T24n1489_清凈毗尼方廣經

大正藏第 24 冊 No. 1489 清凈毗尼方廣經

No. 1489 [No. 1490]

清凈毗尼方廣經

後秦龜茲國三藏鳩摩羅什譯

如是我聞：

一時佛住王舍城祇阇崛山，與大比丘僧八千人俱，菩薩摩訶薩萬二千人，及欲色界天凈居天子。

爾時世尊與諸無量百千大眾恭敬圍繞而演說法。時有天子名寂調伏音，來在會坐。是時寂調伏音天子從坐而起，偏袒右肩右膝著地，合掌向佛白世尊言：「是文殊師利為住何處？今此大眾渴仰欲見是善丈夫，從其聞法。」如是問已，時佛告彼寂調伏音天子：「東方過此十千佛土，彼有佛國名曰寶主，是中有佛，號曰寶相如來、應、正遍覺，現在說法。文殊師利住在彼土，為諸菩薩摩訶薩而轉說法。」

時彼天子白世尊言：「唯愿現相令文殊師利來詣此土。何以故？世尊！若從一切聲聞緣覺有所聞法，不如從於文殊師利所聞法也；唯除如來，其餘說法無有勝者。文殊師利若演說法，一切魔宮皆悉闇蔽，一切眾魔悉能摧伏，去增上慢、滅增上慢。若有未發菩提心者發菩提心，已發心者住不退轉，可攝者攝、可舍者舍，順如來欲令正法久住。」

爾時世尊知寂調伏音天子心已，放白毫藏光普遍照此佛世界已

【現代漢語翻譯】現代漢語譯本《清凈毗尼方廣經》

後秦龜茲國三藏鳩摩羅什譯

如是我聞：

一時，佛住在王舍城（Rājagṛha）的祇阇崛山（Gṛdhrakūṭa），與八千大比丘僧眾，一萬二千菩薩摩訶薩，以及欲界天（Kāmadhātu）和凈居天（Śuddhāvāsa）的天子們在一起。

當時，世尊（Bhagavān）被無量百千的大眾恭敬圍繞，併爲他們演說佛法。這時，有一位名叫寂調伏音（Śāntendriyasvara）的天子，也來參加了法會。寂調伏音天子從座位上站起來，袒露右肩，右膝著地，合掌向佛，對世尊說：『文殊師利（Mañjuśrī）現在住在哪裡？今天這裡的大眾都渴望見到這位善丈夫，並從他那裡聽聞佛法。』這樣問完之後，佛告訴寂調伏音天子：『從這裡向東方經過十千佛土，那裡有一個佛國，名叫寶主（Ratnagarbha），那裡有一尊佛，名號是寶相如來（Ratnakara Tathāgata）、應供（Arhat）、正遍知（Samyaksaṃbuddha），現在正在說法。文殊師利就住在那個佛土，為諸位菩薩摩訶薩轉法輪。』

當時，那位天子對世尊說：『唯愿世尊顯現瑞相，讓文殊師利來到這裡。為什麼呢？世尊！如果從一切聲聞（Śrāvaka）、緣覺（Pratyekabuddha）那裡聽聞佛法，不如從文殊師利那裡聽聞佛法；除了如來（Tathāgata），其餘說法者沒有能勝過文殊師利的。文殊師利如果演說佛法，一切魔宮都會被黑暗籠罩，一切眾魔都能被摧伏，去除增上慢、滅除增上慢。如果有尚未發起菩提心的人，能因此發起菩提心；已經發起菩提心的人，能安住于不退轉。可以攝受的就攝受，可以捨棄的就捨棄，順應如來的意願，使正法長久住世。』

這時，世尊知道寂調伏音天子的心意后，從白毫相（ūrṇākośa）中放出光明，普遍照耀這個佛世界。

【English Translation】 English version 《The Pure Vinaya Extensive Sutra》

Translated by Tripiṭaka Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty

Thus have I heard:

At one time, the Buddha was dwelling on Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal City), together with eight thousand great Bhikṣus (monks), twelve thousand Bodhisattva-Mahāsattvas (great beings), and the sons of gods from the Kāmadhātu (desire realm) and Śuddhāvāsa (pure abodes).

At that time, the Bhagavan (World-Honored One) was respectfully surrounded by countless hundreds of thousands of beings, and He expounded the Dharma. Then, a son of the gods named Śāntendriyasvara (Peaceful Subduing Sound) came and sat in the assembly. At that time, the son of the gods, Śāntendriyasvara, rose from his seat, bared his right shoulder, knelt on his right knee, and, with his palms together, said to the Buddha: 'Where does Mañjuśrī (Gentle Glory) dwell? Today, this assembly yearns to see this good man and hear the Dharma from him.' After asking this, the Buddha said to that son of the gods, Śāntendriyasvara: 'To the east, beyond ten thousand Buddha-lands, there is a Buddha-country named Ratnagarbha (Jewel Womb). In that country, there is a Buddha named Ratnakara Tathāgata (Jewel Maker Thus Come One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One), who is now expounding the Dharma. Mañjuśrī dwells in that land, turning the Dharma wheel for the Bodhisattva-Mahāsattvas.'

At that time, that son of the gods said to the Bhagavan: 'May the World-Honored One reveal a sign so that Mañjuśrī may come to this land. Why? World-Honored One! If one hears the Dharma from all the Śrāvakas (voice-hearers) and Pratyekabuddhas (solitary realizers), it is not as good as hearing the Dharma from Mañjuśrī. Except for the Tathāgata (Thus Come One), no other speaker of the Dharma surpasses Mañjuśrī. If Mañjuśrī expounds the Dharma, all the palaces of the Māras (demons) will be shrouded in darkness, and all the demons can be subdued, removing arrogance and destroying arrogance. If there are those who have not yet aroused the Bodhicitta (mind of enlightenment), they will arouse the Bodhicitta; those who have already aroused the Bodhicitta will dwell in non-retrogression. Those who can be embraced will be embraced, those who can be abandoned will be abandoned, according to the wishes of the Tathāgata, so that the Proper Dharma may abide long.'

At that time, the Bhagavan, knowing the mind of the son of the gods, Śāntendriyasvara, emitted light from the ūrṇākośa (white hair curl between the eyebrows), universally illuminating this Buddha-world.

，東方過於十千佛土普照遍彼寶主世界。

時寶主世界菩薩摩訶薩見此光已，白寶相佛言：「世尊！是何光相，有此光明遍照此界？」如是問已，寶相佛告諸菩薩言：「善男子！西方去此十千佛土，有國名娑婆，其中有佛，號釋迦牟尼如來、應供、正遍覺，現在說法。彼如來放毫藏一光，是光通徹十千佛土來照此界。」

是諸菩薩白世尊言：「以何因緣故，彼釋迦牟尼如來、應、正遍覺放毫藏一光？」時佛報言：「彼釋迦牟尼如來國，有無量千億菩薩皆悉集會，及釋梵護世、一切四眾，欲見文殊師利童子，從其聞法。以是緣故，請彼釋迦牟尼如來放毫藏一光。」

時寶相佛告文殊師利：「汝今可往娑婆世界。釋迦如來、應、正遍覺喜欲見汝，及諸大眾欲見聞法。」文殊師利白彼世尊：「我今亦知如是光瑞。」

時文殊師利法王之子，與十千菩薩俱，頭面敬禮寶相佛足，譬如壯士屈申臂頃，與十千菩薩沒寶主界到娑婆界。住虛空中而不現形，雨種種花以供如來、普及大眾，積至於膝，雜色妙好色香適意。一切大眾見雨此華，白世尊言：「是何先相，大雨此花？」佛言：「諸善男子！是文殊師利法王之子，與十千菩薩俱，來到此娑婆世界，住虛空中而不現形，雨花供我。」時諸大眾俱共同聲白世

【現代漢語翻譯】現代漢語譯本：東方超過十千佛土，光明普照遍及寶主世界。

當時，寶主世界（Ratna-śrī）的菩薩摩訶薩們見到這光明后，對寶相佛（Ratna-lakṣaṇa）說：『世尊！這是什麼光相，有如此光明遍照這個世界？』這樣問后，寶相佛告訴諸位菩薩說：『善男子！從這裡向西方經過十千佛土，有一個國家名叫娑婆（Sahā），其中有一尊佛，名為釋迦牟尼如來（Śākyamuni Tathāgata）、應供（Arhat）、正遍覺（Samyak-saṃbuddha），現在正在說法。那位如來從眉間白毫放出一種光明，這光明穿透十千佛土來到照耀這個世界。』

這些菩薩對世尊說：『因為什麼因緣，那位釋迦牟尼如來、應供、正遍覺放出眉間白毫的光明？』當時佛回答說：『那位釋迦牟尼如來的國度里，有無量千億的菩薩都聚集在一起，以及釋天（Śakra）、梵天（Brahmā）、護世四天王（Lokapāla），一切四眾弟子，想要見到文殊師利童子（Mañjuśrī Kumāra），並從他那裡聽聞佛法。因為這個緣故，才請那位釋迦牟尼如來放出眉間白毫的光明。』

當時，寶相佛告訴文殊師利：『你現在可以前往娑婆世界。釋迦如來、應供、正遍覺很高興想要見到你，以及諸位大眾想要見到你並聽聞佛法。』文殊師利對那位世尊說：『我現在也知道這樣的吉祥徵兆。』

當時，文殊師利法王之子，與一萬菩薩一起，頭面頂禮寶相佛的腳，譬如壯士屈臂伸臂的瞬間，與一萬菩薩從寶主世界消失，到達娑婆世界。他們住在虛空中而不顯現身形，降下種種花朵來供養如來、普及大眾，花朵堆積到膝蓋的高度，各種顏色美妙，色彩和香氣都令人感到舒適。一切大眾見到降下這些花朵，對世尊說：『這是什麼預兆，降下如此大量的花朵？』佛說：『諸位善男子！是文殊師利法王之子，與一萬菩薩一起，來到這娑婆世界，住在虛空中而不顯現身形，降下花朵供養我。』當時諸位大眾一起同聲對世

【English Translation】 English version: To the east, surpassing ten thousand Buddha-lands, light shines universally throughout the Ratna-śrī (寶主) world.

At that time, the Bodhisattva-Mahasattvas of the Ratna-śrī (寶主) world, having seen this light, said to the Buddha Ratna-lakṣaṇa (寶相): 'World-Honored One! What is this light-sign, that such light illuminates this realm?' Having asked thus, the Buddha Ratna-lakṣaṇa told the Bodhisattvas: 'Good men! To the west of here, passing ten thousand Buddha-lands, there is a country named Sahā (娑婆), wherein there is a Buddha named Śākyamuni Tathāgata (釋迦牟尼如來), Arhat (應供), Samyak-saṃbuddha (正遍覺), now expounding the Dharma. That Tathagata emits a ray of light from the white hair-curl between his eyebrows, and that light penetrates ten thousand Buddha-lands to illuminate this realm.'

These Bodhisattvas said to the World-Honored One: 'For what reason does that Śākyamuni Tathāgata, Arhat, Samyak-saṃbuddha emit a ray of light from the white hair-curl between his eyebrows?' At that time, the Buddha replied: 'In that Śākyamuni Tathagata's country, countless trillions of Bodhisattvas are all assembled, as well as Śakra (釋天), Brahmā (梵天), the Lokapālas (護世四天王), and all four assemblies, desiring to see Mañjuśrī Kumāra (文殊師利童子), and to hear the Dharma from him. For this reason, they requested that Śākyamuni Tathagata emit a ray of light from the white hair-curl between his eyebrows.'

At that time, the Buddha Ratna-lakṣaṇa said to Mañjuśrī: 'You may now go to the Sahā world. Śākyamuni Tathagata, Arhat, Samyak-saṃbuddha is pleased to see you, and the great assembly desires to see you and hear the Dharma.' Mañjuśrī said to that World-Honored One: 'I also know of such an auspicious sign.'

