此邊際境界。作如是想。彼中多有眾生住處。摩那婆。當知是說通數須彌以為五洲。其間所有皆是大海。應如是觀。何以故。若攝住處。彼之五洲如是次第。當知如是五字法門。其事亦爾。月于其間增減往來。當知此即五字門義。其阿字者無所偏著。猶如山王四面周匝。有彼四洲四海圍繞。其間所有日月光輪及諸星宿等一切皆是無所依著。運繞須彌為眾生用。以是因緣諸眾生等作如是想。此晝此夜此是晝夜。摩那婆。今者世間有如是法。日月星宿繞須彌山輪迴而行。以日月故。言是晝夜半月一月半年一年。以有如是次第故作如是覺知。覺已安置世間事相。亦即參會諸佛語言法行不合。若不能知

【現代漢語翻譯】現代漢語譯本不能窮盡。

再者，摩那婆（Manava，人名）。這其中五個字的意義，按順序解說，應當受持。如果對於這樣的方便言說能夠理解並證悟，那麼這三個言教就能按順序解說。摩那婆，如何受持這五字法門呢？或者只說第一個字，或者將五字法門全部說完。阿難（Ananda，佛陀的十大弟子之一），當時那些菩薩又對放光如來應供正遍覺（佛的稱號）說：『世尊，如何說一個字呢？』佛說：『摩那婆，所說的一個字，就是先說最初的五字法門，能使每一個文句相續不斷。其中的阿（A）字，最初不亂心，相續次第和合。啰（Ra）字法門相互會合。其中的迦（Ka）字門，一行一行分別觀察，相續不斷。遮（Ca）字法門，在種種修行中。應當知道，摩那婆，猶如四方各有一個人，這四種人想要觀看須彌山（Sumeru，佛教宇宙觀中的山），並且觀看四大海以及四大洲。像這樣四大洲圍繞著須彌山。除了須彌山外，沒有第五個洲。應當知道這邊界的境界。作這樣的想法。其中有很多眾生居住的地方。摩那婆，應當知道這是說總數須彌山作為五大洲。其間所有都是大海。應當這樣觀察。為什麼呢？如果攝取居住的地方，那五大洲就是這樣的次第。應當知道這五字法門，其事也是這樣。月亮在其中增減往來。應當知道這就是五字門的意義。其中的阿字沒有偏頗執著，猶如山王四面周匝，有那四大洲四大海圍繞。其間所有的日月光輪以及各種星宿等一切都是無所依著，圍繞須彌山為眾生所用。因為這個因緣，各種眾生等作這樣的想法：這是白天，這是夜晚，這是晝夜。摩那婆，現在世間有這樣的法則，日月星宿圍繞須彌山輪迴而行。因為有日月，所以說這是白天夜晚，半個月一個月，半年一年。因為有這樣的次第，所以產生這樣的覺知。覺知后安置世間的事相，也即是參會諸佛的語言，法行不合。如果不能知道』

【English Translation】 English version Cannot be fully exhausted.

Furthermore, Manava (Manava, a name). Among these, the meaning of the five syllables, explained in order, should be upheld. If one can understand and realize such expedient speech, then these three teachings can be explained in sequence. Manava, how does one uphold this five-syllable Dharma gate? Either only the first syllable is spoken, or the entire five-syllable Dharma gate is completely spoken. Ananda (Ananda, one of the Buddha's ten great disciples), at that time, those Bodhisattvas again said to the Light-Emitting Tathagata, Worthy of Offerings, Perfectly Enlightened One (titles of the Buddha): 'World Honored One, how does one speak of a single syllable?' The Buddha said: 'Manava, the single syllable spoken is first speaking of the initial five-syllable Dharma gate, which enables each phrase to continue uninterrupted. The syllable A (A), initially without disturbing the mind, continues in sequence and harmonizes. The Ra (Ra) syllable Dharma gate mutually converges. The Ka (Ka) syllable gate, each line is observed separately, continuing uninterrupted. The Ca (Ca) syllable Dharma gate, within various practices. One should know, Manava, it is like four people each in a different direction, these four people wish to view Mount Sumeru (Sumeru, the mountain in the Buddhist cosmology), and also view the four great seas and the four great continents. Like this, the four great continents surround Mount Sumeru. Apart from Mount Sumeru, there is no fifth continent. One should know the boundary of this realm. Make such a thought. Within it are many places where beings reside. Manava, one should know that this speaks of the total number of Mount Sumeru as the five great continents. All that is in between is the great sea. One should observe in this way. Why? If one gathers the places of residence, then the five great continents are in such order. One should know that this five-syllable Dharma gate is also like this. The moon increases and decreases, coming and going within it. One should know that this is the meaning of the five-syllable gate. The syllable A has no bias or attachment, like the mountain king, surrounded on all four sides, with the four great continents and four great seas surrounding it. All the sun and moon light wheels and various stars, etc., are all without reliance, revolving around Mount Sumeru for the benefit of beings. Because of this cause, various beings think like this: this is day, this is night, this is day and night. Manava, now in the world there is such a law, the sun, moon, and stars revolve around Mount Sumeru. Because of the sun and moon, it is said to be day and night, half a month, a month, half a year, a year. Because there is such an order, such awareness arises. After awareness, the affairs of the world are arranged, which is also participating in the language of all Buddhas, the Dharma practice does not align. If one cannot know'

。應請法師問其可不。以不問故譭謗正法無有信根。以不信故諸佛世尊徒出世耳。摩那婆。自從昔來無量百千諸眾生等在於眾中。不能信受如是經法。於是法中乃至不能請問一字一句一偈。心不清凈惟有疑惑。譭謗法師及如是法。以是因緣墮于惡道。我今為汝說彼癡人。以譭謗故墮于地獄畜生餓鬼。備受眾苦輪轉往來無有邊際。摩那婆。我今語汝。此大眾中。若有如是不信心者。速須放棄不得停留。何以故。摩那婆。于佛法中無如是事。諸如來法無量寬大不可思議。摩那婆。若如來住世經無量億那由他劫者。能為眾生說種種法義。何以故。摩那婆。諸佛如來見有受持是正法者。必欲令其不顛倒故。

複次摩那婆。我今略說一切菩薩摩訶薩利益法者。於此法中一切世間無有諍事。何以故。摩那婆。諸眾生等長夜憶念富伽羅想。思惟分別漸當寬大而作常想常著有想。於三界中心生顛倒。住顛倒故不知觀此諸行無常。是中我心顛倒迷惑不能如實觀于無常。而作常想即成常見。住是見已。熏修種種煩惱眾結增長嫉妒。嫉妒盛時即生斷見。住著如是常斷見故。入諸見林熏習不已。墜墮空曠大黑闇中。惡見成故即此生中於諸如來應供正遍覺所無有信心。何由能有敬心聽法及知法師說法處所。乃至聞說起隨喜心。摩那婆。汝應

【現代漢語翻譯】現代漢語譯本：應該請法師來詢問是否可以（這樣做）。因為不詢問就譭謗正法，沒有信根。因為不相信，諸佛世尊就白白出世了。摩那婆（Manava，人名）。自從過去以來，無量百千的眾生在眾人之中，不能信受這樣的經法。對於這法，甚至不能請問一字一句一偈，心不清凈，只有疑惑，譭謗法師以及這樣的法。因為這樣的因緣，墮入惡道。我現在為你述說那些愚癡的人，因為譭謗的緣故，墮入地獄、畜生、餓鬼，備受各種痛苦，輪轉往來沒有邊際。摩那婆（Manava，人名）。我現在告訴你，這大眾之中，如果有這樣不相信的人，必須趕快離開，不得停留。為什麼呢？摩那婆（Manava，人名）。在佛法中沒有這樣的事。諸如來的法無量寬大，不可思議。摩那婆（Manava，人名）。如果如來住世經歷無量億那由他劫（nayuta kalpas，極長的時間單位），能為眾生說種種法義。為什麼呢？摩那婆（Manava，人名）。諸佛如來見到有受持這正法的人，必定要讓他們不顛倒。再次，摩那婆（Manava，人名）。我現在簡略地說一切菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）利益眾生的方法，在這法中，一切世間沒有爭論的事情。為什麼呢？摩那婆（Manava，人名）。眾生長久以來憶念補特伽羅想（Pudgala，『人』或『個體』的概念），思惟分別，逐漸增長，而產生常想，常常執著于有想，在三界（Trailokya，欲界、色界、無色界）中心生顛倒。住在顛倒之中，不知道觀察這些諸行無常。在這其中，我的心顛倒迷惑，不能如實地觀察無常，而產生常想，就成為常見。住在這種見解之後，熏修種種煩惱眾結，增長嫉妒。嫉妒旺盛時，就產生斷見。執著于這樣的常斷見，進入各種見解的森林，熏習不已，墜落到空曠的大黑暗之中。惡見形成后，就在此生中，對於諸如來應供正遍覺（Tathagata Arhat Samyaksambuddha，如來、阿羅漢、正等覺）沒有信心，怎麼能有敬心聽法以及知道法師說法的地方，甚至聽聞說法而生起隨喜之心呢？摩那婆（Manava，人名）。你應該...

【English Translation】 English version: One should ask the Dharma master if it is permissible. Because of not asking, one slanders the True Dharma and has no roots of faith. Because of not believing, the Buddhas, World Honored Ones, appear in the world in vain. Manava (Manava, a name). Since the past, countless hundreds of thousands of beings in the assembly have been unable to believe and accept such sutras. Regarding this Dharma, they cannot even ask about a single word, a single phrase, a single verse. Their minds are not pure, and they only have doubts, slandering the Dharma masters and such Dharma. Because of these causes and conditions, they fall into evil paths. I am now telling you about those foolish people who, because of slander, fall into hell, as animals, as hungry ghosts, enduring all kinds of suffering, revolving endlessly without limit. Manava (Manava, a name). I am now telling you, if there are such unbelieving people in this assembly, they must quickly leave and not stay. Why? Manava (Manava, a name). There is no such thing in the Buddha Dharma. The Dharma of the Tathagatas is immeasurably vast and inconceivable. Manava (Manava, a name). If the Tathagata were to live in the world for countless billions of nayuta kalpas (nayuta kalpas, extremely long periods of time), he could speak various Dharma meanings for sentient beings. Why? Manava (Manava, a name). When the Buddhas and Tathagatas see those who uphold this True Dharma, they will surely want to prevent them from being inverted. Furthermore, Manava (Manava, a name). I will now briefly explain the methods by which all Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, Great Bodhisattvas) benefit beings. In this Dharma, there is no cause for contention in all the worlds. Why? Manava (Manava, a name). Sentient beings for a long time remember the thought of a Pudgala (Pudgala, the concept of 'person' or 'individual'), thinking and discriminating, gradually increasing, and developing the thought of permanence, constantly clinging to the thought of existence, and in the three realms (Trailokya, the desire realm, the form realm, the formless realm) their minds become inverted. Dwelling in inversion, they do not know to observe that these phenomena are impermanent. In this, my mind is inverted and confused, unable to truly observe impermanence, and instead develops the thought of permanence, which becomes a permanent view. Dwelling in this view, they cultivate various afflictions and bonds, increasing jealousy. When jealousy is strong, they develop nihilistic views. Clinging to such views of permanence and nihilism, they enter the forest of various views, constantly cultivating them, falling into the vast, dark abyss. Because of the formation of evil views, in this very life, they have no faith in the Tathagatas, Arhats, Samyaksambuddhas (Tathagata Arhat Samyaksambuddha, Thus Come One, Arhat, Perfectly Enlightened One). How can they have reverence to listen to the Dharma and know the place where the Dharma master speaks the Dharma, or even hear the Dharma and give rise to joy? Manava (Manava, a name). You should...

當知是中平等無有二也。若諸法師講宣法時。有人聽受如是法門。彼說法師及聞受者。二人獲福等無差異。但當教彼如法住也。摩那婆。如來說法有無量種。而愚癡人等不知思惟如來所說法門句義隨諸眾生根宜而說。如是法義隨聞信受長獲大利。摩那婆。如來於法終無秘藏。如眾生界無有藏處。如來如是為諸眾生降注法雨無有斷絕。摩那婆。如來若知惟說一句眾生則解。終不重說。摩那婆。如來既知是諸眾生心無藏處。是故如來常注如是不藏法雨。摩那婆。如來若不為諸眾生常注法雨。爾時世間應大憂怖。何以故。諸眾生等喪失法故。摩那婆。如來若知億百千數諸大眾中有一眾生於功德門一法句義少證知者。如來為彼一眾生故。住世宣說過恒沙劫。何以故。摩那婆。能受如是法器眾生世間難值故。摩那婆。汝今不應起驚怪心。若諸如來說一法句而眾生等不能解者。假使聞說諸餘法門亦不能解。何以故。摩那婆。以其久于煩惱生死流轉之中造作如是無量無邊諸不善行。當知悉由放逸根故。摩那婆。汝於是中莫生變退。若諸眾生聞說斯法能受行者。當知是等久集信根及大智業力。摩那婆。是故汝今應當學彼過去丈夫名曰善賢。

複次摩那婆。汝等應觀阿迦那等三字法門。云何觀此三字門也。何因緣故。彼阿字門為十

【現代漢語翻譯】現代漢語譯本：應當知道，在這種平等之中，沒有差別。如果各位法師講經說法時，有人聽聞並接受這樣的法門，那麼說法之法師與聽聞接受者，二人所獲得的福報相等，沒有差異。但應當教導他們如法安住。摩那婆（Manava，人名）。如來說法有無量種，而愚癡之人卻不能理解如來所說法門的句義，只是隨順眾生的根器和適應性而說。這樣的法義，隨其聽聞和信受，會長久獲得大利益。摩那婆。如來對於佛法，終究沒有秘藏，如同眾生界沒有藏匿之處。如來就這樣為眾生降下法雨，沒有斷絕。摩那婆。如來如果知道只說一句眾生就能理解，終究不會重複說。摩那婆。如來既然知道這些眾生心中沒有藏匿之處，所以如來常常降注這種不藏匿的法雨。摩那婆。如來如果不為眾生常常降注法雨，那時世間應當大為憂愁和恐怖。為什麼呢？因為眾生會喪失佛法。摩那婆。如來如果知道億百千數的大眾之中，有一個眾生對於功德之門的一句法義稍微有所證悟，如來爲了這一個眾生，也會住世宣說如恒河沙數般的劫數。為什麼呢？摩那婆。因為能夠接受這樣法器的眾生，世間難以遇到。摩那婆。你現在不應該生起驚怪之心。如果各位如來說一句法，而眾生不能理解，即使聽聞宣說其他的法門，也不能理解。為什麼呢？摩那婆。因為他們長久在煩惱生死的流轉之中，造作了這樣無量無邊的各種不善之行，應當知道這都是由於放逸的緣故。摩那婆。你在這裡不要產生變動和退轉。如果各位眾生聽聞宣說此法能夠接受並奉行，應當知道這些人長久積累了信根以及大智慧的業力。摩那婆。因此你現在應當學習過去的一位丈夫，名叫善賢。

再次，摩那婆。你們應當觀察阿（A）、迦（Ka）、那（Na）等三字法門。如何觀察這三字門呢？因為什麼緣故，這阿字門為十...

【English Translation】 English version: You should know that in this equality, there is no difference. If Dharma masters preach the Dharma, and someone listens and receives such a Dharma teaching, then the Dharma master who preaches and the listener who receives, both obtain equal merit without any difference. But they should be taught to abide in the Dharma properly. Manava (person's name). The Tathagata (如來，another name for Buddha) speaks the Dharma in countless ways, but foolish people do not understand the meaning of the Tathagata's Dharma teachings, only speaking according to the faculties and adaptability of beings. Such Dharma teachings, according to their hearing and faith, will bring great benefit for a long time. Manava. The Tathagata ultimately has no secrets about the Dharma, just as there is no place of concealment in the realm of beings. The Tathagata thus pours down the rain of Dharma for beings without ceasing. Manava. If the Tathagata knows that beings can understand by saying only one sentence, he will ultimately not repeat it. Manava. Since the Tathagata knows that these beings have no place of concealment in their hearts, the Tathagata constantly pours down this unhidden rain of Dharma. Manava. If the Tathagata does not constantly pour down the rain of Dharma for beings, then the world should be greatly worried and fearful. Why? Because beings will lose the Dharma. Manava. If the Tathagata knows that among the billions of people, there is one being who has a slight understanding of one Dharma phrase in the gate of merit, the Tathagata will remain in the world and proclaim it for as many kalpas (劫，an extremely long period of time) as there are sands in the Ganges River for the sake of that one being. Why? Manava. Because beings who can receive such a Dharma vessel are rare to encounter in the world. Manava. You should not be surprised. If the Tathagatas speak one Dharma phrase and beings cannot understand it, even if they hear other Dharma teachings, they will not be able to understand. Why? Manava. Because they have long been in the cycle of suffering and death, creating such immeasurable and boundless unwholesome actions, and you should know that this is all due to the root of negligence. Manava. Do not be changed or退轉(retreat). If beings hear this Dharma and can accept and practice it, you should know that these people have accumulated roots of faith and the power of great wisdom for a long time. Manava. Therefore, you should now learn from a man of the past named Good Virtue.

Furthermore, Manava. You should contemplate the three-syllable Dharma gate of A (阿), Ka (迦), and Na (那). How to contemplate these three-syllable gates? For what reason is this A-syllable gate ten...

四句。中間分齊。摩那婆。是三言教方便生處。以阿字門方得入故。何因緣故。彼迦字門以二十一字為境。而得說三言教故。乃至彼那字門於七句中而為境界。通達業藏盡攝取故。摩那婆。彼章所有四十二字義句門者。此即名為世間心中出入息事。是中丈夫四十二息。從一一息依數取之。智者應當分別解釋。何故言阿。云何名息。摩那婆。若諸眾生息往來時彼眾生等壽命得住。往而不還是名息滅。當知爾時則為命盡。摩那婆。彼既滅盡復何應觀。以息滅故得知如是諸眾生命。摩那婆。息若滅時云何應觀。息若存時復何應觀。摩那婆。汝等當觀彼阿字句心為根本無有文字。初方便故應如是觀。汝應知彼心業和合及與氣息出入往來。始從阿字乃至叉字。摩那婆。云何叉字為盡句數。此虛空數勝出入息若有觀者當應善觀不得增減。于中若能知叉字相不斷不亂。至於第十齣入息中亦當不斷。若如是數至第十息相續不斷次第不亂。當知爾時則得住也。既得住已。即觀諸法生滅破壞。爾時既滅出入息故即生安想。得安想故。復得無量身心歡喜。既住歡喜復得樂想。不離功德及以方便。即得入彼阿字宮殿。入宮殿已還得如是隨順之法任心所行。摩那婆。於是法中既無思想。云何名識。復於何時心住一處。即于爾時思惟彼心。非滅非非

【現代漢語翻譯】現代漢語譯本四句，中間分開對齊。摩那婆（Manava，人名），這是三言教的方便生起之處，因為通過阿字門（A-kara,梵文字母）才能進入。什麼因緣的緣故，那迦字門（Ka-kara,梵文字母）以二十一個字作為境界，而得以宣說三言教呢？乃至那字門（Na-kara,梵文字母）在七句之中作為境界，通達業藏並全部攝取。摩那婆，那章節中所有的四十二字義句門，這就被稱為世間心中的出入息之事。這裡面丈夫有四十二息，從每一次呼吸按照數字來取用，智者應當分別解釋。什麼緣故說『阿』，如何稱作『息』？摩那婆，如果眾生呼吸往來的時候，那些眾生的壽命得以存住。往而不返就叫做息滅，應當知道那時就是壽命終結。摩那婆，既然已經滅盡，又應當觀察什麼呢？因為氣息滅盡，所以得知這些眾生的生命。摩那婆，氣息如果滅盡時應當如何觀察？氣息如果存在時又應當如何觀察？摩那婆，你們應當觀察那阿字句，以心為根本，沒有文字。因為是最初的方便，應當這樣觀察。你應該知道那心業的和合，以及氣息的出入往來，開始從阿字到叉字（Ksa-kara,梵文字母）。摩那婆，為什麼叉字作為終結的句數？這虛空的數量勝過出入息，如果有觀察的人應當好好觀察，不得增減。在其中如果能夠知道叉字的相，不斷不亂，直到第十次出入息中也應當不斷。如果這樣數到第十次呼吸，相續不斷，次第不亂，應當知道那時就能夠安住。既然得到安住，就觀察諸法的生滅破壞。那時因為滅盡出入息的緣故，就產生安穩的想法。得到安穩的想法的緣故，又得到無量身心歡喜。既然安住于歡喜，又得到快樂的想法，不離開功德以及方便，就能夠進入那阿字宮殿。進入宮殿後，還能夠得到像這樣隨順的法，隨心所行。摩那婆，在這法中既然沒有思想，為什麼稱作識？又在什麼時候心安住於一處？就在那時思維那心，非滅非非滅。

【English Translation】 English version Four lines, divided and aligned in the middle. Manava (name of a person), this is the place where the three-word teaching arises conveniently, because one can only enter through the A-kara (A letter in Sanskrit) gate. For what reason does that Ka-kara (Ka letter in Sanskrit) gate take twenty-one letters as its realm and is able to expound the three-word teaching? Even that Na-kara (Na letter in Sanskrit) gate takes seven lines as its realm, comprehending the treasury of karma and encompassing everything. Manava, those forty-two letter meaning-sentence gates in that chapter are called the affairs of the incoming and outgoing breaths in the minds of the world. Here, a man has forty-two breaths, and from each breath, take them according to number, and the wise should separately explain them. For what reason is 'A' spoken, and what is called 'breath'? Manava, if the breaths of beings come and go, then the lives of those beings are able to abide. Going and not returning is called the cessation of breath, and it should be known that at that time, life ends. Manava, since it has already ceased, what should be observed again? Because the breath has ceased, it is known that these beings have life. Manava, how should one observe when the breath has ceased? How should one observe when the breath still exists? Manava, you should observe that A-kara sentence, taking the mind as its root, without words. Because it is the initial convenience, one should observe in this way. You should know the combination of mind and karma, as well as the coming and going of breath, starting from the A-kara to the Ksa-kara (Ksa letter in Sanskrit). Manava, why is the Ksa-kara the final number of sentences? This number of emptiness surpasses the incoming and outgoing breaths, and if there are observers, they should observe well, without increasing or decreasing. If one can know the appearance of the Ksa-kara within it, without interruption or confusion, one should also not interrupt until the tenth incoming and outgoing breath. If one counts to the tenth breath in this way, continuously and without confusion, one should know that one can then abide. Since one has attained abiding, one observes the arising, ceasing, and destruction of all dharmas. At that time, because the incoming and outgoing breaths cease, a thought of peace arises. Because one attains the thought of peace, one also attains immeasurable joy in body and mind. Since one abides in joy, one also attains the thought of happiness, without leaving merit and convenience, and one can enter that A-kara palace. After entering the palace, one can also attain such compliant dharmas and act as one pleases. Manava, since there is no thought in this dharma, why is it called consciousness? And when does the mind abide in one place? At that time, one contemplates that mind, which is neither cessation nor non-cessation.

滅。何以故。摩那婆。彼人爾時心想若滅。誰復能入彼虛空者。但彼心想既住一處。所有法門自然現前。一切文義無隱藏者。意欲多說隨意則能。摩那婆。復於何時出入息住。云何眾生作如是想。此人存活此人退墮。此人始生此人終死摩那婆。出入息者即是風氣。於何時中知彼風住。復於何時知彼風滅。摩那婆。所言風者即是攝在出入息中。此但是我方便言說。云何名為方便說也。譬如一切出入息滅則名為死。如是摩那婆。說法息滅。當知即是正法滅也。法不轉故說言法滅。眾生惟見此諸法滅言正法滅。然是正法實無滅也。摩那婆。汝等不應憶想分別謂正法滅。汝等於此正法之中。莫生疑惑當如是知。

複次摩那婆。于意云何。後身菩薩坐于道場將成阿耨多羅三藐三菩提時。如是菩薩假師教不。不也世尊。菩薩爾時無有人教。自然得成阿耨多羅三藐三菩提。摩那婆。應如是知。菩薩爾時無有師教自然證知。何以故。爾時將為一切世間作自然師。誰復當堪為彼師者。是故汝等當如是知。又復由證第三明已。爾乃得名阿耨多羅三藐三佛陀。於一切眾生大眾之中最勝最上。于說法時若有沙門婆羅門。若人若天若魔若梵。一切來問是般若波羅蜜無能勝者。于諸法門無有障礙。若說一句經恒沙劫終無窮盡。以是義故稱言如

【現代漢語翻譯】現代漢語譯本：滅。什麼緣故呢？摩那婆（Manava，人名）。那個人如果心念滅盡，誰還能進入那虛空之中呢？只是因為他的心念安住於一處，所有的法門自然顯現於前，一切文句義理沒有隱藏的。想要多說，就能隨意做到。摩那婆（Manava，人名），又在什麼時候出入息停止？眾生又如何會產生這樣的想法：『這個人活著，這個人衰退，這個人開始出生，這個人最終死亡』呢？摩那婆（Manava，人名），出入息就是風氣。在什麼時候知道那風停止了？又在什麼時候知道那風滅盡了？摩那婆（Manava，人名），所說的風，就是包含在出入息之中。這只是我方便的說法。什麼叫做方便說呢？譬如一切出入息滅盡就叫做死亡。像這樣，摩那婆（Manava，人名），說法停止，應當知道就是正法滅亡。因為法不再流轉，所以說正法滅亡。眾生只看到這些諸法滅亡，就說正法滅亡。然而這正法實際上並沒有滅亡。摩那婆（Manava，人名），你們不應該憶想分別，認為正法滅亡。你們對於這正法，不要產生疑惑，應當這樣理解。

再次，摩那婆（Manava，人名），你認為如何？後身的菩薩坐在道場，將要成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的時候，這樣的菩薩需要老師教導嗎？不需要，世尊。菩薩在那個時候沒有人教導，自然就能成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。摩那婆（Manava，人名），應當這樣理解。菩薩在那個時候沒有老師教導，自然就能證知。為什麼呢？因為那時他將為一切世間作為自然的老師，誰又能夠堪當他的老師呢？所以你們應當這樣理解。又因為證得了第三明，才能夠被稱為阿耨多羅三藐三佛陀（Anuttara-samyak-sambuddha，無上正等正覺的佛陀），在一切眾生大眾之中最為殊勝，最為至上。在說法的時候，如果有沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司），或者人，或者天，或者魔，或者梵天，一切來問這般若波羅蜜（Prajna-paramita，智慧到彼岸），沒有能夠勝過他的。對於諸法門沒有任何障礙。如果說一句經文，經過恒河沙數般的劫數也終究不能窮盡。因為這個緣故，稱之為如來。

【English Translation】 English version: Cessation. Why is that? Manava (a proper name). If that person's thoughts were to cease at that time, who could enter that emptiness? But because his thoughts abide in one place, all the Dharma doors naturally appear before him, and all the meanings and principles are not hidden. If he wants to say more, he can do so at will. Manava (a proper name), when does the in-and-out breathing stop? How do sentient beings have such thoughts: 'This person is alive, this person is declining, this person is beginning to be born, this person is finally dying'? Manava (a proper name), in-and-out breathing is wind energy. When do you know that the wind has stopped? And when do you know that the wind has ceased? Manava (a proper name), the so-called wind is included in the in-and-out breathing. This is just my expedient speech. What is called expedient speech? For example, the cessation of all in-and-out breathing is called death. Like this, Manava (a proper name), when the Dharma speaking ceases, you should know that it is the extinction of the True Dharma. Because the Dharma no longer turns, it is said that the Dharma is extinguished. Sentient beings only see the extinction of these Dharmas and say that the True Dharma is extinguished. However, this True Dharma is actually not extinguished. Manava (a proper name), you should not remember and discriminate, thinking that the True Dharma is extinguished. You should not have doubts about this True Dharma, and you should understand it in this way.

Furthermore, Manava (a proper name), what do you think? When the Bodhisattva in his last life sits in the Bodhimanda (place of enlightenment), about to attain Anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment), does such a Bodhisattva need a teacher to teach him? No, World Honored One. At that time, the Bodhisattva has no one to teach him, and he can naturally attain Anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment). Manava (a proper name), you should know this. At that time, the Bodhisattva has no teacher to teach him, and he can naturally realize it. Why? Because at that time he will be a natural teacher for all the worlds, who can be his teacher? Therefore, you should know this. Moreover, because he has attained the third clear knowing, he is called Anuttara-samyak-sambuddha (unexcelled, right and perfect Buddha), the most supreme and highest among all sentient beings. When he preaches the Dharma, if there are Sramanas (ascetics), Brahmanas (priests), or humans, or devas, or demons, or Brahmas, all come to ask about this Prajna-paramita (perfection of wisdom), none can surpass him. There are no obstacles to all the Dharma doors. If he speaks one verse of scripture, even after as many kalpas as the sands of the Ganges River, it will never be exhausted. For this reason, he is called Tathagata (Thus Come One).

來。又復摩那婆。無有等故名為如來。一切世間難可得知。云何而言此是如來。夫如來者既不可以眼根知故。云何可見。摩那婆。當知此乃一切諸法虛空處也。

大法炬陀羅尼經諸菩薩證相品第四十四

阿難。爾時放光如來為諸菩薩摩訶薩眾。說是虛空宮殿門。時有四那由他眾生。于諸漏法中心得解脫。時彼億數諸菩薩眾。皆得入是大宮殿三昧。阿難。彼諸菩薩摩訶薩眾。以皆入是三昧力故。令彼佛土一切無有山陵堆阜石沙瓦礫荊棘惡草及諸坑阱。地平如掌。阿難。爾時放光如來應供正遍覺告天帝釋言。憍尸迦。汝宜觀此億數菩薩摩訶薩眾。皆得入是大宮殿三昧生歡喜心。以是菩薩三昧力故。令此佛剎一切成就。猶如三十三天宮殿。阿難。彼放光佛住世久近。及佛剎莊嚴亦復如是。阿難。爾時天帝釋白放光如來應供正遍覺言。希有世尊為獨由此諸菩薩摩訶薩等大精進力及其三昧威神力故。令此佛土一切成就如是莊嚴。為由世尊道德威神加持力故。致得如是。阿難。爾時放光如來告天帝釋言。憍尸迦。汝意云何。此三十三天及其眷屬微妙莊嚴。各處己宮自在受樂。此時為但天王威力能令若是。為彼諸天往業因緣今受斯報。阿難。時天帝釋答彼佛言。世尊。我已知也。我已知也。阿難。爾時放光如來欲具宣此

【現代漢語翻譯】現代漢語譯本：佛陀說：『再者，摩那婆（Manava，人名），因為沒有可以與之相比的，所以稱為如來（Tathagata，佛的稱號）。如來是世間一切眾生難以理解的。怎麼能說「這就是如來」呢？如來既然不能用眼根去認識，又怎麼能看見呢？摩那婆，你應該知道，如來是一切諸法所處的虛空之處。』

《大法炬陀羅尼經·諸菩薩證相品第四十四》

阿難（Ananda，佛陀的弟子）！那時，放光如來（Buddha of Radiating Light）為諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）宣說這虛空宮殿之門。當時有四那由他（nayuta，數量單位，百萬）的眾生，在諸漏法（染污之法）中，內心獲得解脫。當時有億數的菩薩眾，都得以進入這大宮殿三昧（samadhi，禪定）。阿難，這些菩薩摩訶薩眾，因為都進入這三昧的力量，使得那佛土一切都沒有山陵、土堆、石沙、瓦礫、荊棘、惡草以及各種坑阱，地面平坦如手掌。阿難，當時放光如來應供正遍覺（Tathagata, Arhat, Samyak-sambuddha，如來十號之一）告訴天帝釋（Indra，天神之王）說：『憍尸迦（Kausika，天帝釋的別名），你應該觀察這億數菩薩摩訶薩眾，都得以進入這大宮殿三昧，生起歡喜心。因為這些菩薩的三昧力量，使得這佛剎（Buddha-kshetra，佛土）一切都成就，猶如三十三天（Trayastrimsa，欲界六天之一）的宮殿。』阿難，那位放光佛住世的時間長短，以及佛剎的莊嚴也是如此。阿難，當時天帝釋稟告放光如來應供正遍覺說：『希有啊，世尊！難道僅僅是因為這些菩薩摩訶薩等的大精進力以及他們的三昧威神力，才使得這佛土一切成就如此莊嚴？還是因為世尊的道德威神加持力，才得到這樣的結果？』阿難，當時放光如來告訴天帝釋說：『憍尸迦，你認為如何？這三十三天及其眷屬的微妙莊嚴，各自安住在自己的宮殿中自在享樂，此時僅僅是天王的威力能夠做到這樣，還是因為那些天人往昔的業因緣，今生才承受這樣的果報？』阿難，當時天帝釋回答佛陀說：『世尊，我已經明白了！我已經明白了！』阿難，當時放光如來想要詳細宣說這些。

【English Translation】 English version: Furthermore, Manava (name of a person), because there is nothing equal to it, it is called Tathagata (title of a Buddha). It is difficult for all beings in the world to understand the Tathagata. How can one say, 'This is the Tathagata'? Since the Tathagata cannot be known by the eye-sense, how can it be seen? Manava, you should know that this is the empty space where all dharmas (teachings, phenomena) reside.'

The Great Torch Dharani Sutra, Chapter 44: Signs of Bodhisattvas' Attainment

Ananda (Buddha's disciple)! At that time, the Buddha of Radiating Light was expounding the gate of this empty palace for all the Bodhisattva-Mahasattvas (Great Bodhisattvas). At that time, four nayutas (unit of measurement, millions) of beings, in the midst of all the defiled dharmas, attained liberation in their hearts. At that time, billions of Bodhisattvas were able to enter this Great Palace Samadhi (meditative state). Ananda, because these Bodhisattva-Mahasattvas all entered the power of this samadhi, it caused that Buddha-kshetra (Buddha-field) to be without mountains, hills, mounds, stones, sand, gravel, thorns, evil grass, and all kinds of pits and traps, the ground was as flat as the palm of a hand. Ananda, at that time, the Tathagata, Arhat, Samyak-sambuddha (one of the ten titles of a Buddha), the Buddha of Radiating Light, told Indra (King of the Gods): 'Kausika (another name for Indra), you should observe these billions of Bodhisattva-Mahasattvas, all of whom have been able to enter this Great Palace Samadhi, and generate a joyful mind. Because of the power of these Bodhisattvas' samadhi, it causes everything in this Buddha-kshetra to be accomplished, just like the palaces of the Trayastrimsa (one of the six heavens of the desire realm).』 Ananda, the length of time that the Buddha of Radiating Light lived in the world, and the adornment of the Buddha-kshetra, were also like this. Ananda, at that time, Indra reported to the Tathagata, Arhat, Samyak-sambuddha, the Buddha of Radiating Light, saying: 'It is rare, World Honored One! Is it only because of the great diligence of these Bodhisattva-Mahasattvas and the majestic spiritual power of their samadhi that everything in this Buddha-field is accomplished with such adornment? Or is it because of the power of the World Honored One's moral virtue and spiritual blessing that such a result is obtained?' Ananda, at that time, the Buddha of Radiating Light told Indra: 'Kausika, what do you think? The subtle adornments of these Trayastrimsa Heavens and their retinues, each dwelling peacefully in their own palaces, freely enjoying themselves, is this only the power of the King of Gods that can accomplish this, or is it because those gods in the past had karmic causes and conditions, and in this life they are receiving such a reward?' Ananda, at that time, Indra answered the Buddha, saying: 'World Honored One, I already understand! I already understand!' Ananda, at that time, the Buddha of Radiating Light wanted to fully proclaim these.

諸菩薩等往昔因緣故。復告天帝釋言。憍尸迦。我憶過去無量世時有一大劫名善行路。彼劫有佛號曰山上如來應供正遍覺。出於世間。其佛壽命于彼劫數四分之一。過是已后入般涅槃。佛滅度已。有一菩薩出生其剎。名曰明相。成就諸根身漸長大。聞山上如來入涅槃。後於此三千大千世界一切住處。皆悉興起舍利寶塔。為是事故躬自遍行閻浮提中。盡于海際。從閻浮提次欲往詣第二洲處。多諸海難無由得過。即復停住如是思惟。我今發趣求大利益。方將遍觀大千國土。甫此洲間少許留難尚不能度。況余天下無量洲渚及大鐵圍所有巨難云何可過。且亦無有世間眾生輕微身力。率爾即能從此至彼。亦無有能從彼來者。今日如是自余洲渚如來寶塔。云何可得往彼供養。復作是念。而我今者惟以神通。移此洲中懈惰眾生安置余洲。觀諸寶塔隨有何供。所在遍奉無令有乏。又此三千大千世界所有如來舍利寶塔。以我三昧神通力故。皆成琉璃眾寶莊嚴。令此世界皆悉平正。無諸瓦石荊棘毒刺。乃至無有如芥子許沙礫瓦石。亦無毛髮溝坎坑塹。若諸眾生居此土者。一切所有功德果報莊嚴樂事。皆悉如彼忉利天宮。又復愿令諸寶塔中。咸有五種天妙音聲。娛樂供養無有斷絕。如是乃至三千大千世界所有舍利寶塔。彼諸供具亦令常有五種

【現代漢語翻譯】現代漢語譯本諸位菩薩等因為往昔的因緣。又告訴天帝釋說：『憍尸迦（天帝釋的名字），我回憶過去無量世的時候，有一個大劫名為善行路。那個劫中有一尊佛，名號為山上如來（佛的十種稱號之一），應供（值得供養），正遍覺（對宇宙人生徹底覺悟的人），出現在世間。那位佛的壽命是那個劫數的四分之一。過了這段時間后，入般涅槃（完全的寂滅）。佛滅度后，有一位菩薩出生在他的剎土（佛所居住的國土），名叫明相。他成就了諸根，身體漸漸長大。聽到山上如來入涅槃的訊息后，就在這三千大千世界的一切住處，都興建舍利寶塔。爲了這件事，他親自遍行閻浮提（我們所居住的這個世界）中，直到海邊。從閻浮提想要前往第二洲處，但因為有很多海難，無法渡過。於是就停住，這樣思惟：『我現在發起行動，是爲了求取大利益，將要遍觀大千國土。現在在這個洲間，稍微遇到一點阻難尚且不能渡過，更何況其他天下無量的洲渚以及大鐵圍山（圍繞世界的鐵山）所有的巨大困難，又怎麼能夠渡過呢？而且也沒有世間的眾生，憑藉輕微的身力，能夠輕易地從這裡到達那裡。也沒有能夠從那裡來這裡的人。今天像這樣，其他洲渚的如來寶塔，又怎麼能夠前往供養呢？』他又這樣想：『我現在只有用神通，將這個洲中懈怠的眾生，安置到其他的洲。觀察各處的寶塔，隨處普遍地供奉，不讓有缺乏。又將這三千大千世界所有的如來舍利寶塔，用我的三昧（專注的狀態）神通力，都變成琉璃，用各種珍寶莊嚴。讓這個世界都平坦正直，沒有瓦石、荊棘、毒刺，乃至沒有像芥子那麼小的沙礫瓦石。也沒有毛髮、溝坎、坑塹。如果居住在這個國土的眾生，一切所有的功德果報莊嚴樂事，都像忉利天宮（欲界第二天）一樣。』又發願讓所有的寶塔中，都有五種天的美妙音聲，娛樂供養，沒有斷絕。像這樣乃至三千大千世界所有的舍利寶塔，那些供具也讓常常有五種。

【English Translation】 English version Due to past causes and conditions, the Bodhisattvas told Śakra, Lord of the Devas (Indra, ruler of the Trāyastriṃśa Heaven): 'Kauśika (Śakra's name), I recall that in the past, during countless ages, there was a great kalpa (an age or epoch) named 'Good Conduct Path'. In that kalpa, there was a Buddha named 'Mountain Top Tathāgata' (one of the ten titles of a Buddha), worthy of offerings, perfectly and completely enlightened, appearing in the world. That Buddha's lifespan was a quarter of that kalpa. After that time, he entered Parinirvana (complete extinction). After the Buddha's Parinirvana, a Bodhisattva was born in his Buddha-field (a Buddha's realm), named 'Bright Appearance'. He perfected his faculties and his body gradually grew. After hearing that Mountain Top Tathāgata had entered Nirvana, he erected stupas (reliquary mounds) containing relics in all the dwelling places of this three-thousand-great-thousand world. For this reason, he personally traveled throughout Jambudvipa (the continent where we live), reaching the edge of the sea. From Jambudvipa, he wanted to go to the second continent, but because there were many sea disasters, he could not cross. So he stopped and thought: 'I am now setting out to seek great benefits, and I am going to view the great-thousand world. Now, in this continent, I cannot even cross a slight obstacle, let alone the countless continents and the great iron mountains (the iron mountains surrounding the world) with all their great difficulties. Moreover, there is no sentient being in the world who, with slight physical strength, can easily go from here to there. Nor is there anyone who can come from there to here. Today, like this, how can I go to other continents to make offerings to the Tathāgata's stupas?' He further thought: 'Now I will only use supernatural powers to move the lazy sentient beings in this continent to other continents. Observing the stupas everywhere, I will universally make offerings everywhere, without letting there be any lack. And I will use my samadhi (a state of concentrated meditation) supernatural power to transform all the Tathāgata's relic stupas in this three-thousand-great-thousand world into lapis lazuli, adorned with various treasures. Let this world be flat and upright, without tiles, stones, thorns, or poisonous thorns, and even without sand, gravel, or stones as small as mustard seeds. There will be no hair, ditches, or pits. If the sentient beings living in this land, all their merits, rewards, adornments, and joys will be like those in the Trāyastriṃśa Heaven (the second heaven of the desire realm).' He also vowed that all the stupas would have five kinds of wonderful heavenly sounds, entertaining and making offerings without interruption. Like this, even all the relic stupas in the three-thousand-great-thousand world, let those offerings always have five kinds.

音樂無斷絕時。又愿此世界遍佛剎土眾寶所成亦常雨天曼陀羅花。憍尸迦。時彼菩薩如是念已。于彼洲間即便入於火住三昧。入三昧已。彼界所有悉如心願一切成就。憍尸迦。彼佛剎中諸菩薩等。咸睹如是不可思議世間希有殊特之事。彼佛剎中乃至所有百億日月百億須彌山百億四大海百億四大洲。彼諸洲渚晝夜常見佛剎土中。是諸如來舍利寶塔亦皆得見。彼諸塔中所有舍利殊妙莊嚴。是諸眾生見此事已皆生歡喜。踴躍無量各作是念。今此境界誰所作也。憍尸迦。爾時閻浮提中有一比丘。是阿羅漢具六神通諸漏已盡。時諸眾生各作是念。我等今應問此比丘。如是境界誰之所作。憍尸迦。爾時閻浮提一切大眾皆共往詣彼比丘所。到已白言。尊者大德。今何因緣忽見如是未曾有瑞。此閻浮提嚴凈若是。惟愿為我解釋斯事。如此奇妙誰之所為。憍尸迦。時彼比丘告眾人言諸人當知。此閻浮提有一菩薩名曰明相。能發如是大精進力。云何當令一切眾生得受安樂。如是念已即于洲間入於三昧住大神通。神通因緣現如是事。憍尸迦。時諸眾生於比丘處聞是言已。皆即共詣彼菩薩所。到已恭敬禮菩薩足。右繞七匝生大尊重。更復頂禮住菩薩前。

複次憍尸迦。時彼菩薩摩訶薩端身正念從三昧起。告大眾言。諸仁者。汝今可來與我

【現代漢語翻譯】現代漢語譯本：音樂沒有停止的時候。又希望這個世界遍佈由各種珍寶形成的佛國凈土，並且經常降下天界的曼陀羅花。憍尸迦（帝釋天）。當時那位菩薩這樣想之後，就在那個洲上進入了火住三昧（一種禪定狀態）。進入三昧后，那個世界所有的一切都如他所愿，一切都成就了。憍尸迦。那個佛國凈土中的各位菩薩等，都看到了這樣不可思議、世間罕見的殊勝特別的事情。那個佛國凈土中，乃至所有百億個日月、百億座須彌山（世界的中心）、百億個四大海、百億個四大洲，那些洲渚日夜都能看見佛國凈土中的如來舍利寶塔，也都能看見那些塔中所有舍利殊勝美妙的莊嚴。那些眾生看見這件事後，都生起歡喜，踴躍無量，各自這樣想：『現在這個境界是誰所創造的呢？』憍尸迦。當時閻浮提（我們所居住的這個世界）中有一位比丘（出家人），是阿羅漢（斷絕煩惱，證得解脫的聖者），具足六神通（具有超自然能力），諸漏（煩惱）已經斷盡。當時各位眾生各自這樣想：『我們現在應該問這位比丘，這樣的境界是誰所創造的。』憍尸迦。當時閻浮提的一切大眾都一起前往那位比丘的住所。到達后稟告說：『尊者大德，現在是什麼因緣，忽然看見這樣未曾有過的祥瑞？這閻浮提如此莊嚴清凈。希望您為我們解釋這件事。如此奇妙的景像是誰所為呢？』憍尸迦。當時那位比丘告訴眾人說：『各位應當知道，這閻浮提有一位菩薩名叫明相（菩薩名），能夠發起這樣的大精進力。他想：『怎樣才能讓一切眾生得到安樂？』這樣想之後，就在洲上進入三昧，安住于大神通。因為神通的因緣，顯現出這樣的事情。』憍尸迦。當時各位眾生在比丘處聽到這些話后，都一起前往那位菩薩的住所。到達后恭敬地禮拜菩薩的腳，右繞七圈，生起大尊重心，再次頂禮，住在菩薩面前。

再次，憍尸迦。當時那位菩薩摩訶薩（偉大的菩薩）端正身心，以正念從三昧中起身，告訴大眾說：『各位仁者，你們現在可以來和我...

【English Translation】 English version: The music was without ceasing. Moreover, may this world be filled with Buddha lands made of various treasures, and may it constantly rain celestial Mandarava flowers. Kausika (Indra). At that time, the Bodhisattva, having thought thus, immediately entered the Fire-Dwelling Samadhi (a state of meditative absorption) in that continent. Having entered Samadhi, everything in that realm was fulfilled according to his wishes, and everything was accomplished. Kausika. The Bodhisattvas and others in that Buddha land all witnessed such an inconceivable and rare, extraordinary event in the world. In that Buddha land, even all the hundreds of billions of suns and moons, hundreds of billions of Mount Sumerus (the center of the world), hundreds of billions of great oceans, and hundreds of billions of great continents, those continents and islands could see the Relic Stupas of the Tathagatas in the Buddha land day and night. They could also see the supremely wonderful and adorned relics in those stupas. Having seen this event, all those beings generated joy, danced with immeasurable delight, and each thought: 'Who has created this realm?' Kausika. At that time, in Jambudvipa (the world we live in), there was a Bhikshu (monk) who was an Arhat (a liberated being who has extinguished all afflictions), possessing the six supernormal powers (supernatural abilities), and whose outflows (afflictions) were exhausted. At that time, the various beings each thought: 'We should now ask this Bhikshu who has created this realm.' Kausika. At that time, all the great assembly of Jambudvipa together went to the Bhikshu's abode. Having arrived, they said: 'Venerable Great Virtue, what is the cause and condition that we suddenly see such unprecedented auspicious signs? This Jambudvipa is so adorned and pure. We hope that you will explain this matter to us. Who has done such a wonderful thing?' Kausika. At that time, that Bhikshu told the assembly: 'Everyone should know that in this Jambudvipa there is a Bodhisattva named Ming Xiang (name of a Bodhisattva) who can generate such great vigor and effort. He thought: 'How can all beings receive peace and happiness?' Having thought thus, he entered Samadhi on the continent and dwelt in great supernormal powers. Because of the cause and condition of his supernormal powers, such an event has manifested.' Kausika. At that time, having heard these words from the Bhikshu, all the beings together went to the Bodhisattva's abode. Having arrived, they respectfully bowed at the Bodhisattva's feet, circumambulated him seven times, generated great respect, and again prostrated themselves, staying before the Bodhisattva.

Furthermore, Kausika. At that time, that Bodhisattva Mahasattva (great Bodhisattva), with upright body and right mindfulness, arose from Samadhi and told the assembly: 'Virtuous ones, you may now come and...

遊歷行此三千大千世界遍觀如來舍利寶塔。憍尸迦。時彼菩薩摩訶薩將諸大眾從洲至洲。觀如來塔禮敬供養。時彼諸洲所有眾生。以尊重心隨從菩薩。而彼菩薩所將大眾。隨諸所須皆令充足終無闕少。憍尸迦。如汝於三十三天中隨諸天眾。所須之具皆令充足亦復如是。彼諸眾生當爾之時。一切無有耕墾田疇商賈求利行諸惡事不凈活者。彼時眾生因菩薩故具足皆受如意快樂。憍尸迦。爾時明相菩薩摩訶薩周行遍歷三千世界觀如來塔。令諸眾生咸起殷重尊敬之心供養寶塔。自亦興造種種供養。因即教彼三千世界所有眾生。皆悉趣求無上菩提。乃至盡壽修菩薩行。憍尸迦。彼菩薩摩訶薩有如是等大愿威力。憍尸迦。明相菩薩摩訶薩去此佛土過千億世界。有佛世尊號娑羅王。處眾說法。如是菩薩今現在彼。然是菩薩亦于將來過四十阿僧祇劫得成正覺。名無量壽如來應供正遍覺。時彼菩薩得菩提已。諸有眾生得聞名者。皆悉隨意得般涅槃。皆各于彼所住世界成就本願證阿耨多羅三藐三菩提。憍尸迦。以是因緣汝當知此諸菩薩等自有三昧力無畏等。非如來與威神德力。憍尸迦。若有菩薩欲學諸佛行。欲入佛境界。或時值遇如來現前。時彼菩薩即應咨問彼佛如來。而彼如來為彼菩薩為將為導如法而說教令修行。憍尸迦。諸菩薩等更作

【現代漢語翻譯】現代漢語譯本：遊歷於此三千大千世界，普遍觀看如來的舍利寶塔。（憍尸迦（Kauśika）：帝釋天）當時那位菩薩摩訶薩帶領著眾多大眾從一個洲到另一個洲，觀看如來塔，禮敬供養。當時那些洲的所有眾生，以尊重之心跟隨菩薩。而那位菩薩所帶領的大眾，無論需要什麼都讓他們充足，始終沒有缺少。憍尸迦，就像你在三十三天中，讓所有天眾所需要的器具都充足一樣，也是如此。那些眾生在那個時候，一切都沒有耕田、開墾田地、經商求利、做各種惡事、以不凈的方式生活的人。那個時候的眾生因為菩薩的緣故，都具足接受如意的快樂。憍尸迦，當時明相菩薩摩訶薩周遊遍佈三千世界，觀看如來塔，讓所有眾生都生起殷切的尊重之心，供養寶塔，自己也興造各種供養。因此就教導那三千世界的所有眾生，都去追求無上菩提，乃至盡其一生修菩薩行。憍尸迦，那位菩薩摩訶薩有像這樣的大愿威力。憍尸迦，明相菩薩摩訶薩距離此佛土，經過千億世界，有一位佛世尊，名為娑羅王（Sālarāja），在那裡為大眾說法。這位菩薩現在就在那裡。然而這位菩薩也將在未來經過四十阿僧祇劫（asaṃkhya-kalpa）后成就正覺，名為無量壽如來應供正遍覺。當那位菩薩得到菩提之後，所有眾生聽到他的名字，都能隨意得到般涅槃（parinirvāṇa），各自在他們所居住的世界成就本願，證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。憍尸迦，因為這個因緣，你應該知道這些菩薩等自有三昧（samādhi）力、無畏等，不是如來給予的威神德力。憍尸迦，如果有菩薩想要學習諸佛的行徑，想要進入佛的境界，或者有時遇到如來顯現於前，那時那位菩薩就應該請教那位佛如來，而那位如來為那位菩薩作為引導，如法地說法，教令修行。憍尸迦，諸位菩薩等更作

【English Translation】 English version: Traveling through this three-thousand-great-thousand world system, he universally viewed the relic stupas of the Tathāgata (如來). Kauśika (憍尸迦): [another name for Indra, the ruler of the Trāyastriṃśa Heaven]. At that time, that Bodhisattva-Mahāsattva (菩薩摩訶薩) led the great assembly from continent to continent, viewing the Tathāgata's stupas, paying homage and making offerings. At that time, all the beings in those continents followed the Bodhisattva with respectful hearts. And the great assembly led by that Bodhisattva was provided with all their needs, without any lack. Kauśika, just as you in the Trāyastriṃśa Heaven provide all the heavenly beings with all the necessary implements, so it was. At that time, those beings were all free from plowing fields, cultivating land, engaging in commerce for profit, engaging in evil deeds, or living impure lives. At that time, because of the Bodhisattva, those beings were fully endowed with the joy of wish-fulfillment. Kauśika, at that time, the Bodhisattva-Mahāsattva named Prabhāsa (明相) traveled throughout the three-thousand world system, viewing the Tathāgata's stupas, causing all beings to generate earnest respect and make offerings to the stupas, and he himself also created various offerings. Therefore, he taught all the beings in that three-thousand world system to all seek after Anuttarā-Samyak-Saṃbodhi (無上菩提), and even to cultivate the Bodhisattva path for the rest of their lives. Kauśika, that Bodhisattva-Mahāsattva has such great vows and power. Kauśika, the Bodhisattva-Mahāsattva Prabhāsa, passing through a thousand trillion worlds from this Buddha-land, there is a Buddha-Bhagavān (佛世尊) named Sālarāja (娑羅王), who is teaching the Dharma to the assembly. That Bodhisattva is now there. However, that Bodhisattva will also attain perfect enlightenment in the future after forty asaṃkhya-kalpas (阿僧祇劫), and will be named Amitāyus Tathāgata Arhat Samyak-saṃbuddha (無量壽如來應供正遍覺). When that Bodhisattva attains Bodhi (菩提), all beings who hear his name will be able to attain Parinirvana (般涅槃) at will, and each will fulfill their original vows in the world where they reside, and attain Anuttarā-Samyak-Saṃbodhi (阿耨多羅三藐三菩提). Kauśika, because of this cause, you should know that these Bodhisattvas have their own Samādhi (三昧) power, fearlessness, etc., not the majestic and virtuous power given by the Tathāgata. Kauśika, if there is a Bodhisattva who wants to learn the practices of all Buddhas, who wants to enter the realm of the Buddhas, or who sometimes encounters the Tathāgata appearing before him, then that Bodhisattva should inquire of that Buddha Tathāgata, and that Tathāgata will guide that Bodhisattva, speak the Dharma according to the Dharma, and teach him to practice. Kauśika, the Bodhisattvas further make

何事而於諸佛如來法中不欲學行。憍尸迦。諸菩薩等必當勤學。若欲求學心自在者。不於一切諸佛法中學幻化相。云何當得為於世間。是故應當善自學已然後為人。憍尸迦。一切世間外道神仙。彼等但以少持戒行。清苦攝心尚具五通。隨所應作如意得成。何況菩薩多劫具行六波羅蜜滿四神足。而更不能作如是等少分變化。憍尸迦。汝於是中何所驚怪。且即斯事無有神通。所以者何。一切諸法皆如幻化。憍尸迦。汝於是處勿復生疑。何以故。憍尸迦。如來弟子見諸世間。猶如幻化無有疑網。所以者何。彼信如來即自見法。是故自信不惟信他。何以故。若世間人既自見已。彼人終不更取他言。憍尸迦。如人裸露在道而行。設有一人語眾人言。此人希有錦衣覆身。憍尸迦。于意云何。彼雖有言。自餘眾人信此言不。不也世尊。何以故。眼親見故。佛言。如是如是。憍尸迦。諸佛如來諸有弟子。自見法故不取他言。其義亦爾。

大法炬陀羅尼經卷第十七大正藏第 21 冊 No. 1340 大法炬陀羅尼經

大法炬陀羅尼經卷第十八

隋天竺三藏阇那崛多譯如化品第四十五緣生法品第四十六

如化品第四十五

阿難。爾時天帝釋復白放光如來言。世尊。我於是中都無疑惑。世尊。亦當

【現代漢語翻譯】什麼原因導致（菩薩）在諸佛如來之法中不願學習和修行呢？憍尸迦（Kauśika，帝釋天的別名）。諸菩薩等應當勤奮學習。如果想要獲得心靈的自在，就不能在一切諸佛之法中學習幻化之相。如果不這樣做，又怎麼能利益世間呢？所以應當先好好地自己學習，然後才能教導他人。憍尸迦（Kauśika）。一切世間的外道神仙，他們僅僅憑藉少許的持戒修行和清苦的攝心，尚且能夠具備五神通，隨心所欲地成就所應做的事情。更何況菩薩經過多劫修行六波羅蜜（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）圓滿了四神足（catuḥ-ṛddhipāda，欲如意足、精進如意足、心如意足、觀如意足），反而不能夠做到這些少分的變化呢？憍尸迦（Kauśika）。你對此有什麼好驚怪的呢？即使沒有神通，又有什麼關係呢？因為一切諸法都如幻化一般。憍尸迦（Kauśika）。你不要再對此產生疑惑。為什麼呢？憍尸迦（Kauśika）。如來的弟子看待世間，猶如幻化，沒有絲毫的疑慮。為什麼呢？因為他們相信如來，就是親自見到了法。所以他們相信自己，而不只是相信他人。為什麼呢？如果世間人已經親自見到了真理，那麼他們最終不會再聽信他人的言論。憍尸迦（Kauśika）。就像有人在路上行走，假設有一個人對眾人說，這個人很稀有，身上穿著錦衣。憍尸迦（Kauśika）。你認為怎麼樣？即使有人這樣說，其餘的人會相信他的話嗎？不會，世尊。為什麼呢？因為眼睛親眼看見了。佛說：是的，是的。憍尸迦（Kauśika）。諸佛如來的弟子，因為自己見到了法，所以不採信他人的言論，道理也是一樣的。

《大法炬陀羅尼經》卷第十七大正藏第 21 冊 No. 1340 《大法炬陀羅尼經》

《大法炬陀羅尼經》卷第十八

隋朝天竺三藏阇那崛多（Jñānagupta）譯《如化品》第四十五《緣生法品》第四十六

《如化品》第四十五

阿難（Ānanda）。爾時，天帝釋（Śakra devānām indra）又對放光如來（Raśmiprabha buddha）說：世尊，我對此中沒有任何疑惑。世尊，也應當...

【English Translation】 Why would (Bodhisattvas) be unwilling to learn and practice the Dharma of all Buddhas and Tathāgatas? Kauśika (another name for Śakra, the lord of the devas). All Bodhisattvas should diligently study. If one wishes to attain freedom of mind, one should not study the illusory appearances in all the Buddhas' teachings. If one does not do so, how can one benefit the world? Therefore, one should first learn well oneself, and then teach others. Kauśika. All the non-Buddhist hermits and immortals in the world, with only a little adherence to precepts and ascetic practices, and with the mind collected through hardship, can still possess the five supernormal powers (pañcābhijñā), and accomplish what they should do as they wish. How much more so should Bodhisattvas, who have practiced the six perfections (ṣaṭ-pāramitā, generosity, morality, patience, diligence, concentration, and wisdom) for many kalpas and have perfected the four bases of magical power (catuḥ-ṛddhipāda, will, effort, mind, and investigation), be able to perform such minor transformations? Kauśika. What is there for you to be surprised about in this? Even without supernormal powers, what does it matter? Because all dharmas are like illusions. Kauśika. Do not have any more doubts about this. Why? Kauśika. The disciples of the Tathāgata see the world as an illusion, without any doubts. Why? Because they believe in the Tathāgata, which is to see the Dharma for themselves. Therefore, they believe in themselves, and not just in others. Why? If people in the world have already seen the truth for themselves, then they will ultimately not listen to the words of others. Kauśika. It is like a person walking on the road, and suppose someone says to the crowd, 'This person is rare, wearing brocade clothes.' Kauśika. What do you think? Even if someone says this, will the rest of the people believe him? No, World Honored One. Why? Because their eyes have seen it for themselves. The Buddha said: Yes, yes. Kauśika. The disciples of all Buddhas and Tathāgatas, because they have seen the Dharma for themselves, do not accept the words of others. The principle is the same.

The Great Dharma Torch Dhāraṇī Sūtra, Volume 17 Taishō Tripiṭaka, Volume 21, No. 1340, The Great Dharma Torch Dhāraṇī Sūtra

The Great Dharma Torch Dhāraṇī Sūtra, Volume 18

Translated by Jñānagupta (a Tripiṭaka master from India of the Sui Dynasty) Chapter 45: Like an Illusion, Chapter 46: Dependent Origination

Chapter 45: Like an Illusion

Ānanda. At that time, Śakra devānām indra (the Lord of the Devas) again said to Raśmiprabha buddha (the Buddha of radiating light): World Honored One, I have no doubts about this. World Honored One, also should...

先體我心。然我今日冀得如來久住於此忉利天宮哀受我等輕微供養。以是義故。我問如來。世尊。今者將諸大眾不見遺棄臨顧我宮。我心欣踴不自勝任。何以故。我從生來初未見聞。諸阿修羅及諸天眾歡樂共住。今蒙世尊加持威力。令我諸天共阿修羅歡娛受樂。

阿難。爾時放光如來應供正遍覺告天帝釋言。憍尸迦。汝豈不知。我今為此十四菩薩摩訶薩等滿宿願故。增長善根故。成其慈惠故。我今要欲攝此菩薩教示之故。又為此等得坐道場熏修因故。阿難。爾時十四菩薩隨從其父善臂阿修羅王在善法殿。于放光如來前。整理衣服偏袒右髆。右膝著地合十指掌。白言。世尊。我等自從有所聞說。盡力尋思未能開解。但于如來生敬重心。故敢咨問如是義處。世尊。已證三種言教方便業藏。我等今日全未受持。是故我今欲知此義。惟愿演說三法藏門。佛告諸菩薩言。善哉善哉。摩那婆。汝等欲聞如來法藏耶。諸菩薩言。唯然世尊。愿樂欲聞。阿難。爾時放光如來即自舒其金色右手置於空中。告諸菩薩摩訶薩言。摩那婆。汝今當觀如來世尊手在何處。諸菩薩言。世尊。我等惟見如來世尊手指虛空。佛復告言。摩那婆。于意云何。此虛空者可得作耶。不也世尊。可得見耶。不也世尊。可得聞耶。不也世尊。佛言。如是如是

【現代漢語翻譯】現代漢語譯本：『先體諒我的心意。然而我今天希望如來能夠長久地住在這忉利天宮（Trayastrimsa Palace，三十三天），哀憫接受我們這些微薄的供養。因為這個緣故，我才問如來。世尊，如今您帶領著大眾沒有遺棄我們，光臨我的宮殿，我心中欣喜踴躍，無法勝任。這是什麼緣故呢？我自從出生以來，從未見過阿修羅（Asura，非天）和天眾歡樂地共同居住。如今蒙受世尊的加持威力，使得我們這些天人與阿修羅能夠歡快地享受快樂。』

阿難（Ananda，阿難陀，釋迦牟尼的十大弟子之一）。當時，放光如來應供正遍覺（Light-emitting Tathagata，Arhat，Sammasambuddha，佛的稱號）告訴天帝釋（Sakra，帝釋天）說：『憍尸迦（Kausika，帝釋天的別名），你難道不知道嗎？我今天爲了這十四位菩薩摩訶薩（Bodhisattva-Mahasattvas，大菩薩）等圓滿宿願的緣故，增長善根的緣故，成就他們的慈悲恩惠的緣故，我今天想要攝受這些菩薩並教導他們的緣故，又爲了這些人能夠得到坐道場熏修因的緣故。』

阿難。當時，十四位菩薩跟隨著他們的父親善臂阿修羅王（Sudatta Asura Raja，善臂阿修羅王）在善法殿中，在放光如來面前，整理衣服，袒露右肩，右膝著地，合起十指手掌，稟告說：『世尊，我們自從有所聽聞以來，盡力尋思，未能開解。只是對如來生起敬重心，所以才敢于請問這樣的義理之處。世尊，已經證得三種言教方便業藏（Three kinds of verbal teaching methods），我們今天完全沒有受持。因此我今天想要知道這個義理，惟愿您能演說三法藏門（Three Dharma Treasure Doors）。』

佛告訴諸位菩薩說：『很好，很好。摩那婆（Manava，婆羅門青年），你們想要聽聞如來的法藏嗎？』諸位菩薩說：『是的，世尊。我們非常樂意聽聞。』

阿難。當時，放光如來就伸出他金色的右手，放置在空中，告訴諸位菩薩摩訶薩說：『摩那婆，你們現在應當觀察如來世尊的手在什麼地方。』諸位菩薩說：『世尊，我們只看見如來世尊的手指著虛空。』佛又告訴他們說：『摩那婆，你認為怎麼樣？這個虛空可以被製造出來嗎？』『不能，世尊。』『可以被看見嗎？』『不能，世尊。』『可以被聽見嗎？』『不能，世尊。』佛說：『是的，是的。』

【English Translation】 English version: 『First, understand my heart. However, today I hope that the Tathagata (如來，the Thus Come One) can dwell here in the Trayastrimsa Palace (忉利天宮，Heaven of the Thirty-Three) for a long time, and mercifully accept our humble offerings. For this reason, I ask the Tathagata. World Honored One (世尊，another name for the Buddha), now that you lead the assembly without abandoning us, gracing my palace with your presence, my heart is filled with joy and I am overwhelmed. What is the reason for this? Since my birth, I have never seen Asuras (阿修羅，demi-gods) and Devas (天眾，gods) dwelling together in joy. Now, receiving the blessing and power of the World Honored One, our Devas and Asuras can joyfully enjoy happiness.』

Ananda (阿難，one of the ten principal disciples of the Buddha). At that time, the Light-emitting Tathagata, Arhat, Sammasambuddha (放光如來應供正遍覺，titles of the Buddha) said to Sakra, the Lord of the Devas (天帝釋，ruler of the Trayastrimsa Heaven): 『Kausika (憍尸迦，another name for Sakra), do you not know? Today, for the sake of these fourteen Bodhisattva-Mahasattvas (菩薩摩訶薩，great Bodhisattvas) fulfilling their past vows, for the sake of increasing their roots of goodness, for the sake of accomplishing their compassion and kindness, I now wish to gather these Bodhisattvas and teach them, and also for the sake of these individuals obtaining the cause for sitting in the place of enlightenment and cultivating themselves.』

Ananda. At that time, the fourteen Bodhisattvas, following their father, the Asura King Sudatta (善臂阿修羅王，Good-Armed Asura King), in the Hall of Good Dharma, in front of the Light-emitting Tathagata, arranged their robes, bared their right shoulders, knelt on their right knees, and joined their palms together, saying: 『World Honored One, since we have heard of these things, we have tried our best to contemplate them, but we have not been able to understand them. We only have a heart of reverence for the Tathagata, so we dare to ask about such profound meanings. World Honored One, you have already attained the Three Kinds of Verbal Teaching Methods (三種言教方便業藏，three types of skillful teaching methods), but we have not yet received them today. Therefore, today we wish to know this meaning, and we hope that you will explain the Three Dharma Treasure Doors (三法藏門，three gates to the Dharma Treasury).』

The Buddha said to the Bodhisattvas: 『Excellent, excellent. Manavas (摩那婆，young Brahmins), do you wish to hear the Dharma Treasury of the Tathagata?』 The Bodhisattvas said: 『Yes, World Honored One. We are very willing to hear.』

Ananda. At that time, the Light-emitting Tathagata extended his golden right hand and placed it in the air, saying to the Bodhisattva-Mahasattvas: 『Manavas, you should now observe where the hand of the Tathagata is.』 The Bodhisattvas said: 『World Honored One, we only see the hand of the Tathagata pointing to the void.』 The Buddha then said to them: 『Manavas, what do you think? Can this void be created?』『No, World Honored One.』『Can it be seen?』『No, World Honored One.』『Can it be heard?』『No, World Honored One.』 The Buddha said: 『So it is, so it is.』

。摩那婆。若是虛空可作可見可聞可觸者。便可證知。如來藏義亦復如是。汝應善知。摩那婆。但是如來應供正遍覺。證阿耨多羅三藐三菩提已。見諸世間猶如幻化。假說諸法方便示現引導眾生。何以故。是中眾生有著法想。是故如來為其說法。其實如來亦無所說。摩那婆。若必有此三教藏者。彼不可動亦不可說。說于無說不可成就。摩那婆。若是虛空有增減相。無有是處。惟彼如來有是境界。所謂建立諸法。是中如來見諸世間猶如幻化。住大慈悲說如斯法。令諸菩薩摩訶薩等得如斯法無有損減。

複次摩那婆。一切眾生有四十二出入息等。為四十二出入息句。令彼學知說字根本。是中若有菩薩摩訶薩。具得如是四如意足。而彼菩薩亦不能為諸眾生等說如是處。所謂初阿字門四十二句。如是次第數至八分。於八分中所有分段。即是為諸眾生說八思惟處。於世間中說此八法不令斷絕。是為第二教藏法門。汝應思惟修行此法。摩那婆。如阿字門不縛不解。當知一切諸法所有語言可說可見。彼等一切不縛不解。云何名為不縛不解。摩那婆。不縛不解者。謂一切法性本自空。誰能于中為縛為解。摩那婆。如彼板上文字章句。乃至言說亦無住所。若不方便有是言說。無一眾生知一句者。摩那婆。是為總解藏法門義。時諸菩

【現代漢語翻譯】現代漢語譯本：摩那婆（Manava，人名）。如果虛空可以被看見、可以被聽見、可以被觸控，那麼就可以證明如來藏（Tathagatagarbha，如來所具有的清凈佛性）的意義也是如此。你應該好好地瞭解。摩那婆，只有如來應供正遍覺（Tathagata Arhat Samyak-sambuddha，佛的十個稱號之一），證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之後，才能看見所有世間都如幻化一般。爲了方便示現和引導眾生，才假說諸法。為什麼呢？因為這些眾生有著法想（dharma-samjna，對法的執著）。所以如來才為他們說法。其實如來也沒有真正地說了什麼。摩那婆，如果真有這三教藏（tri-siksha-pitaka，經、律、論三藏），那麼它是不可動搖的，也是不可言說的。說于無說，是無法成就的。摩那婆，如果虛空有增減的現象，那是不可能的。只有如來才有這樣的境界，就是建立諸法。如來在其中看見所有世間都如幻化一般，安住于大慈悲之中，宣說這樣的法，讓諸菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）等得到這樣的法，而沒有任何損減。再次，摩那婆，一切眾生有四十二出入息等，作為四十二出入息句，讓他們學習並知道文字的根本。如果其中有菩薩摩訶薩，具足得到這樣的四如意足（catvari-rddhi-pada，四種成就神通的方法），那麼這位菩薩也不能為眾生平等地宣說這樣的處所，就是最初的阿字門（A-kara-mukha，梵文字母'A'的法門）的四十二句。像這樣依次計數到八分。在八分中所有的分段，就是為眾生宣說八思惟處（asta-cintana-sthana，八種思惟的處所）。在世間中宣說這八法，不讓它斷絕。這是第二教藏法門。你應該思惟修行這個法。摩那婆，就像阿字門不束縛也不解脫一樣，應當知道一切諸法所有語言可說可見，它們一切都不束縛也不解脫。什麼叫做不束縛也不解脫呢？摩那婆，不束縛也不解脫，就是說一切法的自性本來就是空性（sunyata，空無自性），誰能在其中進行束縛或解脫呢？摩那婆，就像木板上的文字章句，乃至言說也沒有住所。如果不方便說這些言語，沒有一個眾生能知道一句。摩那婆，這是總解藏法門的意義。當時諸菩

【English Translation】 English version: Manava (name of a person). If emptiness could be made visible, audible, or tangible, then one could also prove that the meaning of the Tathagatagarbha (the pure Buddha-nature possessed by the Tathagata) is also like that. You should understand this well. Manava, only the Tathagata Arhat Samyak-sambuddha (one of the ten titles of the Buddha), having attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), sees all the worlds as if they were illusions. He provisionally speaks of all dharmas (teachings) as a skillful means to show and guide sentient beings. Why is that? Because these sentient beings have a dharma-samjna (attachment to dharmas). Therefore, the Tathagata speaks the Dharma for them. In reality, the Tathagata has not really said anything. Manava, if there truly exists this tri-siksha-pitaka (three collections of teachings: Sutra, Vinaya, and Abhidharma), then it is immovable and unspeakable. To speak of the unspeakable cannot be accomplished. Manava, if emptiness had the characteristic of increase or decrease, that would be impossible. Only the Tathagata has such a realm, which is to establish all dharmas. In this, the Tathagata sees all the worlds as if they were illusions, dwells in great compassion, and speaks such Dharma, so that all Bodhisattva-mahasattvas (Great Bodhisattvas) and others may attain such Dharma without any loss. Furthermore, Manava, all sentient beings have forty-two exhalations and inhalations, etc., as forty-two phrases of exhalations and inhalations, so that they may learn and know the root of words. If there is a Bodhisattva-mahasattva who fully attains these four rddhi-padas (four foundations of supernatural power), then that Bodhisattva cannot equally speak to all sentient beings about such a place, which is the forty-two phrases of the initial A-kara-mukha (the 'A' syllable gateway). Counting in this order up to eight parts. All the divisions within the eight parts are for speaking to sentient beings about the asta-cintana-sthana (eight places of contemplation). Speaking these eight dharmas in the world without allowing them to be cut off. This is the second Dharma gate of the teaching collection. You should contemplate and practice this Dharma. Manava, just as the A-kara-mukha neither binds nor liberates, you should know that all dharmas, all languages that can be spoken and seen, all of them neither bind nor liberate. What is meant by neither binding nor liberating? Manava, neither binding nor liberating means that the nature of all dharmas is originally sunyata (emptiness), who can bind or liberate within it? Manava, just like the words and phrases on a wooden board, even speech has no dwelling place. If it were not convenient to speak these words, no sentient being would know a single phrase. Manava, this is the meaning of the general explanation of the teaching collection. At that time, all the Bodhi-

薩復白佛言。云何總解。佛言。摩那婆。汝應受持。此入法義。汝於是中莫生疑惑。此解說中無有疑網。云何無疑。一切諸法皆如幻化。摩那婆。世間所有諸語言法。如來世尊悉知悉見。是中眾生有疑心者。如來所說如是等法。能令彼等斷疑惑心。云何斷疑。為作方便譬喻解釋故如說於此中住。是則還令住阿字門得相生法。摩那婆。汝等惟應六日正念成如來業。當思惟時更莫他念。汝若思量法相義時。但當如是正念現前。念如來故。爾時若有所說。若無所說。於是法中無有疑心。因是六日念如來已。即能覺悟阿字法門。於六月中不思飲食。以是念故於如來前更得無量無邊辯才。如是念已若得迦字法門名者。即亦能得成就思惟。此第九分。於一心中雲何得生。惟有如來住處故能知此。亦即不離如是說處。一切諸法猶如幻化。汝摩那婆。勿生二想亦莫致疑。亦不須作宮殿想也。但於六月念迦字門。因此即復思念如來。若能成就三昧定者。假使如來不現在前。亦即得見莫生疑惑。如來未為汝等作究竟斷疑之語。是故汝疑未能斷絕。又復如來雖為汝說終不得盡。何以故。摩那婆。譬如有樹花時出花果時出果。摩那婆。于意云何。彼樹若其花時未至求花得乎。不也世尊。果時未至求果得乎。不也世尊。佛言。如是如是。摩那婆。

【現代漢語翻譯】現代漢語譯本：薩復（Sariputra，舍利弗）對佛說：『如何才能全面理解？』佛說：『摩那婆（Manava，年輕人），你應該接受並保持這種入法之義。你對此不要產生疑惑。這種解釋中沒有疑慮和困惑。』『如何才能沒有疑惑？』『一切諸法都如幻化。摩那婆，世間所有語言文字所表達的法，如來世尊完全知曉和看見。對於其中有疑心的眾生，如來所說的這些法，能夠讓他們斷除疑惑。』『如何斷除疑惑？』『爲了方便起見，用譬喻來解釋，所以說住於此中。這樣就能讓他們回到阿字門（A-kara，梵文字母A），獲得相生之法。摩那婆，你們應該用六天的時間正念，成就如來的事業。在思惟的時候不要想其他的事情。如果你思量法相的意義時，只要這樣正念現前，念如來的緣故。』『那時，無論有所說還是無所說，對於這個法都沒有疑心。因為這六天念如來之後，就能覺悟阿字法門。在六個月中不思飲食。因為這種正念的緣故，在如來面前更能獲得無量無邊的辯才。這樣唸誦之後，如果能得到迦字法門（Ka-kara，梵文字母Ka）的名字，也就能成就思惟。』『這第九部分，如何能在心中產生？只有如來住的地方才能知道這個。也即是不離開這樣的說法之處。一切諸法猶如幻化。你，摩那婆，不要產生兩種想法，也不要疑惑，也不需要作宮殿的想像。只要在六個月里念迦字門，因此就能思念如來。如果能成就三昧定（Samadhi，禪定），即使如來沒有出現在面前，也能看見，不要疑惑。』『如來還沒有為你們作出究竟斷疑的話語，所以你們的疑惑還沒有斷絕。而且如來即使為你們說了，也終究不能說完。為什麼呢？摩那婆，譬如有一棵樹，開花的時候出花，結果的時候出果。摩那婆，你認為怎麼樣？那棵樹如果開花的時間還沒到，求花能得到嗎？』『不能，世尊。』『結果的時間還沒到，求果能得到嗎？』『不能，世尊。』佛說：『是這樣的，是這樣的，摩那婆。』

【English Translation】 English version: Sariputra said to the Buddha, 'How can one comprehensively understand?' The Buddha said, 'Manava (young man), you should receive and uphold this meaning of entering the Dharma. You should not have any doubts about this. There are no doubts or confusions in this explanation.' 'How can one be without doubt?' 'All dharmas are like illusions. Manava, the Tathagata (Thus Come One) completely knows and sees all the dharmas expressed by the languages and words of the world. For those sentient beings who have doubts, the dharmas spoken by the Tathagata can enable them to eliminate their doubts.' 'How to eliminate doubts?' 'For the sake of convenience, using metaphors to explain, so it is said to dwell in this. In this way, they can return to the A-kara (the letter 'A' in Sanskrit) and obtain the law of interdependent arising. Manava, you should use six days to be mindful and accomplish the work of the Tathagata. Do not think about other things when contemplating. If you contemplate the meaning of the characteristics of dharmas, just let this mindfulness appear, because of mindfulness of the Tathagata.' 'At that time, whether there is something said or nothing said, there is no doubt about this Dharma. Because after these six days of mindfulness of the Tathagata, one can awaken to the A-kara Dharma gate. Do not think about food and drink for six months. Because of this mindfulness, one can obtain immeasurable and boundless eloquence in front of the Tathagata. After reciting in this way, if one can obtain the name of the Ka-kara Dharma gate (the letter 'Ka' in Sanskrit), one can also achieve contemplation.' 'How can this ninth part arise in the mind? Only the place where the Tathagata dwells can know this. That is, it does not depart from such a place of speaking. All dharmas are like illusions. You, Manava, do not have two thoughts, do not doubt, and do not need to imagine palaces. Just recite the Ka-kara gate for six months, and therefore you can contemplate the Tathagata. If one can achieve Samadhi (meditative absorption), even if the Tathagata does not appear in front of you, you can see it, do not doubt.' 'The Tathagata has not yet made the ultimate words to eliminate your doubts, so your doubts have not been eliminated. Moreover, even if the Tathagata speaks to you, he will never be able to finish speaking. Why? Manava, for example, there is a tree, it produces flowers when it is the time for flowers, and it produces fruit when it is the time for fruit. Manava, what do you think? If the time for the tree to flower has not yet arrived, can you get flowers if you ask for them?' 'No, World Honored One.' 'If the time for fruiting has not yet arrived, can you get fruit if you ask for it?' 'No, World Honored One.' The Buddha said, 'It is like this, it is like this, Manava.'

如來亦爾。說時未至故不說耳。摩那婆。于意云何。又如彼樹可知來處。乃至花果知來處乎。不也世尊。佛言。如是如是。一切所有能說所說俱無來處。摩那婆。或時有人發掘彼樹。拔其根莖枝葉出已。復以刀斧芟剉令碎。乃至無有如棗栗許。摩那婆。于意云何。彼樹如是被分散已。求本花果有可得乎。不也世尊。何以故。既破散已乃至無有樹相可見焉得花果。佛言。如是如是。摩那婆。一切諸法無有相故。云何可說。

複次摩那婆。若諸法師升法座已。爾時先當念阿字門。亦念如來三言教藏不得放舍。如是諸行於彼三門相續念處。念已復念。作是事時。乃至不起諍論言說。摩那婆。若諸法師欲說法時。應當念彼六日事業不得舍離亦無休息。一切諸法可得證知。摩那婆。彼迦字門語言解說相續不斷。當於彼中阿字為初與智相合。二十一句方得具足。摩那婆。夫言教者。即是其中二十一句次第不亂。摩那婆。以是事故。諸佛世尊希出現耳。何以故。彼時無有如是法行。雖有多人終亦無能如法行者。是時亦有無量眾生。初亦起心愛慕是法。及其臨事多生驚恐終無所獲。摩那婆。若復有人作是思念。我如是行即得成就諸佛法者。彼為執著。若此執著是佛法者。何故往昔劫初時人。于內外物無我我所。不著諸法不假造作

【現代漢語翻譯】現代漢語譯本如來也是這樣。時機未到所以不說罷了。摩那婆（Manava，人名）。你認為怎麼樣？又像那棵樹可以知道它的來處，乃至花和果實能知道它們的來處嗎？』不，世尊。』佛說：『是這樣的，是這樣的。一切所有能說和所說的，都沒有來處。摩那婆（Manava）。有時有人發掘那棵樹，拔出它的根莖枝葉，又用刀斧砍碎，乃至沒有像棗子或栗子那麼大的碎片。摩那婆（Manava）。你認為怎麼樣？那棵樹這樣被分散后，還能找到原來的花和果實嗎？』不，世尊。』『為什麼呢？』『既然已經被破壞分散，乃至沒有樹的形狀可見，怎麼能得到花和果實呢？』佛說：『是這樣的，是這樣的。摩那婆（Manava）。一切諸法沒有自性，怎麼能說呢？』

再次，摩那婆（Manava）。如果說法師升上法座后，那時應當先念誦阿字門（A字門，梵文字母「A」的觀想），也要憶念如來的三言教藏（三言教藏，佛陀教法的三個方面：戒、定、慧），不得放棄。像這樣，在三個門（三門，身、口、意）上持續地念誦。唸誦之後再次唸誦。做這些事的時候，乃至不起爭論和言語。摩那婆（Manava）。如果說法師想要說法時，應當憶念那六日事業（六日事業，指佛陀成道后最初六日的活動），不得舍離，也不得休息。一切諸法都可以因此證知。摩那婆（Manava）。那迦字門（Ka字門，梵文字母「Ka」的觀想）的語言解說，應當相續不斷。應當以阿字（A字，梵文字母「A」）為開始，與智慧相結合。二十一句才能算圓滿。摩那婆（Manava）。所謂言教，就是其中二十一句次第不亂。摩那婆（Manava）。因為這個緣故，諸佛世尊才稀有出現。為什麼呢？因為那時沒有像這樣的修行。即使有很多人，最終也沒有能如法修行的人。那時也有無量眾生，最初也發起心愛慕這個法，但等到臨事的時候，多生驚恐，最終一無所獲。摩那婆（Manava）。如果有人這樣思念：『我這樣修行就能成就諸佛之法』，那就是執著。如果這種執著是佛法，那麼為什麼往昔劫初時的人，對於內外之物沒有我與我所的觀念，不執著諸法，也不假借造作呢？

【English Translation】 English version The Tathagata (如來，another name for Buddha) is also like that. He doesn't speak because the time hasn't come. Manava (摩那婆，a proper noun, meaning 'human being'). What do you think? Just as that tree's origin can be known, can the origin of its flowers and fruits be known?' 'No, World Honored One.' The Buddha said, 'It is so, it is so. Everything that can be spoken and is spoken has no origin. Manava (摩那婆). Sometimes someone digs up that tree, pulls out its roots, stems, branches, and leaves, and then chops it into pieces with knives and axes, until there is nothing the size of a jujube or chestnut. Manava (摩那婆). What do you think? After that tree has been scattered like this, can its original flowers and fruits be found?' 'No, World Honored One.' 'Why?' 'Since it has been destroyed and scattered, and even the shape of the tree cannot be seen, how can flowers and fruits be obtained?' The Buddha said, 'It is so, it is so. Manava (摩那婆). All dharmas (諸法，phenomena, teachings) have no inherent nature, so how can they be spoken of?'

Furthermore, Manava (摩那婆). If a Dharma master ascends the Dharma seat, at that time he should first contemplate the A-character gate (阿字門，the visualization of the Sanskrit letter 'A'), and also remember the Tathagata's three-word teaching treasury (三言教藏，the three aspects of the Buddha's teachings: morality, concentration, and wisdom), and not abandon them. Like this, in these three gates (三門，body, speech, and mind), continuously contemplate. After contemplating, contemplate again. When doing these things, do not engage in disputes or speech. Manava (摩那婆). If a Dharma master wants to preach the Dharma, he should remember the six-day activities (六日事業，the activities of the Buddha during the first six days after his enlightenment), and not abandon them, nor rest. All dharmas can be known through this. Manava (摩那婆). The explanation of the Ka-character gate (迦字門，the visualization of the Sanskrit letter 'Ka') should be continuous and uninterrupted. The A-character (阿字，the Sanskrit letter 'A') should be the beginning, combined with wisdom. Only with twenty-one sentences can it be complete. Manava (摩那婆). The teaching is the twenty-one sentences in order, without confusion. Manava (摩那婆). For this reason, the Buddhas, the World Honored Ones, rarely appear. Why? Because at that time there is no such practice. Even if there are many people, in the end, no one can practice according to the Dharma. At that time, there are also countless beings who initially develop a mind of love and admiration for this Dharma, but when it comes to the actual practice, they are often frightened and ultimately gain nothing. Manava (摩那婆). If someone thinks, 'If I practice like this, I will achieve the Buddhas' Dharma,' that is attachment. If this attachment is the Buddhas' Dharma, then why did the people at the beginning of the kalpa (劫初，the beginning of the eon) have no concept of 'I' or 'mine' regarding internal and external things, not attached to dharmas, and not rely on fabrication?