At that time, Mañjuśrī, the son of the Dharma-king, together with ten thousand Bodhisattvas, bowed their heads and paid homage to the feet of the Buddha Ratna-lakṣaṇa, and as quickly as a strong man bends and stretches his arm, he and the ten thousand Bodhisattvas disappeared from the Ratna-śrī world and arrived in the Sahā world. They dwelt in the empty sky without revealing their forms, and rained down various kinds of flowers to offer to the Tathagata and the great assembly, piling up to the knees, with various beautiful colors, and fragrances pleasing to the mind. All the great assembly, seeing these flowers raining down, said to the World-Honored One: 'What is this omen, that such a great rain of flowers is falling?' The Buddha said: 'Good men! It is Mañjuśrī, the son of the Dharma-king, together with ten thousand Bodhisattvas, who have come to this Sahā world, dwelling in the empty sky without revealing their forms, raining down flowers to offer to me.' At that time, all the great assembly together, in one voice, said to the World

尊言：「我等欲見文殊師利法王之子，及諸菩薩摩訶薩，睹其形容。」

時文殊師利及十千菩薩從空而下，頂禮佛足右繞已畢，各以神力化作座已卻坐一面。時寂調伏音天子白世尊言：「愿問文殊師利法王之子，建立言論眾所欲聞。」佛告天子：「汝今自問文殊師利法王之子，隨汝所疑。」

時寂調伏音天子問文殊師利：「彼寶相佛土云何說法，汝樂於彼？」

文殊師利報言：「天子！不生貪慾不滅貪慾、不生瞋恚不滅瞋恚、不生愚癡不滅愚癡、不生煩惱不滅煩惱。何以故？無生之法終無有滅。」

天子問言：「云何，文殊師利！彼土眾生不生貪瞋愚癡煩惱又不滅耶？」

答言：「不也。天子！」

天子問言：「彼佛說法為何所斷？」答言：「為不生不滅而演說法。何以故？彼佛剎土不知斷、不修證。彼諸眾生重第一義諦，非重世諦。」

天子問言：「文殊師利！云何名為第一義諦？」

文殊師利言：「天子！彼不住生又不住滅，無有處相非無處相、非相非無相、非相非虛空，色相非可相非不可相、非儘可盡、無盡無有能盡，如是說名第一義諦。天子！義者非心非心相續、非言說句、無此無彼亦無中間，如是說名第一義諦。天子！又復義者而不可得，無文字行，是

【現代漢語翻譯】現代漢語譯本：尊者說道：『我們想要見到文殊師利（Manjushri，智慧的象徵）法王之子，以及各位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩），瞻仰他們的儀容。』這時，文殊師利以及一萬位菩薩從空中降下，頂禮佛足，向右繞行完畢后，各自以神通力化作座位，然後在一旁坐下。這時，寂調伏音天子（Silent Subduing Sound Deva）對世尊（Lord Buddha）說：『希望請問文殊師利法王之子，關於建立言論，這是大眾所希望聽聞的。』佛告訴天子：『你現在可以親自向文殊師利法王之子提問，隨你所疑惑的。』這時，寂調伏音天子問文殊師利：『彼寶相佛土（Land of Adorned Appearances Buddha）是如何說法的？您樂於在那裡嗎？』文殊師利回答說：『天子！不生起貪慾，也不滅除貪慾；不生起瞋恚，也不滅除瞋恚；不生起愚癡，也不滅除愚癡；不生起煩惱，也不滅除煩惱。為什麼呢？因為無生的法，最終是沒有滅的。』天子問道：『那麼，文殊師利！那個佛土的眾生，不生起貪瞋愚癡煩惱，也不滅除它們嗎？』文殊師利回答說：『不是的，天子！』天子問道：『那麼，那位佛陀說法是爲了斷除什麼呢？』文殊師利回答說：『爲了不生不滅而演說佛法。為什麼呢？因為那個佛土不知道斷除，也不修證。那裡的眾生重視第一義諦（Ultimate Truth），不重視世俗諦（Conventional Truth）。』天子問道：『文殊師利！什麼叫做第一義諦呢？』文殊師利說：『天子！它不住于生，也不住于滅；沒有處所的相，也不是沒有處所的相；不是相，也不是無相；不是相，也不是虛空；色相不是可以相，也不是不可以相；不是儘可以盡，沒有窮盡，也沒有能夠窮盡的。像這樣，就叫做第一義諦。天子！義，不是心，也不是心相續；不是言說語句；沒有此，沒有彼，也沒有中間。像這樣，就叫做第一義諦。天子！還有，義是不可得的，沒有文字的行跡，是……』

【English Translation】 English version: The Venerable one said: 'We wish to see Manjushri (Manjushri, symbol of wisdom), the son of the Dharma King, and all the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas), to behold their forms.' At that time, Manjushri and ten thousand Bodhisattvas descended from the sky, prostrated themselves at the Buddha's feet, circumambulated him to the right, and each used their divine power to create a seat and sat on one side. Then, the Silent Subduing Sound Deva said to the World Honored One (Lord Buddha): 'We wish to ask Manjushri, the son of the Dharma King, about establishing discourses, which is what the assembly desires to hear.' The Buddha told the Deva: 'You may now ask Manjushri, the son of the Dharma King, whatever you doubt.' Then, the Silent Subduing Sound Deva asked Manjushri: 'How does the Land of Adorned Appearances Buddha teach the Dharma? Do you delight in that land?' Manjushri replied: 'Deva! Not generating greed, nor eliminating greed; not generating anger, nor eliminating anger; not generating ignorance, nor eliminating ignorance; not generating afflictions, nor eliminating afflictions. Why? Because the Dharma of non-arising ultimately has no cessation.' The Deva asked: 'Then, Manjushri! Do the beings in that land neither generate greed, anger, ignorance, and afflictions, nor eliminate them?' Manjushri replied: 'No, Deva!' The Deva asked: 'Then, what does that Buddha teach to eliminate?' Manjushri replied: 'He teaches the Dharma for non-arising and non-cessation. Why? Because that Buddha-land does not know elimination, nor does it cultivate realization. Those beings value the Ultimate Truth (Paramartha-satya) more than the Conventional Truth (Samvriti-satya).' The Deva asked: 'Manjushri! What is called the Ultimate Truth?' Manjushri said: 'Deva! It does not abide in arising, nor does it abide in ceasing; it has no characteristic of location, nor is it without the characteristic of location; it is neither characteristic nor non-characteristic; it is neither characteristic nor emptiness; form is neither able to be characterized nor unable to be characterized; it is not exhaustible, there is no exhaustion, and there is no one who can exhaust it. Thus, it is called the Ultimate Truth. Deva! Meaning is neither mind nor the continuation of mind; it is not words or sentences; there is no this, no that, and no middle. Thus, it is called the Ultimate Truth. Deva! Furthermore, meaning is unattainable, without the trace of letters, it is...'

名第一義諦。何以故？佛說一切所有音聲皆是虛妄。」

天子言：「文殊師利？如來所說可虛妄耶？」

「天子！如來所說無實無虛妄。何以故？如來無二相、無住心無言說、非有為法非無為法、非說實非說虛，無二相。天子！于意云何！如來化人若有所說，為實為虛妄？」

答言：「非實非虛妄。何以故？如來化人無有實故。」

文殊師利言：「如是如是。天子！一切諸法無成就者，如來所說無實無虛妄，故名無二。」

天子言：「文殊師利！云何如來說第一義諦？」

文殊師利言：「天子！無有能說第一義諦者。何以故？是無言說、無能說者。」

說是法時，五百比丘不受諸法，漏盡心得解脫；二百天子逮得法忍。

爾時寂調伏音天子問文殊師利：「第一義諦甚為難解。」

文殊師利言：「如是如是。天子！第一義諦實為難解，不正修行者實為難解。」

天子問言：「文殊師利！云何菩薩名正修行？」

文殊師利言：「若不說言：『知是、斷是、修是、證是。』何以故？若有相者，是貪、是著、是戲論。若有說言：『是應知、應斷、應修、應證。』是不名為正修行也。」

天子問言：「文殊師利！云何菩薩正修行也？」

「天

【現代漢語翻譯】現代漢語譯本：名為第一義諦（paramārtha-satya，最高的真理）。為什麼這麼說呢？佛說一切所有的音聲都是虛妄的。天子（deva，天神）說：『文殊師利（Mañjuśrī，智慧的菩薩）！如來（Tathāgata，佛的稱號）所說的話難道是虛妄的嗎？』『天子！如來所說既非真實也非虛妄。為什麼這麼說呢？如來沒有二相（dualistic appearance）、沒有住心（dwelling mind）、沒有言說（verbal expression）、不是有為法（conditioned dharma）也不是無為法（unconditioned dharma）、不說真實也不說虛妄，沒有二相。天子！你認為怎麼樣？如來的化人（transformation body）如果有所說，是真實的還是虛妄的？』回答說：『既非真實也非虛妄。為什麼這麼說呢？如來的化人沒有實體。』文殊師利說：『是這樣的，是這樣的。天子！一切諸法沒有成就者，如來所說既非真實也非虛妄，所以叫做無二。』天子說：『文殊師利！如來是怎樣宣說第一義諦的呢？』文殊師利說：『天子！沒有能夠宣說第一義諦的人。為什麼這麼說呢？因為它是沒有言說、沒有能說者的。』在宣說這個法的時候，五百比丘（bhikkhu，出家男眾）不執著于諸法，斷盡煩惱，心得解脫；二百天子獲得了法忍（dharma-kṣānti，對佛法的忍可）。這時，寂調伏音天子問文殊師利：『第一義諦實在是難以理解。』文殊師利說：『是這樣的，是這樣的。天子！第一義諦實在是難以理解，不正確修行的人實在是難以理解。』天子問道：『文殊師利！什麼樣的菩薩（bodhisattva，發菩提心利益眾生的修行者）叫做正修行呢？』文殊師利說：『如果不說「知是、斷是、修是、證是」，為什麼呢？如果有所執著，那就是貪（greed）、就是執著（attachment）、就是戲論（conceptual proliferation）。如果有人說「這是應該知道的、應該斷除的、應該修習的、應該證悟的」，這不叫做正修行。』天子問道：『文殊師利！什麼樣的菩薩才是正修行呢？』『天』

【English Translation】 English version: It is called the ultimate truth (paramārtha-satya). Why is that? The Buddha said that all sounds are false. The deva (deva, celestial being) said: 'Mañjuśrī (Mañjuśrī, the Bodhisattva of wisdom)! Are the words spoken by the Tathāgata (Tathāgata, the thus-gone one, an epithet of the Buddha) false?' 'Deva! What the Tathāgata speaks is neither real nor false. Why is that? The Tathāgata has no dualistic appearance, no dwelling mind, no verbal expression, is neither conditioned dharma nor unconditioned dharma, speaks neither truth nor falsehood, and has no duality. Deva! What do you think? If the Tathāgata's transformation body (transformation body) speaks, is it real or false?' He replied: 'Neither real nor false. Why is that? The Tathāgata's transformation body has no substance.' Mañjuśrī said: 'It is so, it is so. Deva! All dharmas have no achiever, what the Tathāgata speaks is neither real nor false, therefore it is called non-duality.' The deva said: 'Mañjuśrī! How does the Tathāgata speak of the ultimate truth?' Mañjuśrī said: 'Deva! There is no one who can speak of the ultimate truth. Why is that? Because it is without speech and without a speaker.' When this dharma was spoken, five hundred bhikkhus (bhikkhu, a Buddhist monk) did not cling to dharmas, exhausted their outflows, and their minds were liberated; two hundred devas attained dharma-kṣānti (dharma-kṣānti, acceptance of the Dharma). At that time, the deva Silent Taming Sound asked Mañjuśrī: 'The ultimate truth is very difficult to understand.' Mañjuśrī said: 'It is so, it is so. Deva! The ultimate truth is indeed difficult to understand, and it is indeed difficult for those who do not practice correctly to understand.' The deva asked: 'Mañjuśrī! What kind of bodhisattva (bodhisattva, one who aspires to achieve enlightenment for the benefit of all beings) is called a correct practitioner?' Mañjuśrī said: 'If one does not say: 'Know this, abandon this, cultivate this, realize this.' Why is that? If there is attachment, it is greed, it is clinging, it is conceptual proliferation. If someone says: 'This should be known, should be abandoned, should be cultivated, should be realized,' this is not called correct practice.' The deva asked: 'Mañjuśrī! What kind of bodhisattva is a correct practitioner?' 'The'

子！如如等、法界等、五逆等，如法界等諸見亦等。如凡夫法等，學法亦等、無學法等。如聲聞法等，緣覺法等、菩薩法等、佛法亦等。如生死法等，涅槃法等、煩惱亦等、諍訟亦等。」

天子問言：「文殊師利！云何諍訟等煩惱亦等？」

文殊師利言：「空故等、無相故等、無愿故等。何以故？空無分異故。天子！如寶器空、泥器空，其中空界等無有異，無有種種，以無二故。如是天子！如煩惱空及諍訟空，無有別異等無有二。」

天子言：「文殊師利！菩薩頗修于聖諦不？」

文殊師利言：「天子！若其菩薩不修聖諦，云何能為聲聞說法？又復天子！菩薩修聖諦有觀，聲聞修聖諦無觀。菩薩修聖諦有閑，聲聞修聖諦無閑。菩薩修聖諦有緣，聲聞修聖諦無緣。菩薩修聖諦而正觀之，不證實際。菩薩修聖諦有善方便，不背生死向于涅槃。菩薩修聖諦觀一切佛法。天子！譬如有人舍大伴主，獨一無侶欲過曠路，心甚驚怖不敢復還。如是天子！聲聞亦爾，怖畏生死不還世間，舍一切眾生不還生死。不觀佛法無善方便，獨一無二修行聖諦。天子！如大伴主多諸眷屬、多諸財產，資糧豐饒大獲生利慾過曠路。天子！菩薩如是為大伴主多諸眷屬，成大法利、多法資糧，具足六波羅蜜成四攝法、普悉觀緣

【現代漢語翻譯】現代漢語譯本：文殊師利菩薩說：『天子！如真如（Tathata，事物的真實本性）等同於法界（Dharmadhatu，一切法的總稱），五逆罪（Panca-anantariya，五種極重的罪行）等同於如法界等諸種見解。如凡夫之法等同於有學之法，也等同於無學之法。如聲聞（Sravaka，聽聞佛法而修行的弟子）之法等同於緣覺（Pratyekabuddha，獨自悟道的修行者）之法，也等同於菩薩（Bodhisattva，立志成佛的修行者）之法，以及佛（Buddha，覺悟者）之法。如生死之法等同於涅槃（Nirvana，解脫）之法，煩惱也等同於諍訟。』

天子問道：『文殊師利！為什麼說諍訟等同於煩惱呢？』

文殊師利菩薩說：『因為它們都是空性的，所以等同；因為它們都是無相的，所以等同；因為它們都是無愿的，所以等同。為什麼呢？因為空性沒有分別。天子！比如寶器是空的，泥器也是空的，它們內部的空界是等同的，沒有差異，沒有種種不同，因為沒有二元對立。同樣，天子！煩惱的空性和諍訟的空性，沒有區別，是等同的，沒有二元對立。』

天子問道：『文殊師利！菩薩會修習四聖諦（Arya-satyani，佛教的基本教義）嗎？』

文殊師利菩薩說：『天子！如果菩薩不修習四聖諦，怎麼能為聲聞說法呢？而且，天子！菩薩修習四聖諦時有觀照，而聲聞修習四聖諦時沒有觀照。菩薩修習四聖諦時有閑暇，而聲聞修習四聖諦時沒有閑暇。菩薩修習四聖諦時有因緣，而聲聞修習四聖諦時沒有因緣。菩薩修習四聖諦時以正見觀照，但不證得實際。菩薩修習四聖諦時有善巧方便，不背離生死而趨向涅槃。菩薩修習四聖諦時觀照一切佛法。天子！譬如有人捨棄了大商隊的首領，獨自一人沒有同伴，想要通過荒涼的道路，心中非常驚恐，不敢再返回。像這樣，天子！聲聞也是如此，因為害怕生死，所以不返回世間，捨棄一切眾生，不回到生死之中。他們不觀照佛法，沒有善巧方便，獨自一人修行四聖諦。天子！如同大商隊的首領有很多眷屬、很多財產，資糧豐饒，能夠獲得大利益，想要通過荒涼的道路。天子！菩薩就像這樣，作為大商隊的首領，有很多眷屬，成就大法利益，擁有很多法的資糧，具足六波羅蜜（Sat-paramita，六種到達彼岸的方法），成就四攝法（Catur-samgrahavastu，四種攝受眾生的方法），普遍觀照因緣。』

【English Translation】 English version: Manjushri (文殊師利) said: 'O son of the gods! Suchness (Tathata, the true nature of things) is equal to the Dharmadhatu (法界, the totality of all dharmas), and the five heinous offenses (Panca-anantariya, the five gravest offenses) are equal to views such as the Dharmadhatu. Just as the dharma of ordinary beings is equal, so too is the dharma of those in training equal, and the dharma of those beyond training is equal. Just as the dharma of Sravakas (聲聞, disciples who hear and practice the teachings) is equal, so too is the dharma of Pratyekabuddhas (緣覺, solitary realizers) equal, as well as the dharma of Bodhisattvas (菩薩, beings striving for enlightenment) and the dharma of Buddhas (佛, enlightened ones). Just as the dharma of birth and death is equal, so too is Nirvana (涅槃, liberation) equal, and afflictions are equal to disputes.'

The son of the gods asked: 'Manjushri! How are disputes equal to afflictions?'

Manjushri said: 'They are equal because of emptiness, equal because of signlessness, equal because of wishlessness. Why? Because emptiness has no distinctions. O son of the gods! Just as a precious vessel is empty and a clay vessel is empty, the space within them is equal, without difference, without variety, because there is no duality. Likewise, O son of the gods! The emptiness of afflictions and the emptiness of disputes are not different, they are equal, without duality.'

The son of the gods asked: 'Manjushri! Do Bodhisattvas cultivate the Four Noble Truths (Arya-satyani, the fundamental teachings of Buddhism)?'

Manjushri said: 'O son of the gods! If Bodhisattvas did not cultivate the Four Noble Truths, how could they teach the Dharma to Sravakas? Furthermore, O son of the gods! Bodhisattvas cultivate the Four Noble Truths with contemplation, while Sravakas cultivate the Four Noble Truths without contemplation. Bodhisattvas cultivate the Four Noble Truths with leisure, while Sravakas cultivate the Four Noble Truths without leisure. Bodhisattvas cultivate the Four Noble Truths with conditions, while Sravakas cultivate the Four Noble Truths without conditions. Bodhisattvas cultivate the Four Noble Truths with right view, but do not realize actuality. Bodhisattvas cultivate the Four Noble Truths with skillful means, not turning away from birth and death towards Nirvana. Bodhisattvas cultivate the Four Noble Truths, contemplating all Buddha-dharmas. O son of the gods! It is like a person who abandons a great caravan leader, alone and without companions, wanting to cross a desolate road, their heart greatly frightened, not daring to return. Likewise, O son of the gods! Sravakas are like that, fearing birth and death, not returning to the world, abandoning all beings, not returning to birth and death. They do not contemplate the Buddha-dharmas, without skillful means, alone and without a second, cultivating the Four Noble Truths. O son of the gods! Like a great caravan leader with many dependents, much wealth, abundant provisions, greatly benefiting, wanting to cross a desolate road. O son of the gods! Bodhisattvas are like that, as great caravan leaders with many dependents, accomplishing great Dharma benefits, with much Dharma provisions, complete with the Six Paramitas (Sat-paramita, the six perfections), accomplishing the Four Means of Attraction (Catur-samgrahavastu, the four ways of gathering beings), universally contemplating conditions.'

一切眾生，觀生死迴流正觀佛法，從於佛土至於佛土，具善方便修于聖諦。天子！如疏薄物，若以瞻婆須曼婆師花所熏之香，香氣速出。如是天子！聲聞修諦速疾如是，不滿所愿中入涅槃。彼亦不出于佛戒、聞、定、慧、解脫、解脫知見功德之香，又亦不能斷煩惱習。天子！如迦屍衣，若以天寶沉水香薰，經百千年清凈美香，人天敬重。如是天子！菩薩百千萬億劫中常修聖諦，不中入涅槃欲滿本願。出佛戒、聞、定、慧、解脫、解脫知見功德之香，能斷結習，為諸人、天、阿修羅、乾闥婆等之所敬重。」

寂調伏音天子又問文殊師利：「彼寶相如來、應、正遍覺，是佛國土諸聲聞眾為何如也，如樂於彼。」

文殊師利言：「天子！彼土聲聞不住于信、不教他信、不護法界，非八人出過八邪、非須陀洹出過惡道、非斯陀含往來教化一切眾生、非阿那含一切諸法無去來故、非阿羅漢受於一切三千界供，亦非聲聞能持一切佛所說法，不斷于欲不為欲熱、不斷于瞋不為瞋熱、不斷于癡不為癡熱、於一切法離諸暗障，不斷煩惱勤行精進，斷於一切眾生煩惱永無有生，過一切生隨心欲生，無有我人眾生之相，而教化眾生無取無與，一切眾生清凈福田。無思無念而修正念，不生不滅而修正斷，遠離身心而出生神足，知于

【現代漢語翻譯】現代漢語譯本：一切眾生，觀察生死輪迴，以正確的佛法正觀，從一個佛土到達另一個佛土，具備各種善巧方便來修習四聖諦（苦、集、滅、道）。天子！就像稀疏的物品，如果用瞻婆花（Champaka）、須曼花（Sumanas）、婆師花（Vasika）所熏的香，香氣很快就會散發出來。同樣的天子！聲聞（Sravaka，聽聞佛法而修行的弟子）修習四聖諦也是如此迅速，不能滿足自己的願望就進入涅槃（Nirvana，解脫）。他們也不能散發出佛的戒律、聽聞、禪定、智慧、解脫、解脫知見的功德之香，也不能斷除煩惱的習氣。天子！就像迦尸（Kasi）的絲綢，如果用天寶沉水香薰，經過百千年仍然保持清凈美好的香氣，受到人天敬重。同樣的天子！菩薩（Bodhisattva，發願成佛的修行者）在百千萬億劫中常常修習四聖諦，不急於進入涅槃，想要滿足自己的本願。他們散發出佛的戒律、聽聞、禪定、智慧、解脫、解脫知見的功德之香，能夠斷除煩惱的習氣，被諸人、天、阿修羅（Asura，一種神道）、乾闥婆（Gandharva，一種天神）等所敬重。

寂調伏音天子又問文殊師利（Manjusri）菩薩：『寶相如來（Ratnakara Buddha）、應供、正遍知（Tathagata, Arhat, Samyaksambuddha，佛的稱號），他的佛國土中的聲聞眾是什麼樣的呢？他們喜歡待在那裡嗎？』