。果報自然意須即至。其後漸漸起諍競心。喪失自然眾味果報。摩那婆。以是因緣汝等當知。諸佛世尊終不執著佛菩提也。汝於是中不應生著。若執著者不得受樂。何以故。夫執著者眾苦根本。

摩那婆。汝等當觀郁單越人。雖與三方同受人身果報最上。彼于生中雖無施等。然壽終后皆得上生欲界天宮。摩那婆。汝應當知。無為之事乃至能得多時受樂。若彼有爲著我我所。是人無有一不善法而不受者。摩那婆。不善法者。所謂一切諸行生死。是故如來常誡勿著有為諸法。摩那婆。不作不著有為法者。即是如來究竟宣說修行施等五波羅蜜。是故於一切處說諸波羅蜜共相熏修。云何熏修。修行施已則能聽法。至聽法所便能咨問。于咨問時見有勝法即便求學。彼等若知諸法。無勝無我無執無生無出。即於一切有為法中能如實知。爾時則于諸如來所得真信根。彼等復能發勤精進。云何能起勤精進心。以有如是大方便故。則能速發阿耨多羅三藐三菩提心。愿令我等於此法中常得修行終自證知。聞說如是般若波羅蜜時不生驚怖。摩那婆。是中雲何能無驚怖。彼於一切皆有舍想。云何舍想。所謂于諸法中無有悕望亦無諍心。何以故。如幻化想故。摩那婆。是為顯示說義。于如是等諸波羅蜜即解脫。因如來說法因斷諍故。不起諍

【現代漢語翻譯】現代漢語譯本：果報的顯現是自然而迅速的。之後，人們漸漸生起爭鬥之心，喪失了自然產生的各種美味果報。摩那婆（Manava，年輕人）。因為這個因緣，你們應當明白，諸佛世尊最終都不會執著于佛菩提（Buddha-bodhi，覺悟）。你們不應該對此產生執著。如果執著，就無法獲得快樂。為什麼呢？因為執著是眾苦的根本。摩那婆（Manava，年輕人）。你們應當觀察郁單越（Uttarakuru，北俱盧洲）的人們，雖然與三方世界的人們一樣承受人身果報，但他們是最殊勝的。他們在生存期間雖然沒有佈施等行為，但壽命終結后都能上生到欲界天宮。摩那婆（Manava，年輕人）。你們應當知道，無為之事乃至能夠獲得長時間的快樂。如果他們執著于有為法，並認為『這是我的』，那麼這個人沒有哪一種不善法不會承受的。摩那婆（Manava，年輕人）。所謂不善法，就是指一切諸行生死。因此，如來常常告誡不要執著于有為諸法。摩那婆（Manava，年輕人）。不造作、不執著有為法，就是如來究竟宣說的修行佈施等五波羅蜜（Five Paramitas，五度：佈施、持戒、忍辱、精進、禪定）。因此，在一切處都說諸波羅蜜共同熏修。如何熏修呢？修行佈施之後就能聽法，到達聽法的地方就能請教問題。在請教問題時，如果發現有殊勝的法，就去求學。他們如果知道諸法無勝無我，無執無生無出，就能在一切有為法中如實地瞭解。那時，他們就能對諸如來獲得真正的信心根基。他們又能發起勤奮精進。如何才能生起勤奮精進之心呢？因為有這樣的大方便，就能迅速發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺）。愿我們能在此法中常常修行，最終親自證悟。聽聞宣說這樣的般若波羅蜜（Prajna-paramita，智慧到彼岸）時，不會產生驚慌恐懼。摩那婆（Manava，年輕人）。在這種情況下，如何才能不產生驚慌恐懼呢？他們對一切都抱有捨棄的想法。什麼是捨棄的想法呢？就是對於諸法沒有希望，也沒有爭鬥之心。為什麼呢？因為一切都如幻化一般。摩那婆（Manava，年輕人）。這是爲了顯示說法的意義。對於這些波羅蜜，就能獲得解脫。因為如來說法，因為斷除爭鬥，所以不會生起爭鬥。

【English Translation】 English version: The fruition of karma arrives naturally and swiftly. Thereafter, people gradually develop a contentious mind, losing the natural rewards of various delicious flavors. Manava (Young man). Because of this cause and condition, you should understand that all Buddhas and World-Honored Ones ultimately do not cling to Buddha-bodhi (Enlightenment). You should not become attached to it. If you are attached, you cannot receive joy. Why? Because attachment is the root of all suffering. Manava (Young man). You should observe the people of Uttarakuru (Northern Kurus), although they share the human form with the three other continents, their karmic reward is the most supreme. Although they do not practice giving during their lifetime, they are all reborn in the desire realm heavens after their death. Manava (Young man). You should know that non-action can even gain long-lasting joy. If they are attached to conditioned dharmas and think 'this is mine', then there is no unwholesome dharma that this person will not experience. Manava (Young man). Unwholesome dharmas refer to all actions related to birth and death. Therefore, the Tathagata (Thus Come One) always warns against attachment to conditioned dharmas. Manava (Young man). Not creating or clinging to conditioned dharmas is the ultimate teaching of the Tathagata (Thus Come One) on practicing the five Paramitas (Perfections: Generosity, Morality, Patience, Diligence, and Wisdom). Therefore, it is said everywhere that the Paramitas are cultivated together. How are they cultivated? After practicing generosity, one can listen to the Dharma. Upon arriving at the place of listening to the Dharma, one can ask questions. When asking questions, if one discovers a superior Dharma, one seeks to learn it. If they know that all dharmas are without superiority, without self, without attachment, without birth, and without arising, then they can truly understand all conditioned dharmas. At that time, they will gain a true root of faith in all the Tathagatas (Thus Come One). They can also arouse diligent effort. How can one arouse a diligent and energetic mind? Because of such great skillful means, one can quickly arouse the mind of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). May we always practice in this Dharma and ultimately realize it ourselves. When hearing the Prajna-paramita (Perfection of Wisdom) being taught, one does not become frightened. Manava (Young man). In this situation, how can one not be frightened? They have the thought of abandoning everything. What is the thought of abandoning? It is having no hope or contention in regards to all dharmas. Why? Because everything is like an illusion. Manava (Young man). This is to reveal the meaning of the Dharma. For these Paramitas, one can attain liberation. Because the Tathagata (Thus Come One) teaches the Dharma, because of cutting off contention, contention does not arise.

競故。雖斷于生而不斷故。

大法炬陀羅尼經緣生法品第四十六

爾時諸菩薩復白放光佛言。世尊。云何名為令生不斷不全斷故。佛言。若如是者一切諸法如實說中無有疑處。無疑處故如是證知。當於爾時令生不斷亦非不斷。持是法行得度彼岸。我今如是說不斷時。諸眾生等猶不能知。何況能有受持法者。摩那婆。譬如大海常能容受一切大河。及以眾流憶百千數。悉歸大海。而彼大海無滿足時。如是一切諸眾生等。具足三種貪諂眾惡。諸佛世尊恒為宣說佛菩提等一切法門。初無斷絕尚不能受。何況有時斷而不說。摩那婆。以是因緣。諸佛世尊降大法雨未曾斷絕。何以故。不欲令彼當來愚惑盲冥無目諸眾生等墮陷非道。摩那婆。譬如因於日月光輪一切世間知有晝夜。一切法輪亦復如是。若諸法師為他說法。是人求法讀誦通利。復能遍說作世燈明。為彼昏睡盲冥眾生不能斷絕生死網輪。說令斷絕。又復為彼嫉妒不信常被三事覆纏羈繫墮于惡趣障礙眾生然大法炬。因是明故眾生見法。若諸眾生墮在惡道即得速出。既得舍離險惡道已。彼各共求平坦正路。摩那婆。平正路者。若能遠離險惡道者。即平正路。摩那婆。汝等若於如是說中不信行者難得解脫。能信行者。是人當爲一切世間開大利門。彼得法已轉相教授。

【現代漢語翻譯】現代漢語譯本競故。雖斷于生而不斷故。

大法炬陀羅尼經緣生法品第四十六

爾時，諸菩薩又對放光佛（Prabhasvara Buddha）說：『世尊，什麼叫做令生不斷，又不完全斷滅呢？』佛說：『如果這樣，一切諸法在如實宣說中就沒有疑惑之處。因為沒有疑惑之處，所以能夠如是證知。應當于爾時令生不斷，也不是不斷。奉持這個法修行，就能到達彼岸（Nirvana）。我現在這樣說不斷時，眾生們尚且不能理解，更何況能有接受和奉持此法的人呢？摩那婆（Manava，人名），譬如大海，常常能夠容納一切大河以及眾多水流，即使有成百上千的河流都歸入大海，大海也不會有滿足的時候。像這樣，一切眾生都具備貪婪、諂媚等各種惡行，諸佛世尊恒常為他們宣說佛菩提等一切法門，始終沒有斷絕，他們尚且不能接受，更何況有時斷絕而不說呢？摩那婆，因為這個緣故，諸佛世尊降下大法雨，未曾斷絕。為什麼呢？不希望那些將來愚昧迷惑、盲目無知的眾生墮入歧途。摩那婆，譬如因為有日月的光輝，一切世間才知道有晝夜。一切法輪（Dharma wheel）也是這樣。如果說法師為他人說法，這個人求法、讀誦通達，又能普遍宣說，作為世間的燈明，為那些昏睡盲目的眾生不斷絕生死輪迴，宣說使他們斷絕。又為那些嫉妒不信、常常被三事（貪嗔癡）覆蓋纏繞、被束縛而墮入惡趣、障礙眾生的人，點燃大法炬。因為這光明，眾生才能見到法。如果眾生墮落在惡道，就能迅速脫離。既然已經舍離了險惡的道路，他們各自共同尋求平坦正路。摩那婆，平坦正路，就是能夠遠離險惡道路的人所走的道路。摩那婆，你們如果對這樣的說法不相信而行，就難以得到解脫。能夠相信而行的人，這個人應當為一切世間開啟大利之門。他們得到法之後，互相教授。』

【English Translation】 English version For the sake of competition. Although severed from birth, yet not severed.

The Forty-Sixth Chapter on the Law of Dependent Origination from the Great Torch Dharani Sutra

At that time, the Bodhisattvas again said to Prabhasvara Buddha (放光佛): 'World Honored One, what is meant by causing birth to be unceasing, yet not completely ceasing?' The Buddha said: 'If it is so, there will be no doubt in the truthful explanation of all dharmas. Because there is no doubt, one can know it as it is. One should at that time cause birth to be unceasing, yet not unceasing. By upholding this Dharma and practicing it, one can reach the other shore (Nirvana). Even when I speak of unceasing in this way, sentient beings are still unable to understand, let alone have those who accept and uphold this Dharma? Manava (摩那婆, a name), for example, the great ocean is always able to contain all great rivers and numerous streams, even if hundreds of thousands of rivers all flow into the great ocean, the great ocean will never be full. Likewise, all sentient beings are endowed with greed, flattery, and all kinds of evil deeds. The Buddhas, World Honored Ones, constantly proclaim to them all Dharma doors such as Buddha-bodhi, without ever ceasing, yet they are still unable to accept them, let alone when they are sometimes ceased and not spoken? Manava, for this reason, the Buddhas, World Honored Ones, send down the great Dharma rain, which has never ceased. Why? They do not wish those future ignorant, deluded, blind, and unknowing sentient beings to fall into wrong paths. Manava, for example, because of the light of the sun and moon, all the world knows that there is day and night. All Dharma wheels (法輪) are also like this. If a Dharma master preaches the Dharma to others, and that person seeks the Dharma, reads and recites it thoroughly, and is also able to proclaim it universally, acting as a lamp of the world, he speaks to those drowsy and blind sentient beings without ceasing the cycle of birth and death, proclaiming to them to sever it. Furthermore, for those who are jealous and unbelieving, constantly covered and entangled by the three things (greed, hatred, and delusion), bound and fallen into evil realms, obstructing sentient beings, he lights the great Dharma torch. Because of this light, sentient beings can see the Dharma. If sentient beings fall into evil paths, they can quickly escape. Having abandoned the dangerous and evil paths, they each seek a flat and righteous path together. Manava, the flat and righteous path is the path walked by those who can stay away from dangerous and evil paths. Manava, if you do not believe and practice in such teachings, it will be difficult to attain liberation. Those who can believe and practice should open the great gate of benefit for all the world. After they obtain the Dharma, they teach each other.'

眾生聞者盡作證明。而諸眾生各相謂言。如來為我說真實法。復示我等不顛倒說。摩那婆。汝應如是精勤不懈或就正業。正業成故遠離塵垢無有染著。無染著故得清凈見。見清凈故無復冷熱。一切世間所有眾事。皆得成就正善業故。諸餘眾生更作異說種種邪法不善業行。于彼人所當起舍心。應自思惟修對治法。若得修學如是法已。即能于彼六十二種惡邪見中。得實知見成就真法。滅除一切如實障礙。

複次摩那婆。若說法師常為如是億百千數信根眾生。具說法要。或復有人但為一二破戒邪見重惡眾生。一彈指頃少時說法。隨彼惡人受與不受。其說法師所得功德。勝前福聚無量無邊。因此善根于當來世所生常得精勤勇猛供養諸佛。彼時雖有多種眾生若人非人聞正法已心生恐怖。汝等但當爲說正法。摩那婆。汝應觀察諸眾生等。常有如是無量惡欲諂誑我慢。無明黑闇覆蔽纏縛。以纏覆故於是法中生大恐怖。自恐怖故不能行法。假有所說。亦復不能令他受行。或時自知煩惱障礙。更相謂言。我等今有如是眾惡。雖聞正法不斷諸見。如是諸見我應除斷。云何應斷。我今自知須斷諸見。若受眾見而不斷者。即入黑闇邪見叢林。以邪見故常為生死系閉纏縛。我若能斷。根本眾見。自然解脫生死繫縛。摩那婆。若佛世尊為他說

【現代漢語翻譯】現代漢語譯本聽聞此法的眾生都發愿作證。而且這些眾生互相說道：『如來為我們宣說真實的佛法，又向我們開示沒有顛倒的說法。』摩那婆（Manava，人名，意為『人』）。你應該這樣精勤不懈，或者從事正當的行業。正當的行業成就了，就能遠離塵垢，沒有染著。沒有染著，就能得到清凈的見解。見解清凈了，就沒有冷熱等煩惱。一切世間所有的事務，都能因為成就正善的行業而成功。對於其他眾生所說的各種邪法和不善的行業，對於那些人應當生起捨棄之心，應當自己思考修習對治之法。如果能夠修學這樣的佛法，就能對於那六十二種惡邪見，得到真實的知見，成就真正的佛法，滅除一切真實的障礙。

再者，摩那婆。如果說法師經常為成千上萬具有信根的眾生，完整地宣說佛法的要義。或者有人僅僅為一兩個破戒、邪見、罪惡深重的眾生，用一個彈指的時間稍微宣說佛法，無論那些惡人接受與否，這位說法師所得到的功德，勝過之前所積累的福德，無量無邊。因為這種善根，在將來的世代所生之處，常常能夠精勤勇猛地供養諸佛。那時即使有多種眾生，或者人和非人，聽聞正法後心生恐怖，你們也只應當爲他們宣說正法。摩那婆。你應該觀察這些眾生，常常有這樣無量的惡欲、諂媚、虛誑、我慢，被無明的黑暗所覆蓋纏縛。因為被纏縛覆蓋，所以對於佛法生起很大的恐怖。因為自己恐怖，所以不能修行佛法。即使有所說，也不能使他人接受修行。或者有時自己知道煩惱的障礙，互相說道：『我們現在有這樣的眾多罪惡，即使聽聞正法也不能斷除各種邪見。』像這樣的各種邪見，我應當除斷。要如何除斷呢？我現在知道必須斷除各種邪見。如果接受各種邪見而不加以斷除，就會進入黑暗的邪見叢林。因為邪見，常常被生死所束縛纏繞。我如果能夠斷除根本的各種邪見，自然就能解脫生死的束縛。摩那婆。如果佛世尊為他人說

【English Translation】 English version All beings who hear this will make a vow to testify. And these beings will say to each other: 'The Tathagata (如來, Thus Come One) is speaking the true Dharma (法, law/teachings) for us, and is showing us the undeluded teachings.' Manava (摩那婆, a proper noun, meaning 'man'), you should be diligent and unremitting in this way, or engage in righteous occupations. Because righteous occupations are accomplished, you will be able to stay away from defilement and have no attachments. Without attachments, you will be able to obtain pure vision. Because vision is pure, there will be no more cold or heat [of afflictions]. All affairs in the world can be accomplished because of accomplishing righteous and good deeds. Towards those who speak of various evil dharmas and unwholesome deeds, you should generate a mind of abandonment. You should contemplate and cultivate the antidotal dharmas yourself. If you can cultivate and learn such dharmas, you will be able to gain true knowledge and vision of those sixty-two kinds of evil views, accomplish the true Dharma, and eliminate all real obstacles.

Furthermore, Manava, if a Dharma teacher constantly and completely expounds the essentials of the Dharma for hundreds of thousands of beings with roots of faith, or if someone only briefly expounds the Dharma for a moment, even for one or two beings who are immoral, have evil views, and are heavily burdened with evil, regardless of whether those evil people accept it or not, the merit gained by that Dharma teacher surpasses the immeasurable and boundless accumulation of merit from before. Because of this good root, in future lives, they will always be diligent, courageous, and vigorous in making offerings to all Buddhas. At that time, even if there are various beings, human or non-human, who become frightened after hearing the true Dharma, you should only speak the true Dharma for them. Manava, you should observe that these beings constantly have such immeasurable evil desires, flattery, deceit, arrogance, and are covered and bound by the darkness of ignorance. Because they are covered and bound, they generate great fear towards this Dharma. Because they are afraid, they cannot practice the Dharma. Even if they say something, they cannot cause others to accept and practice it. Or sometimes they know the obstacles of their afflictions themselves, and say to each other: 'We now have such numerous evils, and even if we hear the true Dharma, we cannot cut off various evil views.' Such evil views, I should eliminate and cut off. How should I cut them off? I now know that I must cut off various evil views. If I accept various evil views without cutting them off, I will enter the dark forest of evil views. Because of evil views, I am constantly bound and entangled by birth and death. If I can cut off the fundamental evil views, I will naturally be liberated from the bonds of birth and death.' Manava, if the World Honored One Buddha speaks to others

時。若人聽受終不生怖。何以故。如來世尊以自無怖。于諸佛法無有缺減。為他說時令彼聞者增長善業故。摩那婆。當聞法時。汝等莫著於是法中。但當一心勿生余念。如來應供正遍覺。為斯事故出世間耳。摩那婆。諸佛世尊惟有是事。所謂為利一切世間凈世間眼。斷除遮障諸非道故。摩那婆。諸佛世尊但一音說。令彼眾生隨類各解。斯是如來神力加持。故得爾耳。如來一音演諸法義。能以一義得無量智。若以一智即能破除六十二種邪見根本。令諸眾生悉皆遠離一切塵垢。若有最惡極怖畏處。眾生受身所作諸業。如來於中說法教化拔濟眾生。無有休息教誡眾生。汝若不造如是惡業終不生此。如來世尊更無餘致。惟教示彼斷除行業陰入界等皆是諸行。受生亦然。一切世間所有諸行及以受身。我皆教示不令行此。為是眾事我常宣說。無天無人乃至無有壽命資財。世間事業一切皆無。若有作者即有受生。云何作者。所作諸行即是受生。若受後生當知是中無有眾生不受生者。汝等當知造諸行者即是受生。複次摩那婆。如大龍王。普興大云遍覆一切。降注大雨潤洽大地。咸令一切樹木叢林郁茂滋長。百穀果實皆得成就。是諸眾生資此活命。乃至諸畜亦同增長。摩那婆。若諸牸牛食肥美草飲以清流。常令豐飽然後得乳。從乳出酪酪

【現代漢語翻譯】現代漢語譯本：那時，如果有人聽聞並接受佛法，最終不會產生恐懼。為什麼呢？因為如來世尊自身沒有恐懼，對於諸佛的教法沒有絲毫缺失。當他為他人說法時，能使聽聞者增長善業。摩那婆（Manava，人名，意為『人』或『青年』）。當聽聞佛法時，你們不要執著于這些法，但應當一心一意，不要產生其他念頭。如來應供正遍知（Tathagata Arhat Samyak-sambuddha，佛的稱號，意為『如實而來，應受供養，真正覺悟者』）正是爲了這個原因才出現於世間的。摩那婆，諸佛世尊只有這件事，就是爲了利益一切世間，清凈世間的眼目，斷除遮蔽正道的各種障礙。摩那婆，諸佛世尊只用一種聲音說法，使那些眾生隨著各自的類別都能理解。這是如來的神力加持，才能做到這樣。如來用一種聲音演說諸法義理，能用一種義理獲得無量智慧。如果用一種智慧，就能破除六十二種邪見的根本，使一切眾生都遠離一切塵垢。如果有最惡劣、極度恐怖的地方，眾生承受身體，所造作的各種業，如來在那裡說法教化，救拔眾生，沒有休息，教誡眾生。你們如果不造作這樣的惡業，最終就不會生於此處。如來世尊沒有其他的目的，只是教導他們斷除行業，陰（Skandha，構成個體的五種要素，即色、受、想、行、識）、入（Ayatana，感覺器官及其對象，如眼和色）、界（Dhatu，構成要素，如十八界）等都是諸行。受生也是這樣。一切世間所有的諸行以及受身，我都教導你們不要行此。爲了這些事情，我常常宣說，沒有天人，沒有人，乃至沒有壽命資財，世間事業一切都沒有。如果有作者，就會有受生。什麼是作者？所作的諸行就是受生。如果承受後世的生命，應當知道這裡沒有眾生不承受生命的。你們應當知道，造作諸行的人就是承受生命的人。再次，摩那婆，就像大龍王，普遍興起大云，遍覆一切，降下大雨，潤澤大地，使一切樹木叢林都茂盛生長，各種穀物果實都能成就。這些眾生依靠這些來活命，乃至各種牲畜也一同增長。摩那婆，如果那些母牛吃肥美的草，飲用清澈的流水，常常使它們豐足飽滿，然後才能產出乳汁，從乳汁中產出酪（Dadhi，凝乳），酪

【English Translation】 English version: At that time, if a person listens to and accepts the Dharma, they will ultimately not generate fear. Why is that? Because the Tathagata, the World-Honored One, is himself without fear, and there is no deficiency in the teachings of all Buddhas. When he speaks the Dharma to others, he enables those who hear it to increase their good deeds. Manava (Manava, a name, meaning 'man' or 'youth'), when listening to the Dharma, you should not become attached to these teachings, but should be single-minded and not generate other thoughts. The Tathagata, the Arhat, the Perfectly Enlightened One (Tathagata Arhat Samyak-sambuddha, titles of the Buddha, meaning 'Thus Come One, Worthy of Offerings, Perfectly Enlightened One'), appears in the world for this very reason. Manava, the Buddhas, the World-Honored Ones, have only this one thing to do: to benefit all the world, to purify the eyes of the world, and to cut off all obstacles that obstruct the non-path. Manava, the Buddhas, the World-Honored Ones, speak with only one voice, enabling those beings to understand according to their respective categories. This is due to the power and blessing of the Tathagata, which enables this to happen. The Tathagata expounds the meaning of all Dharmas with one voice, and can obtain immeasurable wisdom from one meaning. If one uses one wisdom, one can destroy the root of the sixty-two kinds of wrong views, enabling all beings to be far away from all defilements. If there is a most evil and extremely fearful place where beings receive bodies and create various karmas, the Tathagata preaches and teaches there, rescuing beings without rest, and admonishing beings. If you do not create such evil karma, you will ultimately not be born here. The Tathagata, the World-Honored One, has no other purpose, but only teaches them to cut off actions, the Skandhas (Skandha, the five aggregates that constitute an individual, namely form, sensation, perception, volition, and consciousness), the Ayatanas (Ayatana, the sense organs and their objects, such as the eye and form), the Dhatus (Dhatu, elements, such as the eighteen realms), etc., are all actions. Rebirth is also the same. All the actions and embodied existence in the world, I teach you not to engage in these. For these reasons, I constantly proclaim that there are no gods, no humans, not even life or wealth; all worldly affairs are nonexistent. If there is a creator, there will be rebirth. What is the creator? The actions that are created are rebirth. If one receives life in the afterlife, one should know that there is no being here who does not receive life. You should know that those who create actions are those who receive life. Furthermore, Manava, just like the great Dragon King, universally raises great clouds, covering everything, and pours down heavy rain, moistening the earth, causing all trees and forests to grow luxuriantly, and all kinds of grains and fruits to be accomplished. These beings rely on these to live, and even various livestock also grow together. Manava, if those cows eat fat grass and drink clear water, constantly keeping them full and satisfied, then they can produce milk, and from the milk comes curd (Dadhi, yogurt), curd

出生酥。從生酥出熟酥。從熟酥出醍醐。如是摩那婆。汝於一切緣生法中不應生怖。亦不應言云何得說有諸眾生無諸眾生。惟當善觀因緣諸行。摩那婆。如人睡時夢中所見或作不作。彼皆寤時曾所經事。又如種子無有定相。論其形質不可說壞亦非不壞。何以故。若言定壞牙則不生若定不壞牙亦不出。一切有為因緣生法亦復如是。妄念思惟分別故生。是中實無能成就者。亦無見者。如是摩那婆。如來不說定有眾生。亦復不說定無眾生。如來惟說一切諸法從因緣生從因緣滅。云何諸法因緣生滅。所謂因彼故有此。彼生已此生。彼無故此無。彼滅已此滅。若一切法從緣生者。云何定說有富伽羅。以是因緣。如來不說定有眾生。諸天及人自外諸趣亦不說滅。惟說不能放舍執著顛倒分別謂有眾生則墮無明極深闇處。惟令棄捨示以正路。勿復愛樂是富伽羅。摩那婆。彼真實法不可破壞。諸佛如來乃至小草尚不欲壞。況當令滅富伽羅也。若滅壞者。無有是處。以是因緣。諸佛世尊常如是說。無有一法可成就者。然復不無因緣生法。而亦不無執著顛倒。摩那婆。無有一法離因緣者。以有因緣。是故說有富伽羅相。及有事物顯示世間。善法惡法勸令知也。

複次摩那婆。是中物想即是板想。以板想故知諸物想。何者是物。何者是板

【現代漢語翻譯】現代漢語譯本：譬如從牛乳產生凝乳，從凝乳產生生酥（Shengsu，剛從牛奶中提煉出來的酥油），從生酥產生熟酥（Shusu，提煉過的酥油），從熟酥產生醍醐（Tihu，酥油提煉的精華）。摩那婆（Manava，意為『人』，這裡是對談話者的稱呼），你對於一切因緣和合而生的法，不應該產生恐懼。也不應該說，『怎麼能說有眾生，又說沒有眾生』。應該好好觀察因緣諸行。摩那婆，比如人在睡覺時夢中所見，無論是做過還是沒做過的事情，都是他醒來時曾經經歷過的事情。又比如種子沒有固定的形狀，討論它的形質，不能說它一定壞滅，也不能說它一定不壞滅。為什麼呢？如果說它一定壞滅，那麼牙（指種子發出的新芽）就不會生長；如果說它一定不壞滅，那麼牙也不會出現。一切有為的、因緣和合而生的法也是這樣，都是由虛妄的念頭、思惟、分別而產生。其中實際上沒有能成就者，也沒有能看見者。像這樣，摩那婆，如來不說一定有眾生，也不說一定沒有眾生。如來只是說一切諸法從因緣生，也從因緣滅。什麼是諸法因緣生滅呢？就是因為有『彼』，所以才有『此』；『彼』生起，『此』也生起；『彼』消失，『此』也消失；『彼』滅亡，『此』也滅亡。如果一切法都是從因緣而生，怎麼能斷定說有補特伽羅（Pudgala，意為『人』或『個體』）呢？因為這個原因，如來說不說一定有眾生，諸天和人以及其他各道眾生，也不說他們會滅亡。只是說，如果不能放下執著、顛倒的分別，認為有眾生，就會墮入無明（無知）的極深黑暗之處。所以只是教導他們捨棄這些，指示他們正確的道路，不要再愛戀這個補特伽羅。摩那婆，那真實的法是不可破壞的，諸佛如來甚至連小草都不想破壞，更何況是毀滅補特伽羅呢？如果毀滅破壞，那是絕對不可能的。因為這個原因，諸佛世尊總是這樣說，沒有一種法是可以被成就的。然而也不是沒有因緣生法，也不是沒有執著和顛倒。摩那婆，沒有一種法可以脫離因緣。因為有因緣，所以才說有補特伽羅的相，以及有事物來顯示世間，善法和惡法，勸導人們去了解它們。

再次，摩那婆，這裡的事物之想就是木板之想。因為有木板之想，所以才能知道事物之想。什麼是事物？什麼是木板？

【English Translation】 English version: It is like from milk comes curds; from curds comes shengsu (Shengsu, fresh ghee just extracted from milk); from shengsu comes shusu (Shusu, refined ghee); from shusu comes tihu (Tihu, the essence of ghee). Manava (Manava, meaning 'person', here a term of address to the interlocutor), you should not be afraid of all conditioned dharmas. Nor should you say, 'How can it be said that there are beings and also that there are no beings?' You should carefully observe the conditioned actions of causes and conditions. Manava, it is like what a person sees in a dream while sleeping, whether done or not done, are all things he has experienced when awake. Also, like a seed that has no fixed form, discussing its nature, it cannot be said that it is definitely destroyed, nor can it be said that it is definitely not destroyed. Why? If it is said that it is definitely destroyed, then the sprout (referring to the new sprout from the seed) will not grow; if it is said that it is definitely not destroyed, then the sprout will not appear. All conditioned, causally arisen dharmas are also like this, arising from false thoughts, contemplation, and discrimination. In reality, there is no one who can accomplish anything, nor is there anyone who can see. Like this, Manava, the Tathagata does not say that there are definitely beings, nor does he say that there are definitely no beings. The Tathagata only says that all dharmas arise from causes and conditions, and also cease from causes and conditions. What is the arising and ceasing of dharmas from causes and conditions? It is because there is 'that', therefore there is 'this'; when 'that' arises, 'this' also arises; when 'that' disappears, 'this' also disappears; when 'that' ceases, 'this' also ceases. If all dharmas arise from causes and conditions, how can it be definitively said that there is a Pudgala (Pudgala, meaning 'person' or 'individual')? For this reason, the Tathagata does not say that there are definitely beings, gods and humans, and other realms of beings, nor does he say that they will cease to exist. He only says that if one cannot let go of attachment, inverted discriminations, and the belief that there are beings, one will fall into the extremely deep darkness of ignorance. Therefore, he only teaches them to abandon these, showing them the correct path, and not to be attached to this Pudgala. Manava, that true dharma is indestructible, the Buddhas and Tathagatas do not even want to destroy a small blade of grass, let alone destroy a Pudgala? If it were to be destroyed, that would be absolutely impossible. For this reason, the Buddhas and World Honored Ones always say that there is no dharma that can be accomplished. However, it is not that there are no causally arisen dharmas, nor is it that there are no attachments and inversions. Manava, there is no dharma that can be separated from causes and conditions. Because there are causes and conditions, therefore it is said that there is the appearance of a Pudgala, and that there are things to reveal the world, good dharmas and evil dharmas, to encourage people to understand them.

Furthermore, Manava, the thought of a thing here is the thought of a board. Because of the thought of a board, one can know the thought of a thing. What is a thing? What is a board?

。所言物者。以妄分別住物想中。造作未來一切諸行。摩那婆。以何義故複名物也。以如是想作多種事。故名為物。彼前後際不可知故。猶如風輪。若復有人乘風輪想。彼等則為住板想中。應如是知。摩那婆。如彼風輪乃至無有一念時住。諸眾生等乘彼業風亦復如是。彼諸眾生造業行已。還作諸行如是成就。彼成就已未曾生彼一念覺心。我等昔來所作非善。以想分別空事輪迴。流轉生死未曾暫住而我不覺不見其邊。不知闊狹不識小大。不見不覺常處如是業行風輪。往來旋轉莫能自出。猶如生盲未曾見色。若他來問當云何答。又如愚導不達前途。設有人來問道相貌。彼既不知復云何答。假彼有言定無理趣。摩那婆諸眾生等乘諸行輪。旋轉不住不覺不知亦復如是。而彼眾生乘是風輪來往之時。乃至無有初中后際。不得其邊全不覺知不見不念。

複次摩那婆。彼時盲人作如是念。今我宜在此風輪住。我有思想此風輪中可得停住。如是念已。從始至終唸唸增長無有斷絕。彼盲后時或得暫住。即欲從是風輪中下。而復不下更作是念。我今若得見此道者便有下處我即得住。既得住已我應自得暫時自止。彼盲后時復作是念。我於今日若見不見但少時住。如是念已便得暫住。住已思惟今我得住。即生樂想勞弊亦除。然猶不見下時

【現代漢語翻譯】現代漢語譯本：所說的『物』，是因為虛妄分別而執著于對『物』的想像中，從而造作未來的一切行為。摩那婆（Manava，人名），因為什麼緣故又稱之為『物』呢？因為像這樣想像而做各種各樣的事情，所以稱之為『物』。它的前後界限是不可知的，就像風輪一樣。如果有人執著于風輪的想像，那麼他們就等於是執著于木板的想像中，應該這樣理解。摩那婆，就像那個風輪甚至沒有一念的時間可以停住一樣，那些眾生也同樣是乘坐著業力的風。那些眾生造作了業行之後，又繼續造作各種行為，就這樣成就了。他們成就之後，未曾生起一念覺悟之心，認為我們過去所做的不是善事，而是以想像分別空虛之事而輪迴，流轉生死未曾有片刻停止，而我卻不覺察，看不見它的邊際，不知道它的寬窄，不認識它的大小。不見不覺地常處在這樣的業行風輪中，往來旋轉而不能自己脫離。就像一個天生的盲人從未見過顏色一樣，如果別人來問他，他應當如何回答呢？又像一個愚蠢的嚮導不瞭解前面的道路一樣，如果有人來問他道路的相貌，他既然不知道又如何回答呢？即使他說了，也一定沒有道理。摩那婆，眾生們乘坐著諸行的輪子，旋轉不停，不覺不知，也是這樣。而那些眾生乘坐著這個風輪來往的時候，甚至沒有初始、中間和後來的界限，得不到它的邊際，完全不覺察，看不見，也不思念。

再者，摩那婆，那時盲人這樣想：我現在應該停留在這個風輪上，我有思想，這個風輪中可以停住。這樣想了之後，從始至終，唸唸增長，沒有斷絕。那個盲人後來或許可以暫時停住，就想要從這個風輪中下來，卻又下不來，又這樣想：我現在如果能夠見到這條道路的人，便有可以下來的地方，我就能夠停住，既然能夠停住，我就應該能夠自己暫時停止。那個盲人後來又這樣想：我於今天，即使見不到，但只要能少時停住。這樣想了之後，便能暫時停住。停住之後，心想我現在能夠停住了，就生起快樂的想法，勞累疲憊也消除了，然而仍然看不見下來的時機。

【English Translation】 English version: What is meant by 'things' is that due to deluded discrimination, one clings to the notion of 'things,' thereby creating all future actions. Manava (name), for what reason is it also called 'thing'? Because one imagines in this way and does all sorts of things, it is called 'thing.' Its beginning and end are unknowable, like a whirlwind. If someone clings to the notion of a whirlwind, then they are equivalent to clinging to the notion of a plank; this should be understood in this way. Manava, just as that whirlwind does not stay still for even a moment, so too are those sentient beings riding the wind of karma. Those sentient beings, having created karmic actions, continue to create various actions, and thus it is accomplished. After they have accomplished this, they have never given rise to a single thought of awakening, thinking that what we have done in the past was not good, but rather we are revolving in samsara by discriminating empty things, flowing through birth and death without stopping for even a moment, and yet I do not perceive it, I do not see its edge, I do not know its width, I do not recognize its size. Without seeing or perceiving, I am constantly in such a whirlwind of karmic actions, going back and forth, unable to escape on my own. It is like a person born blind who has never seen color; if someone comes to ask him, how should he answer? Or like a foolish guide who does not understand the road ahead; if someone comes to ask him about the appearance of the road, since he does not know, how should he answer? Even if he speaks, it will certainly be without reason. Manava, sentient beings are riding the wheel of actions, revolving without stopping, without awareness or knowledge, and it is also like this. And when those sentient beings are riding this whirlwind back and forth, there is not even a beginning, middle, or end; they cannot obtain its edge, they are completely unaware, they do not see, nor do they think about it.

Furthermore, Manava, at that time the blind man thinks like this: 'Now I should stay on this whirlwind, I have the thought that I can stop in this whirlwind.' After thinking like this, from beginning to end, thought after thought increases without ceasing. That blind man may later be able to stop temporarily, and then wants to get off this whirlwind, but cannot get off, and then thinks like this: 'Now if I can see the person who knows this road, then there will be a place to get off, and I will be able to stop, and since I am able to stop, I should be able to stop myself temporarily.' That blind man later thinks like this: 'Today, even if I cannot see, as long as I can stop for a short time.' After thinking like this, he is able to stop temporarily. After stopping, he thinks, 'Now I am able to stop,' and then a feeling of joy arises, and the weariness and exhaustion are also eliminated, but he still does not see the time to get off.

道路。云何從此風輪而下。我若見者即知風輪往來之處。摩那婆。彼盲當作如是念時。即于其所遇一良醫善能治目。彼雖有遇而眼不見。是時良醫愍彼盲人。為治目故即往其所。問盲者言。汝目如是能見色不。盲人答言。我眼若此云何見色。我若見者便知正路。良醫語言。且開汝眼吾試觀之。如可治者當爲汝療。盲人聞已。即大開眼示彼良醫。爾時良醫具觀是人眼中病已。即知是疾根本所因。應其所須為設治法。或[鏍-糸+廾]或針或刮或藥。作如是等療眼方已。告盲者言。我今為汝說善方治。除汝目病令睹眾色。若得見者汝歡慶不。時彼盲人白良醫言。我此生盲恐非所救脫如醫教慶幸何言。良醫復曰。此事誠難我力能辦。汝於我所但生信心。是吾家業汝不須疑。汝欲見驗當問眾人。我治是患功效云何。盲者復言。大師是中欲作何事。醫告之言。汝無多憂。我於是中無過造作。但假少時吾當合藥。事須詳審不可匆懅。若忽迫者事或難成。時彼良醫如是教已。即與是盲和合眼藥。藥成就已置之眼中眼微清凈。既清凈已遂從醫所速疾而還。時彼盲人藥治未幾。眼中胎膜皆悉消除。胎膜除故眼即晴明。頓睹生來所不見事。亦見眾盲乘彼風輪。往來流轉不能自止。方嗟嘆曰。嗚呼哀哉。此等眾盲亦久居是風輪之內。循環往來

未嘗停息。初無有人為說斯事。亦無有教療治盲者。即作是念。如此眾盲與我何異。我既遭遇得大醫王。除去生盲遂有今日。我今云何獨受斯福。我當從此還請醫王。令是眾盲盡蒙救療。彼人爾時復作是念。今我但且先告眾盲。說斯大事先令體解。然後導引往求大醫。如是念已即告彼盲。汝等諸人宜少停住。我今于汝欲有所宣。時眾盲等答彼人言。我不得住。彼人復問。汝今所住為何處乎。眾盲復言。而我今日不能得住。汝今豈能獨有住也。彼人復謂眾盲人曰。汝后見時自然應知。誰有住處誰無住所。眾盲復言。汝今獨知豈能出我眾人意計。彼人復言。我于往昔亦曾如汝。以無目故乘彼風輪。往來流轉無有窮極。世間之人多以此患。乘無住輪長夜勞苦。而我幸會遭遇醫王。大師哀憐除我目疾。以是因緣我如是見。我如是知我如是言。汝等今日沒此風輪。不見不知不覺不信。汝等若有一人共相領解。乃至須臾暫時停住。我當爲汝求彼醫王。醫王降意汝自知信。奉行師言必蒙大利。爾時諸盲眾中有智人等。聞是語已即作是念。我等今應受是人教。少時停住亦何所損。若必如教吾慶特深。假不如言我亦無患。且我暫住所得亦多。既得交遊善人又亦自除疑惑。以是因緣今我決住不復疑也。時有智盲如是念已。即與眾盲共詳進止

【現代漢語翻譯】現代漢語譯本未曾停息。起初沒有人為他們講述這件事，也沒有人教導或治療這些盲人。他心想：『這些盲人和我有什麼區別呢？我既然有幸遇到了大醫王（指佛陀），消除了天生的盲疾，才有了今天。我怎麼能獨自享受這份福報呢？我應當從這裡回去，請來醫王，讓這些盲人都得到救治。』那時，這個人又想：『現在我不如先告訴這些盲人，說出這件事，先讓他們理解，然後引導他們去尋求大醫王。』這樣想著，他就告訴那些盲人：『你們各位最好稍微停一下，我現在要對你們說些事情。』當時，眾盲人回答他說：『我們不能停下來。』那個人又問：『你們現在所停留的地方在哪裡呢？』眾盲人回答說：『我們今天不能停下來，難道你現在能獨自停留嗎？』那個人又對眾盲人說：『你們以後見到的時候，自然應該知道誰有停留之處，誰沒有停留之處。』眾盲人回答說：『你現在獨自知道，難道能超出我們所有人的意料嗎？』那個人又說：『我過去也像你們一樣，因為沒有眼睛，乘坐著那風輪（指無明），往來流轉，沒有窮盡。世間之人大多因此患，乘坐著無住之輪（指生死輪迴），長夜勞苦。而我幸運地遇到了醫王，大師（指佛陀）慈悲憐憫，消除了我的眼疾。因為這個因緣，我這樣看見，我這樣知道，我這樣說。你們今天沉沒在這風輪之中，不見、不知、不覺、不信。你們如果有一個人共同領會理解，乃至稍微停一下，我當爲你們尋求那位醫王。醫王如果降臨，你們自己就會知道並相信，奉行師父（指佛陀）的教言，必定得到大利益。』當時，眾盲人中有智慧的人等，聽到這些話后，心想：『我們現在應該接受這個人的教導，暫時停一下又有什麼損失呢？如果真的像他說的那樣，我們慶幸至極。假如不如他所說，我們也沒有什麼損失。而且我們暫時停留，所得也很多，既能與善人交往，又能消除自己的疑惑。』因為這個因緣，現在我決定停留，不再懷疑了。當時，有智慧的盲人這樣想后，就與眾盲人共同商議進退。

【English Translation】 English version Never ceasing. Initially, no one had spoken to them about this matter, nor had anyone taught or treated these blind people. He thought: 'What difference is there between these blind people and me? Since I have fortunately encountered the Great Physician (referring to the Buddha), and eliminated my congenital blindness, I have what I have today. How can I alone enjoy this blessing? I should return from here and invite the Physician, so that all these blind people may be saved and healed.' At that time, that person thought again: 'Now, I might as well first tell these blind people, speak of this great matter, first let them understand, and then guide them to seek the Great Physician.' Thinking this way, he told those blind people: 'You all should stop for a moment, I now want to say something to you.' At that time, the blind people replied to him: 'We cannot stop.' That person asked again: 'Where is the place where you are now staying?' The blind people replied: 'We cannot stop today, can you now stay alone?' That person then said to the blind people: 'When you see it later, you should naturally know who has a place to stay and who has no place to stay.' The blind people replied: 'You alone know now, can you exceed the expectations of all of us?' That person then said: 'In the past, I was like you, because I had no eyes, riding on that wheel of wind (referring to ignorance), going back and forth, without end. Most people in the world suffer from this, riding on the wheel of non-abiding (referring to the cycle of birth and death), toiling in the long night. But I was fortunate to encounter the Physician, the Great Teacher (referring to the Buddha) compassionately eliminated my eye disease. Because of this cause, I see it this way, I know it this way, I say it this way. You are now submerged in this wheel of wind, not seeing, not knowing, not feeling, not believing. If one of you can understand together, even if you stop for a moment, I will seek that Physician for you. If the Physician descends, you will know and believe for yourselves, and if you follow the Teacher's (referring to the Buddha) teachings, you will surely receive great benefits.' At that time, among the blind people, those with wisdom, after hearing these words, thought: 'We should now accept this person's teachings, what harm is there in stopping for a while? If it is really as he says, we are extremely fortunate. If it is not as he says, we have nothing to lose. Moreover, if we stop temporarily, we will gain a lot, we can associate with good people and eliminate our own doubts.' Because of this cause, I have now decided to stay and no longer doubt. At that time, the wise blind man, after thinking this way, discussed with the blind people whether to advance or retreat.