文殊師利菩薩說：『天子！那個佛土的聲聞不住于信，也不教導他人相信，也不守護佛法，不是八賢聖位的人，超越不了八邪道（八種錯誤的見解和行為），不是須陀洹（Srotapanna，入流果）能夠脫離惡道，不是斯陀含（Sakrdagamin，一來果）往來教化一切眾生，不是阿那含（Anagamin，不來果）因為一切諸法沒有去來，不是阿羅漢（Arhat，無學果）接受一切三千大千世界的供養，也不是聲聞能夠持有一切佛所說的法，不斷除慾望不為慾望所困擾，不斷除嗔恨不為嗔恨所困擾，不斷除愚癡不為愚癡所困擾，對於一切法遠離各種黑暗的障礙，不斷除煩惱勤奮修行精進，斷除一切眾生的煩惱永遠不再產生，超越一切生死隨心所欲地化生，沒有我、人、眾生等相，而教化眾生沒有索取也沒有給予，是一切眾生清凈的福田。他們無思無念而修正念（八正道之一），不生不滅而修正斷（四正勤之一），遠離身心而出生神足（四神足之一），知道……』

【English Translation】 English version: All sentient beings, observing the cycle of birth and death, contemplate the correct Dharma, proceeding from one Buddha-land to another, possessing skillful means to cultivate the Noble Truths (Dukkha, Samudaya, Nirodha, Magga). O son of the gods! Like sparse objects, if they are perfumed with the fragrance of Champaka, Sumanas, or Vasika flowers, the fragrance quickly emanates. Likewise, O son of the gods! The Sravakas (disciples who hear and practice the Dharma) cultivate the Truths so swiftly that they enter Nirvana (liberation) without fulfilling their wishes. They also do not emanate the fragrance of the Buddha's precepts, learning, concentration, wisdom, liberation, and the merit of the knowledge and vision of liberation, nor can they sever the habits of afflictions. O son of the gods! Like Kasi silk, if it is perfumed with heavenly treasure agarwood, it retains its pure and beautiful fragrance for hundreds of thousands of years, revered by humans and gods. Likewise, O son of the gods! Bodhisattvas (beings who aspire to Buddhahood) constantly cultivate the Noble Truths for hundreds of thousands of millions of kalpas, not hastily entering Nirvana, desiring to fulfill their original vows. They emanate the fragrance of the Buddha's precepts, learning, concentration, wisdom, liberation, and the merit of the knowledge and vision of liberation, able to sever the habits of defilements, and are revered by humans, gods, Asuras (a type of deity), Gandharvas (a type of celestial musician), and others.

The son of the gods, Silent Taming Sound, then asked Manjusri (Bodhisattva of Wisdom): 'What are the Sravaka assemblies like in the Buddha-land of the Tathagata (One Thus Gone), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Ratnakara Buddha (Jewel Appearance Buddha)? Do they enjoy being there?'

Manjusri replied: 'O son of the gods! The Sravakas in that Buddha-land do not dwell in faith, nor do they teach others to have faith, nor do they protect the Dharma. They are not among the eight noble persons, not transcending the eight wrong paths, not Srotapannas (Stream-enterers) able to escape evil destinies, not Sakrdagamins (Once-returners) who come and go to teach all beings, not Anagamins (Non-returners) because all dharmas have no coming or going, not Arhats (Worthy Ones) receiving offerings from all the three-thousand great-thousand world systems, nor are they Sravakas able to uphold all the teachings spoken by the Buddha. They do not sever desire and are not troubled by desire, do not sever anger and are not troubled by anger, do not sever delusion and are not troubled by delusion. Regarding all dharmas, they are free from all dark obscurations, constantly severing afflictions and diligently practicing with vigor, severing the afflictions of all beings, never to be born again, transcending all births, manifesting at will, without the characteristics of self, person, or sentient being, yet teaching sentient beings without taking or giving, being pure fields of merit for all sentient beings. They cultivate right mindfulness (one of the Eightfold Path) without thought or ideation, cultivate right effort (one of the Four Right Exertions) without arising or ceasing, and generate supernatural powers (one of the Four Bases of Power) by distancing themselves from body and mind, knowing...'

一切眾生諸根到于彼岸而修行根，摧一切結而修于力，遍知一切而修于覺，得於無為不證於道，到于實際而修于定，至於法界而修于慧，盡于無明而生於明，無有二行而證解脫。肉眼悉見一切眾生、一切佛國、一切諸佛，天眼悉見一切眾生死此生彼，慧眼觀見一切眾生生死無來無去，法眼見於諸法平等，佛眼明見一切佛界。天耳悉聞一切佛法，能受能持。一心能知一切眾生所有心行，悉知宿命過去際劫。百千萬億神通，能過無量佛剎。煩惱悉盡不證解脫，雖復可見然非色身，雖有言說無有文字，雖有思念而心無動，形色尊妙眾相莊嚴，功德瓔珞威德難當，名聞高遠凈戒塗香，世法不污煩惱不染，無粗惡言遊戲神通，多聞增廣辯才震吼善知變化，調伏闇冥大慧明照，所說無滯總持究竟，常為諸佛之所護念。聲聞所念常恒專念，菩提之道其念如海，定如須彌、忍如大地，勇健降魔猶如帝釋，無能輕者寂靜如梵，無有等等猶如虛空遍入一切。天子！彼寶相佛土聲聞如是！所有功德復過於此。」

說是法時，於是會中五百比丘、五百比丘尼、五百優婆塞、五百優婆夷、五千天子向聲聞智，說如是言：「世尊！我等愿為彼寶相如來作聲聞眾。」

文殊師利言：「善男子！非聲聞心能生彼土。汝等可發無上道心，得生

【現代漢語翻譯】現代漢語譯本：一切眾生諸根達到彼岸而修行根（五根：信根、精進根、念根、定根、慧根），摧毀一切煩惱結縛而修習五力（信力、精進力、念力、定力、慧力），普遍了知一切法而修習七覺支（念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、行舍覺支），證得無為之境卻不執著于道，到達實際理地而修習禪定，達到法界而修習智慧，斷盡無明而生起光明，沒有二種對立的行為而證得解脫。肉眼能夠看見一切眾生、一切佛國、一切諸佛，天眼能夠看見一切眾生死後往生何處，慧眼觀見一切眾生的生死沒有來處也沒有去處，法眼能夠見到諸法平等，佛眼明瞭地看見一切佛的境界。天耳能夠聽聞一切佛法，能夠接受並且能夠憶持。一心能夠了知一切眾生所有的心念行為，完全知曉宿命和過去無盡的劫數。具有百千萬億種神通，能夠超過無量數的佛剎。煩惱全部斷盡卻不執著于解脫，雖然能夠被看見但並非是色身，雖然有言語表達卻沒有文字相，雖然有思念但內心沒有動搖，形貌尊貴美妙，種種相好莊嚴，功德如同瓔珞般圍繞，威德難以抵擋，名聲傳播遙遠，清凈的戒律如同涂香，世間的法不能夠污染，煩惱不能夠沾染，沒有粗俗惡劣的言語，以神通作為遊戲，廣學多聞增長智慧，辯才如同雷霆般震響，善於瞭解變化，調伏內心的黑暗，大智慧光明照耀，所說之法沒有滯礙，總持一切法達到究竟，常常被諸佛所護念。聲聞所念的常恒專念，菩提之道如同大海般深廣，禪定如同須彌山般穩固，忍辱如同大地般承載一切，勇猛剛健降伏魔怨如同帝釋天，沒有人能夠輕視，寂靜如同梵天，沒有可以相比的，如同虛空般遍入一切。天子！彼寶相佛土的聲聞就是這樣！所有功德還超過這些。說是法的時候，在法會中，有五百比丘、五百比丘尼、五百優婆塞（男居士）、五百優婆夷（女居士）、五千天子，傾向於聲聞的智慧，這樣說道：『世尊！我們願意成為寶相如來的聲聞弟子。』文殊師利菩薩說道：『善男子！不是以聲聞的心能夠往生到那個佛土的。你們應當發起無上菩提道心，才能得以往生。』

【English Translation】 English version: All sentient beings, having reached the other shore with their faculties, cultivate the roots (five roots: faith, vigor, mindfulness, concentration, wisdom); destroying all bonds, they cultivate the powers (five powers: faith, vigor, mindfulness, concentration, wisdom); universally knowing all things, they cultivate the factors of enlightenment (seven factors of enlightenment: mindfulness, investigation of phenomena, vigor, joy, tranquility, concentration, equanimity); attaining the unconditioned, they do not cling to the path; reaching the ultimate reality, they cultivate concentration; arriving at the realm of Dharma, they cultivate wisdom; exhausting ignorance, they give rise to light; without dualistic actions, they attain liberation. The physical eye sees all sentient beings, all Buddha lands, all Buddhas; the divine eye sees all sentient beings dying here and being born there; the wisdom eye observes all sentient beings' births and deaths without coming or going; the Dharma eye sees the equality of all dharmas; the Buddha eye clearly sees all Buddha realms. The divine ear hears all the Buddha's teachings, able to receive and uphold them. With one mind, they know all sentient beings' thoughts and actions, fully knowing past lives and past kalpas. With hundreds of millions of billions of supernatural powers, they can surpass immeasurable Buddha lands. All afflictions are exhausted, yet they do not cling to liberation; although they can be seen, they are not physical bodies; although there is speech, there are no words; although there are thoughts, the mind is unmoved; their form and appearance are尊貴美妙，種種相好莊嚴，功德如同瓔珞般圍繞，威德難以抵擋，名聲傳播遙遠，清凈的戒律如同涂香，世間的法不能夠污染，煩惱不能夠沾染，沒有粗俗惡劣的言語，以神通作為遊戲，廣學多聞增長智慧，辯才如同雷霆般震響，善於瞭解變化，調伏內心的黑暗，大智慧光明照耀，所說之法沒有滯礙，總持一切法達到究竟，常常被諸佛所護念。聲聞所念的常恒專念，菩提之道如同大海般深廣，禪定如同須彌山般穩固，忍辱如同大地般承載一切，勇猛剛健降伏魔怨如同帝釋天，沒有人能夠輕視，寂靜如同梵天，沒有可以相比的，如同虛空般遍入一切。天子！彼寶相佛土的聲聞就是這樣！所有功德還超過這些. When this Dharma was spoken, in that assembly were five hundred Bhikshus (monks), five hundred Bhikshunis (nuns), five hundred Upasakas (male lay devotees), five hundred Upasikas (female lay devotees), and five thousand Devas (heavenly beings), inclined towards the wisdom of Sravakas (voice-hearers), who said, 'World Honored One! We wish to become Sravaka disciples of that Jewel Appearance Tathagata (寶相如來).' Manjushri (文殊師利) said, 'Good men! It is not with the mind of a Sravaka that one can be born in that land. You should arouse the unsurpassed Bodhi mind (無上道心) in order to be born there.'