。告彼眾言。我久勞弊忽辱善言。自當暫停今不去也。如是言已。遂便答彼先盲智曰。仁若知時。隨所應作為我等作。時先智盲本雖生盲。既蒙得眼已成光明。隨意而往無復障礙。即作是念。今已許彼無量盲眾出如是言。我當爲汝開眼光明。今當先造大師足下。厚謝先德因白是事。先智始發。彼大醫王已在前路。智既遙見深生歡喜踴躍無量。即作是念。是大醫王先惠我眼。導我光明除我患苦。與我無量無邊快樂。令我歡喜解我疲乏。我今應當速至其所頂禮其足。苦身供養妙言稱美。起希有心尊重恭敬。隨諸所須皆應奉上。如彼念已。即往其所如其先念。荷德謝恩盡虔供養。復欲為彼諸盲啟請。更發希有清凈敬心。復起慇勤憐愍深念。白大醫王言。我先蒙恩見惠明眼。復令我得諸方便智。今日乃有無量無數生盲眾生。乘不住輪受無窮苦。惟愿大醫。為除生盲施其眼藥。令彼歡喜與我無異。爾時醫王愍諸盲故。即與是人躬至其所。到其所已即告之曰。汝等眾盲生便無眼。今者實愿見物以不。時眾盲人白醫王言。大師。我等昔來未曾見物。今日思睹何足復論。醫王復問。汝從昔來未見何事。今欲見者復是何等。彼復白言。大師。我從昔來於所行處。惟謂是道然實不見此路短長及與近遠。乃至不見初中后相。醫王復語彼眾盲曰

【現代漢語翻譯】告誡那些眾人說：『我長久以來勞累疲憊，疏忽了美好的言語。我應當暫停，現在不去了。』這樣說完之後，就回答先前那位盲人智者說：『您如果知道時機，就按照應當做的為我們做吧。』當時，那位先智盲人雖然天生是盲人，但既然已經蒙受得到眼睛，已經成就光明，隨意前往而沒有阻礙。他立刻這樣想：『現在我已經答應了那些無量的盲人大眾，說我會為你們開啟眼光明。現在我應當先到大師的腳下，深深地感謝先前的恩德，因此稟告這件事。』先智者剛出發，那位大醫王已經在前面的路上了。智者遙遙望見，內心深感歡喜，踴躍無量。他立刻這樣想：『這位是大醫王，先前恩惠我眼睛，引導我光明，除去我的患苦，給我無量無邊的快樂，讓我歡喜，解除我的疲乏。我現在應當快速到他的處所，頂禮他的腳，盡心供養，用美妙的言語稱讚他。生起稀有之心，尊重恭敬，所有需要的都應當奉上。』像這樣想完之後，就前往他的處所，像他先前所想的那樣，感謝恩德，盡心虔誠地供養。又想為那些盲人請求，更加發起稀有清凈的敬心。又生起慇勤憐憫的深刻念頭，稟告大醫王說：『我先前蒙受恩惠，見到光明，又讓我得到各種方便的智慧。今日有無量無數天生的盲人眾生，乘坐著不停止的輪子，遭受無窮的痛苦。惟愿大醫王，為他們除去天生的盲疾，施予眼藥，讓他們歡喜，與我沒有差別。』爾時，醫王憐憫那些盲人，就與這個人親自到他們所在的地方。到達他們所在的地方后，就告訴他們說：『你們這些天生就是盲人的人，現在真的希望見到東西嗎？』當時，眾盲人稟告醫王說：『大師，我們過去以來從未曾見過東西，今日想要看，又有什麼好說的呢？』醫王又問：『你們從過去以來沒有見過什麼，現在想要見的是什麼？』他們又稟告說：『大師，我從過去以來，對於所行走的地方，只認為是道路，但實際上沒有見到這條路的短長以及近遠，乃至沒有見到初、中、后這些相狀。』醫王又對那些盲人說：

【English Translation】 He told the assembly, 'I have been weary and negligent for a long time, neglecting good words. I should pause now and not go.' Having said this, he then replied to the previously blind wise man, saying, 'If you know the time, do what should be done for us.' At that time, the previously wise blind man, although born blind, had already received his sight, achieved enlightenment, and could go wherever he pleased without hindrance. He immediately thought, 'Now that I have promised the immeasurable blind masses that I will open their eyes to the light, I should first go to the feet of the great master, deeply thank him for his previous kindness, and report this matter.' As the wise man set out, the great physician was already on the road ahead. Seeing him from afar, the wise man felt deep joy and boundless elation. He immediately thought, 'This is the great physician who previously bestowed sight upon my eyes, guided me to the light, removed my suffering, gave me immeasurable joy, delighted me, and relieved my weariness. I should now quickly go to his place, prostrate at his feet, offer sincere devotion, and praise him with beautiful words. I should generate a rare mind, respect and revere him, and offer him whatever he needs.' After thinking this, he went to his place, as he had previously thought, to thank him for his kindness and offer sincere devotion. He also wanted to make a request for those blind people, and further aroused a rare and pure mind of reverence. He also generated a deep thought of diligence and compassion, and reported to the great physician, saying, 'I previously received your kindness, saw the light, and also gained various expedient wisdoms. Today, there are immeasurable numbers of congenitally blind beings, riding on the unceasing wheel, suffering endless pain. I only wish that the great physician would remove their congenital blindness, give them eye medicine, and make them happy, just like me.' At that time, the physician, out of compassion for those blind people, personally went with this man to their place. Having arrived at their place, he told them, 'You who are born blind, do you truly wish to see things now?' At that time, the blind people reported to the physician, saying, 'Master, we have never seen things in the past, so what is there to say about wanting to see them today?' The physician then asked, 'What have you not seen since the past, and what is it that you want to see now?' They then reported, 'Master, since the past, we have only considered the places we walk to be roads, but in reality, we have not seen the length, shortness, nearness, or distance of these roads, nor have we seen their beginning, middle, or end.' The physician then said to those blind people,

。然此路也非是正路。汝等昔來所行非道。眾盲復言。然我于中已生路想。醫王復言。汝等不應生是想也。即便指彼盲智者曰。汝知是人昔亦同汝。后乃知非久已捨棄。復告眾盲。汝等今日若信此人昔似汝者我即治汝。我便次第造作治事。於是眾盲白醫王言。唯然大師。師自知時敢不從命。時彼醫王。還合如是先治眼藥。療諸盲人咸皆同得如是凈眼。彼眼開故皆大唱言。嗚呼我等今得大樂。而我昔來處大闇輪非路狂走。摩那婆。汝等當知是中治眼大醫王者。即是如來應供正遍覺也。如彼初盲醫先為治即蒙凈眼者。是彼諸善男子說法師也。自餘眾盲得凈眼者。即是受持此經法門諸眾生等。摩那婆。以是因緣如來應供正遍覺。普為汝等譬喻開示如是義處。摩那婆。汝於是中應學如來應供正遍覺。若人慾學如來應供正遍覺者。當如是學。摩那婆。以是因緣。如來應供正遍覺。具為汝等引斯譬喻解釋義耳。摩那婆。汝等若學如來世尊。應當學是諸法相門。復應先作如是思惟。我今云何作諸方便。為彼黑闇生盲眾生。作大光明開其眼目。摩那婆。是為解釋第一大慈大悲行事。汝若見彼幽盲眾生。復應須作若斯治法。如是治已彼自見法。不從他行不行何處謂風輪也。摩那婆。是為凡夫諸眾生等未得正法無住處者。

大法炬陀

【現代漢語翻譯】現代漢語譯本：然而，這條路並不是真正的正路。你們過去所走的路都不是正道。眾盲人又說：『然而，我們已經在其中產生了路的念想。』醫王又說：『你們不應該產生這樣的念想。』隨即指著那位盲人智者說：『你知道這個人過去也和你們一樣，後來才知道不是正路，早就捨棄了。』又告訴眾盲人：『你們今天如果相信這個人，他過去和你們一樣，我就能醫治你們。』我便依次開始準備醫治的事情。於是眾盲人對醫王說：『是的，大師。您自己知道時機，我們怎敢不聽從您的命令。』當時那位醫王，仍然調製像先前那樣的眼藥，醫治眾盲人，都同樣得到了清凈的眼睛。他們眼睛開了之後，都大聲唱道：『嗚呼！我們現在得到了極大的快樂，而我們過去一直處在黑暗的輪轉中，盲目狂奔。』摩那婆（Manava，人名）。你們應當知道，這裡醫治眼睛的大醫王，就是如來應供正遍覺（Tathagata Arhat Samyak-sambuddha，佛的十個稱號之一）。像那位最初的盲人，醫生先為他醫治，就蒙受了清凈的眼睛，那就是那些善男子說法師。其餘的眾盲人得到清凈的眼睛，就是受持這部經法門的所有眾生等等。摩那婆。因為這個因緣，如來應供正遍覺，普遍為你們譬喻開示這樣的義理之處。摩那婆。你們在這裡應當學習如來應供正遍覺。如果有人想要學習如來應供正遍覺，應當這樣學習。摩那婆。因為這個因緣，如來應供正遍覺，完全爲了你們引用這個譬喻來解釋義理。摩那婆。你們如果學習如來世尊，應當學習這些諸法相門。又應當先作這樣的思惟：我現在如何做各種方便，為那些黑暗的、天生的盲人眾生，作大光明，開啟他們的眼目。摩那婆。這是爲了解釋第一大慈大悲的行事。你們如果見到那些幽暗盲目的眾生，又應當需要做這樣的醫治方法。這樣醫治之後，他們自己就能見到法，不跟從他人而行，不往何處而行，所謂風輪（Vayu-mandala，佛教宇宙觀中的風輪）。摩那婆。這是爲了凡夫諸眾生等等，未得到正法，沒有安住之處的人。大法炬陀（Mahadharmajyoti，大正法炬）

【English Translation】 English version: However, this path is not the true right path. The path you have been walking in the past is not the right way. The blind people said again, 'However, we have already generated the thought of a path in it.' The King of Medicine said again, 'You should not generate such a thought.' Then he pointed to that blind wise man and said, 'You know that this person was once like you, but later realized it was not the right path and abandoned it long ago.' He then told the blind people, 'If you believe in this person today, who was like you in the past, I can cure you.' I will then begin to prepare for the treatment in order. Then the blind people said to the King of Medicine, 'Yes, Master. You know the time yourself, how dare we disobey your orders.' At that time, the King of Medicine still prepared the same eye medicine as before, treating the blind people, and they all received clear eyes in the same way. After their eyes were opened, they all shouted loudly, 'Alas! We have now obtained great joy, and we have been in the wheel of darkness, running blindly.' Manava (person's name). You should know that the great King of Medicine who heals eyes here is the Tathagata Arhat Samyak-sambuddha (one of the ten titles of the Buddha). Like that first blind man, the doctor first treated him and he received clear eyes, that is those good men Dharma teachers. The rest of the blind people who received clear eyes are all the sentient beings who uphold this Dharma gate of the sutra, and so on. Manava. Because of this cause, the Tathagata Arhat Samyak-sambuddha universally uses parables to explain such meanings to you. Manava. You should learn from the Tathagata Arhat Samyak-sambuddha here. If someone wants to learn from the Tathagata Arhat Samyak-sambuddha, they should learn in this way. Manava. Because of this cause, the Tathagata Arhat Samyak-sambuddha completely uses this parable to explain the meaning to you. Manava. If you learn from the Tathagata World-Honored One, you should learn these Dharma characteristic gates. You should also first think like this: How can I now make various expedient means to bring great light to those dark, congenitally blind sentient beings and open their eyes. Manava. This is to explain the actions of the first great loving-kindness and great compassion. If you see those dark and blind sentient beings, you should also need to do such treatment methods. After such treatment, they can see the Dharma themselves, not following others, not going anywhere, the so-called Vayu-mandala (wind wheel in Buddhist cosmology). Manava. This is for ordinary sentient beings, etc., who have not obtained the right Dharma and have no place to dwell. Mahadharmajyoti (Great Light of the True Dharma)

羅尼經卷第十八大正藏第 21 冊 No. 1340 大法炬陀羅尼經

大法炬陀羅尼經卷第十九

隋天竺三藏阇那崛多譯信解品第四十七離惡友品第四十八辯田贊施品第四十九

信解品第四十七

爾時彼諸菩薩白佛言。世尊。若諸菩薩摩訶薩將欲為他解說法時。應先請佛。若他來問無邊法門。我當云何為眾生說。又眾生等若問不問。復云何說復當爲他多少說也。我今請問。惟愿如來為我解釋。世尊。若復有人升師子座欲說法時。是中應當以何方便決定得是如來業藏無量辯才。既未曾入此三言教。亦無有人為其解說。亦不讀誦修習受持。云何而得自然現前具足辯說。

爾時放光佛告諸菩薩言。摩那婆。世間無有如是方便。惟還於此三教業藏陀羅尼門修多羅中讀誦受持乃可得耳。或時有人為佛世尊。加其威力及法力得者。摩那婆。若有如是陀羅尼法門者。還由說此修多羅故。而得成就非遠離也。若從他聞如聞速解而不忘失。所有語言及有餘所說一經于耳。乃至盡壽終不忘失。若人由來未曾聞者。彼初聞說亦不能知。應為具釋。摩那婆。若人不持此三言教如來業藏如說受持而能具足一切辯者。無有是處。摩那婆。若諸眾生具足受持是法門者。自然當得無量辯才。汝今應當知是德藏

【現代漢語翻譯】現代漢語譯本：大法炬陀羅尼經卷第十九

隋朝天竺三藏阇那崛多譯

信解品第四十七離惡友品第四十八辯田贊施品第四十九

信解品第四十七

當時，那些菩薩對佛說：『世尊，如果各位菩薩摩訶薩將要為他人解說法時，應該先請示佛。如果有人來問無邊的法門，我們應當如何為眾生解說？又眾生等若是問或是不問，又該如何解說？又應當為他們解說多少呢？我今天請問，希望如來為我解釋。世尊，如果有人登上師子座想要說法時，其中應當用什麼方法才能決定得到如來的業藏和無量的辯才？既然未曾進入這三言教，也沒有人替他解說，也不讀誦修習受持，要如何才能自然現前具足辯說呢？』當時放光佛告訴各位菩薩說：『摩那婆（梵語，意為青年），世間沒有這樣的方便法門，只有誦讀受持這三教業藏陀羅尼門的修多羅（梵語，意為經），才可以得到。或者有時有人因為佛世尊加持他的威力以及法力而得到。摩那婆，如果有了這樣的陀羅尼法門，還是因為宣說此修多羅的緣故，才能得到成就，而不是遠離它。如果從他人那裡聽到，就能像聽到一樣快速理解而不忘記。所有語言以及其他所說，一經于耳，乃至到壽命終結都不會忘記。如果有人從來沒有聽過，他最初聽到也不能理解，應當為他詳細解釋。摩那婆，如果有人不持這三言教如來業藏，如所說受持，而能具足一切辯才，這是不可能的。摩那婆，如果各位眾生具足受持這個法門，自然會得到無量的辯才。你們現在應當知道這是德藏。』

【English Translation】 English version: The Great Torch Dharani Sutra, Volume 19

Translated by Tripiṭaka Jñānagupta of India during the Sui Dynasty

Chapter 47: Faith and Understanding, Chapter 48: Avoiding Evil Friends, Chapter 49: Discriminating Fields and Praising Giving

Chapter 47: Faith and Understanding

At that time, those Bodhisattvas said to the Buddha: 'World Honored One, if the Bodhisattvas Mahasattvas are about to explain the Dharma for others, they should first ask the Buddha. If others come to ask about the boundless Dharma doors, how should we explain it to sentient beings? And whether sentient beings ask or do not ask, how should we explain it? And how much should we explain for them? I ask this today, hoping that the Tathagata (Sanskrit, meaning 'Thus Gone One') will explain it for me. World Honored One, if someone ascends the lion throne wanting to explain the Dharma, what means should be used to surely obtain the Tathagata's karma treasury and immeasurable eloquence? Since they have never entered these three teachings, and no one has explained it for them, nor do they recite, practice, uphold, how can they naturally manifest and fully possess eloquence?' At that time, the Buddha of Emitting Light told the Bodhisattvas: 'Manava (Sanskrit, meaning 'youth'), there is no such expedient means in the world. Only by reciting and upholding the Sutra (Sanskrit, meaning 'discourse') of the Dharani (Sanskrit, meaning 'incantation') gate of the Three Teachings Karma Treasury can one obtain it. Or sometimes someone obtains it because the Buddha World Honored One adds his power and Dharma power. Manava, if there is such a Dharani Dharma gate, it is still because of speaking this Sutra that one can attain accomplishment, not by being far away from it. If one hears it from others, one can understand it quickly like hearing it and not forget it. All languages and other things said, once they enter the ear, one will not forget them until the end of life. If someone has never heard it before, they cannot understand it when they first hear it, and it should be explained in detail for them. Manava, if someone does not uphold these Three Teachings Tathagata Karma Treasury, and uphold it as said, and can fully possess all eloquence, there is no such possibility. Manava, if all sentient beings fully uphold this Dharma gate, they will naturally obtain immeasurable eloquence. You should now know that this is a treasury of merit.'

。摩那婆。若復有人親聞佛說若加持力。若彼自有信根慧力。躬造法師求問法者。摩那婆。當知此等皆是厚集三乘善根。若有隨趣一一乘者。彼時法師應為是等施設佛法。何況于彼具三乘者。摩那婆。或時復有百千萬億異類眾生。一時雲集是法師所。彼彼各問種種法門種種義句種種文字。法師爾時于彼無量異眾生所。無疑惑心亦無怖畏。以無礙辯隨問酬答。解釋法門無有障礙。複次摩那婆。譬如有人從生作賊。有大膽勇及賊智方便。雖復處在百千人中都無危懼。何以故。以久成就賊智慧故。摩那婆。彼說法師亦復如是。當說法時雖復處於無量百千億那由他大眾之中。解釋深義隨問能答。無有滯礙皆令歡喜。乃至不起一念怖心。何以故。以先成就無礙辯故。複次摩那婆。譬如阿那婆達多龍王能雨眾流滿四大海。如是摩那婆。彼說法師成就三藏充足一切亦復如是。摩那婆。又如阿耨達多龍王有大方便能出河水。隨順一切眾生意願。如是摩那婆。彼說法師以先成就三言教藏。能為一切方便教示。令諸眾生斷除疑心。皆悉通達滿彼愿海亦復如是。

爾時諸菩薩復白佛言。世尊。此三言教方便業藏。為當惟此陀羅尼門修多羅中具足有耶。為更于余修多羅諸法門中亦得有乎。我等今者咨請世尊。為欲了知此決定義。世尊。我

【現代漢語翻譯】現代漢語譯本：摩那婆（年輕人）。如果有人親自聽聞佛陀的說法，或者憑藉加持的力量，或者他們自己具有信根和智慧，親自去拜訪法師求問佛法。摩那婆（年輕人），應當知道這些人都是深厚地積累了三乘（聲聞乘、緣覺乘、菩薩乘）的善根。如果有人傾向於三乘中的任何一乘，那時法師應當為他們施設相應的佛法。更何況是那些具備三乘根基的人呢？摩那婆（年輕人），有時會有成百上千萬億不同種類的眾生，同時聚集在這位法師的處所。他們各自提問各種法門、各種義理、各種文字。法師那時面對無量不同的眾生，沒有疑惑，也沒有怖畏，以無礙的辯才，隨著他們的提問而回答，解釋法門沒有任何障礙。再者，摩那婆（年輕人），譬如有人從小就做盜賊，具有很大的膽量和勇氣，以及盜賊的智慧和方便。即使身處在成百上千人之中，也完全沒有危懼。為什麼呢？因為他長久以來成就了盜賊的智慧。摩那婆（年輕人），那位說法師也是如此。當說法的時候，即使身處於無量百千億那由他（極大的數量單位）的大眾之中，解釋深奧的義理，隨著提問能夠回答，沒有任何滯礙，都令他們歡喜，甚至不起一絲一毫的怖畏之心。為什麼呢？因為他事先成就了無礙的辯才。再者，摩那婆（年輕人），譬如阿那婆達多（無熱惱池）龍王能夠降下眾多的水流，充滿四大海。像這樣，摩那婆（年輕人），那位說法師成就了三藏（經藏、律藏、論藏），充足一切眾生，也是如此。摩那婆（年輕人），又如阿耨達多（無熱惱池）龍王具有很大的方便，能夠流出河水，順應一切眾生的意願。像這樣，摩那婆（年輕人），那位說法師以事先成就的三言教藏（佛陀所說的三種教法），能夠為一切眾生方便教示，使眾生斷除疑心，都能夠通達，滿足他們的愿海，也是如此。這時，諸位菩薩又對佛說：『世尊，這三言教方便業藏，是僅僅在這《陀羅尼門修多羅》中才具足有呢？還是在其他的修多羅和諸法門中也能夠有呢？我們現在請教世尊，是爲了瞭解這個決定的意義。世尊，我們』

【English Translation】 English version: Manava (Young man), if someone personally hears the Buddha's teachings, or through the power of blessings, or if they themselves possess the roots of faith and wisdom, and personally seek out a Dharma master to inquire about the Dharma. Manava (Young man), know that these individuals have deeply accumulated the roots of goodness for the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). If someone inclines towards any one of the Three Vehicles, then the Dharma master should provide them with the corresponding Dharma. How much more so for those who possess the foundations of all Three Vehicles? Manava (Young man), sometimes there may be hundreds of millions of billions of different kinds of beings, gathering at the Dharma master's place at the same time. They each ask about various Dharma teachings, various meanings, and various texts. At that time, the Dharma master, facing countless different beings, has no doubts and no fears, and with unimpeded eloquence, answers according to their questions, explaining the Dharma teachings without any obstruction. Furthermore, Manava (Young man), it is like someone who has been a thief since birth, possessing great courage and bravery, as well as the wisdom and skillful means of a thief. Even when among hundreds or thousands of people, they have no fear at all. Why? Because they have long cultivated the wisdom of a thief. Manava (Young man), that Dharma master is also like that. When teaching the Dharma, even when among countless hundreds of millions of billions of nayutas (extremely large number) of people, they can explain profound meanings and answer according to the questions without any hesitation, making everyone happy, and not even giving rise to a single thought of fear. Why? Because they have previously cultivated unimpeded eloquence. Furthermore, Manava (Young man), it is like the Anavatapta (Lake Anavatapta) Dragon King, who can rain down numerous streams, filling the four great oceans. In this way, Manava (Young man), that Dharma master, having perfected the Tripitaka (Sūtra Piṭaka, Vinaya Piṭaka, and Abhidhamma Piṭaka), fulfills all beings, just like that. Manava (Young man), it is also like the Anavatapta (Lake Anavatapta) Dragon King, who has great skillful means to release river waters, according to the wishes of all beings. In this way, Manava (Young man), that Dharma master, having previously perfected the Three Teachings (the three types of teachings spoken by the Buddha), can skillfully teach all beings, enabling them to cut off doubts, understand everything, and fulfill their ocean of wishes, just like that. At that time, the Bodhisattvas said to the Buddha, 'World Honored One, are these Three Teachings, skillful means, and karmic treasury only fully present in this Dharani-mukha Sutra? Or can they also be found in other Sutras and Dharma teachings? We are now asking the World Honored One in order to understand this definitive meaning. World Honored One, we'

等咸共作是思惟。如來世尊有大方便。今日將無更說他義而令我等疑惑不解。何以故。如來大智境界深遠。是故我等預生驚怖。世尊。譬如有人慾以兩臂浮渡大海登于彼岸。當知是人必喪軀命。何以故。世無有人但以手力能過大海故。世尊。我等亦爾。如彼愚人不能隨順仰信如來。欲以自心測量佛智。

爾時放光如來告諸菩薩言。如是如是。摩那婆。但能勤求豈有不獲。汝向所問誠合時宜。汝於是中勿念疲怠莫生恐怖。當以無礙智慧辯才。分明義理辯正文字。善修三業出離世間。凈持禁戒一心思惟。積集真智勇猛精進。不捨重擔莫退本心求一切智。于諸法門斷除疑網。具足如是善巧方便。數咨如來亦自觀察。當以四種攝受正法。于諸佛所聽受未聞。若佛滅后護持正法。于末世中多惡眾生誹謗毀辱是經典者。汝等應當如法苦治。乃至命終常須求請。不得放舍懈怠懶惰。摩那婆。汝等於中學是大事。若如來所或弟子所。常當咨請如是正法。既自學已覆成就他。因是展轉教化無量無邊眾生入此法門。

複次摩那婆。若諸菩薩摩訶薩于求法時。世間無有一眾生所而不至者。何以故。欲令法界一切眾生一切皆入究竟涅槃。是故菩薩于求法時。常作是愿。我從今日凡所生處。但令我得聞所未聞乃至一偈一句一言。我于

【現代漢語翻譯】現代漢語譯本：大家都一起這樣想：『如來世尊有大方便，今天莫非又要說些別的道理，讓我們疑惑不解？』為什麼呢？如來的大智慧境界深遠，所以我們預先感到驚恐。世尊，譬如有人想用兩臂浮渡大海，登上彼岸，應當知道這個人必定喪命。為什麼呢？世上沒有人單憑手力就能渡過大海的緣故。世尊，我們也像那個愚人一樣，不能隨順仰信如來，想用自己的心去衡量佛的智慧。當時，放光如來告訴各位菩薩說：『是這樣，是這樣。摩那婆（意為青年），只要能夠勤奮追求，哪有不能獲得的？你剛才所問的，確實合乎時宜。你們在這裡不要感到疲憊懈怠，不要產生恐懼。應當用無礙的智慧和辯才，分明地辨析義理，辨正文字，好好地修習身、口、意三業，出離世間。清凈地持守禁戒，一心一意地思惟，積聚真正的智慧，勇猛精進，不捨棄重擔，不退失本心，追求一切智慧。對於各種法門，斷除疑惑之網。』具備了這樣善巧方便，多次請教如來，也自己觀察。應當用四種方法來攝受正法。對於諸佛那裡聽受到的未曾聽聞的法，如果佛陀滅度后，要護持正法。在末法時代，對於那些多行惡事、誹謗毀辱這部經典的人，你們應當依法嚴厲懲治，乃至生命終結，也要常常尋求請教，不得放棄懈怠懶惰。摩那婆，你們在這裡學習的是大事。如果如來或者弟子那裡有這樣的正法，要常常請教。既自己學習了，又成就他人，因此輾轉教化無量無邊的眾生進入這個法門。再次，摩那婆，如果各位菩薩摩訶薩在求法的時候，世間沒有一個眾生之處他們不去到的。為什麼呢？爲了讓法界一切眾生都進入究竟涅槃。所以菩薩在求法的時候，常常這樣發願：『我從今天起，凡是所生之處，只要能讓我聽到未曾聽聞的法，哪怕只是一偈、一句、一言，我都要...』

【English Translation】 English version: They all thought together: 'The Tathagata, the World-Honored One, has great skillful means. Today, will he perhaps speak of other meanings that will cause us to be confused and not understand?' Why is that? The Tathagata's great wisdom is profound and far-reaching, so we are 미리 afraid. World-Honored One, it is like a person who wants to cross the great ocean with his two arms and reach the other shore. You should know that this person will surely lose his life. Why is that? Because there is no one in the world who can cross the great ocean with just the strength of his hands. World-Honored One, we are also like that foolish person, unable to follow and believe in the Tathagata, wanting to measure the Buddha's wisdom with our own minds. At that time, the Tathagata of Radiating Light told the Bodhisattvas, 'It is so, it is so. Manava (meaning youth). If you can diligently seek, how can you not obtain? What you asked just now is indeed timely. Do not feel tired or lazy in this, do not be afraid. You should use unobstructed wisdom and eloquence to clearly analyze the meaning, correct the words, and cultivate well the three karmas of body, speech, and mind, and leave the world. Purely uphold the precepts, single-mindedly contemplate, accumulate true wisdom, be courageous and diligent, do not abandon the heavy burden, do not retreat from your original intention, and seek all wisdom. For all Dharma doors, cut off the net of doubt.' Having such skillful means, frequently consult the Tathagata, and also observe yourself. You should use four methods to gather and receive the true Dharma. For the Dharma that you have heard from the Buddhas that you have never heard before, if the Buddha has passed away, you must protect the true Dharma. In the Dharma-ending age, for those evil beings who slander and insult this sutra, you should severely punish them according to the Dharma, even until the end of your life, you must always seek and ask for it, and you must not give up being lazy. Manava, what you are learning here is a great matter. If there is such a true Dharma in the Tathagata or the disciples, you should always ask for it. Having learned it yourself, you will also accomplish others, and thus transform countless beings into this Dharma door. Furthermore, Manava, if the Bodhisattvas Mahasattvas are seeking the Dharma, there is no place in the world where they do not go. Why is that? In order to allow all beings in the Dharma realm to enter ultimate Nirvana. Therefore, when Bodhisattvas seek the Dharma, they often make this vow: 'From today onwards, wherever I am born, as long as I can hear the Dharma that I have never heard before, even if it is just one verse, one sentence, one word, I will...'

是中不惜身命頭目支節一切身份皆用奉上。何況身外所有財物。輒欲寶愛而不捨者。

複次摩那婆。若諸菩薩摩訶薩為求法故。但有法處即皆造求。或時往詣旃陀羅家。或時至彼羅剎住處。乃至鳥獸所居之處。聞已皆往請問求法。或時彼等要菩薩言。能住我家足滿千歲。然後我當爲汝說法。菩薩聞已。即住其所滿足千年。隨彼所須供承給使。要聞法已重報而還。複次摩那婆。若諸菩薩摩訶薩為求法故。如是精進尚能奉給諸旃陀羅乃至羅剎惡鬼畜生滿足千歲。而況不能于住正法善根眾生及以智慧大法師所。聽聞正法斷惑決疑。

複次摩那婆。如是菩薩摩訶薩。既聞法已心大歡喜。念欲往報說法者恩。當知爾時非以貨財可用報答說法者恩。何以故。摩那婆。以恩重故。設於諸佛如來正遍覺所。亦無方便能報之者。所以者何。為其重故。云何為重。所謂法施。夫法施者。于諸施中最為第一最勝最妙。最為無上為無上上。無數無量無有邊際。不可以彼財施為比。何以故。無取著故。摩那婆。夫財施者。即是生死有漏有為執著取相煩惱施也。其法施者。一向出離無漏無為無礙無相智慧施也。又法施者。無人能毀亦無能贊。若有訶毀此法施者。當知是人即謗三寶。摩那婆。汝於是中應深思念。慇勤咨請聞已修學。既自

【現代漢語翻譯】現代漢語譯本：在這種情況下，他們不吝惜自己的生命、頭顱、肢體以及一切身體部分，都用來奉獻。更何況是身外之物，卻想要珍愛而不肯捨棄呢？

再者，摩那婆（Manava，意為青年），如果諸位菩薩摩訶薩（Bodhisattva-Mahasattva，意為大菩薩）爲了尋求佛法，只要有佛法的地方，他們都會前往尋求。有時前往旃陀羅（Chandala，意為賤民）的家，有時到達羅剎（Rakshasa，意為惡鬼）居住的地方，乃至鳥獸居住之處，聽到有佛法，都會前往請問求法。有時那些人要求菩薩說：『能住在我家足滿一千年，然後我才為你說法。』菩薩聽了之後，就住在那裡滿足一千年，隨他們所需，供養侍奉，一定要聽到佛法之後，才重重報答而返回。

再者，摩那婆，如果諸位菩薩摩訶薩爲了尋求佛法，如此精進，尚且能夠奉給諸旃陀羅乃至羅剎惡鬼畜生滿足一千年，更何況不能在住于正法、具有善根的眾生以及具有智慧的大法師那裡，聽聞正法，斷除疑惑呢？

再者，摩那婆，像這樣的菩薩摩訶薩，聽聞佛法之後，內心非常歡喜，想要報答說法者的恩德。應當知道，那時不能用貨物錢財來報答說法者的恩德。為什麼呢？摩那婆，因為恩德太重了。即使對於諸佛如來（Tathagata，意為如來）、正遍覺（Samyaksambuddha，意為正等覺者）那裡，也沒有方便能夠報答。為什麼呢？因為法施的恩德太重了。什麼叫做重呢？就是法施。法施，在各種佈施中，最為第一、最為殊勝、最為微妙，最為無上、為無上之上，無數無量、沒有邊際，不可以拿財施來相比。為什麼呢？因為法施沒有執著。摩那婆，財施，是生死輪迴、有漏有為、執著取相的煩惱之施。而法施，則是一向出離、無漏無為、無礙無相的智慧之施。而且法施，沒有人能夠譭謗，也沒有人能夠讚歎。如果有人詆譭這種法施，應當知道這個人就是在誹謗三寶（Triratna，意為佛法僧）。摩那婆，你應該對此深入思考，慇勤請教，聽聞之後努力修學，既然自己

【English Translation】 English version: In this case, they do not begrudge their own lives, heads, limbs, and all parts of their bodies, using them all for offering. How much more so with external possessions, which they would want to cherish and not give up?

Furthermore, Manava (meaning youth), if these Bodhisattva-Mahasattvas (meaning great Bodhisattvas), for the sake of seeking the Dharma, go to any place where the Dharma exists. Sometimes they go to the homes of Chandalas (meaning outcastes), sometimes they go to the dwellings of Rakshasas (meaning demons), even to places inhabited by birds and beasts. Having heard of the Dharma, they all go to inquire and seek it. Sometimes those beings require the Bodhisattvas to say, 'If you can stay in my house for a full thousand years, then I will teach you the Dharma.' Having heard this, the Bodhisattvas stay in that place for a full thousand years, providing whatever they need, serving and attending to them. Only after hearing the Dharma do they repay them generously and return.

Furthermore, Manava, if these Bodhisattva-Mahasattvas, for the sake of seeking the Dharma, are so diligent that they can serve Chandalas, even Rakshasas, evil spirits, and animals for a full thousand years, how much more so should they be able to listen to the true Dharma, dispel doubts, and resolve uncertainties from beings who abide in the true Dharma, possess good roots, and from great Dharma masters who possess wisdom?

Furthermore, Manava, such Bodhisattva-Mahasattvas, having heard the Dharma, are greatly delighted and wish to repay the kindness of the Dharma teacher. You should know that at that time, one cannot repay the kindness of the Dharma teacher with goods and wealth. Why? Manava, because the kindness is too great. Even for the Tathagatas (meaning Thus Come Ones), the Samyaksambuddhas (meaning Perfectly Enlightened Ones), there is no expedient way to repay it. Why? Because the Dharma giving is too weighty. What is meant by 'weighty'? It is the giving of the Dharma. The giving of the Dharma is the foremost, the most excellent, the most wonderful, the most supreme, the supreme of the supreme, countless, immeasurable, and without limit among all kinds of giving. It cannot be compared to material giving. Why? Because there is no attachment in Dharma giving. Manava, material giving is the giving of samsara, tainted, conditioned, attached, form-grasping, and afflicted. Dharma giving, on the other hand, is the giving of wisdom that is always liberating, untainted, unconditioned, unobstructed, and formless. Furthermore, no one can destroy or praise Dharma giving. If someone slanders this Dharma giving, you should know that this person is slandering the Three Jewels (Triratna, meaning Buddha, Dharma, and Sangha). Manava, you should deeply contemplate this, diligently inquire, and after hearing, strive to learn. Since you yourself

學已為人普說。以具宣故法得久住。亦令世間善法增長。

複次摩那婆。譬如商家以少貨財販賣求利。是人資產歲月漸增。庫藏充實拯濟多人。若不商販財則不增。后值饑荒喪失家累。摩那婆。彼說法師亦復如是。應常宣說不得休懈。何以故。若常宣說法住增長利益人天。成熟善根滅除眾惡。若不宣弘法則衰殄。熾盛惡道損減人天故。複次摩那婆。譬如商導多將徒侶莊嚴器仗。持諸貨財經涉險難。適於中路更遇余商。時彼導師分明約束強弱相保首尾相衛部分如法。于險難中雖逢寇賊。不損貲財安隱得過。摩那婆。彼說法師亦復如是。雖處無量百千大眾具宣如是正法門時。彼大眾中多有如來世尊弟子。聰明利智善解其義讀誦受持。誦持力故無有障礙。假設外道世智辯聰。百千邪論種種咒術。種種辭辯種種問難。無所申展自然喪滅。云何而能作諸妨礙。摩那婆。汝應當知。彼百千數大眾之中。雖有邪見世智辯人。然彼一切諸比丘等。勿受其言莫行其事。不得供養不應親近。何以故。以彼無有增長成就利益諸事惟有損減破壞善故。

大法炬陀羅尼經離惡友品第四十八

複次摩那婆。如有人家施設種種上妙美膳人間所無等輪王食。如是妙食味中最上。然雜微毒如芥子許。摩那婆。于意云何。有人饑虛思求粗

【現代漢語翻譯】現代漢語譯本：學成之後，要為眾人普遍宣說佛法。因為能夠完備地宣講佛法，佛法才能長久住世，也能使世間的善法增長。再者，摩那婆（Maṇava，意為青年），譬如商人用少量的貨物進行販賣以求取利潤。這個人的資產隨著時間推移逐漸增加，倉庫充實，能夠救濟很多人。如果不進行商業販賣，財產就不會增加，之後遇到饑荒就會喪失家業。摩那婆，說法之法師也是如此，應當經常宣說佛法，不能停止懈怠。為什麼呢？如果經常宣說佛法，佛法就能住世增長，利益人天，成熟善根，滅除各種罪惡。如果不宣揚弘揚佛法，佛法就會衰敗滅亡，熾盛惡道，損害人天。再者，摩那婆，譬如商隊首領帶領眾多隨從，攜帶各種裝備器械，帶著各種貨物和資金，經歷各種艱難險阻。恰好在路途中遇到其他商隊。這時，商隊首領明確約束大家，強弱互相保護，首尾互相照應，分工安排如法。在險難之中，即使遇到盜賊，也不會損失資財，能夠安穩度過。摩那婆，說法之法師也是如此，即使身處無量百千的大眾之中，完備地宣講這樣的正法之門時，這些大眾中有很多如來世尊（Tathāgata，意為如來）的弟子，他們聰明敏銳，善於理解佛法的含義，讀誦受持佛法。因為誦持佛法的力量，所以沒有障礙。假設外道用世俗的智慧和辯才，用百千種邪論、各種咒術、各種辭藻辯論、各種提問刁難，都無法施展，自然會喪失，怎麼能夠製造各種妨礙呢？摩那婆，你應當知道，在這百千數的大眾之中，即使有邪見和世俗智慧的辯論者，然而所有這些比丘（bhikṣu，意為出家男子）等，不要接受他們的言論，不要做他們的事情，不得供養他們，不應該親近他們。為什麼呢？因為他們沒有增長成就利益的事情，只有損害破壞善事。《大法炬陀羅尼經·離惡友品》第四十八再者，摩那婆，譬如有人家準備了各種上妙美味的膳食，是人間所沒有的，等同於轉輪王（cakravartin，意為轉輪聖王）所食用的食物。這樣的美味佳餚味道最上乘，然而卻摻雜了微量的毒藥，像芥菜籽那麼大。摩那婆，你認為怎麼樣？有人飢餓，想要求取粗糙的食物。

【English Translation】 English version: Having learned, one should universally explain the Dharma to others. Because of completely proclaiming the Dharma, the Dharma can abide for a long time, and it can also cause the good dharmas of the world to increase. Furthermore, Maṇava (meaning youth), for example, a merchant uses a small amount of goods to trade for profit. This person's assets gradually increase over time, the warehouse is full, and he can help many people. If he does not engage in commercial trading, his property will not increase, and later, when he encounters famine, he will lose his family business. Maṇava, the Dharma teacher is also like this, he should always proclaim the Dharma and not stop being lazy. Why? If he constantly proclaims the Dharma, the Dharma can abide and increase, benefiting humans and devas, maturing good roots, and eliminating all evils. If he does not promote and propagate the Dharma, the Dharma will decline and perish, evil paths will flourish, and humans and devas will be harmed. Furthermore, Maṇava, for example, a caravan leader leads many followers, carrying various equipment and weapons, with various goods and funds, experiencing various difficulties and dangers. Coincidentally, they encounter other caravans on the road. At this time, the caravan leader clearly restrains everyone, the strong and the weak protect each other, the front and the rear take care of each other, and the division of labor is arranged according to the Dharma. In the midst of dangers, even if they encounter thieves, they will not lose their assets and can pass through safely. Maṇava, the Dharma teacher is also like this, even if he is in the midst of countless hundreds of thousands of people, when he completely proclaims such a gate of the right Dharma, there are many disciples of the Tathāgata (meaning Thus Come One) among these people, they are intelligent and sharp, good at understanding the meaning of the Dharma, reading, reciting, and upholding the Dharma. Because of the power of reciting and upholding the Dharma, there are no obstacles. Suppose the heretics use worldly wisdom and eloquence, with hundreds of thousands of heretical theories, various mantras, various rhetorical debates, and various questions and difficulties, they cannot display their abilities and will naturally perish, how can they create various obstacles? Maṇava, you should know that among these hundreds of thousands of people, even if there are debaters with heretical views and worldly wisdom, however, all these bhikṣus (meaning ordained monks), etc., should not accept their words, should not do their things, should not make offerings to them, and should not be close to them. Why? Because they have no things that increase, accomplish, and benefit, only things that harm and destroy good deeds. The Great Torch Dhāraṇī Sūtra, Chapter 48: Separating from Evil Friends Furthermore, Maṇava, for example, someone's family prepares various supreme and wonderful delicacies, which are not found in the human world, equivalent to the food eaten by a cakravartin (meaning Wheel-Turning King). Such delicious food has the best taste, but it is mixed with a trace amount of poison, as big as a mustard seed. Maṇava, what do you think? Someone is hungry and wants to seek rough food.