彼土。諸生彼者皆是發阿耨多羅三藐三菩提心。」爾時是等即發無上正真道心，如來悉記當生彼土。

時寂調伏音天子問文殊師利：「云何名為菩薩毗尼？云何名為聲聞毗尼？」

文殊師利言：「天子！怖畏三界毗尼，是聲聞毗尼；受無量生死、欲化一切諸眾生等，生於三界毗尼，是菩薩毗尼。輕毀功德莊嚴毗尼，是聲聞毗尼；自集功德莊嚴毗尼，是菩薩毗尼。自斷一切諸煩惱結，是聲聞毗尼；欲斷一切眾生煩惱，是菩薩毗尼。不念成熟一切眾生、一切佛法，是聲聞毗尼；念欲成熟一切眾生、一切佛法，是菩薩毗尼。非為一切諸天所識，是聲聞毗尼；一切三千大千世界諸天識知，是菩薩毗尼。一切魔舍，是聲聞毗尼；一切三千大千世界諸魔㘁哭、一切眾魔生於怨憎生摧伏想，是菩薩毗尼。唯獨照明，是聲聞毗尼；普欲照明一切世間，欲照明成就一切佛法，是菩薩毗尼。自觀之心是聲聞毗尼；觀一切佛法是菩薩毗尼。漸次毗尼是聲聞毗尼；一念悉知是菩薩毗尼。斷三寶種是聲聞毗尼；持三寶種是菩薩毗尼。如破瓦器不可修補，是聲聞毗尼；如金銀器破還可修治，是菩薩毗尼。無善方便是聲聞毗尼；成就方便是菩薩毗尼。無有十力、四無所畏，是聲聞毗尼；成就十力、四無所畏，是菩薩毗尼。少水果樹是聲聞

【現代漢語翻譯】現代漢語譯本：『在那個佛土，所有往生到那裡的人都會發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。』當時，這些人立即發起無上正真道心，如來（Tathagata）都授記他們將往生到那個佛土。

當時，寂調伏音天子問文殊師利（Manjusri）菩薩：『什麼叫做菩薩毗尼（Bodhisattva-vinaya，菩薩的戒律）？什麼叫做聲聞毗尼（Sravaka-vinaya，聲聞的戒律）？』

文殊師利菩薩回答說：『天子！怖畏三界（Trailokya，欲界、色界、無色界）的戒律，是聲聞的戒律；承受無量生死，想要教化一切眾生等等，而生於三界的戒律，是菩薩的戒律。輕視、毀壞功德莊嚴的戒律，是聲聞的戒律；自己積聚功德莊嚴的戒律，是菩薩的戒律。自己斷除一切煩惱結，是聲聞的戒律；想要斷除一切眾生的煩惱，是菩薩的戒律。不念及成熟一切眾生、一切佛法，是聲聞的戒律；念及想要成熟一切眾生、一切佛法，是菩薩的戒律。不被一切諸天所認識，是聲聞的戒律；被一切三千大千世界（Trisahasra-maha-sahasra-lokadhatu）的諸天所認識，是菩薩的戒律。一切魔都感到高興，是聲聞的戒律；一切三千大千世界的諸魔都嚎啕大哭，一切眾魔生起怨恨憎惡，生起想要摧伏的想法，是菩薩的戒律。只是獨自照明，是聲聞的戒律；普遍想要照明一切世間，想要照明成就一切佛法，是菩薩的戒律。只觀察自己的心，是聲聞的戒律；觀察一切佛法，是菩薩的戒律。漸次修行的戒律是聲聞的戒律；一念之間全部知曉是菩薩的戒律。斷絕三寶（Triratna，佛、法、僧）的種子是聲聞的戒律；持有三寶的種子是菩薩的戒律。如同打破的瓦器無法修補，是聲聞的戒律；如同金銀器打破了還可以修理，是菩薩的戒律。沒有善巧方便是聲聞的戒律；成就善巧方便是菩薩的戒律。沒有十力（Dasabala，如來所具有的十種力量）、四無所畏（Catur-vaisaradyani，四種無所畏懼的自信），是聲聞的戒律；成就十力、四無所畏，是菩薩的戒律。只有少量果實的樹是聲聞的戒律』

【English Translation】 English version: 『In that Buddha-land, all those who are born there will generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, right, and perfect enlightenment).』 At that time, these beings immediately generated the mind of unsurpassed, true, and perfect enlightenment, and the Tathagata (Thus Come One) predicted that they would be born in that land.

Then, the Deva (god) Sthira-samadhi-svara asked Manjusri (the Bodhisattva of Great Wisdom): 『What is called the Bodhisattva-vinaya (the discipline of a Bodhisattva)? What is called the Sravaka-vinaya (the discipline of a Hearer)?』

Manjusri replied: 『Deva! The vinaya of fearing the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) is the Sravaka-vinaya; the vinaya of enduring limitless births and deaths, desiring to transform all beings, and being born in the three realms is the Bodhisattva-vinaya. The vinaya of slighting and destroying the adornment of merit is the Sravaka-vinaya; the vinaya of accumulating the adornment of merit oneself is the Bodhisattva-vinaya. The vinaya of cutting off all afflictions oneself is the Sravaka-vinaya; the vinaya of desiring to cut off the afflictions of all beings is the Bodhisattva-vinaya. The vinaya of not thinking of maturing all beings and all Buddha-dharmas is the Sravaka-vinaya; the vinaya of thinking of maturing all beings and all Buddha-dharmas is the Bodhisattva-vinaya. The vinaya of not being recognized by all the Devas is the Sravaka-vinaya; the vinaya of being recognized by all the Devas of the Trisahasra-maha-sahasra-lokadhatu (the great trichiliocosm) is the Bodhisattva-vinaya. The vinaya of all demons rejoicing is the Sravaka-vinaya; the vinaya of all the demons of the Trisahasra-maha-sahasra-lokadhatu wailing and crying, all demons generating resentment and hatred, and generating the thought of subduing is the Bodhisattva-vinaya. The vinaya of illuminating only oneself is the Sravaka-vinaya; the vinaya of universally desiring to illuminate all the worlds, desiring to illuminate and accomplish all Buddha-dharmas is the Bodhisattva-vinaya. The vinaya of observing one's own mind is the Sravaka-vinaya; the vinaya of observing all Buddha-dharmas is the Bodhisattva-vinaya. The vinaya of gradual practice is the Sravaka-vinaya; the vinaya of knowing everything in a single thought is the Bodhisattva-vinaya. The vinaya of cutting off the seeds of the Three Jewels (Triratna, Buddha, Dharma, Sangha) is the Sravaka-vinaya; the vinaya of holding the seeds of the Three Jewels is the Bodhisattva-vinaya. Like a broken clay pot that cannot be repaired, is the Sravaka-vinaya; like a gold or silver vessel that can be repaired when broken, is the Bodhisattva-vinaya. The vinaya of having no skillful means is the Sravaka-vinaya; the vinaya of accomplishing skillful means is the Bodhisattva-vinaya. The vinaya of not having the Ten Powers (Dasabala, the ten powers of a Tathagata) and the Four Fearlessnesses (Catur-vaisaradyani, the four kinds of fearlessness and confidence) is the Sravaka-vinaya; the vinaya of accomplishing the Ten Powers and the Four Fearlessnesses is the Bodhisattva-vinaya. A tree with few fruits is the Sravaka-vinaya.』

毗尼；園林堂閣法樂可樂是菩薩毗尼。無六波羅蜜、無四攝法是聲聞毗尼；有六波羅蜜、具四攝法是菩薩毗尼。不斷一切習是聲聞毗尼；滅一切習是菩薩毗尼。又復天子！略說有限所攝，有少法功德、有少戒聞定慧解脫解脫知見，是聲聞毗尼；無量無量所攝，無量功德、無量戒聞定慧解脫解脫知見，是菩薩毗尼。」

爾時世尊贊文殊師利：「善哉善哉！文殊師利！汝快說此菩薩毗尼。文殊師利！聽我少說成滿汝義。文殊師利！譬如二人，一讚大海、二嘆牛跡。文殊師利！于意云何！是人能贊是牛跡中幾所功德？」

文殊師利白言：「世尊！大海無量，牛跡甚少，當何所贊？」佛言：「如是。知聲聞毗尼猶如牛跡，小無功德無可讚嘆。聲聞乘人亦復如是。文殊師利！于意云何？彼第二人能贊大海功德不也？」

文殊師利言：「世尊！而是大海有無量功德、無量可嘆。」

佛言：「當知菩薩毗尼亦復如是。譬如大海無量功德、無量可嘆。當知大乘亦復如是。」

說是法時，萬二千天子發阿耨多羅三藐三菩提心，而說是言：「世尊！我等亦當修學如此菩薩毗尼，調伏無量一切眾生。」

時寂調伏音天子問文殊師利：「汝今修學何等毗尼？聲聞毗尼、緣覺毗尼、菩薩毗尼？」

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【現代漢語翻譯】現代漢語譯本：『毗尼（Vinaya，戒律）；園林、堂閣、法樂，這些令人喜愛的都是菩薩的毗尼。沒有六波羅蜜（Six Paramitas，六度）、沒有四攝法（Four Embracing Dharmas，四攝事）是聲聞的毗尼；有六波羅蜜、具備四攝法是菩薩的毗尼。不斷除一切習氣是聲聞的毗尼；滅除一切習氣是菩薩的毗尼。還有，天子！簡略地說，有限的、所包含的，有少許法功德、有少許戒、聞、定、慧、解脫、解脫知見，這是聲聞的毗尼；無量無量所包含的，無量功德、無量戒、聞、定、慧、解脫、解脫知見，這是菩薩的毗尼。』

當時，世尊讚歎文殊師利（Manjushri）說：『好啊！好啊！文殊師利！你很快地說了這菩薩的毗尼。文殊師利！聽我說少許，來成就圓滿你的意思。文殊師利！譬如兩個人，一個讚歎大海，一個讚歎牛蹄印。文殊師利！你認為如何？這個人能讚歎這牛蹄印中有多少功德呢？』

文殊師利回答說：『世尊！大海是無量的，牛蹄印是非常少的，要讚歎什麼呢？』佛說：『是的。知道聲聞的毗尼就像牛蹄印，小而沒有功德，沒有什麼可讚嘆的。聲聞乘人也是這樣。文殊師利！你認為如何？那第二個人能讚歎大海的功德嗎？』

文殊師利說：『世尊！那大海有無量的功德，無量值得讚歎。』

佛說：『應當知道菩薩的毗尼也是這樣。譬如大海有無量的功德，無量值得讚歎。應當知道大乘也是這樣。』

在說這部法時，一萬二千天子發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），並且說：『世尊！我們也應當修學這樣的菩薩毗尼，調伏無量的一切眾生。』

當時，寂調伏音天子問文殊師利：『你現在修學的是什麼毗尼？聲聞毗尼、緣覺毗尼、菩薩毗尼？』文

【English Translation】 English version: 'Vinaya (discipline); gardens, halls, Dharma music, all that is delightful, these are the Vinaya of a Bodhisattva. Lacking the Six Paramitas (Six Perfections), lacking the Four Embracing Dharmas (Four Means of Attraction), is the Vinaya of a Shravaka (Disciple of the Hearers); possessing the Six Paramitas, complete with the Four Embracing Dharmas, is the Vinaya of a Bodhisattva. Not ceasing all habits is the Vinaya of a Shravaka; extinguishing all habits is the Vinaya of a Bodhisattva. Furthermore, Deva! Briefly speaking, that which is limited and contained, having little merit of Dharma, having little discipline, learning, concentration, wisdom, liberation, and knowledge and vision of liberation, this is the Vinaya of a Shravaka; that which is immeasurable and contained, having immeasurable merit, immeasurable discipline, learning, concentration, wisdom, liberation, and knowledge and vision of liberation, this is the Vinaya of a Bodhisattva.'

At that time, the World Honored One praised Manjushri: 'Excellent! Excellent! Manjushri! You have quickly spoken of the Vinaya of a Bodhisattva. Manjushri! Listen to me speak a little to complete your meaning. Manjushri! For example, two people, one praises the great ocean, the other praises a cow's footprint. Manjushri! What do you think? How much merit can this person praise in this cow's footprint?'

Manjushri replied: 'World Honored One! The great ocean is immeasurable, the cow's footprint is very small, what is there to praise?' The Buddha said: 'That is so. Knowing the Vinaya of a Shravaka is like a cow's footprint, small and without merit, there is nothing to praise. The Shravaka vehicle is also like this. Manjushri! What do you think? Can that second person praise the merit of the great ocean?'

Manjushri said: 'World Honored One! That great ocean has immeasurable merit, immeasurable worth of praise.'

The Buddha said: 'You should know that the Vinaya of a Bodhisattva is also like this. Like the great ocean, it has immeasurable merit, immeasurable worth of praise. You should know that the Mahayana (Great Vehicle) is also like this.'