食。忽逢毒膳為取食不。諸菩薩言。不也世尊。佛言。摩那婆。如是如是。如汝所說。若人讚說世智辯聰所為事業。乃至讀誦一偈一句。斯人不可在僧眾中。何以故。以彼即非諸佛弟子故。

複次摩那婆。譬如有人得惡癩病。是人不得入凈眾中。謂剎利眾婆羅門眾長者居士一切眾中。乃至不應暫時立住。況聽久坐清凈眾處。摩那婆。世辯邪人亦復如是。尚不應令清凈眾前須臾立住。況得久坐同其事業。

複次摩那婆。譬如野干鄙賤腥臊身形疥瘦時食糞穢。豈容得在師子眾中。摩那婆。世辯邪人亦復如是。是人惡極無有善根。終無得在諸佛剎中。假令先有亦應驅擯。何以故。不令眾生學習惡見長夜增長無量惡業墮諸惡趣受大苦故。

複次摩那婆。寧與怨家旃陀羅等屠膾之人共為親友。終不與是邪辯惡見暫時同住。摩那婆。寧以利刀劈破舌根。不與惡見論說佛法。摩那婆。寧忍饑苦千歲不食。莫因惡見受他信施。摩那婆。寧豎鐵鏘以為鋪榻臥經千歲。不與邪辯惡見謗毀之人暫同坐臥。摩那婆。寧以灰火覆地足蹈千年。不與邪辯惡見之人受經行處。何以故。摩那婆。千歲蹈火苦止少時。若學惡見永墜惡道。何以故。摩那婆。凡夫愚癡心力鮮少親近邪黨積習其惡。同惡相扶破毀佛法。既自作已。復令無量無

【現代漢語翻譯】現代漢語譯本：食物。如果忽然遇到有毒的食物，會去吃嗎？諸位菩薩說：『不會的，世尊。』佛說：『摩那婆（Manava，人名），是的，是的，正如你所說。如果有人讚嘆世俗的智慧和辯才所做的事業，乃至讀誦一偈一句，這個人不可以待在僧眾之中。為什麼呢？因為他不是諸佛的弟子。』再者，摩那婆（Manava）。譬如有人得了惡性癩病，這個人不可以進入清凈的群體中，包括剎帝利（Kshatriya，印度教種姓制度中的第二等級，即武士）眾、婆羅門（Brahmana，印度教種姓制度中的第一等級，即祭司）眾、長者居士等一切大眾之中，乃至不應該暫時站立，更何況聽法久坐于清凈的場所。摩那婆（Manava），世俗辯才的邪人也是這樣。尚且不應該讓他們在清凈的僧眾面前片刻站立，更何況久坐在一起做同樣的事業。再者，摩那婆（Manava）。譬如野干（Jackal，一種犬科動物），卑賤腥臭，身形疥癬瘦弱，時常吃糞便污穢之物，怎麼能容許它待在獅子群中呢？摩那婆（Manava），世俗辯才的邪人也是這樣。這種人罪惡至極，沒有善根，終究不能待在諸佛的剎土中。即使先前存在，也應該驅逐出去。為什麼呢？不讓眾生學習邪惡的見解，長夜增長無量的惡業，墮入各種惡趣，遭受巨大的痛苦的緣故。再者，摩那婆（Manava）。寧願與怨家、旃陀羅（Chandala，印度社會中從事被認為不潔職業的賤民）等屠夫劊子手成為親友，終究不與這些邪辯惡見的人暫時同住。摩那婆（Manava）。寧願用鋒利的刀劈開舌根，也不與持有惡見的人論說佛法。摩那婆（Manava）。寧願忍受飢餓的痛苦一千年不吃東西，也不因為惡見而接受他人的供養。摩那婆（Manava）。寧願豎起鐵槍作為床榻，躺在上面一千年，也不與邪辯惡見、誹謗佛法的人暫時同坐同臥。摩那婆（Manava）。寧願用灰燼覆蓋地面，用腳踩踏一千年，也不與邪辯惡見的人一起受經、一起經行。為什麼呢？摩那婆（Manava）。踩踏火灰一千年的痛苦只是短暫的，如果學習邪惡的見解，將永遠墮入惡道。為什麼呢？摩那婆（Manava）。凡夫愚癡，心力微弱，親近邪惡的黨羽，長期積習他們的惡行，同惡相濟，破壞毀壞佛法。既自己做了惡事，又讓無數無

【English Translation】 English version: Food. If one suddenly encounters poisoned food, would one take it? The Bodhisattvas said, 'No, World Honored One.' The Buddha said, 'Manava (Manava, a name), it is so, it is so, as you say. If someone praises the worldly wisdom and eloquence in their undertakings, even reciting a verse or a line, that person should not be in the Sangha. Why? Because they are not disciples of the Buddhas.' Furthermore, Manava (Manava). Suppose someone has a severe case of leprosy. That person should not enter a pure assembly, including assemblies of Kshatriyas (Kshatriya, the second highest of the four varnas in Hinduism, the warrior caste), Brahmanas (Brahmana, the highest of the four varnas in Hinduism, the priestly caste), elders, householders, or any assembly. They should not even stand there temporarily, let alone listen and sit for a long time in a pure place. Manava (Manava), those with worldly eloquence and wrong views are also like that. They should not even be allowed to stand momentarily before a pure assembly, let alone sit together for a long time and do the same work. Furthermore, Manava (Manava). Suppose a jackal (Jackal, a canine animal), base and foul-smelling, with a scabby and emaciated body, constantly eats feces and filth. How could it be allowed to be among lions? Manava (Manava), those with worldly eloquence and wrong views are also like that. Such people are extremely evil and have no good roots. They will never be able to stay in the Buddha-fields. Even if they were there before, they should be driven out. Why? So that sentient beings do not learn evil views, increasing immeasurable evil karma throughout the long night, falling into various evil realms, and suffering great pain. Furthermore, Manava (Manava). It is better to befriend enemies, Chandalas (Chandala, a Hindu caste traditionally considered untouchable) and butchers, than to dwell even temporarily with those who have evil views and eloquence. Manava (Manava). It is better to split one's tongue with a sharp knife than to discuss the Dharma with those who hold evil views. Manava (Manava). It is better to endure hunger for a thousand years without eating than to receive offerings from others because of evil views. Manava (Manava). It is better to erect iron spears as a bed and lie on them for a thousand years than to sit or sleep even temporarily with those who have evil views and eloquence and slander the Dharma. Manava (Manava). It is better to cover the ground with ashes and tread on them for a thousand years than to share the place of scripture reading and walking with those who have evil views and eloquence. Why? Manava (Manava). The suffering of treading on ashes for a thousand years is only temporary, but if one learns evil views, one will fall into evil paths forever. Why? Manava (Manava). Ordinary people are foolish and have little mental strength. They associate with evil parties, accumulate their evil habits, support each other in evil, and destroy the Buddha's teachings. Having done evil themselves, they cause countless

邊眾生學習邪見。

複次摩那婆。于意云何。若人毀佛及謗法僧。彼人長夜得安樂不。諸菩薩言。不也世尊。佛言。摩那婆。以是因緣。如來應供正遍覺慇勤顯揚如是法義。摩那婆。如來世尊有大慈悲。於一眾生未曾舍離。永斷噁心無有嫉妒。遠離妄語亦無錯言。摩那婆。如來應供正遍覺。是真語者。是實語者。凡是眾生欲受何法。皆即為其方便演說。令彼無量無邊眾生隨類得解。得智解故速入涅槃。摩那婆。汝等若見邪辯宣說。慎莫聽聞亦勿禮拜。不須隨喜。應如是知。摩那婆。汝等當知設對百千諸佛經典。不讀不誦不受不持。數百千歲默然而住。不與邪辯共住談論。讀誦所作或暫聽聞。摩那婆。汝等從今於一切處。慎莫與彼非法眾生共為朋友。勿與同居亦莫親近。何以故。若有親近非法惡人從其事業。是人長夜不得安隱。所以者何。是人知已還以惡法轉教他人。去來現在常行邪法。以行邪故輪迴眾苦。摩那婆。汝等當知未曾見聞行世間法能知出世勝上人法。豈況行邪而得證者。

複次摩那婆。彼惡眾生無能為物作凈福田獲果報者。如來世尊亦不開許。彼惡邪人受他供養。復不聽彼諸餘眾生奉給惡人衣食眾具。何以故。以彼癡人不如法行終不住是如法中故。不求解脫終不住是解脫中故。彼等愚盲不行我

【現代漢語翻譯】現代漢語譯本：邊地眾生學習邪見。

再者，摩那婆（Manava，人名）。你認為如何？如果有人詆譭佛陀以及誹謗佛法僧伽（Sangha，僧團），那人長久以來能得到安樂嗎？諸菩薩（Bodhisattva，指發願成佛的修行者）回答說：『不能，世尊。』佛陀說：『摩那婆，因為這個緣故，如來（Tathagata，佛的稱號之一），應供（Arhat，值得供養的人），正遍覺（Samyaksambuddha，完全覺悟者）慇勤地宣揚這樣的法義。摩那婆，如來世尊具有大慈悲心，對於一個眾生都不曾捨棄，永遠斷除惡心，沒有嫉妒，遠離妄語，也沒有錯謬的言語。摩那婆，如來應供正遍覺，是說真話的人，是說實話的人，凡是眾生想要接受什麼樣的法，都立即為他們方便演說，使那些無量無邊的眾生隨著各自的類別而得到理解，因為得到智慧的理解而迅速進入涅槃（Nirvana，寂滅）。摩那婆，你們如果見到邪辯的宣說，謹慎不要聽聞，也不要禮拜，不需要隨喜，應當這樣知道。摩那婆，你們應當知道，即使面對成百上千的諸佛經典，不讀不誦，不受不持，數百千年默默地住著，也不要與邪辯的人共同居住談論，讀誦所作或者暫時聽聞。摩那婆，你們從今以後在一切地方，謹慎不要與那些非法眾生共同做朋友，不要與他們同住，也不要親近。為什麼呢？如果有人親近非法惡人，跟從他們的事業，這個人長久以來不得安穩。為什麼呢？這個人知道后還用惡法轉教他人，過去、現在、未來常常行邪法，因為行邪法而輪迴于眾多的痛苦之中。摩那婆，你們應當知道，未曾見聞修行世間法的人，不能知道出世間殊勝的人法，更何況是修行邪法而能證得果位的人呢？』

再者，摩那婆，那些惡劣的眾生不能為事物做清凈的福田，從而獲得果報。如來世尊也不允許那些惡劣邪人接受他人的供養，又不允許其他的眾生奉給惡人衣食等生活用品。為什麼呢？因為那些愚癡的人不如法修行，最終不能安住于如法之中；不求解脫，最終不能安住于解脫之中。他們這些愚昧盲從的人不行我的...

【English Translation】 English version: Outlying beings learn wrong views.

Furthermore, Manava (name of a person). What do you think? If someone destroys the Buddha and slanders the Dharma (teachings of the Buddha) and the Sangha (monastic community), can that person obtain peace and happiness for a long time? The Bodhisattvas (beings who aspire to Buddhahood) replied, 'No, World Honored One.' The Buddha said, 'Manava, for this reason, the Tathagata (one of the titles of the Buddha), the Arhat (one who is worthy of offerings), the Samyaksambuddha (fully enlightened one) diligently proclaims such Dharma teachings. Manava, the Tathagata, the World Honored One, has great compassion, never abandoning a single being, forever cutting off evil thoughts, without jealousy, far from false speech, and without erroneous words. Manava, the Tathagata, the Arhat, the Samyaksambuddha, is a speaker of truth, a speaker of reality. Whatever Dharma any being wishes to receive, he immediately explains it conveniently for them, so that those immeasurable and boundless beings can understand according to their respective categories, and because they obtain wisdom and understanding, they quickly enter Nirvana (liberation). Manava, if you see wrong arguments being proclaimed, be careful not to listen, nor to bow, nor to rejoice. You should know this. Manava, you should know that even if you face hundreds of thousands of Buddha's scriptures, without reading, reciting, receiving, or upholding them, remaining silent for hundreds and thousands of years, do not live or converse with those who argue wrongly, reading what they do, or listening to them even temporarily. Manava, from now on, in all places, be careful not to befriend those non-Dharma beings, do not live with them, nor be close to them. Why? If someone is close to evil people who are against the Dharma, and follows their actions, that person will not have peace and security for a long time. Why? Because that person, having known it, will also use evil Dharma to teach others, constantly practicing wrong Dharma in the past, present, and future. Because of practicing wrong Dharma, they will be reborn in the cycle of suffering. Manava, you should know that those who have never seen or heard of practicing worldly Dharma cannot know the Dharma of superior beings who have transcended the world, let alone those who practice wrong Dharma and attain realization?'

Furthermore, Manava, those evil beings cannot create pure fields of merit for things, thereby obtaining rewards. The Tathagata, the World Honored One, also does not allow those evil and wrong people to receive offerings from others, nor does he allow other beings to offer clothing, food, and other necessities to evil people. Why? Because those foolish people do not practice according to the Dharma, and ultimately cannot abide in the Dharma; they do not seek liberation, and ultimately cannot abide in liberation. Those ignorant and blind people do not follow my...

法住邪法中。應如是知。摩那婆。諸佛世尊常作是說。若諸眾生未入正法。亦未入于聲聞法中。若供養者果報減少。

大法炬陀羅尼經辯田贊施品第四十九

爾時彼佛告諸菩薩言。摩那婆。若人供養或須陀洹。乃至養飼畜生餓狗。隨其品類悉有功德。是故應當一切處施。隨施主心得報差別。摩那婆。施持戒人得果報異。施破戒人得報亦異。施者受者其事皆異。乃至餓狗得報亦異。摩那婆。是故一切皆應勤求住清凈戒忍辱精進禪定智慧。乃至所有力無畏等。一切功德咸應求之。

複次摩那婆。以是因緣。如來世尊為諸菩薩摩訶薩等受衣食故。開許四事。何等為四。所謂若諸菩薩摩訶薩不自為己受畜財物乃至飲食及諸湯藥。凡是所須如法乞索。若得供養如來聽受。是為菩薩摩訶薩開許初事。若諸菩薩摩訶薩常行教化一切眾生。遠離惡法成熟善根。若有所須如法求乞。得供養時如來聽受。是為菩薩摩訶薩開第二事。若諸菩薩摩訶薩於一切時。常為供養諸佛如來及如來塔若有所須如法求乞。得供養時如來聽受。是為菩薩摩訶薩開第三事。若諸菩薩摩訶薩常樂讀誦贊說經典開示眾生。若有所須如法求乞。得他供養如來聽受。是為菩薩摩訶薩開第四事。摩那婆。若有菩薩摩訶薩能住如是四種法中。當知彼行長夜

【現代漢語翻譯】現代漢語譯本：處於邪法之中，應當這樣理解。摩那婆（Manava，人名）。諸佛世尊常常這樣說，如果眾生沒有進入正法，也沒有進入聲聞法中，那麼供養的果報就會減少。

《大法炬陀羅尼經》辯田贊施品第四十九

這時，那位佛告訴諸位菩薩說：『摩那婆（Manava）。如果有人供養哪怕是須陀洹（Srotapanna，入流果），乃至餵養畜生或餓狗，根據其品類都有功德。因此，應當在一切處行佈施，隨著施主的心意而得到不同的果報。摩那婆（Manava），佈施給持戒的人得到的果報不同，佈施給破戒的人得到的果報也不同。佈施的人和接受佈施的人，他們的情況都不同，乃至佈施給餓狗得到的果報也不同。摩那婆（Manava），因此，一切都應當勤奮追求安住于清凈的戒律、忍辱、精進、禪定、智慧，乃至所有力量、無畏等等，一切功德都應當追求。』

再次，摩那婆（Manava），因為這個緣故，如來世尊爲了諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）等接受衣食，開許四件事。哪四件呢？所謂如果諸位菩薩摩訶薩不為自己受用而蓄積財物，乃至飲食及各種湯藥，凡是所需要的都如法乞求，如果得到供養，如來允許接受。這是為菩薩摩訶薩開許的第一件事。如果諸位菩薩摩訶薩常常教化一切眾生，遠離惡法，成熟善根，如果有所需要就如法乞求，得到供養時，如來允許接受。這是為菩薩摩訶薩開許的第二件事。如果諸位菩薩摩訶薩在一切時，常常爲了供養諸佛如來及如來塔，如果有所需要就如法乞求，得到供養時，如來允許接受。這是為菩薩摩訶薩開許的第三件事。如果諸位菩薩摩訶薩常常喜歡讀誦、贊說經典，開示眾生，如果有所需要就如法乞求，得到他人供養，如來允許接受。這是為菩薩摩訶薩開許的第四件事。摩那婆（Manava），如果有菩薩摩訶薩能夠安住于這四種法中，應當知道他的修行將會增長。'

【English Translation】 English version: One should understand being in a heretical dharma in this way. Manava (name). The Buddhas, World Honored Ones, always say this: if sentient beings have not entered the true dharma, nor have they entered the Sravaka (hearer) dharma, then the merit of offering will be reduced.

The Forty-Ninth Chapter, 'Discriminating Fields, Praising Giving,' of the Great Torch Dharani Sutra

At that time, that Buddha told the Bodhisattvas, 'Manava (name), if someone makes offerings even to a Srotapanna (stream-enterer), or even feeds animals or hungry dogs, according to their kind, there is merit. Therefore, one should give in all places, and receive different rewards according to the giver's intention. Manava (name), giving to those who uphold the precepts yields different rewards than giving to those who break the precepts. The giver and the receiver are different in their circumstances, and even giving to a hungry dog yields different rewards. Manava (name), therefore, all should diligently seek to abide in pure precepts, patience, diligence, meditation, and wisdom, and even all powers, fearlessness, etc., all merits should be sought.'

Furthermore, Manava (name), because of this reason, the Tathagata (Thus Come One), World Honored One, for the sake of the Bodhisattva-Mahasattvas (Great Bodhisattvas) receiving clothing and food, allows four things. What are the four? Namely, if the Bodhisattva-Mahasattvas do not accumulate wealth, even food and various medicines, for their own use, but lawfully beg for whatever is needed, and if they receive offerings, the Tathagata allows them to accept. This is the first thing allowed for the Bodhisattva-Mahasattvas. If the Bodhisattva-Mahasattvas constantly teach and transform all sentient beings, staying away from evil dharmas and maturing good roots, and if they lawfully beg for whatever is needed, and when they receive offerings, the Tathagata allows them to accept. This is the second thing allowed for the Bodhisattva-Mahasattvas. If the Bodhisattva-Mahasattvas at all times constantly make offerings to all Buddhas, Tathagatas, and Tathagata stupas, and if they lawfully beg for whatever is needed, and when they receive offerings, the Tathagata allows them to accept. This is the third thing allowed for the Bodhisattva-Mahasattvas. If the Bodhisattva-Mahasattvas constantly delight in reading, reciting, praising, and speaking the sutras, and enlightening sentient beings, and if they lawfully beg for whatever is needed, and when they receive offerings from others, the Tathagata allows them to accept. This is the fourth thing allowed for the Bodhisattva-Mahasattvas. Manava (name), if there are Bodhisattva-Mahasattvas who can abide in these four dharmas, know that their practice will increase throughout the long night.'

增長無有損減。亦為無量無邊眾生說菩提法生長善根。而彼菩薩如是行已。堪受誰供。所謂堪受長者居士若婆羅門若諸國王乃至轉輪聖王勝供養故。受何等供。所謂房舍臥具衣服飲食療病湯藥。乃至種種財寶眾具充給所須。如是菩薩住是威儀受供養時功德無減。

複次摩那婆。若諸菩薩摩訶薩等隨順成就四種行已。以此善根獲四果報。何等為四。一者若彼菩薩念欲居於轉輪王位行十善法教化眾生。隨意即作轉輪聖王無量千世。二者若彼菩薩意欲唸作忉利天王說法教化三十三天。隨意即得無量千世。三者若彼菩薩意欲舍家出家修道證沙門果。隨意即得沙門果證。四者若彼菩薩欲得當證阿耨多羅三藐三菩提。藉此善根斷除顛倒。次第住于諸善根中。必當得成阿耨多羅三藐三菩提。摩那婆。此四種法。為諸菩薩摩訶薩最上修行。能住此法堪受供養及能施者是二皆名著大鎧甲。應如是知。何以故。摩那婆。是中不可以懈怠之人。少精進者失正念者。無威儀者樂睡眠者。長夜不捨懈怠懶惰。遠離勇猛恥不問他者。受此供養。如是之人。乃至不堪受他六年棄置糞中一腐木片。何以故。摩那婆。若諸眾生不住正法。於三界中不消一物。以是因緣。如來世尊不為如是愚癡邪見諸眾生等不住威儀不依佛戒宣揚弘說如是法事。

【現代漢語翻譯】現代漢語譯本：增長不會有任何損減。也為無量無邊的眾生宣說菩提之法，使他們增長善根。而那些菩薩這樣修行之後，堪受誰的供養呢？他們堪受長者、居士、婆羅門（Brahmana，古印度僧侶階層）、諸國王乃至轉輪聖王（Cakravartin，以正法統治世界的理想君王）的殊勝供養。接受什麼樣的供養呢？接受房舍、臥具、衣服、飲食、療病湯藥，乃至種種財寶眾具，以充分供給所需。這樣的菩薩安住于這種威儀之中接受供養時，功德不會減少。

再者，摩那婆（Manava，人名）。如果諸位菩薩摩訶薩（Mahasattva，大菩薩）等隨順成就四種修行之後，憑藉這些善根獲得四種果報。是哪四種呢？第一，如果那位菩薩念想居住於轉輪王位，行十善法教化眾生，就能隨意成為轉輪聖王，經歷無量千世。第二，如果那位菩薩意欲念想作忉利天王（Trayastrimsa，佛教欲界六天之一），說法教化三十三天，就能隨意獲得，經歷無量千世。第三，如果那位菩薩意欲舍家出家修道，證得沙門（Sramana，佛教修行者）果，就能隨意證得沙門果證。第四，如果那位菩薩想要當即證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），憑藉這些善根斷除顛倒，次第安住于各種善根之中，必定能夠成就阿耨多羅三藐三菩提。摩那婆，這四種法，是諸位菩薩摩訶薩最上的修行。能夠安住於此法，堪受供養以及能夠佈施者，這二者都可稱為身披大鎧甲。應當這樣理解。為什麼呢？摩那婆，這裡不可以讓懈怠之人、少精進者、失去正念者、沒有威儀者、貪圖睡眠者，長夜不捨懈怠懶惰，遠離勇猛，羞於向他人請教者，接受這種供養。這樣的人，甚至不堪接受他人六年棄置於糞中，已經腐爛的木片。為什麼呢？摩那婆，如果眾生不住于正法，在三界（Trailokya，欲界、色界、無色界）之中不能消化一物。因為這個因緣，如來世尊（Tathagata，佛的稱號）不會為那些愚癡邪見的眾生，不住威儀，不依佛戒，宣揚弘說這樣的法事。

【English Translation】 English version: The increase will not have any decrease. Also, for immeasurable and boundless sentient beings, he speaks the Bodhi Dharma, causing them to grow good roots. And after those Bodhisattvas practice in this way, who are they worthy to receive offerings from? They are worthy to receive the excellent offerings from elders, householders, Brahmanas (Brahmana, ancient Indian priestly class), all kings, and even Cakravartins (Cakravartin, the ideal king who rules the world with righteousness). What kind of offerings do they receive? They receive houses, bedding, clothing, food, medicine for healing, and even all kinds of treasures and implements, fully providing what is needed. When such Bodhisattvas abide in this dignified manner and receive offerings, their merits will not diminish.

Furthermore, Manava (Manava, a name). If those Bodhisattvas Mahasattvas (Mahasattva, great Bodhisattvas) and others, after following and accomplishing four kinds of practices, obtain four kinds of retributions by means of these good roots. What are the four? First, if that Bodhisattva thinks of residing in the position of a Cakravartin, practicing the ten good deeds and teaching sentient beings, he can at will become a Cakravartin, experiencing countless thousands of lifetimes. Second, if that Bodhisattva intends to become the king of Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of the desire realm in Buddhism), preaching the Dharma and teaching the thirty-three devas, he can obtain it at will, experiencing countless thousands of lifetimes. Third, if that Bodhisattva intends to renounce his home, leave the household life, cultivate the path, and attain the fruit of a Sramana (Sramana, Buddhist practitioner), he can attain the fruit of a Sramana at will. Fourth, if that Bodhisattva wants to immediately attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), by means of these good roots, he can eliminate perversions and abide in all kinds of good roots in order, and he will surely attain Anuttara-samyak-sambodhi. Manava, these four kinds of Dharmas are the supreme practices for all Bodhisattvas Mahasattvas. Those who can abide in this Dharma, are worthy to receive offerings, and those who are able to give, both of these can be called wearing great armor. It should be understood in this way. Why? Manava, here, it is not permissible for a lazy person, one with little diligence, one who has lost right mindfulness, one without dignity, one who is greedy for sleep, one who does not abandon laziness and sloth throughout the long night, one who is far from courage, and one who is ashamed to ask others, to receive this offering. Such a person is not even worthy to receive a rotten piece of wood that has been discarded in the dung for six years. Why? Manava, if sentient beings do not abide in the right Dharma, they cannot digest even a single thing in the three realms (Trailokya, the desire realm, the form realm, and the formless realm). Because of this reason, the Tathagata (Tathagata, title of the Buddha) will not proclaim and propagate such Dharma matters for those foolish and wrongly-viewed sentient beings who do not abide in dignity and do not rely on the Buddha's precepts.

複次摩那婆。一切菩薩初求法行。有四種事退欲法心。何等為四。摩那婆。若有菩薩為眾經紀。或時往詣聚落城邑。若至王都入王宮殿。為物去來營理眾務。然彼眾中無一比丘凈持禁戒。亦無一人勇猛精勤。多是愚癡不知經典。時彼菩薩見諸徒眾多行非法。便即退舍求法意行。我今云何與是等人同止共居學習是法。摩那婆。汝等當觀惡世比丘假得僧名令他營護。知事人等無有尊敬欽仰之心。以是因緣。令彼菩薩見如是等無行眾生速舍善欲。摩那婆。是為初行菩薩摩訶薩退求法心第一事也。

複次摩那婆。若有菩薩欲學菩薩諸功德行故往他所聽受正法。至他所已先即請問諸菩薩行。精進勇猛依所聞行。觀彼眾中無一比丘能說如是所咨問法。而彼菩薩於法有疑無人能決。即起誹謗退捨本心。摩那婆。是為初行菩薩摩訶薩退求法心第二事也。

複次摩那婆。若諸菩薩念舍世間有為之事。所謂若衣若食乃至湯藥種種眾具。欲學如是菩薩所行。如是菩薩至僧眾中。見諸比丘坐高大床貪嗜飲食悉多受畜不凈財物常樂睡眠喜論世事無厭離想不善思惟順生死流增長魔業。時彼菩薩見是事已退捨本心。摩那婆。是為初行菩薩摩訶薩退求法心第三事也。

複次摩那婆。若諸菩薩欲行最上樂。欲阿蘭若法。欲行空三昧行

【現代漢語翻譯】現代漢語譯本：再者，摩那婆（Manava，人名）。一切菩薩最初尋求佛法修行時，有四種情況會使他們退失追求佛法的心。是哪四種呢？摩那婆，如果菩薩爲了大眾的生計而奔波，有時前往村落城鎮，甚至到達王都進入王宮，爲了物質往來而經營處理各種事務。然而，那些人當中沒有一個比丘（bhiksu，出家男眾）能清凈地持守戒律，也沒有一個人勇猛精進，大多是愚癡無知，不瞭解經典。這時，那位菩薩看到許多僧眾行為不符合佛法，便立即放棄尋求佛法的意願和修行。心想：『我如今怎麼能和這些人同住共處，一起學習佛法呢？』摩那婆，你們應當看到，惡世的比丘假借僧團的名義，讓別人來供養和保護。知事者等人也沒有尊敬和仰慕之心。因為這些原因，使得那些菩薩看到這些沒有修行的眾生，迅速放棄行善的願望。摩那婆，這是初學菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）退失求法心的第一件事。再者，摩那婆，如果菩薩想要學習菩薩的各種功德修行，所以前往其他地方聽聞正法。到達之後，首先請問關於菩薩的修行方法，精進勇猛地按照所聽聞的去實踐。觀察那些人當中，沒有一個比丘能夠說出他所請問的佛法。而那位菩薩對於佛法有疑問，卻沒有人能夠解答，於是就產生了誹謗之心，退失了原本的決心。摩那婆，這是初學菩薩摩訶薩退失求法心的第二件事。再者，摩那婆，如果各位菩薩想要捨棄世間有為的事情，例如衣服、食物，乃至湯藥等各種資具，想要學習像這樣的菩薩所應修行的行為。這樣的菩薩來到僧團中，看到各位比丘坐在高大的床上，貪圖美味的飲食，大量接受和儲藏不乾淨的財物，經常喜歡睡覺，喜歡談論世俗的事情，沒有厭離的想法，不善於思考，順著生死的河流，增長魔業。這時，那位菩薩看到這些事情之後，就退失了原本的決心。摩那婆，這是初學菩薩摩訶薩退失求法心的第三件事。再者，摩那婆，如果各位菩薩想要修行最上的快樂，想要修行阿蘭若（aranya，寂靜處）之法，想要修行空三昧（sunyata-samadhi，空性禪定）的修行。

【English Translation】 English version: Furthermore, Manava (name of a person). When all Bodhisattvas initially seek the practice of Dharma, there are four things that cause them to lose their desire for the Dharma. What are these four? Manava, if a Bodhisattva is engaged in managing affairs for the benefit of the community, sometimes going to villages and towns, or even reaching the royal capital and entering the royal palace, managing various affairs for the sake of material transactions. However, among those people, there is not a single bhiksu (monk) who purely upholds the precepts, nor is there anyone who is courageous and diligent. Most are ignorant and do not understand the scriptures. At this time, that Bodhisattva sees that many of the Sangha members behave contrary to the Dharma, and immediately abandons the intention and practice of seeking the Dharma, thinking: 'How can I now live and dwell with these people, and study the Dharma together?' Manava, you should see that the bhiksus of the evil age falsely use the name of the Sangha, causing others to support and protect them. Those in charge have no respect or admiration. Because of these reasons, those Bodhisattvas, seeing such unvirtuous beings, quickly abandon their desire for good. Manava, this is the first thing that causes a Bodhisattva-Mahasattva (great Bodhisattva) in the initial stages of practice to lose their desire for the Dharma. Furthermore, Manava, if a Bodhisattva wants to learn the various meritorious practices of a Bodhisattva, they go to other places to hear the correct Dharma. After arriving, they first inquire about the practices of a Bodhisattva, diligently and courageously practicing according to what they have heard. Observing that among those people, there is not a single bhiksu who can explain the Dharma that they have inquired about. And that Bodhisattva has doubts about the Dharma, but no one can resolve them, so they develop a sense of slander and lose their original resolve. Manava, this is the second thing that causes a Bodhisattva-Mahasattva in the initial stages of practice to lose their desire for the Dharma. Furthermore, Manava, if the Bodhisattvas intend to abandon worldly affairs, such as clothing, food, and even medicine and various other necessities, wanting to learn the practices that a Bodhisattva should cultivate. Such a Bodhisattva comes to the Sangha and sees the bhiksus sitting on high and large beds, greedily indulging in delicious food, excessively accepting and storing impure wealth, constantly enjoying sleep, delighting in discussing worldly affairs, having no thought of renunciation, not thinking skillfully, following the stream of birth and death, and increasing the works of Mara (demon). At this time, that Bodhisattva, seeing these things, loses their original resolve. Manava, this is the third thing that causes a Bodhisattva-Mahasattva in the initial stages of practice to lose their desire for the Dharma. Furthermore, Manava, if the Bodhisattvas want to practice the supreme bliss, want to practice the aranya (secluded place) Dharma, want to practice the sunyata-samadhi (emptiness concentration) practice.

。彼自未有如是解慧。云何當行阿蘭若法。復云何念空三昧門。而彼菩薩作是思惟。我於今日應速往詣若出家人若在家人所。咨求請問如是行法。或時有人能解此事為我說者則得依行。如是思已即便往詣出家在家一切人所。咨問所疑無能決者。更復思念。我於今者應當往詣比丘眾中請問此義。如是思已。至大眾中見諸比丘請問此義。然彼大眾無有一人能教示者。亦無一人生隨喜者。菩薩見已壞其本心。然彼無行諸比丘等。方為菩薩說如是事。汝等從今常應受是高好床敷種種衣服種種美食。言佛不許者為待他請故。摩那婆。而彼諸人雖教菩薩如是等事。然復不知受法雲何。受他衣食得不損己。受此物已得清凈不。彼皆不知如斯之事。摩那婆。彼諸癡人具足非法。破沙門行。懈怠懶惰不凈臭處。沙門枯草遠離戒肥。常懷貪慾瞋恚愚癡寧知如是空無相愿。既無慧解云何能行。既無解行雲何能說。假雖有說云何斷疑。時彼菩薩見是事已起譭謗心。即便退轉善欲法心。摩那婆。是為菩薩摩訶薩退求法心第四事也。

複次摩那婆。今此眾中得無如是諸惡人不。諸菩薩言。不也世尊。佛告諸菩薩言。摩那婆。如是眾生計不合受七日臭穢投棄惡食。何況更受凈妙食也。是人本無出家受具比丘體相。何緣得彼比丘僧名。

復

【現代漢語翻譯】現代漢語譯本：』如果他自己還沒有這樣的理解和智慧，怎麼能夠修行阿蘭若法（遠離塵囂的修行方法）呢？又怎麼能夠修習空三昧門（體悟空性的禪定之門）呢？』這位菩薩這樣思索著，『我今天應該儘快去拜訪出家人或在家人，請教關於這些修行方法的問題。或許有人能夠理解這件事併爲我講解，那我就可以依此修行。』這樣想過後，他立即前往所有出家和在家的人那裡，詢問他的疑問，但沒有人能夠解答。他再次思索，『我現在應該去比丘（出家男眾）僧團中請教這個道理。』這樣想過後，他來到大眾中，向各位比丘請教這個道理。然而，這些大眾中沒有一個人能夠教導他，也沒有一個人隨喜讚歎。菩薩見到這種情況，內心感到失望。然而，那些沒有修行的比丘們，反而對菩薩說這樣的話：『你們從今以後應該經常接受這些高檔舒適的床鋪、各種各樣的衣服和各種各樣的美食。』他們說，『佛陀不允許這樣做，是因為要等待別人的邀請。』摩那婆（年輕人），那些人雖然教導菩薩這些事情，卻不知道接受供養的正確方法，不知道接受別人的衣食是否會損害自己，不知道接受這些東西后是否還能保持清凈。他們完全不知道這些事情。摩那婆，那些愚癡的人充滿了非法之事，破壞了沙門（出家修行者）的修行，懈怠懶惰，身處污穢之處，沙門之身如同枯草，遠離戒律的滋養，心中常常懷有貪慾、嗔恚和愚癡，怎麼會知道空、無相、無愿的道理呢？既然沒有智慧和理解，怎麼能夠修行呢？既然沒有理解和修行，怎麼能夠講解呢？即使勉強講解，又怎麼能夠消除別人的疑惑呢？』當時，那位菩薩見到這些情況后，生起了譭謗之心，隨即退轉了向善求法之心。摩那婆，這就是菩薩摩訶薩（偉大的菩薩）退失求法之心的第四件事。

』再者，摩那婆，現在這個僧團中難道沒有像這樣邪惡的人嗎？』諸位菩薩回答說：『沒有的，世尊。』佛陀告訴諸位菩薩說：『摩那婆，像這樣的眾生，連七天發臭的、被丟棄的惡劣食物都不應該接受，更何況是清凈美好的食物呢？』這種人本來就沒有出家受具足戒的比丘的體相，怎麼能得到比丘僧的名稱呢？』

【English Translation】 English version: 』If he himself does not have such understanding and wisdom, how can he practice the Aranya Dharma (the practice of living in solitude)? And how can he contemplate the Empty Samadhi Door (the gate of meditation on emptiness)?』 The Bodhisattva thought to himself, 『Today, I should quickly go to the renunciants or laypeople to inquire about these practices. Perhaps someone can understand this matter and explain it to me, so that I can practice accordingly.』 After thinking this, he immediately went to all the renunciants and laypeople, asking about his doubts, but no one could resolve them. He thought again, 『Now I should go to the Sangha (community) of Bhikkhus (ordained monks) to inquire about this meaning.』 After thinking this, he went to the assembly and asked the Bhikkhus about this meaning. However, not one of them could teach him, nor did anyone rejoice in his inquiry. Seeing this, the Bodhisattva was disheartened. However, those unpracticed Bhikkhus said to the Bodhisattva, 『From now on, you should always accept these high-quality beds, various kinds of clothes, and various kinds of delicious foods.』 They said, 『The Buddha does not allow this because he is waiting for an invitation.』 Manava (young man), although those people taught the Bodhisattva these things, they did not know the proper way to receive offerings, whether accepting others' food and clothing would harm themselves, or whether they could remain pure after accepting these things. They did not know these things at all. Manava, those foolish people are full of unlawful things, destroying the practice of the Shramana (ascetic), lazy and indolent, dwelling in unclean places, their Shramana bodies like withered grass, far from the nourishment of precepts, constantly harboring greed, hatred, and delusion. How could they know the principles of emptiness, signlessness, and wishlessness? Since they have no wisdom and understanding, how can they practice? Since they have no understanding and practice, how can they explain? Even if they reluctantly explain, how can they dispel others' doubts?』 At that time, the Bodhisattva, seeing these things, developed a mind of disparagement and immediately retreated from his mind of seeking good Dharma. Manava, this is the fourth thing that caused the Bodhisattva Mahasattva (great Bodhisattva) to lose his mind of seeking Dharma.

』Furthermore, Manava, are there not such evil people in this Sangha now?』 The Bodhisattvas replied, 『No, World Honored One.』 The Buddha told the Bodhisattvas, 『Manava, such beings should not even receive discarded, foul-smelling food that has been left out for seven days, let alone pure and wonderful food.』 Such a person originally does not have the appearance of a Bhikkhu who has taken full ordination, so how can he obtain the name of the Bhikkhu Sangha?』

次摩那婆。此天妙食本不為彼行非法人破凈戒人墮諸見人不如法等而施設也。摩那婆。汝當正念。汝今住此須彌山頂。食是忉利天王妙食。此食最勝上妙第一。假使人中轉輪聖王尚不應得。況復如是假披袈裟臭穢不凈行非法者。而堪受此天須陀食。摩那婆。以是因緣。如來應供正遍覺先語汝等。如是妙食食斯食已當令施主獲大果報。摩那婆。我已處處開顯宣說破戒之人。尚不得受正信檀越如手許物。況能消此天妙食也。所以者何。食此食者無有眾惡。所謂無有大小便利宿食不消噦噎上氣。乃至無有悶亂眾病。摩那婆。假令受彼七日棄捨臭爛諸食猶須清凈善行之人能令施主得大果報。況受如是天須陀食。如此食者世間所無。是故不可以彼人中粗澀觸等相比類也。摩那婆。若彼破戒不正念人食此食者。斯人必獲大不善果。

阿難。時諸菩薩摩訶薩眾聞是事已。即白放光如來應供正遍覺言　善哉世尊。今此眾中諸比丘僧。無有塵垢沙礫瓦石秕稗乾枯枝葉摧折。乃至缺減煩惱眾病不假諸藥。此比丘眾惟有牢固清凈持戒。善入禪定離諸怖畏。世尊。今此眾中有須陀洹。有斯陀含。有阿那含。有阿羅漢。有辟支佛。有發摩訶衍心。有諸菩薩摩訶薩。亦有人中師子具足神通得度彼岸。此處復有常行空三昧者。無相三昧者。無愿

【現代漢語翻譯】現代漢語譯本：次摩那婆（年輕的婆羅門）。這種天上的美味佳餚，本來就不是爲了那些行為不正、違犯戒律、墮入各種邪見、不如法的人而準備的。摩那婆，你應該端正心念。你現在身處須彌山頂，所食用的乃是忉利天王（帝釋天）的珍饈美味。這種食物最為殊勝、上妙、第一。即使是人間的轉輪聖王尚且不應得到，更何況是那些假披袈裟、身帶臭穢、不清凈、行為非法的人，又怎麼配得上享用這天上的須陀（天上的食物）呢？摩那婆，因為這個緣故，如來應供、正遍覺（佛的稱號）事先告訴你們，像這樣的美味佳餚，吃了之後，應當使施主獲得巨大的果報。摩那婆，我已經處處開示宣說，破戒之人，尚且不能接受正信的施主哪怕像手掌般大小的物品，更何況能夠消化這天上的美味佳餚呢？這是什麼原因呢？因為食用這種食物的人，不會有各種惡疾，也就是沒有大小便、宿食不消化、噯氣、上氣，乃至沒有悶亂和各種疾病。摩那婆，即使是接受那些被丟棄七日、腐爛發臭的食物，也需要清凈善良的行為之人，才能使施主獲得巨大的果報。更何況是接受像這樣的天上須陀食物呢？這種食物世間所沒有，所以不可以用人間粗糙的觸感等來相比擬。摩那婆，如果那些破戒、不正念的人吃了這種食物，這個人必定會獲得巨大的不善果報。

阿難（佛陀的弟子）。當時，諸位菩薩摩訶薩（偉大的菩薩）聽聞此事後，便對放光如來應供、正遍覺（佛的稱號）說道：『善哉，世尊！現在這個僧團中，沒有塵垢、沙礫、瓦石、秕稗、乾枯的枝葉、摧折，乃至缺減、煩惱和各種疾病，不需要任何藥物。這個比丘僧團唯有牢固的清凈持戒，善於進入禪定，遠離各種怖畏。世尊，現在這個僧團中有須陀洹（入流果）、有斯陀含（一來果）、有阿那含（不來果）、有阿羅漢（無學果）、有辟支佛（緣覺佛），有發大乘心的人，有諸位菩薩摩訶薩，也有人間的師子，具足神通，得度彼岸。這裡還有常行空三昧（空性的禪定）的人、無相三昧（無相的禪定）的人、無愿

【English Translation】 English version: Then, the Manava (young Brahmin) said: 'This wonderful heavenly food is not intended for those who act unlawfully, break precepts, fall into wrong views, or behave improperly. Manava, you should be mindful. You are now dwelling on the summit of Mount Sumeru, eating the exquisite food of the Trayastrimsa Heaven (Heaven of the Thirty-three Gods). This food is the most excellent, supreme, and unparalleled. Even a Chakravarti (universal monarch) in the human realm should not obtain it, let alone those who falsely wear robes, are foul and impure, and act unlawfully. How can they be worthy of receiving this heavenly Sudha (heavenly food)?' Manava, for this reason, the Tathagata (the thus-gone one), worthy of offerings, perfectly enlightened, told you beforehand that such wonderful food, when eaten, should enable the donors to obtain great rewards. Manava, I have everywhere revealed and declared that a person who breaks precepts should not even receive an object the size of a hand from a faithful donor, let alone be able to digest this heavenly food. Why is that? Because those who eat this food are free from all evils, meaning they have no bowel movements, indigestion, belching, or upper abdominal distension, and even no confusion or various diseases. Manava, even if one were to receive food that has been discarded for seven days, rotten, and foul-smelling, it would still require a pure and virtuous person to enable the donor to obtain great rewards. How much more so when receiving such heavenly Sudha food? Such food is not found in the world, so it cannot be compared to the coarse and rough sensations of the human realm. Manava, if those who break precepts and are not mindful eat this food, they will surely obtain great unwholesome results.

Ananda (Buddha's disciple), at that time, all the Bodhisattva Mahasattvas (great beings) having heard this matter, said to the radiating light Tathagata (the thus-gone one), worthy of offerings, perfectly enlightened: 'Excellent, World Honored One! In this assembly of monks, there are no dust, gravel, shards, chaff, withered branches, brokenness, or even deficiencies, afflictions, or various diseases, and no need for any medicine. This assembly of Bhikkhus (monks) only possesses firm and pure adherence to precepts, is skilled in entering into meditative concentration, and is free from all fears. World Honored One, in this assembly, there are Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas (solitary Buddhas), those who have generated the Mahayana (great vehicle) mind, Bodhisattva Mahasattvas, and also lions among humans, possessing supernatural powers, who have crossed to the other shore. Here, there are also those who constantly practice the Emptiness Samadhi (meditative absorption on emptiness), the Signless Samadhi (meditative absorption on signlessness), the Wishless

三昧者。復有常行最勝上上檀波羅蜜。最勝尸波羅蜜。最勝羼提波羅蜜。最勝毗梨耶波羅蜜。最勝禪波羅蜜。最勝般若波羅蜜。乃至常行力無畏等。世尊。如是清凈諸比丘眾。受天帝釋如是妙食。我知此眾於一切處受諸供養無所不消。何以故。一切世間若食異食即生病苦。此等食之尚能無病。況是微妙清凈食中。乃至無有大小便利。食此食者云何當有更生病苦。若生病者無有是處。

阿難。爾時放光如來應供正遍覺告諸菩薩言。善哉善哉。摩那婆。汝等今日乃能令是帝釋天王心生歡喜。摩那婆。今此眾中應有眾生生是疑心。以佛威力令此大眾升須彌頂。以是因緣今者如來應供正遍覺。為此忉利諸天大眾。決除疑網故。作如是演說正法。以諸譬喻皆令覺知。

阿難。放光如來如是說時。彼天帝釋即白佛言。世尊。若人佈施諸佛弟子。若復漏盡諸阿羅漢。若諸辟支佛。若諸菩薩摩訶薩眾。若諸佛如來應供正遍覺。如是佈施能無差別耶。世尊。今者說一法相。顯示一切一解脫義。是中佈施云何有異。如是之義惟愿具解。令此眾生得無疑念。佛言。憍尸迦。汝今於此諸佛世尊說法之處莫生疑惑。憍尸迦。然我為汝種種譬喻顯示此義。令諸智人決定得解。憍尸迦。若人慾行佈施之時。應作是念。今我修行如是施故。

【現代漢語翻譯】現代漢語譯本：三昧（Samadhi，指精神集中狀態）中，又有常行最殊勝的上上檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）、最殊勝的尸波羅蜜（Śīla-pāramitā，持戒波羅蜜）、最殊勝的羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）、最殊勝的毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）、最殊勝的禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）、最殊勝的般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜），乃至常行十力（Daśabala，如來十種力量）、四無畏（Catvāri vaiśāradyāni，佛的四種無所畏懼的自信）等。世尊，像這樣清凈的比丘僧眾，接受天帝釋（Śakra，佛教護法神）如此美妙的食物，我知道這個僧眾在任何地方接受供養都能消化。為什麼呢？因為一切世間的人如果吃了不同的食物就會生病受苦，而這些比丘吃了這些食物尚且不會生病，更何況是這些微妙清凈的食物呢。甚至沒有大小便，吃了這種食物怎麼會有再生病的可能呢？如果生病，那是絕對不可能的。

阿難（Ānanda，佛陀的十大弟子之一）。那時，放光如來應供正遍覺（Tathāgata Arhat Samyaksaṃbuddha，如來的稱號，意為如實而來、應受供養、真正覺悟者）告訴諸位菩薩說：『好啊，好啊，摩那婆（Māṇava，年輕的婆羅門），你們今天竟然能讓這位帝釋天王心生歡喜。』摩那婆，現在這個僧眾中應該有眾生心生疑惑，認為是因為佛的威力才讓這個大眾升到須彌山頂（Sumeru，佛教宇宙觀中的聖山）。因為這個緣故，現在如來應供正遍覺爲了這些忉利天（Trāyastriṃśa，欲界六天之一）的大眾，消除他們的疑慮，所以才這樣演說正法，用各種譬喻讓他們覺悟。

阿難，放光如來這樣說的時候，那位天帝釋就對佛說：『世尊，如果有人佈施諸佛弟子，或者佈施斷盡煩惱的阿羅漢（Arhat，已證得涅槃的修行者），或者佈施辟支佛（Pratyekabuddha，獨覺佛），或者佈施諸位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），或者佈施諸佛如來應供正遍覺，這樣的佈施能沒有差別嗎？世尊，現在說一個法相，顯示一切唯一的解脫之義，在這種情況下佈施怎麼會有差別呢？』希望您能詳細解釋這個道理，讓這些眾生不再有疑惑。佛說：『憍尸迦（Kauśika，帝釋天的別名），你現在在這諸佛世尊說法的地方不要產生疑惑。憍尸迦，我為你用各種譬喻來顯示這個道理，讓有智慧的人能夠確定地理解。憍尸迦，如果有人想要行佈施的時候，應該這樣想：我現在修行這樣的佈施，』

【English Translation】 English version: In Samadhi (Samadhi, referring to a state of mental concentration), there is also the constant practice of the most supreme Dāna-pāramitā (Dāna-pāramitā, the perfection of giving), the most supreme Śīla-pāramitā (Śīla-pāramitā, the perfection of morality), the most supreme Kṣānti-pāramitā (Kṣānti-pāramitā, the perfection of patience), the most supreme Vīrya-pāramitā (Vīrya-pāramitā, the perfection of vigor), the most supreme Dhyāna-pāramitā (Dhyāna-pāramitā, the perfection of meditation), the most supreme Prajñā-pāramitā (Prajñā-pāramitā, the perfection of wisdom), and even the constant practice of the Ten Powers (Daśabala, the ten powers of a Tathagata), the Four Fearlessnesses (Catvāri vaiśāradyāni, the four kinds of fearlessness and confidence of a Buddha), and so on. World Honored One, such a pure assembly of Bhikkhus (Bhikkhus, Buddhist monks), receiving such wonderful food from Śakra (Śakra, a protector deity in Buddhism), I know that this assembly can digest all offerings in any place. Why? Because all beings in the world become sick and suffer if they eat different foods, but these Bhikkhus do not become sick even when eating these foods, let alone these subtle and pure foods. There is even no need for urination or defecation. How could those who eat this food possibly become sick again? If they were to become sick, it would be impossible.

Ānanda (Ānanda, one of the ten great disciples of the Buddha). At that time, the Tathāgata Arhat Samyaksaṃbuddha (Tathāgata Arhat Samyaksaṃbuddha, titles of the Buddha, meaning 'one who has thus come, worthy of offerings, and perfectly enlightened'), told the Bodhisattvas: 'Good, good, Māṇava (Māṇava, young Brahmin), today you have been able to make the heart of this King Śakra rejoice.' Māṇava, there should be beings in this assembly who have doubts, thinking that it is because of the power of the Buddha that this assembly has ascended to the summit of Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology). For this reason, the Tathāgata Arhat Samyaksaṃbuddha is now speaking the Dharma in this way for the sake of the assembly of the Trāyastriṃśa Heaven (Trāyastriṃśa, one of the six heavens of the desire realm), to dispel their doubts, using various metaphors to enlighten them.

Ānanda, when the Tathāgata of Emitting Light spoke in this way, that King Śakra said to the Buddha: 'World Honored One, if someone gives alms to the disciples of the Buddhas, or to the Arhats (Arhat, a practitioner who has attained Nirvana) who have exhausted their defilements, or to the Pratyekabuddhas (Pratyekabuddha, a solitary Buddha), or to the Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, great Bodhisattvas), or to the Buddhas Tathagatas Arhats Samyaksaṃbuddhas, can such giving be without difference? World Honored One, now speaking of one Dharma characteristic, revealing the meaning of one single liberation, how can there be differences in giving in this case?' I hope you can explain this principle in detail so that these beings will no longer have doubts. The Buddha said: 'Kauśika (Kauśika, another name for Śakra), do not have doubts in this place where the Buddhas, the World Honored Ones, are teaching the Dharma. Kauśika, I will use various metaphors to show you this principle so that wise people can understand it definitively. Kauśika, if someone wants to give alms, they should think like this: Now I am practicing such giving,'

當得無量功德智聚。亦令受者當得無量功德智聚。憍尸迦。汝今當知。如來曾說一佈施已迴向無量。如是愿者乃至佈施畜生餓狗。尚皆獲得無量果報。何況佈施是須陀洹。是斯陀含是阿那含。是阿羅漢。是辟支佛。是諸菩薩摩訶薩等。況復如來應供正遍覺。憍尸迦。以是因緣莫生疑惑。雖以少物佈施如來獲無量福。以迴向無量故。如是佈施諸佛弟子。亦應還得無量福聚。汝莫為疑。憍尸迦。諸佛世尊弟子眾等。譬如大海難可測量。汝等今者。勿復如是問于如來。諸佈施者得無量報。若諸聲聞。若諸辟支佛。若諸菩薩摩訶薩。若諸佛世尊也。憍尸迦。我於是中令汝斷疑。諦聽諦受善思念之。吾為汝說。時天帝釋即白佛言。善哉世尊。愿為解釋。時天帝釋一心聽受。彼時所有忉利諸天在斯會者。聞佛說已皆從座起合十指掌。在彼佛前恭敬而住。

爾時放光如來應供正遍覺告天帝釋言。憍尸迦。汝今觀此三十三天。往昔造業受報處所。及彼所作善根因緣。皆悉知不。憍尸迦。今此三十三天子中。頗有自知所作善不。天帝釋白佛言。世尊。我今悉知此諸天等過去所造善業因緣。諸天子不能自知往昔所作。佛言。憍尸迦。汝今應觀此天眾中何者天子善根最少。時天帝釋蒙佛教已一心觀察。諸天眾中見一天子善根最少。而彼

【現代漢語翻譯】現代漢語譯本能獲得無量的功德智慧積聚，也能讓接受佈施的人獲得無量的功德智慧積聚。憍尸迦（Kauśika，帝釋天名）。你現在應當知道，如來曾經說過，即使只做一次佈施，如果能迴向無量，像這樣發願，乃至佈施給畜生或飢餓的狗，尚且都能獲得無量的果報。更何況是佈施給須陀洹（Srotāpanna，入流果）、斯陀含（Sakṛdāgāmin，一來果）、阿那含（Anāgāmin，不還果）、阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺）以及諸位菩薩摩訶薩等。更何況是佈施給如來應供正遍覺（Tathāgata Arhat Samyaksaṃbuddha，佛的十號之一）。憍尸迦（Kauśika），因為這個緣故，不要產生疑惑。即使用少許物品佈施給如來，也能獲得無量的福報，因為能迴向無量。像這樣佈施給諸佛的弟子，也應當同樣獲得無量的福德積聚。你不要懷疑。憍尸迦（Kauśika），諸佛世尊的弟子眾等，譬如大海一樣難以測量。你們現在不要再這樣問如來，關於佈施者能獲得無量果報的問題，無論是聲聞（Śrāvaka，聽聞佛法而證果的修行者）、辟支佛（Pratyekabuddha，緣覺）、菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），還是諸佛世尊。憍尸迦（Kauśika），我在這裡為你斷除疑惑。仔細聽，仔細接受，好好思考，我為你解說。當時，天帝釋（Śakro devānām indraḥ，眾天之帝）立即對佛說：『太好了，世尊，希望您能為我們解釋。』當時，天帝釋（Śakro devānām indraḥ）一心聽受。那時，所有在場的忉利天（Trāyastriṃśa，欲界六天之一）諸天，聽聞佛的說法后，都從座位上站起來，合起十指，在佛前恭敬地站立。這時，放光如來應供正遍覺（Tathāgata Arhat Samyaksaṃbuddha，佛的十號之一）告訴天帝釋（Śakro devānām indraḥ）說：『憍尸迦（Kauśika），你現在觀察這三十三天（Trāyastriṃśa），他們往昔造業受報的地方，以及他們所作的善根因緣，是否全部知曉？』憍尸迦（Kauśika），現在這三十三天子中，有沒有自己知道自己所作的善業的？』天帝釋（Śakro devānām indraḥ）對佛說：『世尊，我現在全部知道這些天人過去所造的善業因緣，但這些天子們自己並不知道往昔所作的善業。』佛說：『憍尸迦（Kauśika），你現在應當觀察這些天眾中，哪位天子的善根最少。』當時，天帝釋（Śakro devānām indraḥ）蒙受佛的教誨后，一心觀察，在諸天眾中看到一位天子的善根最少，而那位天子...

【English Translation】 English version They obtain immeasurable merit and wisdom accumulations, and also enable the recipients to obtain immeasurable merit and wisdom accumulations. Kauśika (Śakro devānām indraḥ, name of Indra). You should know now that the Tathāgata (Tathāgata, one of the ten titles of a Buddha) once said that even a single act of generosity, if dedicated to the immeasurable, with such a vow, even giving to animals or hungry dogs, can still obtain immeasurable rewards. How much more so when giving to a Srotāpanna (Srotāpanna, stream-enterer), a Sakṛdāgāmin (Sakṛdāgāmin, once-returner), an Anāgāmin (Anāgāmin, non-returner), an Arhat (Arhat, worthy one), a Pratyekabuddha (Pratyekabuddha, solitary Buddha), and all the Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, great bodhisattvas), etc. How much more so when giving to the Tathāgata Arhat Samyaksaṃbuddha (Tathāgata Arhat Samyaksaṃbuddha, one of the ten titles of a Buddha). Kauśika (Śakro devānām indraḥ), because of this reason, do not have doubts. Even giving a small item to the Tathāgata (Tathāgata) obtains immeasurable blessings, because it is dedicated to the immeasurable. Likewise, giving to the disciples of all Buddhas should also obtain immeasurable accumulations of merit. Do not doubt this. Kauśika (Śakro devānām indraḥ), the disciples of all Buddhas, World Honored Ones, are like the great ocean, difficult to measure. You should not ask the Tathāgata (Tathāgata) about the immeasurable rewards obtained by those who give, whether they are Śrāvakas (Śrāvaka, hearers), Pratyekabuddhas (Pratyekabuddha), Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva), or all Buddhas, World Honored Ones. Kauśika (Śakro devānām indraḥ), I will here dispel your doubts. Listen carefully, receive carefully, and contemplate well. I will explain it to you. At that time, Śakro devānām indraḥ (Śakro devānām indraḥ, the lord of gods) immediately said to the Buddha: 'Excellent, World Honored One, I hope you can explain it to us.' At that time, Śakro devānām indraḥ (Śakro devānām indraḥ) listened attentively. At that time, all the gods of the Trāyastriṃśa Heaven (Trāyastriṃśa, Heaven of Thirty-three Gods) present at the assembly, after hearing the Buddha's words, all rose from their seats, joined their palms together, and stood respectfully before the Buddha. At this time, the Tathāgata Arhat Samyaksaṃbuddha (Tathāgata Arhat Samyaksaṃbuddha) of radiating light told Śakro devānām indraḥ (Śakro devānām indraḥ): 'Kauśika (Śakro devānām indraḥ), do you now observe these thirty-three gods (Trāyastriṃśa), the places where they created karma and received retribution in the past, and the causes and conditions of the good roots they have made, and know them all?' Kauśika (Śakro devānām indraḥ), among these thirty-three gods, are there any who know the good deeds they have done?' Śakro devānām indraḥ (Śakro devānām indraḥ) said to the Buddha: 'World Honored One, I now know all the causes and conditions of the good deeds these gods have created in the past, but these gods do not know the good deeds they have done in the past.' The Buddha said: 'Kauśika (Śakro devānām indraḥ), you should now observe among these gods, which god has the least good roots.' At that time, Śakro devānām indraḥ (Śakro devānām indraḥ), receiving the Buddha's instruction, observed with one mind, and saw among the gods one god with the least good roots, and that god...

天子過去之世。生在人中。時佛如來有一弟子。是行須陀洹者。次第乞食遂入其家。適遇彼人端坐而食。彼人見已即從座起。指座授與行須陀洹人。洗手取食施以一揣。時乞比丘即從彼人受食。食已住經一日。然是天子往昔惟有如是善根。從坐恭起奉施一揣。以此善根壽終之後生此天中受今果報爾時天帝釋見彼天子如是善根已。即告彼天子言。善男子。汝今可來在世尊前。自陳往昔所修善業。時彼天子聞帝釋命。即從眾起。便往帝釋天王足下。阿難。時天帝釋復告彼天子言。善男子。汝於今者在如來前。自說往昔所作業緣。令余天子心生歡喜。于如來所起尊重意生愛敬心。阿難。時彼天子承帝釋教。即于佛前為諸天子。自論往昔所造善根。而諸天等聞彼天子自說往昔所作善根。各各相語生大歡喜。

阿難。爾時放光如來應供正遍覺告天帝釋言。憍尸迦。于意云何。今此天子所有宮殿諸莊嚴具。及以食飲諸餘衣服。凡所受用於諸分中。乃至取一革屣微末之物。假設大集此閻浮提一切眾生共聚一處。能得稱量最下革屣價數多少知貴賤不。不也世尊。佛言。憍尸迦。且置閻浮提所有眾生。假使復以四天下眾生。皆有智慧具大巧便。亦不能知最下革屣價直多少。何況能知自余諸物。何以故。若使閻浮檀金如芥子許有價量

【現代漢語翻譯】現代漢語譯本：過去很久以前，有一位天子轉生到人間。當時，如來佛有一位弟子，是一位證得須陀洹果位的修行者。他依次乞食，來到那個人家中。恰好那個人正端坐著吃飯。那人見到比丘后，立刻從座位上站起來，指著座位讓給這位須陀洹果位的修行人。然後洗手，取出一團食物供養給他。這位乞食的比丘接受了他的食物。食用完畢后，比丘在那裡停留了一天。這位天子往昔所種的善根，僅僅是恭敬地從座位上站起來，供養了一團食物。憑藉這個善根，他命終之後轉生到天界，享受如今的果報。當時，帝釋天（Indra，天神之王）看到這位天子有這樣的善根，就告訴他說：『善男子，你現在可以到世尊（Bhagavan，佛陀）面前，親自陳述你過去所修的善業。』這位天子聽了帝釋天的命令，立刻從座位上站起來，來到帝釋天王（Śakro devānām indraḥ，眾天神之王）的腳下。阿難（Ānanda，佛陀的十大弟子之一），當時帝釋天又告訴那位天子說：『善男子，你現在可以在如來面前，親自講述你過去所造的業緣，讓其他天子心生歡喜，對如來生起尊重和愛敬之心。』阿難，當時那位天子遵從帝釋天的教導，就在佛陀面前為眾天子講述自己過去所造的善根。眾天子聽了那位天子親自講述自己過去所作的善根，都各自互相交談，生起極大的歡喜。阿難，當時放光如來（Raśmiprabha，佛名），應供（Arhat，值得供養者），正遍覺（Samyaksaṃbuddha，正等覺者）告訴帝釋天說：『憍尸迦（Kauśika，帝釋天的另一個名字），你認為怎麼樣？現在這位天子所有的宮殿、各種莊嚴器具，以及飲食和各種衣服，凡是他所享用的東西，就算只取其中一雙最下等的鞋子，假設把整個閻浮提（Jambudvīpa，我們所居住的這個世界）的一切眾生都聚集在一起，能夠稱量出這雙最下等的鞋子的價值多少，知道它的貴賤嗎？』帝釋天回答說：『不能，世尊。』佛陀說：『憍尸迦，暫且不說閻浮提的所有眾生，即使聚集四大部洲（catasro dvīpāḥ，四個大洲）的所有眾生，他們都具有智慧和極大的技巧，也不能知道這雙最下等的鞋子的價值多少，更何況是其他的物品呢？為什麼呢？如果像芥菜籽那麼大的閻浮檀金（Jambudvīpa gold，一種非常珍貴的黃金）就有價值了。』

【English Translation】 English version: In a past age, a certain Deva (celestial being) was born among humans. At that time, one of the Buddha Tathagata's (Thus Gone One, an epithet of the Buddha) disciples, a Stream-enterer (Srotapanna, one who has entered the stream to Nirvana), was going from house to house for alms. He happened to enter the house of that person, who was sitting and eating. Upon seeing the Bhikshu (monk), that person immediately rose from his seat, pointed to the seat, and offered it to the Stream-enterer. He then washed his hands, took a handful of food, and offered it to him. The alms-seeking Bhikshu accepted the food from that person. After eating, the Bhikshu stayed there for a day. That Deva, in his past life, had only this good root: respectfully rising from his seat and offering a handful of food. With this good root, after his life ended, he was reborn in this heaven and is now enjoying the fruits of his actions. At that time, Sakra, Lord of the Devas (Indra, king of the gods), seeing that Deva's good root, said to him, 'Good man, you may now come before the World-Honored One (Bhagavan, the Buddha) and personally recount the good deeds you performed in the past.' That Deva, hearing Sakra's command, immediately rose from the assembly and went to the feet of Sakra, King of the Devas (Śakro devānām indraḥ, king of the gods). Ananda (Ānanda, one of the ten principal disciples of the Buddha), at that time, Sakra again said to that Deva, 'Good man, you may now, in the presence of the Tathagata, personally recount the karmic causes you created in the past, so that the other Devas may rejoice and develop respect and reverence for the Tathagata.' Ananda, at that time, that Deva, following Sakra's instructions, recounted before the Buddha for the sake of the Devas the good roots he had created in the past. The Devas, hearing that Deva personally recount the good deeds he had performed in the past, spoke to each other and rejoiced greatly. Ananda, at that time, the Tathagata Resplendent Light (Raśmiprabha, name of a Buddha), worthy of offerings (Arhat, one who is worthy of offerings), perfectly enlightened (Samyaksaṃbuddha, perfectly enlightened one), said to Sakra, Lord of the Devas, 'Kausika (Kauśika, another name for Indra), what do you think? All the palaces, various adornments, food, drink, and clothing that this Deva now possesses, even if we were to take just one of the lowest sandals among them, and gather all the beings of Jambudvipa (Jambudvīpa, the continent where we live) together in one place, could they estimate the value of that lowest sandal, and know its worth?' Sakra replied, 'No, World-Honored One.' The Buddha said, 'Kausika, let alone all the beings of Jambudvipa, even if we were to gather all the beings of the four continents (catasro dvīpāḥ, the four continents), all of whom possess wisdom and great skill, they could not know the value of that lowest sandal, let alone the other things. Why? Because even a mustard seed's worth of Jambudvipa gold (Jambudvīpa gold, a very precious type of gold) has value.'

者。彼閻浮提一切人眾及諸財寶。二足四足乃至多足。所有價直不及少分。我且方便說斯價直實無價也。憍尸迦。汝今但觀一食佈施。如是眾生尚得如是無量果報。況多施也。憍尸迦。汝當知彼如是佈施。還得如是無量果報。帝釋復言。我知世尊。此諸天子所有一切果報莊嚴。假使於此三千世界滿中諸人亦不能知。況四天下。

爾時放光如來應供正遍覺告天帝釋言。憍尸迦。于意云何。如此三十三天所有眾具。取夜摩天中最小天子。所有一切果報眾具。此彼升降事復云何。帝釋復言。世尊。若此三千大千世界一切人中身莊嚴具。及四天王身諸莊嚴具。乃至今此三十三天身莊嚴具。悉聚如是身莊嚴具。與須夜摩最下天子。而彼天子於前眾具本無慾心。豈云取受。又復世尊。譬如轉輪聖王周行四海。忽然有人奉上粗飯。王本不受何論啖食。世尊。彼須夜摩最下天子亦復如是望此忉利乃至人中一切果報諸莊嚴具本無慾心。何況貪取而復受用。何以故。由彼自有勝妙五欲果報精微。此非情願故。佛復告天帝釋言。憍尸迦。于意云何。如兜率天所居宮殿莊嚴眾具。以夜摩天三十三天四天王天。自餘一切諸天及人。所居宮殿受用眾具。復得同彼兜率天不。天帝釋言。不也世尊。佛言。憍尸迦。如是次第上上轉勝。梵居諸天過

【現代漢語翻譯】現代漢語譯本：『那些閻浮提（Jambudvipa，指我們所居住的這個世界）的所有人和各種財物，無論是兩足、四足還是多足的生物，它們所有的價值加起來，也比不上這種佈施的少部分價值。我只是爲了方便說明才這樣說，實際上這種佈施的價值是無法估量的。』憍尸迦（Kausika，即帝釋天），你現在只需看看僅僅一餐的佈施，就能讓眾生獲得如此無量的果報，更何況是更多的佈施呢？憍尸迦，你應該知道，那樣的佈施，還能得到如此無量的果報。』帝釋（Indra）回答說：『我知道，世尊。這些天子們所有的一切果報莊嚴，即使用這三千世界所有的人來衡量，也不能完全瞭解，更何況是四大天下的眾生呢？』

這時，放光如來應供正遍覺（Tathagata Arhat Samyaksambuddha）告訴天帝釋說：『憍尸迦，你認為如何？用這三十三天（Trayastrimsa）所有的器具，與夜摩天（Yama）中最小的天子所有的一切果報器具相比，這兩者之間的差距如何？』帝釋回答說：『世尊，如果將這三千大千世界一切人中的身體莊嚴器具，以及四大天王（Caturmaharajika）的身體莊嚴器具，乃至現在這三十三天的身體莊嚴器具，全部聚集起來，與須夜摩（Suyama）最下等的天子相比，那位天子對於之前的那些器具根本沒有慾望，怎麼會去取用呢？』

『而且，世尊，譬如轉輪聖王（Cakravartin）巡行四海，忽然有人獻上粗糙的飯食，國王本來就不會接受，更不用說吃了。世尊，那位須夜摩最下等的天子也是如此，對於忉利天（Trayastrimsa）乃至人中一切的果報莊嚴器具，本來就沒有慾望，更何況是貪圖獲取並使用呢？為什麼呢？因為他們自己有殊勝美妙的五欲果報，非常精微，這些（忉利天和人中的果報）不是他們所希望的。』佛陀又告訴天帝釋說：『憍尸迦，你認為如何？如兜率天（Tusita）所居住的宮殿莊嚴器具，與夜摩天、三十三天、四天王天，以及其他一切諸天和人所居住的宮殿受用器具相比，能夠和兜率天相同嗎？』天帝釋回答說：『不能，世尊。』佛說：『憍尸迦，就這樣次第向上，越來越殊勝，梵天（Brahma）所居住的諸天，更是超越。』

【English Translation】 English version: 'All the people and treasures in Jambudvipa (the world we live in), whether they are two-legged, four-legged, or many-legged, all their value is not worth a small part of this offering. I am just saying this for the sake of convenience, but in reality, the value of this offering is immeasurable.' Kausika (Indra), you only need to look at the offering of just one meal, and sentient beings can obtain such immeasurable rewards, let alone more offerings? Kausika, you should know that such offerings can also obtain such immeasurable rewards.' Indra replied, 'I know, World Honored One. All the adornments of these devas' rewards, even if all the people in this three thousand worlds were to measure them, they could not fully understand them, let alone the beings in the four continents?'

At that time, the Tathagata Arhat Samyaksambuddha told Indra, 'Kausika, what do you think? Comparing all the implements of the Trayastrimsa heaven with all the reward implements of the smallest deva in the Yama heaven, what is the difference between the two?' Indra replied, 'World Honored One, if all the body adornments of all the people in this three thousand great thousand worlds, as well as the body adornments of the Four Heavenly Kings (Caturmaharajika), and even the body adornments of the Trayastrimsa heaven, were all gathered together and compared with the lowest deva of Suyama, that deva would have no desire for the previous implements at all, so how could he take them?'

'Moreover, World Honored One, just as a Cakravartin travels around the four seas, and suddenly someone offers him coarse food, the king would not accept it in the first place, let alone eat it. World Honored One, that lowest deva of Suyama is also like this, he has no desire for all the reward adornments of the Trayastrimsa heaven and even the human realm, let alone covet and use them? Why? Because they themselves have superior and wonderful five desires, which are very subtle, and these (rewards of the Trayastrimsa heaven and the human realm) are not what they desire.' The Buddha then told Indra, 'Kausika, what do you think? Can the palace adornments of the Tusita heaven be the same as the palace implements used by the Yama heaven, the Trayastrimsa heaven, the Four Heavenly Kings heaven, and all the other devas and humans?' Indra replied, 'No, World Honored One.' The Buddha said, 'Kausika, in this way, ascending step by step, it becomes more and more superior, and the devas residing in the Brahma heaven are even more transcendent.'

六慾天。乃至摩醯首羅勝餘眾天。憍尸迦。以是因緣佈施果報差別無量。我今為汝異解說已。

大法炬陀羅尼經卷第十九大正藏第 21 冊 No. 1340 大法炬陀羅尼經

大法炬陀羅尼經卷第二十

隋天竺三藏阇那崛多譯付菩薩品第五十付天帝釋品第五十一法師護品第五十二

付菩薩品第五十

阿難。爾時放光如來複告天帝釋言。憍尸迦。其有異施得無量報。如菩薩乘無量無邊。此乃諸佛如來莊嚴之事。所謂于如來前聽聞正法。得如是等無量善根。說此經時一切眾生所有疑心悉皆永斷。憍尸迦。以是因緣諸佛世尊出現於世。斯諸菩薩摩訶薩等。應當學習諸佛所行。從佛聞已如說修行。憍尸迦。汝于如是可證知處勿復生疑。當勤精進一心勇猛無有休懈。憍尸迦。汝等不可令一眾生於虛空中而生嫉妒。汝等亦應自舍嫉妒。此虛空者名為共法。非一眾生及以一法而能獨有。一切諸法猶如虛空。眾物莊嚴應如是持。有智慧人於是法中自當永斷一切疑惑。憍尸迦。終無有人知虛空已復迷虛空。憍尸迦。如是法門最為第一最上最勝最妙最深。若復有人於是法門能相續緣。乃至一念心生隨喜。汝於是中應深慶幸作如是念。當知此是不退菩薩。已曾供養無量諸佛故。能聞說如是法門不驚

【現代漢語翻譯】現代漢語譯本：六慾天（欲界六重天），乃至摩醯首羅天（色界頂天的名稱，也稱大自在天）勝過其餘眾天。憍尸迦（天帝釋的別名），因為這個因緣，佈施的果報差別是無量的。我現在為你進一步解釋。

《大法炬陀羅尼經》卷第十九大正藏第21冊 No. 1340 《大法炬陀羅尼經》

《大法炬陀羅尼經》卷第二十

隋朝天竺三藏阇那崛多譯付菩薩品第五十付天帝釋品第五十一法師護品第五十二

付菩薩品第五十

阿難，爾時放光如來再次告訴天帝釋說：『憍尸迦，有一種佈施能得到無量的果報，就像菩薩乘是無量無邊的一樣。這乃是諸佛如來莊嚴的事情。就是在如來面前聽聞正法，能得到這樣無量的善根。』當宣說這部經的時候，一切眾生所有的疑心都會永遠斷除。憍尸迦，因為這個因緣，諸佛世尊才出現於世。這些菩薩摩訶薩等，應當學習諸佛所行。從佛那裡聽聞后，如所說的那樣修行。憍尸迦，你對於像這樣可以證知的地方，不要再生起疑惑。應當勤奮精進，一心勇猛，沒有停歇懈怠。憍尸迦，你們不可以讓一個眾生在虛空中生起嫉妒。你們也應當自己捨棄嫉妒。這虛空被稱為共法（普遍存在的法則），不是一個眾生或者一種法能夠獨自擁有的。一切諸法都猶如虛空。眾物莊嚴應當這樣保持。有智慧的人，在這種法中自然會永遠斷除一切疑惑。憍尸迦，終究沒有人知道了虛空之後又迷惑于虛空的。憍尸迦，這樣的法門最為第一，最為至上，最為殊勝，最為微妙，最為深奧。如果有人對於這種法門能夠相續不斷地思緣，乃至生起一念隨喜之心，你對於這件事應當深深慶幸，並且這樣想：『應當知道這是不退轉的菩薩，已經曾經供養過無量諸佛，所以能夠聽聞宣說這樣的法門而不驚懼。』

【English Translation】 English version: The Six Desire Heavens, up to Maheśvara (the Great Lord, a deity in the Realm of Form), surpassing all other heavens. Kauśika (another name for Indra, the lord of gods), due to this cause, the difference in the karmic rewards of giving is immeasurable. I will now explain it to you further.

The Great Torch Dhāraṇī Sūtra, Volume 19 Taishō Tripiṭaka, Volume 21, No. 1340, The Great Torch Dhāraṇī Sūtra

The Great Torch Dhāraṇī Sūtra, Volume 20

Translated by the Tripiṭaka Master Jñānagupta of the Sui Dynasty from India Chapter 50: Entrusting to Bodhisattvas Chapter 51: Entrusting to Indra Chapter 52: Protecting the Dharma Master

Chapter 50: Entrusting to Bodhisattvas

Ānanda, at that time, the Tathāgata of Emitting Light again said to Indra: 'Kauśika, there is a kind of giving that obtains immeasurable rewards, just as the Bodhisattva Vehicle is immeasurable and boundless. This is the adornment of all Buddhas and Tathāgatas. That is, hearing the True Dharma in the presence of the Tathāgata, one obtains such immeasurable roots of goodness.' When this sūtra is spoken, all doubts in the minds of all beings will be forever cut off. Kauśika, because of this cause, the Buddhas, the World-Honored Ones, appear in the world. These Bodhisattva-Mahāsattvas should learn the practices of all Buddhas. Having heard from the Buddha, they should practice as they have heard. Kauśika, you should not have any more doubts about such knowable places. You should diligently strive, be single-minded, courageous, and without rest or懈怠. Kauśika, you must not allow a single being to generate jealousy in the empty space. You should also abandon jealousy yourselves. This empty space is called the common Dharma (universal law), which cannot be exclusively possessed by one being or one Dharma. All Dharmas are like empty space. The adornment of all things should be maintained in this way. A wise person will naturally and forever cut off all doubts in this Dharma. Kauśika, no one ever knows the empty space and then becomes confused about the empty space again. Kauśika, such a Dharma gate is the most supreme, the most excellent, the most victorious, the most wonderful, and the most profound. If someone can continuously contemplate this Dharma gate, even if a single thought of joy arises, you should deeply rejoice in this matter and think: 'You should know that this is a non-retreating Bodhisattva, who has already made offerings to immeasurable Buddhas, and therefore can hear the exposition of such a Dharma gate without fear.'

不怖不退不沒。法施清凈猶如虛空入虛空數。或說如是虛空譬喻方便法門。總說別說聞已不生恐怖疲倦。作隨順行則見如如。複次憍尸迦。如菩薩摩訶薩等。一切世間天人阿修羅。乃至一切諸龍神鬼。皆應愛敬。皆應尊重。皆應供養。皆應守護。何以故。憍尸迦。彼諸菩薩摩訶薩等在生死中。猶有無量余殘惡法。然能具行如是深忍。行是忍時。假使無量百千萬億那由他數天魔大眾。以種種形以種種說。或驚或怖或誑或誘。令是菩薩退沒本心。然是菩薩本心逾固。身相坦然一毛不動。憍尸迦。以是因緣。吾為汝等譬喻方便種種解說。應當一心善思念之。當如是知即如是學。汝當思惟令合正義。為滿一切諸佛法故。憍尸迦。如是菩薩摩訶薩等行此法時。假使其身自須彌頂墜于大地。還從大地投擲須彌。是菩薩心終無念著。亦不懈怠。復無一念舍眾生心。憍尸迦。如是菩薩心念法時。假使上從梵天宮殿投擲其身沈于大海。菩薩于中亦無暫時起住著念生懈怠心。何以故。遠離我想故。憍尸迦。菩薩如是心住法時。假使大梵天王若天帝釋。欲驗其心各執其手。一時投擲大叫地獄。然是菩薩方問于彼苦眾生言。汝等是中惟有若斯惡果報耶。如是問已。端坐正觀起大悲心。愿即住彼救苦眾生於行。若是誰能于中令生恐怖。憍尸迦。于

【現代漢語翻譯】現代漢語譯本：不怖畏，不退縮，不沉沒。法佈施清凈，猶如虛空融入虛空之數。或者說，像這樣的虛空譬喻，是方便的法門。總的來說，分別來說，聽聞之後不生恐怖和疲倦。按照隨順的道理去實行，就能見到如如的真理。再者，憍尸迦（Kauśika，帝釋天），像菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）等，一切世間的天人阿修羅（Asura，一種神），乃至一切諸龍神鬼，都應該愛敬，都應該尊重，都應該供養，都應該守護。為什麼呢？憍尸迦，那些菩薩摩訶薩等在生死輪迴中，還有無量剩餘的惡法，但他們能夠具足修行這樣深刻的忍耐。在修行這種忍耐的時候，即使有無量百千萬億那由他（nayuta，數量單位）數的天魔大眾，用種種形象，用種種言說，或者驚嚇，或者恐嚇，或者欺騙，或者引誘，讓這些菩薩退失沉沒本來的心。然而這些菩薩的本心更加堅定，身相坦然，一毛不動。憍尸迦，因為這個因緣，我為你們用譬喻方便種種解說，應當一心好好地思念它。應當這樣知道，就應當這樣學習。你們應當思惟，使之符合正義，爲了圓滿一切諸佛的法。憍尸迦，像這樣的菩薩摩訶薩等修行此法的時候，即使他們的身體從須彌山（Sumeru，佛教中的聖山）頂墜落到大地，又從大地投擲回須彌山，這些菩薩的心始終沒有執著，也不懈怠，也沒有一念捨棄眾生的心。憍尸迦，像這樣的菩薩心念法的時候，即使從梵天（Brahma，色界天的最高天）宮殿投擲其身，沉入大海，菩薩在其中也沒有暫時生起執著的念頭，生起懈怠的心。為什麼呢？因為遠離了『我』的執著。憍尸迦，菩薩像這樣心安住在法的時候，即使大梵天王或者天帝（Deva，天神），驗證他們的心，各自抓住他們的手，一時投擲到大叫地獄（Mahāraurava，八大地獄之一）。然而這些菩薩反而問那些受苦的眾生說：『你們在這裡只有這樣的惡果報嗎？』這樣問完之後，端坐正觀，生起大悲心，發願立即住在那裡，救度受苦的眾生。若是這樣，誰能讓他們生起恐怖呢？憍尸迦，對於

【English Translation】 English version: Not fearing, not retreating, not sinking. The Dharma-giving is pure, like emptiness entering the realm of emptiness. Or, it can be said that such a metaphor of emptiness is a skillful means of Dharma. Generally speaking and separately speaking, after hearing it, one does not generate fear or weariness. By acting in accordance with the Dharma, one can see the truth as it is. Furthermore, Kauśika (Lord Indra), like Bodhisattva-mahāsattvas (Great Bodhisattvas), all beings in the world, including gods, humans, asuras (demigods), and even all dragons, spirits, and ghosts, should be loved, respected, honored, worshiped, and protected. Why? Kauśika, those Bodhisattva-mahāsattvas, even in the midst of birth and death, still have countless remaining evil dharmas, yet they are able to fully practice such profound patience. When practicing this patience, even if there are countless hundreds of thousands of millions of nayutas (a large number) of demon hordes, using various forms and various words, either startling, or frightening, or deceiving, or enticing, causing these Bodhisattvas to retreat and sink from their original mind, yet these Bodhisattvas' original mind becomes even more firm, their physical appearance remains calm, and not a single hair moves. Kauśika, because of this reason, I explain to you with various metaphors and skillful means, you should wholeheartedly contemplate it well. You should know it in this way, and you should learn it in this way. You should contemplate it, making it accord with the right meaning, in order to fulfill all the Buddhas' Dharma. Kauśika, when such Bodhisattva-mahāsattvas practice this Dharma, even if their bodies fall from the summit of Mount Sumeru (the sacred mountain in Buddhism) to the earth, and then are thrown back from the earth to Mount Sumeru, these Bodhisattvas' minds never have attachment, nor do they become懈怠, nor do they have a single thought of abandoning sentient beings. Kauśika, when such Bodhisattvas' minds contemplate the Dharma, even if they are thrown from the palace of Brahma (the highest heaven in the Form Realm), sinking into the great ocean, the Bodhisattvas do not even temporarily generate thoughts of attachment or懈怠. Why? Because they are far from the attachment to 'self'. Kauśika, when Bodhisattvas' minds abide in the Dharma in this way, even if the Great Brahma King or the Deva (god), test their minds, each grabbing their hands, and simultaneously throwing them into the Great Howling Hell (one of the eight great hells), yet these Bodhisattvas instead ask those suffering beings, 'Do you only have such evil karmic retributions here?' After asking in this way, they sit upright in correct contemplation, generating great compassion, vowing to immediately abide there, saving the suffering beings. If this is the case, who can cause them to generate fear? Kauśika, regarding

意云何。若人於是甚深法中。具能成就如是忍者。行聲聞人。行辟支佛人。頗能發生如是忍不。天帝釋言。不也世尊。佛言。憍尸迦。以是因緣。如來應供正遍覺。說諸菩薩摩訶薩等能得具足如是忍門。出過一切聲聞辟支佛上。乃至一切初發大乘菩薩摩訶薩中此最為勝。憍尸迦。汝應當知是為智業及心業也。

複次憍尸迦。如最後身菩薩摩訶薩。菩提樹下坐道場時。自然能辯如是方便解釋問難。證菩提已普為世間住大慈心。以佛眼觀見諸大惡邪毒眾生。墮于黑闇大地獄中輪迴眾苦。以慳嫉故遠離施心。以恚害故破諸戒行。以愚癡故深入闇冥。被惡知識之所牽引。為諸不善之所纏縛。眾緣具故陷墮三塗。憍尸迦。于意云何。彼菩薩摩訶薩在道場時。猶于如是具足不善惡眾生中有怖畏不。天帝釋言。不也世尊。後身菩薩昔在如是具足煩惱生死中時尚無恐怖。何況今坐菩提樹下將成正覺而方恐怖。憍尸迦。菩薩爾時為一切眾生。勇猛精進。如自己身為他眾生作救護已。自然當得成就大樂。

複次憍尸迦。汝應觀此三十三天但為一人施少樂故今得如是勝莊嚴處。汝當觀是一一果報。應生歡喜適悅心身。憍尸迦。汝今見住如是莊嚴。亦應思惟聲聞勝處辟支勝處菩薩勝處如來勝處。汝莫余觀但如教住。我今為此億數菩

【現代漢語翻譯】現代漢語譯本：佛說，『你的意思是什麼呢？如果有人對於這甚深佛法，能夠完全成就這樣的忍耐，那麼修行聲聞乘（Śrāvakayāna，通過聽聞佛法而證悟的修行者）的人，修行辟支佛乘（Pratyekabuddhayāna，無需聽聞佛法，通過自身努力證悟的修行者）的人，能夠生起這樣的忍耐嗎？』天帝釋（Śakra，佛教中的護法神）回答說：『不能，世尊。』佛說：『憍尸迦（Kauśika，即天帝釋的另一種稱呼），因為這個原因，如來應供正遍覺（Tathāgata Arhat Samyaksaṃbuddha，佛的稱號，意為如實而來、應受供養、真正覺悟者）才說諸位菩薩摩訶薩（Bodhisattva-mahāsattva，發大心的菩薩）等能夠具足這樣的忍門，超出一切聲聞和辟支佛之上，乃至一切初發大乘心的菩薩摩訶薩中，這種忍耐最為殊勝。憍尸迦，你應該知道這是智慧的功業和心意的功業啊。』

『再者，憍尸迦，就像最後身的菩薩摩訶薩，在菩提樹下坐道場時，自然能夠辨別這樣的方便，解釋疑問和難題，證得菩提（bodhi，覺悟）之後，普遍為世間安住于大慈悲心。以佛眼觀察，見到各種大惡、邪見、毒害的眾生，墮落在黑暗的大地獄中，輪迴遭受各種痛苦。因為慳吝和嫉妒，遠離佈施之心；因為嗔恚和損害，破壞各種戒行；因為愚癡，深入黑暗之中，被惡知識所牽引，被各種不善所纏縛，各種因緣具足，陷墮於三惡道（地獄、餓鬼、畜生）。憍尸迦，你的意思是什麼呢？那位菩薩摩訶薩在道場時，對於像這樣具足不善的惡眾生，還會有怖畏嗎？』天帝釋回答說：『不會的，世尊。後身菩薩過去在像這樣具足煩惱生死的境地中時尚且沒有恐怖，何況現在坐在菩提樹下，將要成就正覺，反而會感到恐怖呢？憍尸迦，菩薩那時爲了所有眾生，勇猛精進，就像自己為其他眾生作救護一樣，自然應當能夠成就大樂。』

『再者，憍尸迦，你應該觀察這三十三天（Trāyastriṃśa，欲界六天之一，帝釋天所居之處），僅僅是爲了一個人施予少許快樂的緣故，現在才能得到這樣殊勝莊嚴的處所。你應該觀察這每一個果報，應當生起歡喜和適悅的心身。憍尸迦，你現在見到安住于這樣的莊嚴，也應當思惟聲聞的殊勝之處、辟支佛的殊勝之處、菩薩的殊勝之處、如來的殊勝之處。你不要再看其他，只要如教安住。我現在爲了這億數菩

【English Translation】 English version: The Buddha said, 'What do you think? If someone is fully capable of achieving such forbearance in this profound Dharma, can those who practice the Śrāvakayāna (the vehicle of disciples, practitioners who attain enlightenment by listening to the Dharma), or those who practice the Pratyekabuddhayāna (the vehicle of solitary Buddhas, practitioners who attain enlightenment through their own efforts without relying on hearing the Dharma), generate such forbearance?' Śakra (the lord of the devas, a protector deity in Buddhism) replied, 'No, World-Honored One.' The Buddha said, 'Kauśika (another name for Śakra), for this reason, the Tathāgata Arhat Samyaksaṃbuddha (the title of a Buddha, meaning thus-gone, worthy, perfectly enlightened) says that the Bodhisattva-mahāsattvas (great-being Bodhisattvas, Bodhisattvas with great aspiration) are able to fully possess such a gate of forbearance, surpassing all Śrāvakas and Pratyekabuddhas, and even among all Bodhisattva-mahāsattvas who have initially aroused the mind of the Mahāyāna, this forbearance is the most excellent. Kauśika, you should know that this is the karma of wisdom and the karma of mind.'