When this Dharma was spoken, twelve thousand Devas generated the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete, perfect enlightenment), and said: 'World Honored One! We also should cultivate and learn such Bodhisattva Vinaya, to tame immeasurable beings.'

At that time, the Deva Silent Taming Sound asked Manjushri: 'What Vinaya are you now cultivating and learning? The Vinaya of a Shravaka, the Vinaya of a Pratyekabuddha (Solitary Buddha), or the Vinaya of a Bodhisattva?' Man

殊師利言：「天子！于意云何？頗有大海不納眾水？」

天子答言：「文殊師利！無有大海不納眾水。」

文殊師利言：「如是天子！菩薩毗尼猶如大海，所有毗尼無不納受，所謂聲聞毗尼、緣覺毗尼、菩薩毗尼、一切毗尼。」

天子言：「文殊師利！所言毗尼，毗尼者為何等義？」

文殊師利言：「天子！毗尼毗尼者，調伏煩惱。為知煩惱，故名毗尼。」

天子言：「文殊師利！云何當修調伏煩惱？云何知煩惱？」

文殊師利言：「若自妄想、若他妄想、自他妄想不正憶念，自想、他想顛倒不實，諸見所縛無明為首，如是則能發生煩惱。若不自妄想、不他妄想、不自他妄想，專正憶念不自想、他想，斷于顛倒不住諸見，除去無明不行二行，如是則便不起煩惱，煩惱不起是畢竟毗尼。天子！是名畢竟毗尼。若以聖智知于煩惱，虛妄詐偽是無所有、無主無我無所繫屬、無來處去處、無方非無方、非內非外非中可得、無聚無積無形無色，如是名為知于煩惱。天子！如人知于毒蛇種性，能寂彼毒。如是，若知結使種性，能寂煩惱。」

天子問言：「云何名為煩惱種性？」文殊師利言：「妄想是煩惱種。若不妄想則便不起，若其不起則非煩惱，若無煩惱則無窟宅，若無窟宅則無所

【現代漢語翻譯】現代漢語譯本文殊師利菩薩問：『天子（指帝釋天）！你認為如何？有大海不容納所有水流的嗎？』天子回答說：『文殊師利菩薩！沒有大海不容納所有水流的。』文殊師利菩薩說：『是的，天子！菩薩的毗尼（Vinaya，戒律）就像大海一樣，所有的毗尼沒有不容納的，包括聲聞（Sravaka，小乘弟子）的毗尼、緣覺（Pratyekabuddha，獨覺）的毗尼、菩薩的毗尼，以及一切的毗尼。』天子問：『文殊師利菩薩！您所說的毗尼，毗尼是什麼意思呢？』文殊師利菩薩說：『天子！毗尼的意思是調伏煩惱。爲了瞭解煩惱，所以稱為毗尼。』天子問：『文殊師利菩薩！應當如何修行才能調伏煩惱？又如何才能瞭解煩惱呢？』文殊師利菩薩說：『如果產生自己的妄想、他人的妄想、自己和他人的妄想，不正當的憶念，自己的想法、他人的想法顛倒不真實，被各種見解所束縛，以無明為首，這樣就會產生煩惱。如果不產生自己的妄想、不產生他人的妄想、不產生自己和他人的妄想，專心正念，沒有自己的想法、他人的想法，斷除顛倒，不執著于各種見解，除去無明，不實行二行（二元對立的行為），這樣就不會生起煩惱，煩惱不生起就是究竟的毗尼。天子！這叫做究竟的毗尼。如果用聖智瞭解煩惱，知道煩惱是虛妄的、欺騙性的，是沒有所有、沒有主宰、沒有我、沒有所屬、沒有來處去處、沒有方位也不是沒有方位、不是內在也不是外在也不是中間可以得到的、沒有聚集也沒有積累、沒有形狀也沒有顏色，這樣就叫做了解煩惱。天子！就像人了解毒蛇的習性，就能平息蛇毒。同樣，如果瞭解結使（Kleshas，煩惱的根本）的習性，就能平息煩惱。』天子問：『什麼叫做煩惱的習性呢？』文殊師利菩薩說：『妄想是煩惱的種子。如果沒有妄想，煩惱就不會生起，如果煩惱不生起，那就不是煩惱，如果沒有煩惱，就沒有窟宅（煩惱的住所），如果沒有窟宅，就沒有所依。』

【English Translation】 English version Manjushri (Manjusri, Bodhisattva of wisdom) said: 'Prince (referring to Indra, the ruler of the devas)! What do you think? Is there an ocean that does not accept all waters?' The prince replied: 'Manjushri! There is no ocean that does not accept all waters.' Manjushri said: 'So it is, Prince! The Vinaya (Vinaya, monastic rules) of a Bodhisattva is like the ocean, it accepts all Vinayas without exception, including the Vinaya of Sravakas (Sravaka, disciples of the Hearer Vehicle), the Vinaya of Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), the Vinaya of Bodhisattvas, and all Vinayas.' The prince asked: 'Manjushri! What is the meaning of Vinaya, as you mentioned?' Manjushri said: 'Prince! Vinaya means subduing afflictions (Kleshas). It is called Vinaya for the sake of understanding afflictions.' The prince asked: 'Manjushri! How should one cultivate to subdue afflictions? And how does one understand afflictions?' Manjushri said: 'If one generates one's own delusions, others' delusions, delusions of oneself and others, incorrect mindfulness, one's own thoughts, others' thoughts that are inverted and untrue, bound by various views, with ignorance as the head, then afflictions will arise. If one does not generate one's own delusions, does not generate others' delusions, does not generate delusions of oneself and others, focuses on correct mindfulness, has no thoughts of oneself, no thoughts of others, cuts off inversion, does not dwell on various views, removes ignorance, and does not practice dualistic actions, then afflictions will not arise, and the non-arising of afflictions is ultimate Vinaya. Prince! This is called ultimate Vinaya. If one understands afflictions with sacred wisdom, knowing that afflictions are false, deceptive, without ownership, without a master, without self, without belonging, without a place of coming or going, without direction or without direction, neither inside nor outside nor in the middle can they be found, without gathering or accumulation, without form or color, this is called understanding afflictions. Prince! Just as a person knows the nature of a poisonous snake and can pacify its poison, so too, if one knows the nature of the Kleshas (Kleshas, root of afflictions), one can pacify afflictions.' The prince asked: 'What is called the nature of afflictions?' Manjushri said: 'Delusion is the seed of affliction. If there is no delusion, affliction will not arise, and if affliction does not arise, then it is not affliction, and if there is no affliction, there is no dwelling (the abode of affliction), and if there is no dwelling, there is no basis.'

燒亦無所住，若無所住名畢竟毗尼。如是名為知煩惱種性。」

天子問言：「云何，文殊師利！是調伏煩惱？為實為不實？」

文殊師利言：「天子！如人夢為毒蛇所螫，以苦痛故服於毒藥，蛇毒消除苦痛便差。天子！于意云何？如彼人者為蛇所螫，為實不實？」

天子答言：「文殊師利！此是不實。無有實故，當除何毒？」

文殊師利言：「毒蛇不實、除亦不實，應如是知。諸聖毗尼亦復如是。天子！汝作是言：『云何是調伏煩惱？為實為不實？』天子！若我無我，煩惱無煩惱；若我實者，煩惱亦實。是中若我無我、煩惱無煩惱，都不可得。若如是者，當何調伏？何以故？天子？一切法寂，以無生故。一切法寂，不可取故。一切法寂，無形相故。一切法盡，無所有故。一切法無盡，以無生故。一切法無生，無所有故。一切法無滅，無有堅實故。一切法無作，無作者故。一切法無作，無有我故。一切法無我，以無主故。一切法無主，如虛空故。一切法無來，以無體故。一切法無去，以無際故。一切法無住，無住處故。一切法無住，無生滅故。一切法無為，以無漏故。天子！一切法無與，畢竟調伏故。」

寂調伏音天子復問文殊師利：「一切諸法以何為門？」

文殊師利言：「不

【現代漢語翻譯】現代漢語譯本：『焚燒也沒有任何執著，如果沒有執著就叫做究竟毗尼（畢定解脫）。這樣就叫做了解煩惱的根源。』

天子問道：『文殊師利！什麼是調伏煩惱？是真實的還是不真實的？』

文殊師利說：『天子！比如有人夢中被毒蛇咬傷，因為痛苦而服用毒藥，蛇毒消除后痛苦就痊癒了。天子！你認為怎麼樣？那個人被蛇咬，是真實的還是不真實的？』

天子回答說：『文殊師利！這是不真實的。因為沒有真實存在，應當去除什麼毒呢？』

文殊師利說：『毒蛇不真實，去除毒也是不真實的，應當這樣理解。諸聖的毗尼（戒律）也是這樣。天子！你這樣問：『什麼是調伏煩惱？是真實的還是不真實的？』天子！如果無我，就沒有煩惱；如果我是真實的，煩惱也是真實的。這裡如果無我、煩惱也無，都不可得。如果這樣，應當調伏什麼呢？為什麼呢？天子！一切法寂靜，因為沒有生起。一切法寂靜，不可執取。一切法寂靜，沒有形相。一切法窮盡，因為沒有所有。一切法沒有窮盡，因為沒有生起。一切法沒有生起，因為沒有所有。一切法沒有滅，因為沒有堅實。一切法沒有造作，因為沒有作者。一切法沒有造作，因為沒有我。一切法無我，因為沒有主宰。一切法沒有主宰，如同虛空。一切法沒有來，因為沒有自體。一切法沒有去，因為沒有邊際。一切法沒有住，因為沒有住處。一切法沒有住，因為沒有生滅。一切法無為，因為沒有漏失。天子！一切法沒有給予，是究竟的調伏。』

寂調伏音天子又問文殊師利：『一切諸法以什麼為入門？』

文殊師利說：『不』

【English Translation】 English version: 'Burning also has no attachment. If there is no attachment, it is called ultimate Vinaya (complete liberation). This is called knowing the nature of afflictions.'

The Deva (celestial being) asked: 'Manjushri (Bodhisattva of wisdom)! What is the subduing of afflictions? Is it real or unreal?'

Manjushri said: 'Deva! It is like a person who is bitten by a poisonous snake in a dream. Because of the pain, he takes poison as medicine. When the snake poison is eliminated, the pain is relieved. Deva! What do you think? Is the person bitten by the snake, is it real or unreal?'

The Deva replied: 'Manjushri! This is unreal. Because there is no reality, what poison should be removed?'

Manjushri said: 'The poisonous snake is unreal, and the removal is also unreal. It should be understood in this way. The Vinaya (discipline) of all the sages is also like this. Deva! You ask: 'What is the subduing of afflictions? Is it real or unreal?' Deva! If there is no self, there are no afflictions; if the self is real, the afflictions are also real. Here, if there is no self and no afflictions, neither can be obtained. If so, what should be subdued? Why? Deva! All dharmas (phenomena) are quiescent, because there is no arising. All dharmas are quiescent, because they cannot be grasped. All dharmas are quiescent, because they have no form. All dharmas are exhausted, because there is nothing. All dharmas are not exhausted, because there is no arising. All dharmas have no arising, because there is nothing. All dharmas have no cessation, because there is no solidity. All dharmas have no creation, because there is no creator. All dharmas have no creation, because there is no self. All dharmas are without self, because there is no master. All dharmas have no master, like empty space. All dharmas have no coming, because there is no substance. All dharmas have no going, because there is no boundary. All dharmas have no dwelling, because there is no dwelling place. All dharmas have no dwelling, because there is no arising or ceasing. All dharmas are unconditioned, because there are no outflows. Deva! All dharmas have no giving, because of ultimate subduing.'

The Deva, with a voice of quiescent subduing, again asked Manjushri: 'What is the gateway to all dharmas?'

Manjushri said: 'No.'