'Furthermore, Kauśika, just like the Bodhisattva-mahāsattva in his last life, when sitting at the Bodhi tree in the Bodhimaṇḍa (place of enlightenment), he can naturally discern such skillful means, explain questions and difficulties, and after attaining bodhi (enlightenment), universally abide in great compassion for the world. With the Buddha-eye, he sees all kinds of great evil, heretical, and poisonous beings, fallen into the dark great hells, transmigrating and suffering various pains. Because of stinginess and jealousy, they are far from the mind of giving; because of anger and harm, they break various precepts; because of ignorance, they are deeply immersed in darkness, led by evil teachers, and bound by various unwholesome things. With all conditions fulfilled, they fall into the three evil realms (hell, hungry ghosts, animals). Kauśika, what do you think? Does that Bodhisattva-mahāsattva, when in the Bodhimaṇḍa, still have fear of such evil beings who are full of unwholesome qualities?' Śakra replied, 'No, World-Honored One. The Bodhisattva in his last life did not have fear even when in such a state of being full of afflictions and birth-and-death, how much less would he have fear now, sitting under the Bodhi tree, about to attain perfect enlightenment? Kauśika, at that time, the Bodhisattva, for the sake of all beings, is courageous and diligent, just like he himself is a protector for other beings, and he will naturally attain great bliss.'

'Furthermore, Kauśika, you should observe that these Thirty-three Heavens (Trāyastriṃśa, one of the six heavens of the desire realm, the abode of Śakra), just because of giving a little happiness to one person, are now able to obtain such a supremely adorned place. You should observe each of these retributions, and you should generate a joyful and pleasant mind and body. Kauśika, now that you see abiding in such adornment, you should also contemplate the superior aspects of the Śrāvakas, the superior aspects of the Pratyekabuddhas, the superior aspects of the Bodhisattvas, and the superior aspects of the Tathāgatas. Do not look at anything else, just abide as taught. I am now, for the sake of these billions of Bodhi'

薩。說是三種方便業藏。汝等宜應善自思惟。復應深念。我今云何得巧便智斷眾生疑。

複次憍尸迦。今此億數諸菩薩眾所有信愿。我今當說。憍尸迦。汝今觀此諸大菩薩摩訶薩眾。一心欲為一切眾生求斷疑處。于意云何。今此億數諸菩薩等。終能弘護是所說不。時天帝釋復白放光如來應供正遍覺言。世尊。如來自知此諸菩薩摩訶薩等勇猛精進威神德力。我等於中無有智慧。惟佛世尊自當知耳。時放光佛告天帝釋言。憍尸迦。若如是者。汝自問此億數菩薩。如是等事志意堪不。時天帝釋蒙聖教已即問諸菩薩言。大士。仁等應問如來教也。諸菩薩眾答天帝釋言。憍尸迦。汝今應知。此為第七方便教說。我等先已咨問如來。如來於時亦為我說如是智處。雖為我說尚未窮盡。惟愿如來垂慈惠。及為我說此三教業藏。利益安樂諸眾生故。憍尸迦。非我自為求如是法。我今乃為一切菩薩所任弘多。何以故。憍尸迦。有諸菩薩摩訶薩等。但為一人精進勇猛。發大誓願常處生死。要當救拔是一眾生先成大覺。何況方為無量無邊諸眾生等。經于無量阿僧祇劫。煩惱所熏生死業報惡法住處皆欲斷除。憍尸迦。彼未來世諸菩薩等成就忍者。尚不可以少事少緣隨宜能成。何況志求諸佛如來大智慧聚隨宜得也。憍尸迦。若諸眾生已於無量

【現代漢語翻譯】現代漢語譯本：薩（音譯，此處無特定含義）。佛說有三種方便業藏。你們應當好好地思考，並且要深入地領會。我現在要如何才能用巧妙的智慧斷除眾生的疑惑呢？

再者，憍尸迦（Indra，帝釋天）。現在這億萬菩薩眾所有的信愿，我現在要說了。憍尸迦，你現在看看這些大菩薩摩訶薩（Mahāsattva，大菩薩）們，一心一意地想要為一切眾生尋求斷除疑惑的方法。你認為如何？現在這億萬菩薩等，最終能夠弘揚守護這些所說的法嗎？當時，天帝釋（Śakra devānām Indra，眾神之王）又對放光如來應供正遍覺（Tathāgata Arhat Samyak-saṃbuddha，如來的一個稱號）說：『世尊，如來您自己知道這些菩薩摩訶薩們勇猛精進的威神德力。我們這些天人沒有智慧，只有佛世尊您自己知道。』當時，放光佛（Prabhāṃkarā，佛名）告訴天帝釋說：『憍尸迦，如果這樣的話，你自己去問這億萬菩薩，像這樣的事情，他們的志向和意願是否能夠勝任。』當時，天帝釋蒙受佛的教誨后，就問諸位菩薩說：『大士（Bodhisattva，菩薩的尊稱），你們應當請問如來的教誨。』諸位菩薩回答天帝釋說：『憍尸迦，你現在應當知道，這是第七種方便教說。我們先前已經請問過如來，如來當時也為我們說了這樣的智慧之處。雖然為我們說了，但還沒有完全窮盡。惟愿如來垂憐慈悲，再為我們說這三種教業藏，爲了利益安樂一切眾生。』憍尸迦，不是我爲了自己才求這樣的法，我現在是爲了所有菩薩所能承擔和弘揚的更多責任。為什麼呢？憍尸迦，有一些菩薩摩訶薩等，僅僅爲了一個人而精進勇猛，發大誓願常處生死，一定要救拔這一個眾生，先成就大覺。何況是爲了無量無邊的諸眾生等，經過無量阿僧祇劫（asaṃkhya kalpa，極長的時間單位），被煩惱所薰染的生死業報惡法住處，都想要斷除。憍尸迦，那些未來世成就忍辱的菩薩等，尚且不能用很少的事情和很少的因緣隨便就能成就，何況是立志追求諸佛如來大智慧的聚集，隨便就能得到呢？憍尸迦，如果眾生已經在無量

【English Translation】 English version: Sā (transliteration, no specific meaning here). The Buddha said there are three kinds of expedient karmic treasuries. You should contemplate them well and deeply understand them. How can I now use skillful wisdom to cut off the doubts of sentient beings?

Furthermore, Kauśika (Indra, Lord of the Gods). I will now speak of the faith and vows of these billions of Bodhisattvas. Kauśika, look at these great Bodhisattva Mahāsattvas (Mahāsattva, Great Bodhisattva), who single-mindedly seek to cut off the doubts of all sentient beings. What do you think? Can these billions of Bodhisattvas ultimately propagate and protect these teachings? At that time, Śakra devānām Indra (King of the Gods) said to Prabhāṃkarā Tathāgata Arhat Samyak-saṃbuddha (a title of the Buddha): 'World Honored One, the Tathāgata knows the courageous, diligent, majestic, virtuous, and powerful strength of these Bodhisattva Mahāsattvas. We gods have no wisdom; only the Buddha, the World Honored One, knows.' Then, Prabhāṃkarā Buddha (Buddha's name) said to Śakra devānām Indra: 'Kauśika, if that is so, ask these billions of Bodhisattvas yourself whether they are capable of such matters.' At that time, Śakra devānām Indra, having received the Buddha's instruction, asked the Bodhisattvas: 'Great beings (Bodhisattva, honorific title for Bodhisattvas), you should ask for the Tathāgata's teachings.' The Bodhisattvas replied to Śakra devānām Indra: 'Kauśika, you should know that this is the seventh expedient teaching. We have already asked the Tathāgata, and the Tathāgata has already spoken to us about such wisdom. Although he has spoken to us, it is not yet fully exhausted. We hope that the Tathāgata will have compassion and speak to us about these three karmic treasuries of teachings, for the benefit and happiness of all sentient beings.' Kauśika, it is not for myself that I seek such teachings, but for all Bodhisattvas to bear and propagate more responsibilities. Why? Kauśika, there are Bodhisattva Mahāsattvas who, for the sake of just one person, are diligent and courageous, making great vows to remain in samsara (saṃsāra, cycle of birth and death), determined to save this one sentient being and first achieve great enlightenment. How much more so for countless sentient beings, through countless asaṃkhya kalpas (asaṃkhya kalpa, extremely long unit of time), wanting to cut off the abodes of evil karmic retributions of birth and death, which are tainted by afflictions. Kauśika, those future Bodhisattvas who achieve forbearance cannot easily achieve it with few matters and few conditions. How much less can they easily obtain the great wisdom of the Buddhas and Tathagatas, which is a collection of great wisdom? Kauśika, if sentient beings have already, in countless

阿僧祇劫。常為生死惡法所熏。妄心攀緣邪念分別造作諸事可斷除者。我要當破一切無知闇冥之處。憍尸迦。我等既得住一處已。如是無知所生之處。先未寬大未斷除者。及未說處未思惟處。次第難知。我復別為諸眾生等若信不信皆悉須知。何等眾生今信如來。知彼信已不作損減。而為說法攝受眾生。自成佛法故。

大法炬陀羅尼經付天帝釋品第五十一

阿難。時天帝釋白放光如來應供正遍覺言。世尊。諸佛如來凡所教誨要觀其信耶。佛告天帝釋言。憍尸迦。汝謂是中何所教誨。如來當復云何教他憍尸迦。汝於是處應當善知言教誨者。但有文字名為教誨。無色可見因板方便則能知彼人言教處。憍尸迦。是迦字門為二十一文句之主。又迦字者。為二十一句之初也。汝等於中應分別知此義及語。當作是念。此二十一句云何當攝。汝等於后為他說時。內自堪忍莫生亂心。應常正持。憍尸迦。我已為汝方便解釋彼迦字門。與天言教相應不斷。汝當解說不應默然。云何迦字門。云何天言教。阿難。時天帝釋即白放光如來應供正遍覺言。世尊。今此迦字法門與天言教相應不斷。當須解知。此迦字門為二十一句之主。於二十一句和合相應無有斷絕。如那字門言教境界。最在於后。彼十四句一處相續。世尊。又迦字者。譬

【現代漢語翻譯】現代漢語譯本：在無數劫（阿僧祇劫）中，常常被生死輪迴的惡法所薰染。虛妄的心攀緣外物，邪惡的念頭分別執著，造作種種事情，這些都是可以斷除的。我應當破除一切無知的黑暗之處。憍尸迦（Indra，帝釋天），我們既然已經住在一起，像這樣由無知所產生的地方，先前沒有寬大處理，沒有斷除，以及沒有說到的地方，沒有思惟的地方，次第難以知曉。我再特別為各種眾生，無論他們相信與否，都應當全部知曉。什麼樣的眾生現在相信如來（Tathagata，佛），知道他們相信后，不加以損害或減少，而為他們說法，攝受眾生，成就佛法呢？

《大法炬陀羅尼經·付天帝釋品》第五十一

阿難（Ananda，佛陀的侍者）。當時，天帝釋（Indra，帝釋天）稟告放光如來（Emiting Light Tathagata，佛）應供正遍覺說：『世尊，諸佛如來凡所教誨，都要觀察他們的信心嗎？』佛告訴天帝釋說：『憍尸迦（Indra，帝釋天），你認為這裡面有什麼教誨呢？如來應當再如何教導他人呢？憍尸迦（Indra，帝釋天），你在這裡應當好好知道，所謂教誨，只不過是有文字，名為教誨。沒有顏色可以看見，藉助木板等方便，才能知道他人所說教誨之處。憍尸迦（Indra，帝釋天），這個迦字門是二十一句的主導。而且迦字是二十一句的開始。你們應當在其中分別知曉這個意義和語言。應當這樣想，這二十一句應當如何攝取？你們在以後為他人解說時，內心要能忍耐，不要生起混亂的心，應當常常正確地保持。憍尸迦（Indra，帝釋天），我已經為你方便地解釋了那個迦字門，與天的語言教導相應不斷。你應當解說，不應當沉默。什麼是迦字門？什麼是天言教？』

阿難（Ananda，佛陀的侍者）。當時，天帝釋（Indra，帝釋天）就稟告放光如來（Emiting Light Tathagata，佛）應供正遍覺說：『世尊，現在這個迦字法門與天言教相應不斷，應當需要了解。這個迦字門是二十一句的主導，在二十一句中和合相應，沒有斷絕。像那字門的語言教導境界，最後才出現。那十四句一處相續。世尊，這個迦字，譬如……』

【English Translation】 English version: Throughout countless eons (Asankhya Kalpas), constantly薰染 (xun ran, influenced) by the evil dharmas of birth and death. The deluded mind clings to external objects, and evil thoughts discriminate and create various things, all of which can be severed. I shall destroy all places of ignorant darkness. Kausika (Indra, Lord of the Devas). Now that we have come together, such places arising from ignorance, those that have not been broadened, not severed, and those places not spoken of, not contemplated, are difficult to know in sequence. I will again, especially for all sentient beings, whether they believe or not, ensure that all must know. What kind of sentient beings now believe in the Tathagata (Tathagata, Thus Come One, Buddha)? Knowing that they believe, without diminishing or harming them, but speaking the Dharma for them, gathering sentient beings, and accomplishing the Buddha Dharma?

The Great Torch Dharani Sutra, Chapter 51: Entrusting to Sakra, Lord of the Devas

Ananda (Ananda, Buddha's attendant). At that time, Sakra, Lord of the Devas (Indra, Lord of the Devas), said to the Emiting Light Tathagata (Emiting Light Tathagata, Buddha), worthy of offerings, perfectly enlightened: 'World Honored One, do all the teachings of the Buddhas, the Tathagatas, require observing their faith?' The Buddha told Sakra, Lord of the Devas: 'Kausika (Indra, Lord of the Devas), what teachings do you think are here? How should the Tathagata teach others? Kausika (Indra, Lord of the Devas), you should know well that so-called teachings are merely words called teachings. Without color to be seen, relying on boards and other means, one can know where others' teachings are. Kausika (Indra, Lord of the Devas), this 'ka' letter-gate is the master of twenty-one sentences. Moreover, the 'ka' letter is the beginning of the twenty-one sentences. You should discern and know this meaning and language within them. You should think thus: How should these twenty-one sentences be gathered? When you explain them to others later, your mind should be patient and not give rise to confusion, and you should always maintain them correctly. Kausika (Indra, Lord of the Devas), I have conveniently explained that 'ka' letter-gate for you, corresponding to the language teachings of the devas without interruption. You should explain it and not remain silent. What is the 'ka' letter-gate? What are the language teachings of the devas?'

Ananda (Ananda, Buddha's attendant). At that time, Sakra, Lord of the Devas (Indra, Lord of the Devas), then said to the Emiting Light Tathagata (Emiting Light Tathagata, Buddha), worthy of offerings, perfectly enlightened: 'World Honored One, now this 'ka' letter Dharma-gate corresponds to the language teachings of the devas without interruption, and it should be understood. This 'ka' letter-gate is the master of twenty-one sentences, harmonizing and corresponding in the twenty-one sentences without interruption. Like the language teaching realm of the 'na' letter-gate, it appears last. Those fourteen sentences continue in one place. World Honored One, this 'ka' letter is like...'

如四大天王所居宮殿。忉利天王所居宮殿。夜摩諸天所居宮殿。彼所居中帝釋為主。如是迦字門。為前二十一句后十四句。前後參合三十四句之所圍繞。世尊。是為譬喻方便解說知此境界。如是方便解釋之已。則得名入天言數中。世尊。我今自為諸餘眾生作是開示。非如來也。世尊。是處皆是諸佛如來智慧境界。如來自知。世尊。所有迦字文句宮殿住處。我等當以觀板方便得知此事。世尊。譬如三十三天住于須彌山頂。是中忉利天王以億百千數天女圍繞。如是世尊。其阿字門盡于迦字。乃至盡于那字。是中無量聲音語言皆可論說。世尊。于迦字門眷屬圍繞。云何可說。世尊。譬如阿耨達池流出諸河。水注不絕滿彼四海。世尊。如是池海。有人常以百千億數毛頭。取水而望干竭大海及池。是事可不。何以故。世尊。假使更出無量大河。而彼池海尚無損減。況以毛渧能竭盡乎。世尊。不可過引一切譬喻。諸喻雖多終無可比。若可比者無有是處。如是世尊。我等諸天於世尊前。雖復多作譬喻解說。如毛取水當何所得。世尊。我今既蒙如來顧問。不敢欺諂亦無懈慢。我等但以愚心少智率爾解釋。世尊。如來問時。諸餘世人或為欺諂。及餘眾生或起懈慢。世尊。我終不敢。今者惟以少智所知隨分說耳。世尊。如來應供正遍覺。諸

【現代漢語翻譯】現代漢語譯本四大天王（Catuharajas）所居住的宮殿，忉利天王（Trāyastriṃśa）所居住的宮殿，夜摩諸天（Yāmadeva）所居住的宮殿，在他們所居住的地方，帝釋天（Indra）是主。就像這樣，迦字門（ka-akshara-mukha）前面有二十一句，後面有十四句，前後參合共有三十四句所圍繞。世尊，這是用譬喻方便來解說，從而知曉這個境界。像這樣方便解釋之後，就能被稱作進入天道的行列之中。世尊，我現在親自為其他的眾生作這樣的開示，而不是如來（Tathāgata）的開示。世尊，這個地方都是諸佛如來（Buddha-Tathāgata）的智慧境界，如來自己知道。世尊，所有迦字文句的宮殿住處，我們應當用觀板的方便來得知此事。世尊，譬如三十三天（Trāyastriṃśa）居住在須彌山（Sumeru）頂，其中忉利天王被億百千數的天女圍繞。像這樣，世尊，阿字門（a-akshara-mukha）窮盡于迦字，乃至窮盡于那字（na-akshara）。其中無量的聲音語言都可以論說。世尊，對於迦字門被眷屬圍繞，要如何述說呢？世尊，譬如阿耨達池（Anavatapta）流出諸多的河流，水流不斷地注入，充滿那四大海。世尊，像這樣的池海，如果有人經常用百千億數的毛髮尖端來取水，希望使大海和池水乾涸，這件事可能嗎？為什麼呢？世尊，即使再流出無量的大河，那池海尚且沒有損減，更何況用毛髮尖端的水滴能使之乾涸呢？世尊，不可過度地引用一切譬喻，諸多的譬喻最終也無可比擬。如果可以比擬，就沒有這樣的地方。像這樣，世尊，我們諸天在世尊面前，即使再多地作譬喻解說，就像用毛髮取水，又能得到什麼呢？世尊，我現在既然蒙受如來的顧問，不敢欺騙，也沒有懈怠輕慢。我們只是用愚笨的心和少許的智慧，草率地解釋。世尊，如來問的時候，其他的世人或許會欺騙，以及其他的眾生或許會產生懈怠輕慢。世尊，我終究不敢這樣做。現在只是用少許的智慧，將所知道的隨分述說罷了。世尊，如來應供正遍覺（Arhat Samyaksaṃbuddha），諸

【English Translation】 English version The palaces where the Four Great Kings (Catuharajas) reside, the palaces where the Trāyastriṃśa Heaven Kings reside, the palaces where the Yāmadevas reside, and in their residences, Indra is the chief. Just like that, the 'ka' letter gateway (ka-akshara-mukha) has twenty-one sentences before it and fourteen sentences after it, surrounded by a total of thirty-four sentences combined before and after. World-Honored One, this is using metaphorical means to explain and thus understand this realm. After explaining in this way, one can be called as entering the ranks of the heavenly path. World-Honored One, I am now personally making this exposition for other beings, not the exposition of the Tathāgata. World-Honored One, this place is all the wisdom realm of the Buddhas and Tathāgatas, which the Tathāgata knows himself. World-Honored One, we should use the expedient of the observation board to understand all the palace residences of the 'ka' letter sentences. World-Honored One, for example, the thirty-three heavens (Trāyastriṃśa) reside on the summit of Mount Sumeru (Sumeru), where the Trāyastriṃśa Heaven King is surrounded by hundreds of thousands of millions of heavenly women. Like this, World-Honored One, the 'a' letter gateway (a-akshara-mukha) is exhausted in the 'ka' letter, and even exhausted in the 'na' letter (na-akshara). In it, countless sounds and languages can be discussed. World-Honored One, how can it be said about the 'ka' letter gateway being surrounded by dependents? World-Honored One, for example, from Lake Anavatapta (Anavatapta) flow out many rivers, and the water flows continuously, filling the four great seas. World-Honored One, if someone constantly uses hundreds of thousands of millions of hair tips to draw water from such a lake and sea, hoping to dry up the great sea and the lake, is this possible? Why? World-Honored One, even if countless great rivers flow out again, the lake and sea would still not be diminished, let alone drying it up with droplets of water from hair tips? World-Honored One, one should not excessively cite all metaphors, and many metaphors ultimately cannot be compared. If it could be compared, there would be no such place. Like this, World-Honored One, even if we gods make many metaphorical explanations in front of the World-Honored One, what can we gain from drawing water with hair? World-Honored One, now that I have received the consultation of the Tathāgata, I dare not deceive, nor am I negligent or arrogant. We are just using a foolish heart and a little wisdom to hastily explain. World-Honored One, when the Tathāgata asks, other people may deceive, and other beings may become negligent and arrogant. World-Honored One, I would never dare to do so. Now, I am only using a little wisdom to explain what I know to the best of my ability. World-Honored One, the Tathāgata, worthy of offerings, perfectly enlightened (Arhat Samyaksaṃbuddha), all

有口業音聲語言。宣明辯釋諸法義理。一切世間若梵若魔若天若人。若諸沙門若婆羅門。無能測量無能知者。世尊。如來所有善巧方便譬喻解釋。一切眾生不能得知義趣少分。世尊。我未聞見世間有人能于如來方便義門譬喻解釋得解知者。世尊。我等今者于如來前親聞此義。受持憶念不敢忘失。或有眾生於如來所。聞已能知佛菩提事。世尊。已曾數說此義。是中眾生或時聞已不復憶念亦不解知。徒聚一處欲問世尊。豈能得知此三教藏。如來雖為具足演說。彼諸比丘不能依行。有優婆塞若諸天人在阿蘭若處。為諸眾生種種方便譬喻解說令知此義。世尊。此大方便譬喻解釋。所謂三教方便業藏。世尊。於是藏中我等無有一念修行。況復能知為他解釋。惟愿世尊。獨為如是渴仰眾生。演說斯義令斷疑心。

大法炬陀羅尼經法師弘護品第五十二

阿難。爾時放光如來應供正遍覺告天帝釋言。憍尸迦。我說如是方便譬喻。汝能知耶。憍尸迦。是故應先知此語言為是十四菩薩摩訶薩何以故。是等先生此諸天中。以何義故發如是愿。顯示此等無懈怠故。以是因緣捨身即生阿修羅宮。為斯義故於少分中尚不能知。況復於此三教業藏能聽受也。複次憍尸迦。今此無量無邊大眾。在是山頂忉利天宮汝為久居。頗能得知住此眾生

【現代漢語翻譯】現代漢語譯本：有關於口業的音聲語言，能夠清晰地闡明和辨析諸法的義理。世間的一切，無論是梵天、魔、天人、人類，還是沙門、婆羅門，都無法衡量，無法知曉。世尊，如來所擁有的善巧方便、譬喻和解釋，一切眾生都不能得知其中義趣的少許部分。世尊，我從未聽聞或見過世間有人能夠對如來的方便義門、譬喻和解釋有所理解和知曉。世尊，我們現在在如來面前親自聽聞此義，受持憶念，不敢忘失。或許有眾生在如來處聽聞后，能夠知曉佛菩提之事。世尊，您已經多次說過此義，但其中的眾生有時聽聞后不再憶念，也不理解知曉。他們徒勞地聚集在一起，想要詢問世尊，又怎能得知這三教之藏呢？如來雖然為他們具足地演說，但那些比丘卻不能依教奉行。有優婆塞（在家男居士）或者諸天人在阿蘭若（寂靜處），爲了眾生用種種方便譬喻來解釋，使他們能夠知曉此義。世尊，這大方便譬喻解釋，就是所謂的三教方便業藏。世尊，對於這個藏，我們連一念的修行都沒有，更何況能夠知曉併爲他人解釋呢？惟愿世尊，單獨為那些渴求仰慕的眾生，演說此義，使他們斷除疑心。

《大法炬陀羅尼經·法師弘護品》第五十二

阿難，這時，放光如來應供正遍覺（如來的十個稱號之一）告訴天帝釋（忉利天之主）說：『憍尸迦（天帝釋的別名），我說這樣的方便譬喻，你能理解嗎？』憍尸迦，因此應該先知道這些語言是為十四位菩薩摩訶薩（大菩薩）而說的。為什麼呢？因為他們首先出現在這些天人之中。因為什麼緣故發這樣的愿？爲了顯示這些人沒有懈怠的緣故。因為這個因緣，捨棄身體后立即轉生到阿修羅（一種神道生物）宮。爲了這個義理，在少部分中尚且不能知曉，更何況對於這三教業藏能夠聽受呢？』複次，憍尸迦，現在這無量無邊的眾多聽眾，在這山頂的忉利天宮，你居住很久了，能夠得知住在這裡的眾生嗎？

【English Translation】 English version: There are vocal sounds and languages related to karma of speech, which clearly explain and analyze the principles of all Dharmas. All beings in the world, whether Brahma, Mara, Devas, humans, or Sramanas, Brahmanas, are unable to measure or know them. World Honored One, the skillful means, metaphors, and explanations possessed by the Tathagata (another name for Buddha) are such that all beings cannot understand even a small portion of their meaning. World Honored One, I have never heard or seen anyone in the world who can understand and know the expedient means, metaphors, and explanations of the Tathagata. World Honored One, we are now personally hearing this meaning in the presence of the Tathagata, receiving, upholding, and remembering it, daring not to forget it. Perhaps there are beings who, having heard it from the Tathagata, can know the affairs of Buddha's Bodhi (enlightenment). World Honored One, you have already spoken of this meaning many times, but the beings among them sometimes do not remember it after hearing it, nor do they understand it. They gather together in vain, wanting to ask the World Honored One, how can they know this treasury of the Three Teachings? Although the Tathagata fully explains it for them, those Bhikkhus (monks) are unable to practice accordingly. There are Upasakas (lay male devotees) or Devas (gods) in Aranyas (quiet places), who use various expedient metaphors to explain to beings, enabling them to know this meaning. World Honored One, this great expedient metaphor explanation is the so-called treasury of expedient karma of the Three Teachings. World Honored One, in this treasury, we do not have even a single thought of practice, let alone be able to know and explain it to others? May the World Honored One, solely for those thirsty and yearning beings, explain this meaning, so that they may cut off their doubts.

The Great Torch Dharani Sutra, Chapter Fifty-Two on Dharma Masters Promoting and Protecting the Dharma

Ananda, at that time, the Tathagata, Worthy of Offerings, Perfectly Enlightened One (one of the ten titles of the Buddha), told Sakra, Lord of the Devas (ruler of the Trayastrimsa Heaven): 'Kausika (another name for Sakra), can you understand the expedient metaphors I speak of?' Kausika, therefore, you should first know that these words are spoken for the fourteen Bodhisattva Mahasattvas (great Bodhisattvas). Why? Because they first appeared among these Devas. For what reason did they make such vows? To show that these people are not lazy. Because of this cause and condition, they immediately transmigrate to the Asura (a type of divine being) palace after abandoning their bodies. For this meaning, they are unable to know even a small part, let alone be able to hear and receive this treasury of the Three Teachings?' Furthermore, Kausika, now this immeasurable and boundless multitude, on this mountain peak in the Trayastrimsa Heaven, you have resided for a long time, can you know the beings who dwell here?

其數幾何。復能得知住是眾生依人間數年歲幾何。復知是天衣服飲食諸事幾何。天帝釋言。世尊。我已盡知。佛言。憍尸迦。若人來問。今此大眾食調眾具須功幾何。彼問如是。汝云何答。天帝釋言。世尊。我無所報。何以故。世尊。今我此處三十三天凡是所須衣食眾具。隨念現前非造作故。佛言。憍尸迦。一切諸法亦復如是。皆住心中隨所念時即得成就。憍尸迦。猶如卵生諸眾生等。但以心念即便受生。一切諸法亦復如是。皆由心念法即現前憍尸迦。又如一切濕生之類所謂魚鱉黿虬坻彌宜羅。此等皆是卵生所攝。此等或惟行一由旬。或二由旬或至三四。或復過七。達彼地已安處己卵不令疲乏。故能成熟。憍尸迦。此三教藏亦復如是。隨憶念時彼業現前。次第不亂相續不斷。與彼句義和合相應。復應當知。我以何故為汝等說阿字門者。以板喻說故。迦字門者。以文字說故。那字門者。以平等文字章句說故。如是說時應共持此。更無有法而可缺減。然須知此四十二句在於板上。如是知已。彼諸法師處於大眾。在法座上將欲說時。法師於此三法門中。初念阿字現前相續當應和合。既和合已。即應宣說四十二句。如是分別得二百句。還得十句。如初五分眷屬和合得出五音。而彼法師以此五音。和合五句諸眷屬已。足一百句音

【現代漢語翻譯】現代漢語譯本其數量是多少？又能得知居住在這裡的眾生，按照人間的年歲計算，壽命是多少年？又能知道這些天人的衣服、飲食等各種事物的情況嗎？天帝釋（Śakra，帝釋天主）回答說：『世尊（Bhagavan，佛陀），我已經完全知曉。』佛陀說：『憍尸迦（Kauśika，帝釋天的別名），如果有人來問，現在這裡的大眾，飲食和各種用具需要多少功德才能獲得？如果他們這樣問，你該如何回答？』天帝釋說：『世尊，我無話可說。為什麼呢？世尊，現在我這三十三天（Trāyastriṃśa）凡是需要的衣服、飲食和各種用具，都是隨心念而出現，不是製造出來的。』佛陀說：『憍尸迦，一切諸法也是如此，都存在於心中，隨所念之時就能成就。憍尸迦，猶如卵生的各種眾生，僅僅憑藉心念就能受生。一切諸法也是如此，都由心念而使法顯現。』『憍尸迦，又如一切濕生之類，比如魚、鱉、黿、虬、坻、彌宜羅等。這些都屬於卵生所攝。這些生物或許只行一由旬（Yojana，古印度長度單位），或許二由旬，或許三四由旬，或許超過七由旬。到達目的地后，安放自己的卵，不讓自己疲憊，所以能夠使卵成熟。』『憍尸迦，這三教藏（Tripiṭaka，經律論三藏）也是如此，隨憶念之時，彼業（Karma，行為）便會顯現，次第不亂，相續不斷，與彼句義和合相應。』『還應當知道，我因為什麼緣故為你們說阿字門（Ā-mukha）呢？因為用板來比喻說明的緣故。迦字門（Ka-mukha）呢？因為用文字來說明的緣故。那字門（Na-mukha）呢？因為用平等文字章句來說明的緣故。』『這樣說的時候，應當共同受持這些，更沒有其他法可以缺少或減少。然而須知這四十二句在於板上。這樣知道之後，那些法師處於大眾之中，在法座上將要說法的時候，法師於此三法門中，最初念阿字，使其現前相續，應當和合。既和合之後，就應當宣說四十二句。這樣分別可以得到二百句，還能得到十句。』『如最初五分眷屬和合，得出五音。而那位法師用這五音，和合五句諸眷屬之後，就足夠一百句音。』

【English Translation】 English version How many are they? And can one know how many years these beings living here live according to human years? And can one know about the clothes, food, and other things of these devas (deities)? Śakra (the lord of the devas) replied: 'Bhagavan (Blessed One, the Buddha), I already know everything.' The Buddha said: 'Kauśika (another name for Śakra), if someone comes and asks, how much merit is needed for the food and various implements for this assembly here? If they ask like this, how would you answer?' Śakra said: 'Bhagavan, I have nothing to say. Why? Bhagavan, here in the Trāyastriṃśa (Heaven of Thirty-three), whatever clothes, food, and various implements are needed appear according to our thoughts, they are not made.' The Buddha said: 'Kauśika, all dharmas (phenomena) are also like this, they reside in the mind, and when one thinks of them, they are accomplished. Kauśika, like the various beings born from eggs, they are born simply by thought. All dharmas are also like this, all dharmas appear due to thought.' 'Kauśika, also like all creatures born from moisture, such as fish, turtles, soft-shelled turtles, dragons, 坻, 彌宜羅, etc. These are all included in those born from eggs. These creatures may travel only one Yojana (an ancient Indian unit of distance), or two yojanas, or three or four yojanas, or even more than seven yojanas. After reaching their destination, they place their eggs, not allowing themselves to become exhausted, so they can mature.' 'Kauśika, the Tripiṭaka (the three collections of scriptures) is also like this, when one remembers it, that Karma (action) appears, the order is not confused, the continuity is unbroken, and it corresponds harmoniously with the meaning of the sentences.' 'You should also know, for what reason do I speak to you about the Ā-mukha (the gate of the letter A)? Because it is explained using the analogy of a board. The Ka-mukha (the gate of the letter Ka)? Because it is explained using letters. The Na-mukha (the gate of the letter Na)? Because it is explained using equal letters and sentences.' 'When speaking like this, you should all uphold these, and there is no other dharma that can be lacking or reduced. However, you should know that these forty-two sentences are on the board. After knowing this, those Dharma masters, being in the assembly, when they are about to speak on the Dharma on the Dharma seat, the Dharma master should first think of the letter A in these three Dharma gates, making it appear continuously, and it should be harmonized. After it is harmonized, then the forty-two sentences should be proclaimed. By distinguishing in this way, two hundred sentences can be obtained, and ten more sentences can be obtained.' 'Like the initial fivefold retinue being harmonized, five sounds are produced. And that Dharma master, using these five sounds, after harmonizing the five sentences and all the retinue, one hundred sentence sounds are sufficient.'

聲圓滿。即能分別如是知故。所有文字念欲現前。即得現前相續持已。如彼即得具足音聲出生文句。如是能說是中更無異聲可作。而彼法師依法出生五音文句。法師分別阿字文時。以大辯說空業成就。為千數眾生斷除疑惑。若人問時亦無匆迫。安詳來問譬喻解釋。而其先說大宮殿中百數義門。如是解釋令一切眾皆生歡喜。如佛世尊所集大眾。彼亦復爾。令得諸根具巧便智。為諸眾生如是而說。複次憍尸迦。汝當一心信受是法。如來應供正遍覺音聲言說方便譬喻解釋之處。云何當念應須六年。作如是念。如所說法當入禪定思惟修行。既修行已不復放逸。一心正念分別思惟與此意合。六年方得具足圓滿。如那字門亦以六年修種種念真正滿足。如是念已即得證知一切言音差別之事。憍尸迦此三句門。若善持已無有人能知其邊際。憍尸迦。諸佛如來所有言說方便譬喻解釋義門。若虛妄者無有是處。憍尸迦譬如農人善營田作。先於異時聚集農眾。而告之曰。汝等諸人應作是言。我等從今既下種已愿莫生牙勿成子實。時彼農眾咸相謂言。嗚呼我今愿汝種子。莫生莫成亦無懶惰。憍尸迦。于意云何。彼諸種子善營事已得不生耶。不也世尊。得不成耶。不也世尊。憍尸迦。是三法門亦復如是。虛空所生無量義門。諸法次第名字具足。假

【現代漢語翻譯】現代漢語譯本聲圓滿：即能夠分辨並且如此知曉的緣故。所有文字的念頭和慾望顯現於眼前，就能立即顯現，並且持續不斷地保持。就像那樣，就能具備完整的音聲，出生文句。這樣能夠說法，其中再沒有其他的聲音可以產生。而那位法師依法出生五音文句。法師在分辨阿字文時，以廣大的辯才宣說空性的事業成就，為成千上萬的眾生斷除疑惑。如果有人提問，也不會倉促慌張，而是安詳地回答，用譬喻來解釋。並且他首先在大宮殿中宣說上百種義理之門，如此解釋，使一切大眾都生起歡喜，就像佛世尊所聚集的大眾一樣。他也同樣使大眾獲得諸根的完備和巧妙的智慧，爲了眾生如此說法。再者，憍尸迦（Kauśika，人名），你應該一心信受這個法，如來（Tathāgata，佛的稱號之一）應供（Arhat，值得供養的人）正遍覺（Samyak-saṃbuddha，完全覺悟者）的音聲言說方便譬喻解釋之處。應當如何憶念呢？需要六年時間，作這樣的憶念：如所說法，應當進入禪定思惟修行。修行之後，不再放逸，一心正念，分辨思惟，與此意相合。六年才能具足圓滿。如那字門，也用六年修種種念，真正滿足。如此憶念之後，就能證知一切言音差別之事。憍尸迦，這三句門，如果善於持守，沒有人能夠知道它的邊際。憍尸迦，諸佛如來所有的言說方便譬喻解釋義門，如果是虛妄的，沒有這樣的道理。憍尸迦，譬如農人善於經營田地，先在異時聚集農人，然後告訴他們說：『你們這些人應當這樣說，我們從今已經下種，愿它不要生芽，不要結成子實。』當時那些農人都互相說道：『嗚呼！我們現在愿你種子，不要生長，不要結成，也不要懶惰。』憍尸迦，你認為如何？那些種子善於經營之後，能夠不生長嗎？不能，世尊。能夠不結成嗎？不能，世尊。憍尸迦，這三法門也是這樣，虛空所生無量義門，諸法次第名字具足，虛假。

【English Translation】 English version 'Sound perfection': That is, being able to distinguish and thus know. When the thought and desire for all letters appear before one's eyes, they can immediately appear and be continuously maintained. Just like that, one can possess complete sound and produce phrases. Being able to speak in this way, there are no other sounds that can be produced. And that Dharma master, according to the Dharma, produces phrases with the five sounds. When the Dharma master distinguishes the letter 'A', he proclaims the accomplishment of the activity of emptiness with great eloquence, dispelling doubts for thousands of beings. If someone asks a question, he will not be hasty or flustered, but will answer calmly and explain with metaphors. And he first speaks of hundreds of gates of meaning in the great palace, explaining in this way, causing all the assembly to rejoice, just like the assembly gathered by the World Honored One, the Buddha. He also enables the assembly to obtain the completeness of the faculties and skillful wisdom, speaking in this way for the sake of beings. Furthermore, Kauśika (name of a person), you should wholeheartedly believe in this Dharma, the place of speech, eloquence, skillful means, and metaphorical explanations of the Tathāgata (one of the titles of the Buddha), the Arhat (one worthy of offerings), the Samyak-saṃbuddha (perfectly enlightened one). How should one remember it? It takes six years, making such a remembrance: As the Dharma is spoken, one should enter into meditation, contemplate, and practice. After practicing, one should no longer be lax, but with one mind, with right mindfulness, distinguish and contemplate, and be in accord with this meaning. It takes six years to be fully complete. Like the 'Na' letter gate, one also uses six years to cultivate various thoughts, truly fulfilling them. After remembering in this way, one can realize all the differences in speech and sound. Kauśika, if these three sentence gates are well maintained, no one can know their boundaries. Kauśika, if all the speech, skillful means, metaphorical explanations, and gates of meaning of all the Buddhas and Tathāgatas were false, there would be no such reason. Kauśika, for example, a farmer is good at managing the fields, first gathering farmers at a different time, and then telling them: 'You people should say this, we have already sown the seeds from now on, may they not sprout, may they not bear fruit.' At that time, those farmers all said to each other: 'Alas! We now wish your seeds, do not grow, do not bear fruit, and do not be lazy.' Kauśika, what do you think? After those seeds are well managed, can they not grow? No, World Honored One. Can they not bear fruit? No, World Honored One. Kauśika, these three Dharma gates are also like this, the immeasurable gates of meaning born from emptiness, the order of all Dharmas, the names are complete, false.