正修門，增生死故；正修行門，獲涅槃故。正修行門，得自在故；不正修門，不得自在故。疑惑門，闇障礙故；達解門，無暗障故。妄想門，增煩惱故；無妄想門，無煩惱故。識門，有結使故；無識門，無結使故。覺門，多事務故；寂門，一切寂靜故。見門，增憍慢故；空門，滅憍慢故。惡知識門，生諸惡法故；善知識門，生諸善法故。邪見門，生諸苦本故；正見門，生諸善本故。慳惜門，貧窮故；佈施門，大財封故。毀戒門，諸惡道故；持戒門，諸善處故。諍訟門，障諸法故；忍辱門，增勝法故。懈怠門，令心垢故；精進門，心無垢故。覺觀門，多亂鬧故；禪定門，心一處故。無智慧門，如癡羊故；智慧門，三十七助道分故。慈門，不障智故；悲門，質直無虛偽故；喜門，集法寶故；舍門，離愛憎故。正念門，不失本善根故；斷門，修正行故；神足門，身心輕故；根門，信為首故；力門，摧伏一切諸煩惱故；覺門，順覺諸法故；八聖道門，出過一切諸非道故。複次天子！菩提心門，一切佛法故；攝一切法門，於一切法得自在故；攝眾生門；演說法故；善方便門；處非處故；慧度門，到於一切眾生心行之彼岸故；六波羅蜜門，大乘故；六神通門，慧光明故；法施忍門，不隨他智故。」

天子又問：「文殊師利！

【現代漢語翻譯】現代漢語譯本正修之門，增長生死之苦；正確修行之門，獲得涅槃的境界。正確修行之門，得到自在；不正確修行之門，不能得到自在。疑惑之門，被黑暗所障礙；通達理解之門，沒有黑暗的障礙。妄想之門，增長煩惱；沒有妄想之門，就沒有煩惱。識（consciousness）之門，有結使（bondage）存在；沒有識之門，就沒有結使存在。覺（perception）之門，事務繁多；寂（quietude）之門，一切都寂靜。見（views）之門，增長驕慢；空（emptiness）之門，滅除驕慢。惡知識（bad teachers）之門，產生各種惡法；善知識（good teachers）之門，產生各種善法。邪見（wrong views）之門，產生各種痛苦的根源；正見（right views）之門，產生各種善良的根源。慳吝（stinginess）之門，導致貧窮；佈施（generosity）之門，帶來巨大的財富。毀戒（breaking precepts）之門，通向各種惡道；持戒（keeping precepts）之門，通向各種善處。爭訟（disputes）之門，障礙各種佛法；忍辱（patience）之門，增長殊勝的佛法。懈怠（laziness）之門，使內心污濁；精進（diligence）之門，使內心沒有污垢。覺觀（initial and sustained thought）之門，帶來許多混亂和喧鬧；禪定（meditative concentration）之門，使心專注於一處。沒有智慧（wisdom）之門，就像愚癡的羊；智慧之門，通向三十七道品（thirty-seven factors of enlightenment）。慈（loving-kindness）之門，不障礙智慧；悲（compassion）之門，質樸正直沒有虛偽；喜（joy）之門，積聚佛法珍寶；舍（equanimity）之門，遠離愛和憎。正念（right mindfulness）之門，不失去原本的善良根基；斷（abandonment）之門，修正確的修行；神足（psychic powers）之門，使身心輕安；根（roots）之門，以信（faith）為首要；力（powers）之門，摧伏一切煩惱；覺（enlightenment）之門，順應覺悟各種佛法；八聖道（eightfold noble path）之門，超越一切非正道。再次，天子！菩提心（bodhicitta）之門，包含一切佛法；攝一切法之門，在一切法中獲得自在；攝眾生之門，演說佛法；善方便（skillful means）之門，善於處理適宜與不適宜之事；慧度（wisdom-perfection）之門，到達一切眾生心行之彼岸；六波羅蜜（six perfections）之門，通向大乘（Mahayana）；六神通（six supernormal powers）之門，帶來智慧光明；法施忍（dharma giving and forbearance）之門，不隨從他人的智慧。天子又問：『文殊師利（Manjushri）！』

【English Translation】 English version The gate of incorrect practice increases birth, death, and suffering; the gate of correct practice attains Nirvana (liberation). The gate of correct practice obtains freedom; the gate of incorrect practice does not obtain freedom. The gate of doubt is obstructed by darkness; the gate of understanding is without dark obstructions. The gate of delusion increases afflictions; the gate of non-delusion is without afflictions. The gate of consciousness (識, shì) has bondages (結使, jiéshǐ); the gate of no-consciousness is without bondages. The gate of perception (覺, jué) has many affairs; the gate of quietude (寂, jì) is all stillness. The gate of views (見, jiàn) increases arrogance; the gate of emptiness (空, kōng) extinguishes arrogance. The gate of bad teachers (惡知識, è zhīshì) produces all evil dharmas; the gate of good teachers (善知識, shàn zhīshì) produces all good dharmas. The gate of wrong views (邪見, xiéjiàn) produces the roots of all suffering; the gate of right views (正見, zhèngjiàn) produces the roots of all goodness. The gate of stinginess (慳惜, qiānxī) leads to poverty; the gate of generosity (佈施, bùshī) leads to great wealth. The gate of breaking precepts (毀戒, huǐjiè) leads to all evil paths; the gate of upholding precepts (持戒, chíjiè) leads to all good places. The gate of disputes (諍訟, zhēngsòng) obstructs all dharmas; the gate of patience (忍辱, rěnrǔ) increases superior dharmas. The gate of laziness (懈怠, xièdài) makes the mind impure; the gate of diligence (精進, jīngjìn) makes the mind without impurity. The gate of initial and sustained thought (覺觀, juéguān) brings much confusion and noise; the gate of meditative concentration (禪定, chándìng) makes the mind focused in one place. The gate of no wisdom (智慧, zhìhuì) is like a foolish sheep; the gate of wisdom leads to the thirty-seven factors of enlightenment (三十七助道分, sānshíqī zhùdào fēn). The gate of loving-kindness (慈, cí) does not obstruct wisdom; the gate of compassion (悲, bēi) is honest and without falsehood; the gate of joy (喜, xǐ) gathers dharma treasures; the gate of equanimity (舍, shě) is free from love and hate. The gate of right mindfulness (正念, zhèngniàn) does not lose the original good roots; the gate of abandonment (斷, duàn) corrects right practice; the gate of psychic powers (神足, shénzú) makes body and mind light; the gate of roots (根, gēn) takes faith (信, xìn) as the foremost; the gate of powers (力, lì) subdues all afflictions; the gate of enlightenment (覺, jué) accords with the enlightenment of all dharmas; the gate of the eightfold noble path (八聖道, bā shèngdào) goes beyond all non-paths. Furthermore, son of heaven! The gate of bodhicitta (菩提心, pútíxīn) includes all Buddha-dharmas; the gate of encompassing all dharmas obtains freedom in all dharmas; the gate of encompassing sentient beings expounds the dharma; the gate of skillful means (善方便, shàn fāngbiàn) is skilled in dealing with appropriate and inappropriate matters; the gate of wisdom-perfection (慧度, huìdù) reaches the other shore of the minds and actions of all sentient beings; the gate of the six perfections (六波羅蜜, liù bōluómì) leads to the Mahayana (大乘, dàshèng); the gate of the six supernormal powers (六神通, liù shéntōng) brings the light of wisdom; the gate of dharma giving and forbearance (法施忍, fǎ shī rěn) does not follow the wisdom of others. The son of heaven then asked: 'Manjushri (文殊師利, Wénshūshīlì)!'

何等為法界門？」

文殊師利言：「天子！普遍門是法界門。」

天子言：「何界是法界？」

文殊師利言：「一切眾生界是法界。」

天子言：「文殊師利！法界有邊際不？」

答言：「天子！于意云何？虛空有邊際不？」

「不也。文殊師利！」

「天子！猶如虛空無有邊際，法界亦爾，無有邊際。」

天子言：「文殊師利！汝知法界耶？」

答言：「天子！法界不知法界。」

天子言：「文殊師利！汝知何法有如是辯？」

答言：「天子！于意云何？響知何法而出音聲？」

天子言：「響無所知而出音聲，以因緣故而有音聲。」

「如是天子！菩薩緣眾生故而有所說。」

天子言：「汝住何處能有所說？」

答言：「天子！猶如如來化人所住而有所說，我住亦爾。」

天子言：「如來化人無有住處。」

答言：「天子！如來化人無所住而有所說，一切諸法亦無所住而有所說。」

天子言：「文殊師利！若一切法無住，汝住何處成無上道？」

文殊師利言：「天子！我住無間成無上道。」

天子言：「無間為住何處？」

答言：「無間住無根本。」

天子言：「文殊

【現代漢語翻譯】現代漢語譯本：『什麼是法界門？』

文殊師利（Manjushri，菩薩名）回答說：『天子！普遍門就是法界門。』

天子問：『什麼界是法界？』

文殊師利回答說：『一切眾生界就是法界。』

天子問：『文殊師利！法界有邊際嗎？』

文殊師利回答說：『天子！你認為如何？虛空有邊際嗎？』

『沒有。文殊師利！』

『天子！就像虛空沒有邊際一樣，法界也是如此，沒有邊際。』

天子問：『文殊師利！你了解法界嗎？』

文殊師利回答說：『天子！法界不能了解法界。』

天子問：『文殊師利！你瞭解什麼法才能有這樣的辯才？』

文殊師利回答說：『天子！你認為如何？響聲瞭解什麼法才能發出聲音？』

天子說：『響聲沒有什麼瞭解也能發出聲音，因為因緣和合的緣故才會有聲音。』

『正是這樣，天子！菩薩因為眾生的緣故才有所說法。』

天子問：『你住在什麼地方才能有所說法？』

文殊師利回答說：『天子！就像如來（Tathagata，佛的稱號）所化現的人所住的地方而有所說法一樣，我所住的地方也是如此。』

天子說：『如來所化現的人沒有固定的住處。』

文殊師利回答說：『天子！如來所化現的人沒有固定的住處也能有所說法，一切諸法也是沒有固定的住處也能有所說法。』

天子問：『文殊師利！如果一切法都沒有固定的住處，你住在什麼地方才能成就無上道（Anuttara-samyak-sambodhi，無上正等正覺）？』

文殊師利回答說：『天子！我住在無間（無有間斷）才能成就無上道。』

天子問：『無間是住在什麼地方？』

文殊師利回答說：『無間是住在沒有根本的地方。』

天子問：『文殊』

【English Translation】 English version: 『What is the Dharma-realm gate?』

Manjushri (菩薩名, Bodhisattva's name) said: 『O son of the gods! The Universal Gate is the Dharma-realm gate.』

The son of the gods asked: 『Which realm is the Dharma-realm?』

Manjushri said: 『The realm of all sentient beings is the Dharma-realm.』

The son of the gods asked: 『Manjushri! Does the Dharma-realm have boundaries?』

Manjushri replied: 『O son of the gods! What do you think? Does empty space have boundaries?』

『No, Manjushri!』

『O son of the gods! Just as empty space has no boundaries, so too does the Dharma-realm have no boundaries.』

The son of the gods asked: 『Manjushri! Do you know the Dharma-realm?』

Manjushri replied: 『O son of the gods! The Dharma-realm does not know the Dharma-realm.』

The son of the gods asked: 『Manjushri! What Dharma do you know that you have such eloquence?』

Manjushri replied: 『O son of the gods! What do you think? Does a sound know what Dharma it relies on to produce sound?』

The son of the gods said: 『A sound knows nothing, yet it produces sound; it is because of conditions that there is sound.』

『Just so, O son of the gods! Bodhisattvas speak because of sentient beings.』

The son of the gods asked: 『Where do you abide that you can speak?』

Manjushri replied: 『O son of the gods! It is like the place where a transformation-body of the Tathagata (如來，Buddha's title) abides and speaks; my abiding is also like that.』