使或於無量時節隱蔽不現。遂滅沒者無有是處。

複次憍尸迦。一切眾生若於善男子所若如來所。聞此修多羅法門。或誦或說次第修行轉相教授者。是諸眾生於此智門他問難時。不可降伏亦不默然。何以故。此諸智業無量無邊。彼教授者。能為無量無邊眾生未曾聞者。咸令分別成就辯才。亦自成就故。若人來問是法義時。我能于彼所問義處闡揚分別。如是解說如是辯答。而彼復作如是思念。若有人來問我是義。我當相續為其解說。若有依如來教而發問者。我便於彼諸所疑處分別解釋。亦為當來一切眾生得安樂故。若有人能念此法門。或時學習。或復修行。當知彼人不久成就。憍尸迦。於是法中非但彼諸非器眾生於佛法中不生信心。或有眾生雖亦信心。而復不能依教行者。憍尸迦。非但世間無說法師法即消滅。若無聽法請問之人。當知是時法亦不久。何以故。世無問者以無習學。無習學故則不能知。既不能知云何奉行。不能行故世皆盲冥無導知者。如是無知誰當作法。若無法則世間無有孝養父母敬大愛小長幼尊卑使命慰勞褒譽美言。世事咸盡誰能作者。憍尸迦。若人不知世間之法。云何當能分別論說世間事義。既不言解亦不能行。世善尚無。云何能學諸佛智慧。是故一切世間之事不可休息。

複次憍尸迦。

【現代漢語翻譯】現代漢語譯本：如果有人想在無量的時間裡隱藏或不展現此法，從而導致此法滅絕，這是不可能的。

再者，憍尸迦（釋迦牟尼對帝釋天的稱呼）。一切眾生，如果能在善男子處或如來處，聽聞此修多羅（佛經）法門，或者誦讀，或者講述，次第修行，輾轉教授，那麼這些眾生在面對他人對此智慧之門的提問時，不會被難倒，也不會沉默不語。為什麼呢？因為這些智慧之業是無量無邊的。那些教授者，能為無量無邊的眾生，對於那些未曾聽聞此法的人，都能使他們明白分辨，成就辯才，也能使自己成就辯才。如果有人來問此法的意義，我能在他所問的意義之處，闡揚分辨，如此解釋，如此辯答。而且他們還會這樣思念：如果有人來問我這個意義，我應當繼續為他解說。如果有人依照如來的教導而提問，我便在他們所有疑惑之處分別解釋，也爲了將來一切眾生能夠得到安樂。如果有人能夠唸誦此法門，或者時常學習，或者修行，應當知道這個人不久就能成就。憍尸迦，對於這個法，不僅僅是那些沒有資格的眾生對佛法不生信心，或者有些眾生雖然有信心，卻不能依照教導去實行。憍尸迦，不僅僅是世間沒有說法之師，法就會消滅。如果沒有聽法和請問的人，應當知道這時法也不會長久。為什麼呢？因為世上沒有提問的人，就沒有學習。沒有學習，就不能瞭解。既然不能瞭解，又怎麼能奉行呢？不能奉行，世間就都盲昧無知，沒有引導者。像這樣無知，誰來作法呢？如果沒有法，那麼世間就沒有孝養父母、尊敬長輩、愛護幼小、長幼有序、尊卑有別、使命慰勞、褒揚讚美的美好言語。世間的事情都消失殆盡，誰能做這些事呢？憍尸迦，如果人不知道世間的法則，怎麼能夠分辨論說世間事物的意義呢？既不能理解，也不能實行。世間的善事尚且沒有，又怎麼能學習諸佛的智慧呢？所以一切世間的事情都不能停止。

再者，憍尸迦。

【English Translation】 English version: If someone were to hide or conceal this Dharma for immeasurable periods of time, leading to its extinction, that would be impossible.

Furthermore, Kausika (Shakyamuni's address to Indra, king of the gods). If all sentient beings, at the place of a virtuous man or a Tathagata (Buddha), hear this Sutra (Buddhist scripture) Dharma-gate, or recite it, or speak it, cultivate it in order, and teach it to others in turn, then these sentient beings, when faced with others' questions about this gate of wisdom, will not be defeated, nor will they remain silent. Why? Because these works of wisdom are immeasurable and boundless. Those who teach it can enable immeasurable and boundless sentient beings, especially those who have never heard this Dharma, to understand and discern it, achieving eloquence, and also enabling themselves to achieve eloquence. If someone comes to ask about the meaning of this Dharma, I can expound and discern at the place of the meaning they ask about, explaining and answering in this way. And they will also think in this way: If someone comes to ask me about this meaning, I should continue to explain it for them. If someone asks according to the teachings of the Tathagata, I will separately explain at all the places of their doubts, also for the sake of all sentient beings in the future to obtain peace and happiness. If someone can recite this Dharma-gate, or study it from time to time, or cultivate it, know that this person will soon achieve enlightenment. Kausika, regarding this Dharma, it is not only that those unqualified sentient beings do not generate faith in the Buddha-dharma, or that some sentient beings, although they have faith, are unable to practice according to the teachings. Kausika, it is not only that the Dharma will perish if there are no Dharma teachers in the world. If there are no people who listen to the Dharma and ask questions, know that the Dharma will not last long at this time either. Why? Because if there are no questioners in the world, there will be no learning. Without learning, one cannot understand. Since one cannot understand, how can one practice it? If one cannot practice it, the world will be ignorant and without guidance. Like this, without knowledge, who will make the Dharma? If there is no Dharma, then the world will have no filial piety towards parents, respect for elders, love for the young, order between elders and juniors, distinction between superiors and inferiors, missions of consolation, praise and beautiful words. The affairs of the world will all disappear, who can do these things? Kausika, if people do not know the laws of the world, how can they discern and discuss the meaning of worldly things? Since they cannot understand or practice, worldly goodness will not exist. How can they learn the wisdom of all Buddhas? Therefore, all worldly affairs cannot cease.

Furthermore, Kausika.

若諸法師欲講說時。當須四種莊嚴說處。何等為四。憍尸迦。時說法師。當先選擇如是方所。其處寬博地形平正。無有高下瓦石沙礫荊棘惡刺。亦無穢草蚊虻蛇蝎諸惡毒蟲。其地和美柔軟凈妙。多有園池花果樹林。其處清凈遠離諠雜。夏無盛暑冬不祁寒。四眾雜居並皆安隱。法師聽者咸受悅樂。憍尸迦。是為第一為彼法師莊嚴說處。

複次憍尸迦。若諸法師欲講說時。其地方所有護法者。若聽法人。為重法故應為法師施設莊嚴高闊法座。多取種種上妙蓐席柔軟敷具。講時所須皆置座上。眾人觀睹增重法心。法師處之安隱說法。憍尸迦。是為第二為彼法師莊嚴說處。

複次憍尸迦。若諸法師將說法時。彼護法人及聽法者。為重法故應當至心精勤勇猛守護法師不得令彼諸惡眾生毀壞誹謗障礙正法。乃至勿令男子婦人童男童女往來諠雜妨亂法師。憍尸迦。是為第三為彼法師莊嚴說處。

複次憍尸迦。若諸法師正宣說時。彼護法人及聽法眾為敬法故應選五人若十若多恭謹知法住法師后。觀察大眾勿令妨亂。一取法師意旨教令。如法施行匡正其眾。或時有人語言亂眾。即須問彼語言所。因如法禁止。若人戲笑動止乖違。即應窮詰訶責令斷。恒令大眾寂靜諸根清禁身口如教而住。然彼諸人觀察眾時。舉措審詳不

【現代漢語翻譯】現代漢語譯本：若有法師想要講經說法時，應當具備四種莊嚴的說法處所。哪四種呢？Śakra（帝釋天）。說法師應當首先選擇這樣的地方：這個地方寬闊平坦，沒有高低不平的瓦礫、沙石、荊棘和惡刺，也沒有污穢的草、蚊虻、蛇蝎等各種惡毒的蟲子。這塊土地溫和美好，柔軟潔凈，有很多園林池塘、花果樹木。這個地方清凈，遠離喧鬧雜亂，夏天沒有酷暑，冬天不嚴寒。四眾弟子雜居於此，都感到安穩。法師和聽眾都感到喜悅。Śakra（帝釋天），這是第一種為法師莊嚴說法處所的方式。其次，Śakra（帝釋天），如果法師想要講經說法，這個地方的所有護法者，或者聽法的人，爲了尊重佛法，應當為法師設定莊嚴高大的法座，多取各種上等的精美坐墊和柔軟的鋪具。把講法時所需要的物品都放在座上。讓眾人看到后，增加對佛法的尊重之心。法師坐在上面，安穩地說法。Śakra（帝釋天），這是第二種為法師莊嚴說法處所的方式。再次，Śakra（帝釋天），如果法師將要說法時，那些護法的人和聽法的人，爲了尊重佛法，應當至誠精勤、勇猛地守護法師，不要讓那些邪惡的眾生毀壞、誹謗、障礙正法。甚至不要讓男子、婦人、童男、童女往來喧譁，妨礙擾亂法師。Śakra（帝釋天），這是第三種為法師莊嚴說法處所的方式。再次，Śakra（帝釋天），如果法師正在宣講佛法時，那些護法的人和聽法的大眾，爲了尊敬佛法，應當選擇五人、十人或者更多，恭敬謹慎、懂得佛法，站在法師的後面，觀察大眾，不要讓他們妨礙擾亂。這些人要領會法師的意旨和教令，按照法師的指示匡正大眾。有時有人說話擾亂大眾，就應當詢問他說話的原因，依法禁止。如果有人嬉笑、舉止不合規矩，就應當追問責備，讓他停止。始終保持大眾寂靜，諸根清凈，身口意如教奉行。然而，那些觀察大眾的人，舉止要審慎周詳，不要...

【English Translation】 English version: If Dharma masters wish to expound the Dharma, they must have four kinds of adornments for the place of teaching. What are the four? Śakra (Lord of the Devas). When a Dharma master is about to teach, they should first choose a place that is wide and level, without uneven tiles, stones, gravel, thorns, or evil prickles. It should also be free of foul grass, mosquitoes, gadflies, snakes, scorpions, and all kinds of venomous insects. The ground should be harmonious, soft, pure, and wonderful, with many gardens, ponds, flowers, fruit trees, and forests. The place should be clean and far from noisy disturbances, without intense heat in summer or severe cold in winter. The four assemblies should dwell together in peace and security. Both the Dharma master and the listeners should receive joy and pleasure. Śakra (Lord of the Devas), this is the first way to adorn the place of teaching for the Dharma master. Furthermore, Śakra (Lord of the Devas), if Dharma masters wish to expound the Dharma, the Dharma protectors of that place, or those who listen to the Dharma, should, out of respect for the Dharma, provide the Dharma master with a dignified and elevated Dharma seat. They should obtain various kinds of excellent and exquisite mats and soft furnishings. All the necessities for teaching should be placed on the seat. When the assembly sees this, their respect for the Dharma will increase. The Dharma master, seated there, can teach the Dharma in peace and security. Śakra (Lord of the Devas), this is the second way to adorn the place of teaching for the Dharma master. Furthermore, Śakra (Lord of the Devas), when Dharma masters are about to teach the Dharma, those Dharma protectors and Dharma listeners, out of respect for the Dharma, should sincerely, diligently, and bravely protect the Dharma master, not allowing those evil beings to destroy, slander, or obstruct the True Dharma. They should not even allow men, women, boys, or girls to come and go, causing noise and disturbing the Dharma master. Śakra (Lord of the Devas), this is the third way to adorn the place of teaching for the Dharma master. Furthermore, Śakra (Lord of the Devas), when Dharma masters are expounding the Dharma, those Dharma protectors and the assembly of listeners, out of reverence for the Dharma, should select five, ten, or more people who are respectful, knowledgeable about the Dharma, and abide by the Dharma, to stand behind the Dharma master and observe the assembly, preventing them from causing disturbances. These people should understand the Dharma master's intentions and instructions, and correct the assembly according to the Dharma master's directions. If someone speaks and disrupts the assembly, they should immediately inquire into the reason for their speech and prohibit it according to the Dharma. If someone jokes, laughs, or behaves improperly, they should investigate and reprimand them, causing them to stop. They should always maintain silence in the assembly, purify their senses, and abide by the teachings with their body, speech, and mind. However, those who observe the assembly should be cautious and thorough in their actions, not...

可急卒。應行愛語勿出粗言。凡所發言但令前人共相解領。即須靜默。不應大語高聲動眾使人覺知。何以故。不欲令人因緣他事與多眾生為法障故。憍尸迦。是為第四為彼法師莊嚴說處。若能以是四事莊嚴說法方所令彼法師所說經典無有眾難畢竟流行。

複次憍尸迦。若諸法師于欲說時。先觀彼眾。云何樂欲須何法義。如彼眾欲隨時充滿。令諸眾產生就善根。亦令增長言辭才辯。遍一切處無礙清凈。令諸智者易得解知。可觀可證無有垢污。遠離蓋纏身口諸根悉皆安靜。三昧思惟相續不絕。若人於法師所。聽知法已長夜熏修。未曾舍離三教業藏。文字言說無不通達。

複次憍尸迦。若諸法師于說法時。應當誓願成是義門。為諸眾生而作依止。法師既覺如是義已。復應當作如是思惟。今我既覺如是法門。云何令我得好口業。所出語言清辯無濁。不破壞聲無哀哭響。常得微妙不斷辯才。但為開發顯示此經法門義故。若彼法師如是說時。無不知者無不解者。

複次憍尸迦。若諸法師欲說法時。眾既集已。法師先當以三種心觀彼大眾無量諸相。何等眾生聰明利智。以如是等三心觀故。或以神通知彼眾中具如是相。而彼法師應當先為彼諸大眾宣說佈施功德等事。如是說時多有眾生。讀誦受持歡喜奉行。而彼法師

【現代漢語翻譯】現代漢語譯本：

要迅速果斷。應該說愛語，不要說粗暴的話。凡是所說的話，只要能讓聽者都能理解領會，就應該保持沉默。不應該大聲喧譁，驚動大眾，使人察覺。為什麼呢？不希望因為其他事情的緣故，給眾多眾生造成修法的障礙。憍尸迦（Kauśika，帝釋天），這就是第四種為說法法師莊嚴說法之處的方法。如果能夠用這四件事來莊嚴說法的地方，就能使法師所說的經典沒有各種困難，最終得以流行。

再者，憍尸迦（Kauśika，帝釋天），如果各位法師在想要說法的時候，先觀察聽眾，他們喜歡什麼，需要什麼樣的佛法義理。要像滿足他們的願望一樣，隨時滿足他們的需求，使各位眾產生就善根，也使他們的言辭才辯得到增長，遍及一切地方，沒有阻礙，清凈無染，使各位有智慧的人容易理解，可以觀察，可以驗證，沒有污垢，遠離各種煩惱的覆蓋和纏繞，身口意三方面的行為都安靜下來，三昧（Samādhi，正定）的思惟相續不斷。如果有人從法師那裡聽聞佛法后，長期修習，從未捨棄三教（佛教、道教、儒教）的功德事業，對於文字言說沒有不通達的。

再者，憍尸迦（Kauśika，帝釋天），如果各位法師在說法的時候，應當發誓成就這些義理，為各位眾生作為依靠。法師既然覺悟了這些義理，又應當這樣思惟：現在我已經覺悟了這樣的法門，要怎樣才能使我獲得好的口業，所說的話語清晰明辨，沒有污濁，不破壞聲音的和諧，沒有哀哭的聲音，常常獲得微妙而不間斷的辯才，只是爲了開發顯示這部經典的法門義理。如果法師這樣說法的時候，沒有不知道的，沒有不理解的。

再者，憍尸迦（Kauśika，帝釋天），如果各位法師想要說法的時候，大眾已經聚集完畢，法師首先應當用三種心來觀察大眾的無量相狀。哪些眾生聰明而有智慧。因為用這三種心來觀察的緣故，或者用神通來了解聽眾中具備這樣的相狀。而這位法師應當首先為這些大眾宣說佈施的功德等事情。這樣說的時候，會有很多眾生讀誦、受持、歡喜奉行。而這位法師

【English Translation】 English version:

Hurry and be decisive. One should use loving speech and not utter harsh words. Whatever is spoken should be easily understood by the listeners, and then one should remain silent. One should not speak loudly or raise one's voice, disturbing the assembly and making people aware. Why? It is not desirable to create obstacles to the Dharma for many beings due to other matters. Kauśika (帝釋天, Indra), this is the fourth way to adorn the place where a Dharma teacher expounds the Dharma. If one can adorn the place of Dharma teaching with these four things, the scriptures spoken by the Dharma teacher will be free from various difficulties and will eventually become popular.

Furthermore, Kauśika (帝釋天, Indra), if Dharma teachers, when about to speak, first observe the audience, what they like and what Dharma teachings they need. They should fulfill their desires as they wish, enabling all beings to achieve good roots, and also increasing their eloquence and eloquence, reaching everywhere without hindrance, pure and undefiled, making it easy for the wise to understand, observable, verifiable, without defilement, far from the coverings and entanglements of afflictions, with body, speech, and mind all quiet, and Samādhi (正定, concentration) thought continuous and uninterrupted. If someone, after hearing the Dharma from the Dharma teacher, cultivates it for a long time, never abandoning the meritorious deeds of the three teachings (佛教, Buddhism; 道教, Taoism; 儒教, Confucianism), and is versed in all written and spoken words.

Furthermore, Kauśika (帝釋天, Indra), if Dharma teachers, when teaching the Dharma, should vow to accomplish these meanings, and serve as a refuge for all beings. Once the Dharma teacher has awakened to these meanings, they should contemplate as follows: Now that I have awakened to such Dharma teachings, how can I obtain good karma of speech, so that my words are clear and eloquent, without turbidity, without breaking the harmony of sounds, without sounds of lamentation, and always obtain subtle and uninterrupted eloquence, only for the purpose of developing and revealing the Dharma teachings of this scripture. If the Dharma teacher speaks in this way, there will be none who do not know and none who do not understand.

Furthermore, Kauśika (帝釋天, Indra), if Dharma teachers wish to teach the Dharma, and the assembly has gathered, the Dharma teacher should first observe the countless characteristics of the great assembly with three kinds of minds. Which beings are intelligent and wise? Because of observing with these three kinds of minds, or using supernatural powers to know that there are such characteristics in the audience. And that Dharma teacher should first proclaim to those audiences the merits of giving and other things. When speaking in this way, many beings will read, recite, receive, uphold, rejoice, and practice accordingly. And that Dharma teacher

於此義門相續顯發空無相愿不得斷絕。如諸如來應供正遍覺說是法時。能于無量百千門中。顯示如是清凈義相。法師爾時還說此義。終不得舍如來法藏。憶念住持阿字法門。最初言說相續不斷為他施設。迦字法門次相續說。那字法門最後究竟。如是念已。如如來辯當自現前。於此言說應更善巧方便牢固。既牢固已自然成就如是智聚。猶須彌山不可破壞。諸外道等不能動搖。一切論師莫能傾拔。

複次憍尸迦。若諸法師于說法時。應當勇猛發大精進。諸根明瞭眾事具足。然後為彼世間四輩弘宣如是諸蔭等法。善方便知彼彼相故。既覺知已常念現前。無量辯才分別解釋。五蔭等聚云何得知。彼諸蔭聚以何義故名為蔭也。復以何相善通蔭聚。巧說如是諸蔭聚已。即應次第宣說諸法無相義門入于真實。憍尸迦。我已曾說此四大相總攝義處。

複次憍尸迦。彼時法師應如是說。是中若有諸色聚者。于彼復有何忍可住。而言彼有如是忍住。先時已有如是經典當令現前。亦復有人恒常相續為他解說如是義門。云何相續說如斯法。如彼眾生心生歡喜愛樂欲聞。如彼眾生一心在法無復亂想。如彼眾生有受法器。如彼眾生堪可成熟者。如彼眾生得聞法已有慚愧處。如彼眾生既能聽受如是經典。如其次第如修多羅。如其威力如想

【現代漢語翻譯】現代漢語譯本：在此，這些義理之門應持續不斷地顯現，空、無相、無愿的教義不得斷絕。正如諸如來、應供、正遍覺在宣說佛法時，能于無量百千法門中，顯示如此清凈的義理之相。法師在說法時，也應宣說此義，終究不可捨棄如來的法藏。應當憶念並住持『阿』（A 字法門，梵文字母，代表一切法的本源）字法門，最初的言說要相續不斷地為他人施設。然後依次相續宣說『迦』（Ka 字法門，梵文字母）字法門，最後究竟『那』（Na 字法門，梵文字母）字法門。如此憶念之後，如來一般的辯才自然會顯現於前。對於這些言說，應當更加善巧方便，使其牢固。一旦牢固，自然成就如是的智慧聚集，猶如須彌山一般不可破壞，諸外道等不能動搖，一切論師都不能傾覆拔除。其次，憍尸迦（Kauśika，帝釋天名）。如果各位法師在說法時，應當勇猛精進，諸根明瞭，各種條件具足，然後為世間的四眾弟子弘揚宣說諸蘊（Skandha，構成個體存在的五種要素，即色、受、想、行、識）等法。善於方便地瞭解他們的各種根性，覺知之後，常念現前，以無量的辯才分別解釋。五蘊等聚合如何得知？這些蘊聚以什麼意義被稱為『蘊』？又以什麼相狀才能善於通達蘊聚？巧妙地宣說這些蘊聚之後，就應當依次宣說諸法無相的義理之門，進入真實。憍尸迦，我已曾說過這四大（Mahābhūta，地、水、火、風）之相總攝義理之處。再次，憍尸迦。那時，法師應當這樣說：『在這其中，如果存在諸色聚（Rūpa-skandha，五蘊之一，指物質現象），那麼對於它，又有什麼可以忍受安住的呢？』而言說它有如此的忍受安住。先前已經有這樣的經典，應當使其現前。也應該有人恒常相續地為他人解說這樣的義理之門。如何相續宣說這樣的佛法呢？如同那些眾生心生歡喜，愛樂欲聞；如同那些眾生一心專注于佛法，沒有其他的雜亂想法；如同那些眾生具有接受佛法的根器；如同那些眾生堪可成熟；如同那些眾生聽聞佛法後有慚愧之心；如同那些眾生能夠聽受這樣的經典，如其次第地如修多羅（Sūtra，佛經），如其威力如其所想。

【English Translation】 English version: Here, these gates of meaning should continuously manifest, and the teachings of emptiness, signlessness, and wishlessness must not be severed. Just as the Tathāgatas, worthy ones, perfectly enlightened ones, when expounding the Dharma, are able to reveal such pure aspects of meaning within countless hundreds of thousands of gates. When a Dharma master expounds the Dharma, he should also proclaim this meaning, and ultimately must not abandon the Dharma treasury of the Tathāgata. One should remember and uphold the 'A' (Ā 字法門, A-syllable Dharma gate, the Sanskrit letter representing the origin of all dharmas) syllable Dharma gate, and the initial speech should be continuously provided to others. Then, successively and continuously expound the 'Ka' (Ka 字法門, Ka-syllable Dharma gate, a Sanskrit letter) syllable Dharma gate, and finally, the 'Na' (Na 字法門, Na-syllable Dharma gate, a Sanskrit letter) syllable Dharma gate. Having remembered in this way, the eloquence of a Tathāgata will naturally appear before you. Regarding these speeches, one should be even more skillful and expedient, making them firm. Once firm, such a collection of wisdom will naturally be achieved, like Mount Sumeru, indestructible, unshakable by external paths, and un-overturnable by all debaters. Furthermore, Kauśika (Kauśika, name of Indra). If Dharma masters are expounding the Dharma, they should be courageous and vigorously diligent, with clear faculties and complete conditions, and then propagate and expound such Skandhas (Skandha, the five aggregates constituting individual existence, namely form, feeling, perception, volition, and consciousness) and other dharmas to the fourfold assembly of the world. Being skilled in expediently understanding their various dispositions, and having realized this, constantly keep it present in mind, and explain with immeasurable eloquence. How are the aggregates of the five Skandhas known? In what sense are these aggregates called 'Skandhas'? And through what aspects can one skillfully understand the Skandhas? Having skillfully expounded these Skandhas, one should then successively proclaim the gate of meaning of the signlessness of all dharmas, entering into reality. Kauśika, I have already spoken of the place where these four great elements (Mahābhūta, earth, water, fire, and wind) encompass the meaning. Again, Kauśika. At that time, the Dharma master should say: 'Among these, if there are aggregates of form (Rūpa-skandha, one of the five aggregates, referring to material phenomena), then what can be tolerated and dwelt upon in them?' And to say that it has such tolerance and dwelling. There are already such scriptures from before, which should be brought forth. There should also be someone who constantly and continuously explains such gates of meaning to others. How can such Dharma be continuously expounded? Like those beings who give rise to joy in their hearts, loving and desiring to hear; like those beings who are single-mindedly focused on the Dharma, without other confused thoughts; like those beings who have the capacity to receive the Dharma; like those beings who are capable of maturing; like those beings who have a sense of shame after hearing the Dharma; like those beings who are able to listen to such scriptures, in due order like the Sutras (Sūtra, Buddhist scriptures), according to their power and according to their thoughts.'

分別。如是受持。而彼眾中無有一人生退轉心不聽法者。憍尸迦。彼諸法師當應如是成就法事。諸佛如來咸如是說。

複次憍尸迦。彼諸法師于說法時。當須顯發奇特之事。假使有人從此聚落或復余村。或復城邑及他方至。至已便問如是法義。語法師言。我今所問云何能解。然彼法師於是義中。先當思惟須令純熟隨問悉能方便解釋。既無恐怖亦無留遲。如彼所問皆令滿足。如是法師說法之時。莫為他說散亂之事。以是因緣當得大利。其有眾生於彼聽者。皆生歡喜常來聽法。憍尸迦。以是因緣。時彼法師當應普說成就大利。

複次憍尸迦。諸法師等有能通達如是法者。于說法時雖不能說諸佛菩提。但能令此法義分明。巧知方便通達寬大。亦時為他聽受者說。如是法師善通達已。若復有人非時來聽非言來問。即應開示。若比丘比丘尼優婆塞優婆夷四部眾等。或餘眾生非時非言不即為說。彼等於是更不來聽。以不聽故不能為他弘宣法要開示眾生。憍尸迦。以是因緣。令是法門不得具顯。

複次憍尸迦。若諸法師於此法中心不正住妄起思惟。妄思惟故遂成邪見。如是法師邪分別故不能會彼修多羅義。即住無知無明聚中。而彼法師住邪見故昔來所有諸天神等。一時棄捨不復守護。以諸天神不守護故。無有威德

【現代漢語翻譯】現代漢語譯本：像這樣受持。而且那些聽眾中沒有一個人心生退轉，不來聽法的。憍尸迦（Kauśika，帝釋天名）。那些法師應當這樣成就法事。諸佛如來都是這樣說的。

再者，憍尸迦。那些法師在說法的時候，應當顯現出奇特之處。假設有人從這個村落或者其他村莊，或者城市以及其他地方來到這裡，來到之後便問這樣的法義。法師說：『我今天所問的，怎麼能夠理解呢？』然而那位法師對於這個義理，應當先思考，使其純熟，隨著所問的都能方便解釋，既沒有恐怖，也沒有遲疑，像他所問的都能使他滿足。像這樣的法師說法的時候，不要為他說散亂的事情。因為這個因緣，應當得到大利益。那些聽法的眾生，都生歡喜心，常來聽法。憍尸迦。因為這個因緣，那時法師應當普遍宣說，成就大利益。

再者，憍尸迦。那些法師等有能通達像這樣的法的人，在說法的時候，即使不能說諸佛的菩提（bodhi，覺悟），但能使這個法義分明，巧妙地知道方便，通達寬廣，也時常為聽受者說。像這樣的法師善於通達之後，如果有人不在適當的時候來聽，不是用適當的言語來問，就應當開示。如果是比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、優婆塞（upāsaka，在家男眾）、優婆夷（upāsikā，在家女眾）四部眾等，或者其他眾生不在適當的時候，不用適當的言語，就不立即為他們說。他們因此就不再來聽。因為不聽的緣故，不能為他人弘揚宣講法要，開示眾生。憍尸迦。因為這個因緣，使這個法門不能完全顯現。

再者，憍尸迦。如果那些法師對於這個法中心不正，住在妄想中，生起妄想的思惟。因為妄想思惟的緣故，就成了邪見。像這樣的法師因為邪分別的緣故，不能領會那些修多羅（sūtra，經）的意義，就住在無知無明的聚集之中。而且那些法師住在邪見中的緣故，以前來的所有天神等，一時都捨棄他們，不再守護。因為諸天神不守護的緣故，就沒有威德。

【English Translation】 English version: Thus, receive and uphold it. Moreover, there was not a single person in that assembly who developed a retreating mind or did not listen to the Dharma. Kauśika (name of Indra, the ruler of gods). Those Dharma masters should thus accomplish Dharma affairs. All Buddhas and Tathagatas (title of a Buddha) speak in this way.

Furthermore, Kauśika. When those Dharma masters are expounding the Dharma, they should manifest extraordinary things. Suppose someone comes from this village or another village, or a city, or another place, and after arriving, asks about such Dharma teachings. The Dharma master says, 'How can I understand what I am asking today?' However, that Dharma master, regarding this meaning, should first contemplate it, making it thoroughly familiar, and be able to conveniently explain it according to what is asked, without fear or delay, satisfying all that he asks. When such a Dharma master expounds the Dharma, he should not speak of distracting matters to others. Because of this cause, he should obtain great benefit. Those sentient beings who listen will all rejoice and come to listen to the Dharma regularly. Kauśika. Because of this cause, at that time, the Dharma master should universally expound and accomplish great benefit.

Furthermore, Kauśika. Those Dharma masters who are able to understand such Dharma, even if they cannot speak of the Bodhi (enlightenment) of all Buddhas when expounding the Dharma, they can make this Dharma meaning clear, skillfully know the expedient means, understand it broadly, and also sometimes speak to those who listen and receive it. After such a Dharma master has thoroughly understood it, if someone comes to listen at an inappropriate time or asks with inappropriate words, he should immediately enlighten them. If it is a Bhikṣu (monk), Bhikṣuṇī (nun), Upāsaka (male lay follower), Upāsikā (female lay follower), the four assemblies, or other sentient beings who come at an inappropriate time or do not use appropriate words, he should not immediately speak to them. Because of this, they will no longer come to listen. Because they do not listen, they cannot propagate and proclaim the essential Dharma to others, enlightening sentient beings. Kauśika. Because of this cause, this Dharma gate cannot be fully manifested.

Furthermore, Kauśika. If those Dharma masters are not upright in their minds regarding this Dharma, dwelling in delusion and giving rise to deluded thoughts. Because of deluded thoughts, they develop wrong views. Because such Dharma masters have wrong discriminations, they cannot understand the meaning of those Sutras (discourses of the Buddha), and they dwell in a gathering of ignorance and unknowing. Moreover, because those Dharma masters dwell in wrong views, all the gods and spirits who came before abandon them at once and no longer protect them. Because the gods and spirits do not protect them, they have no power or virtue.

勢力光明。無威力故一切所行不依戒律。諸餘善根悉皆減損。如是法師先常為他解說法義修多羅等。所有聽眾尚皆誹謗棄而不受。況于戒律不復依行。而能更來聽其說者。憍尸迦。若世間人無信行者。其家所有妻子眷屬尚皆不順。況彼大眾復來聽也。

複次憍尸迦。如是法師無有信分。所謂如來常說不依戒律如教行者。憍尸迦。是諸法師無信分故。彼非善根而可說者。惟惡增長必受果報。如是果報若諸如來如實說者。彼人聞已便從口中多嘔熱血。因此患故即當命終。

複次憍尸迦。如來應供正遍覺。為欲令彼一切世間諸眾生等覺了諸法。而彼癡人於是法中起嫉妒心。然終不能如是思念。我若慳法秘而不說。以慳惜故法漸艱難或能隱沒。我若不說聽法之人云何能得如說而聞如聞而受。既無聞受云何奉行。若如是者即便令他無量眾生不知是法。云何於法生希有心。以是因緣。我今不應於是法中與諸眾生作慳吝事。憍尸迦。如是之人于佛法中終必不可立為證人。憍尸迦。汝應當觀如是癡人。欲于無價真法寶中自作價量。憍尸迦。復應當知。如是癡人慾于如來三種業藏無相法中建立諸相。憍尸迦。是亦法師無信分處。如來如是方便解釋。

複次憍尸迦。若有法師能于如是修多羅中。善巧取義住于正念。以諸

【現代漢語翻譯】現代漢語譯本：他的光明逐漸衰退。由於沒有（持戒的）威力，他的一切行為都不遵循戒律。其他的善根也全部減損。這樣的法師，先前經常為他人解釋修多羅（Sūtra，經）等的法義，所有的聽眾尚且都誹謗他，拋棄而不接受。更何況是戒律，（他們）不再遵循修行，又怎麼會再來聽他說法呢？憍尸迦（Kauśika，帝釋天名）。如果世間人沒有信心，不行善，那麼他家裡的妻子眷屬尚且都不順從他，更何況是大眾會來聽他說法呢？再次，憍尸迦。這樣的法師沒有信心的部分。如來（Tathāgata）常說，不依戒律而修行的人，憍尸迦，這些法師因為沒有信心的緣故，他們沒有可以稱道的善根，只有惡業增長，必定會受到果報。如果如來如實地說出這樣的果報，那些人聽了之後，便會從口中大量嘔吐熱血，因此生病而死。再次，憍尸迦。如來應供正遍覺（Tathāgata Arhat Samyak-saṃbuddha），爲了讓一切世間的眾生覺悟諸法，而那些愚癡的人卻在這種法中生起嫉妒心。然而他們始終不能這樣思考：『我如果慳吝佛法，秘而不宣，因為慳惜的緣故，佛法會逐漸變得艱難，或者可能隱沒。我如果不說，聽法的人怎麼能夠如實地聽聞，如實地接受呢？既然沒有聽聞和接受，又怎麼奉行呢？如果這樣，就會使無量眾生不知道佛法。又怎麼會對佛法生起希有之心呢？因為這個緣故，我現在不應該在佛法中對眾生慳吝。』憍尸迦，這樣的人在佛法中終究不能被立為證人。憍尸迦，你應該觀察這些愚癡的人，想要在無價的真法寶中自己定價。憍尸迦，還應當知道，這些愚癡的人想要在如來的三種業藏無相法中建立諸相。憍尸迦，這也是法師沒有信心的表現。如來這樣方便地解釋。再次，憍尸迦。如果有法師能夠在這種修多羅中，巧妙地理解其含義，安住于正念，以諸

【English Translation】 English version: His light diminishes. Because he lacks the power (of discipline), all his actions do not adhere to the precepts. All other good roots are also diminished. Such a Dharma master, who previously often explained the Dharma meanings of Sūtras (Sūtra, scriptures) and so on to others, all the listeners still slander him, abandon him, and do not accept him. How much more so with the precepts, (they) no longer follow and practice them, how could they come to listen to him speak again? Kauśika (Kauśika, name of Indra). If worldly people have no faith and do not practice good, then even their wives and families will not obey them, how much more so would the masses come to listen to him speak? Again, Kauśika. Such a Dharma master has no element of faith. The Tathāgata (Tathāgata) often says that those who do not rely on the precepts and practice accordingly, Kauśika, these Dharma masters, because they have no faith, have no good roots that can be praised, only evil increases, and they will surely receive retribution. If the Tathāgata were to truthfully speak of such retribution, those people, upon hearing it, would vomit hot blood from their mouths in large quantities, and would die from this illness. Again, Kauśika. The Tathāgata Arhat Samyak-saṃbuddha (Tathāgata Arhat Samyak-saṃbuddha), in order to enable all sentient beings in the world to awaken to all Dharmas, but those foolish people give rise to jealousy in this Dharma. However, they are ultimately unable to think in this way: 『If I am stingy with the Dharma, keeping it secret and not proclaiming it, because of stinginess, the Dharma will gradually become difficult, or may become hidden. If I do not speak, how can those who listen to the Dharma hear it truthfully, and accept it truthfully? Since there is no hearing and acceptance, how can they practice it? If this is the case, it will cause countless sentient beings to not know the Dharma. How can they give rise to a rare and precious mind towards the Dharma? For this reason, I should not be stingy with the Dharma towards sentient beings.』 Kauśika, such a person will ultimately not be able to be established as a witness in the Buddha Dharma. Kauśika, you should observe these foolish people, who want to set a price themselves on the priceless true Dharma treasure. Kauśika, you should also know that these foolish people want to establish various forms in the formless Dharma of the three karma treasuries of the Tathāgata. Kauśika, this is also a manifestation of the Dharma master's lack of faith. The Tathāgata explains it in this expedient way. Again, Kauśika. If a Dharma master is able to skillfully grasp the meaning in such a Sūtra, abide in right mindfulness, and with all

方便開揚法門。為諸世間興大利益。汝于彼時應善觀察。當於何處有好園林。于彼林間多種樹木及諸花果相狀名字。皆應令彼諸眾生等修治莊嚴。乃至以彼一揣牛糞涂樹林地。既莊嚴已。然後應請法師演說。而彼法師當說法時。林間即有護林天神地神樹神。及以上界所有諸天。一切乾闥婆緊那羅迦樓羅摩睺羅伽諸龍夜叉。如是眾類迭相告知。歡喜嗟贊彼莊嚴人。能以牛糞塗飾林下。憶念守護未曾暫忘。敬繞彼林如奉塔廟。憍尸迦。若彼法師普為世間不斷法故。去離是處欲詣余方。爾時此地護林諸天及諸神等。猶常供養如是地林。

複次憍尸迦。若有法師如是行者。斯人獲得無量福聚。凡所言說人皆傳受。何以故。以彼法師奉行佛教隨順法門無有違異終不斷絕法義門故。憍尸迦。以是因緣為法師者。於是法中當自精勤然後教人。若不自勵人誰信者。憍尸迦。以是義故。彼說法師應當善入如是法門。深智方便開顯法藏故。以不放逸能得大力故。方便巧知定不受報故。起慈悲攝成心業果故。為諸眾生知時節故。當至巧智不動真處故。時彼法師得如是已。須知眾生善根方便智行差別然後說法。法師若得住是方便說法藏時。便得無量無等大功德聚。復得如是無量無邊大智慧聚。當住大施正智聚中。而彼法師得到無量精進彼

【現代漢語翻譯】現代漢語譯本：方便開揚法門，爲了給世間帶來巨大的利益。你那時應當仔細觀察，哪裡有好的園林，在那林間種植各種樹木以及花果，它們的形狀和名字，都應當讓那些眾生修整莊嚴。乃至用一小團牛糞塗抹樹林地面。莊嚴完畢后，然後應當請法師來演說佛法。當那位法師說法時，林間就會有護林天神、地神、樹神，以及以上各界的所有諸天，一切乾闥婆（Gandharva，天上的樂神），緊那羅（Kinnara，也是天上的樂神，但形象是半人半鳥），迦樓羅（Garuda，一種大鵬金翅鳥），摩睺羅伽（Mahoraga，一種大蟒神），諸龍，夜叉（Yaksa，一種守護神）。這些眾類互相告知，歡喜讚歎那些莊嚴園林的人，能夠用牛糞塗飾林下，憶念守護，未曾片刻忘記，恭敬圍繞那片樹林，如同供奉塔廟一樣。憍尸迦（Kausika，帝釋天的別名），如果那位法師爲了世間不斷絕佛法，要離開這裡前往其他地方，那時此地的護林諸天以及諸神等，仍然會常常供養這樣的土地和樹林。

再者，憍尸迦，如果有法師這樣修行，這個人會獲得無量的福德。凡是他所說的話，人們都會傳授接受。為什麼呢？因為那位法師奉行佛教，隨順佛法，沒有違背差異，最終不會斷絕佛法的意義。憍尸迦，因為這個原因，作為法師的人，應當在佛法中自己精進努力，然後才能教導他人。如果不自己努力，誰會相信呢？憍尸迦，因為這個道理，那位說法師應當善於進入這樣的法門，用深刻的智慧和方便來開顯佛法的寶藏。因為不放逸，所以能得到巨大的力量。用巧妙的方便知道，一定不會受到惡報。發起慈悲心，攝取成就心和業的果報。爲了眾生，知道合適的時節。應當到達巧妙智慧，不動搖的真實之處。那時那位法師得到這些之後，要知道眾生的善根、方便、智慧和行為的差別，然後才能說法。法師如果能夠安住于這種方便說法的寶藏時，便能得到無量無等的大功德聚集。又得到像這樣無量無邊的大智慧聚集。應當安住于大布施的正智聚集之中。而那位法師得到無量的精進。

【English Translation】 English version: The Dharma gate of convenient opening and manifestation is for bringing great benefit to all the worlds. At that time, you should carefully observe where there are good gardens. In those forests, plant various trees, flowers, and fruits, and their shapes and names should all be arranged and adorned by those beings. Even to the point of smearing the forest floor with a small lump of cow dung. Once adorned, then you should invite a Dharma master to expound the Dharma. When that Dharma master is teaching the Dharma, there will be forest-protecting gods, earth gods, tree gods, and all the devas (deities) from the realms above, all the Gandharvas (celestial musicians), Kinnaras (mythical beings, half-human and half-bird), Garudas (mythical bird-like beings), Mahoragas (great serpent deities), dragons, and Yakshas (nature spirits). Such beings will inform each other, joyfully praising those who adorn the gardens, who are able to smear the forest floor with cow dung, remembering and protecting it without forgetting for even a moment, respectfully circumambulating that forest as if venerating a stupa or temple. Kausika (another name for Indra, the king of the gods), if that Dharma master, in order to prevent the Dharma from being cut off in the world, wishes to leave this place and go elsewhere, then the forest-protecting devas and gods of this place will still constantly make offerings to such land and forests.

Furthermore, Kausika, if there is a Dharma master who practices in this way, that person will obtain immeasurable merit. Whatever he says, people will transmit and receive. Why? Because that Dharma master upholds the Buddha's teachings, follows the Dharma, without contradiction or difference, and ultimately will not cut off the meaning of the Dharma. Kausika, for this reason, as a Dharma master, one should diligently exert oneself in the Dharma and then teach others. If one does not exert oneself, who will believe? Kausika, for this reason, that Dharma master should be skilled in entering such a Dharma gate, using profound wisdom and skillful means to reveal the treasury of the Dharma. Because of non-negligence, one can obtain great strength. By skillfully knowing skillful means, one will certainly not receive bad retribution. Arousing compassion, gathering and accomplishing the fruits of mind and karma. For the sake of all beings, knowing the appropriate times. One should arrive at skillful wisdom, the unwavering true place. At that time, after that Dharma master has obtained these, he must know the differences in beings' roots of goodness, skillful means, wisdom, and conduct, and then he can teach the Dharma. If a Dharma master is able to abide in this treasury of skillful means of teaching the Dharma, then he will obtain immeasurable and unequaled great accumulations of merit. He will also obtain such immeasurable and boundless great accumulations of wisdom. He should abide in the accumulation of great giving and correct wisdom. And that Dharma master obtains immeasurable diligence.

岸。為一切眾生亦令住于慈悲普攝方便智中。爾時世尊說是經已。時須波多天及尊者阿難。諸天世人阿修羅等。一切大眾聞佛所說。頂受奉行。

大法炬陀羅尼經卷第二十

【現代漢語翻譯】現代漢語譯本：到達彼岸。爲了所有眾生，也讓他們安住于慈悲普攝的方便智慧之中。當時，世尊說完這部經后，須波多天（Supata Deva）及尊者阿難（Ananda），以及諸天、世人、阿修羅（Asura）等一切大眾，聽聞佛所說，都恭敬地接受並奉行。

《大法炬陀羅尼經》卷第二十

【English Translation】 English version: To reach the other shore. For all sentient beings, may they also abide in the wisdom of skillful means that universally embraces compassion. At that time, after the World Honored One finished speaking this sutra, Supata Deva (Supata Deva) and the Venerable Ananda (Ananda), along with all the great assembly of gods, humans, asuras (Asura), and others, having heard what the Buddha said, respectfully accepted and practiced it.

The Great Torch Dharani Sutra, Volume 20