The son of the gods said: 『A transformation-body of the Tathagata has no fixed abode.』

Manjushri replied: 『O son of the gods! A transformation-body of the Tathagata has no fixed abode, yet it speaks; all Dharmas also have no fixed abode, yet they speak.』

The son of the gods asked: 『Manjushri! If all Dharmas have no abode, where do you abide to attain Unsurpassed Enlightenment (Anuttara-samyak-sambodhi, 無上正等正覺)?』

Manjushri replied: 『O son of the gods! I abide in non-interruption to attain Unsurpassed Enlightenment.』

The son of the gods asked: 『Where does non-interruption abide?』

Manjushri replied: 『Non-interruption abides in no-foundation.』

The son of the gods asked: 『Manjushri』

師利！住無間者必墮地獄。」

答言：「天子！如是如是。如來所說造五無間必墮地獄。天子！我今亦住於五無間。天子！菩薩住五無間成無上道。何等為五？菩薩摩訶薩從初發心求無上道，中間不墮聲聞、緣覺地，是初無間。我應救濟一切眾生，中間無懈，是二無間。舍一切物，中間無慳，是三無間。知諸法無生，中間不與諸見共住，是四無間。若知、若見、若斷平等正覺，以一念相應慧而覺知之，中間不起，必成正覺。是五無間。若菩薩住是五無間，成阿耨多羅三藐三菩提。」

天子言：「文殊師利！頗有凡夫住五無間墮于地獄，菩薩亦住此五無間成於無上正真道耶？」

答言：「有。」

天子言：「以何因緣故？」

答言：「天子！一切法空，解于空故名得菩提。一切諸法無相、無愿、非有為，無生無起因緣生。覺是因緣，故名覺菩提。」

天子言：「文殊師利！誰信此法？」

答言：「天子！若佛如來尚不生信，況復聲聞？」

天子又問：「誰解是法？」

答言：「不行我相者。」

又問：「誰信是法？」

答言：「不住此彼岸者。」

天子言：「若不住此彼，誰想是法？」

答言：「於一切法無憶想者。」

又問

【現代漢語翻譯】現代漢語譯本：『師利（Śrī，人名）！住在無間地獄的人必定會墮入地獄。』

回答說：『天子（Devaputra，天神之子）！是的，是的。如來（Tathāgata，佛的稱號）所說，造作五種無間罪業必定會墮入地獄。天子！我現在也安住於五種無間之中。天子！菩薩（Bodhisattva，指追求覺悟的修行者）安住於五種無間，成就無上正等正覺（anuttarā-samyak-saṃbodhi，最高的覺悟）。哪五種呢？菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）從最初發心尋求無上道，中間不墮入聲聞（Śrāvaka，聽聞佛法而悟道者）、緣覺（Pratyekabuddha，靠自己領悟佛法而得道者）的境界，這是第一種無間。我應當救濟一切眾生，中間沒有懈怠，這是第二種無間。捨棄一切事物，中間沒有吝嗇，這是第三種無間。了知諸法（dharma，宇宙間一切事物和現象）無生，中間不與各種見解共同存在，這是第四種無間。如果了知、如果見到、如果斷除，平等正覺，以一念相應的智慧而覺知它，中間不起任何雜念，必定成就正覺。這是第五種無間。如果菩薩安住于這五種無間，就能成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』

天子說：『文殊師利（Mañjuśrī，菩薩名）！難道有凡夫（pṛthagjana，指未開悟的普通人）安住於五種無間而墮入地獄，而菩薩也安住于這五種無間而成就無上正真之道嗎？』

回答說：『有。』

天子說：『因為什麼因緣的緣故呢？』

回答說：『天子！一切法都是空性（śūnyatā，佛教哲學中的一個重要概念，指事物沒有固定不變的自性），因為理解空性，所以名為獲得菩提（bodhi，覺悟）。一切諸法無相、無愿、非有為（asaṃskṛta，指不依賴因緣和合的事物），無生無起，因緣生。覺悟這個因緣，所以名為覺悟菩提。』

天子說：『文殊師利！誰會相信這種法呢？』

回答說：『天子！如果佛（Buddha，覺悟者）如來尚且不生起信心，更何況是聲聞呢？』

天子又問：『誰能理解這種法呢？』

回答說：『不執著於我相（ātman，認為有一個真實的「我」存在）的人。』

又問：『誰會相信這種法呢？』

回答說：『不住於此岸（指生死輪迴）和彼岸（指涅槃）的人。』

天子說：『如果不執著於此岸和彼岸，誰會思念這種法呢？』

回答說：『對於一切法沒有憶想的人。』

又問

【English Translation】 English version: 『Śrī! Those who dwell in Avīci (無間, the lowest level of hell) will surely fall into hell.』

He replied: 『Devaputra (天子, son of the gods)! So it is, so it is. As the Tathāgata (如來, the Thus-Gone One, an epithet of the Buddha) has said, those who commit the five heinous offenses without interval will surely fall into hell. Devaputra! I now also dwell in the five Avīcis. Devaputra! Bodhisattvas (菩薩, beings striving for enlightenment) dwell in the five Avīcis and attain unsurpassed enlightenment (anuttarā-samyak-saṃbodhi). What are the five? A Bodhisattva-mahāsattva (菩薩摩訶薩, great Bodhisattva) from the initial arising of the aspiration for the unsurpassed path, does not fall into the stages of Śrāvakas (聲聞, hearers of the Buddha's teachings) or Pratyekabuddhas (緣覺, solitary Buddhas) in between, this is the first Avīci. I should save all sentient beings, without懈怠 (xie dai, laxity) in between, this is the second Avīci. Relinquishing all things, without stinginess in between, this is the third Avīci. Knowing that all dharmas (法, phenomena) are unarisen, without dwelling together with various views in between, this is the fourth Avīci. If knowing, if seeing, if severing, equal and correct enlightenment, with a single thought corresponding to wisdom, one awakens to it, without arising any other thoughts in between, one will surely attain correct enlightenment. This is the fifth Avīci. If a Bodhisattva dwells in these five Avīcis, they will attain anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment).』

The Devaputra said: 『Mañjuśrī (文殊師利, a Bodhisattva)! Are there ordinary beings (pṛthagjana) who dwell in the five Avīcis and fall into hell, while Bodhisattvas also dwell in these five Avīcis and attain the unsurpassed, truly correct path?』

He replied: 『Yes.』

The Devaputra said: 『For what reason?』

He replied: 『Devaputra! All dharmas are emptiness (śūnyatā), because of understanding emptiness, it is called obtaining bodhi (菩提, enlightenment). All dharmas are without characteristics, without wishes, unconditioned (asaṃskṛta), without arising, without origination, arising from conditions. Awakening to these conditions, therefore it is called awakening to bodhi.』

The Devaputra said: 『Mañjuśrī! Who will believe this dharma?』

He replied: 『Devaputra! If even the Buddha (佛, the Awakened One), the Tathāgata, does not give rise to belief, how much less so the Śrāvakas?』

The Devaputra further asked: 『Who understands this dharma?』

He replied: 『One who does not engage in the notion of self (ātman).』

He further asked: 『Who believes this dharma?』

He replied: 『One who does not dwell on this shore (of samsara) or the other shore (of nirvana).』

The Devaputra said: 『If one does not dwell on this shore or the other shore, who contemplates this dharma?』

He replied: 『One who has no recollection or thought of any dharma.』

He further asked

：「誰持？」

答言：「不持一切結使者持。」

天子又問：「此經當至何等人手？」

答言：「至與一切眾生法者之手。」

又問：「彼何形色？」

答言：「天子！彼有法色，非陰界入色。」

又問：「彼有何行？」

答言：「彼有空行、無相行、無願行。」

又問：「彼趣何處？」

答言：「天子！彼當趣向一切至處，到於一切眾生心行，至無所至。」

天子問言：「文殊師利！菩薩退不？」

答言：「天子！若菩薩退阿耨多羅三藐三菩提，無有是處。」

天子言：「誰為退者？」

答言：「一切諸煩惱退，一切聲聞緣覺地退。」

又問：「誰是不退？」

答言：「三昧等者是無有退。」

天子言：「文殊師利！何等為三昧？」

答言：「無二無別異？」

天子言：「文殊師利！若一切法無有別異，誰為別異？」

答言：「天子！不知一切法平等者分別為二，彼行二行、墮於二行。若知平等，不行別異。若知平等，彼趣平等。」

天子又問：「文殊師利！頗有菩薩具于煩惱成菩提耶？」

答言：「有。」

天子又問：「是誰？」

答言：「天子！若菩薩斷結

【現代漢語翻譯】現代漢語譯本：問：『誰持有這部經？』答：『不被一切結使（Kleshas，煩惱）束縛的人持有。』天子又問：『這部經應當到什麼樣的人手中？』答：『到與一切眾生之法相應的人手中。』又問：『他們是什麼樣的形貌？』答：『天子！他們具有法色，而非由陰（Skandha，五蘊）、界（Ayatana，十二處）、入（Dhatu，十八界）所構成的色。』又問：『他們有什麼樣的行為？』答：『他們具有空行、無相行、無願行。』又問：『他們趨向何處？』答：『天子！他們應當趨向一切至處，到達一切眾生的心行之處，到達無所至之處。』天子問：『文殊師利（Manjushri，智慧的象徵）！菩薩會退轉嗎？』答：『天子！如果菩薩會從阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）退轉，這是不可能的。』天子問：『誰是會退轉的人？』答：『一切諸煩惱會退轉，一切聲聞（Shravaka，聽聞佛法而修行的弟子）緣覺（Pratyekabuddha，獨自悟道的修行者）之地會退轉。』又問：『誰是不會退轉的？』答：『處於三昧（Samadhi，禪定）等境界的人是不會退轉的。』天子問：『文殊師利！什麼是三昧？』答：『無二無別異。』天子問：『文殊師利！如果一切法沒有差別，誰又會區分差別呢？』答：『天子！不瞭解一切法平等的人會分別執著於二，他們行於二行，墮於二行。如果瞭解平等，就不會行於差別。如果瞭解平等，他們就趨向平等。』天子又問：『文殊師利！有沒有菩薩具備煩惱而成就菩提（Bodhi，覺悟）的呢？』答：『有。』天子又問：『是誰？』答：『天子！如果菩薩斷除結』

【English Translation】 English version: 『Who holds it?』 The answer: 『One who does not hold any Kleshas (fetters, afflictions) holds it.』 The Deva (celestial being) further asked: 『To whose hands should this Sutra (scripture) go?』 The answer: 『It should go to the hands of one who accords with the Dharma (law, teachings) of all sentient beings.』 Again asked: 『What is their form and appearance?』 The answer: 『Deva! They have the form of Dharma, not the form of Skandhas (aggregates), Ayatanas (sense bases), or Dhatus (elements).』 Again asked: 『What is their conduct?』 The answer: 『They have the conduct of emptiness, the conduct of no-sign, and the conduct of no-wish.』 Again asked: 『Where do they go?』 The answer: 『Deva! They should go to all places that can be reached, arrive at the mental activities of all sentient beings, and arrive at the place where there is nowhere to arrive.』 The Deva asked: 『Manjushri (Bodhisattva of wisdom)! Do Bodhisattvas regress?』 The answer: 『Deva! If a Bodhisattva were to regress from Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), there is no such possibility.』 The Deva said: 『Who are those who regress?』 The answer: 『All afflictions regress, and the grounds of all Shravakas (listeners) and Pratyekabuddhas (solitary realizers) regress.』 Again asked: 『Who are those who do not regress?』 The answer: 『Those who are in Samadhi (meditative absorption) and the like do not regress.』 The Deva said: 『Manjushri! What is Samadhi?』 The answer: 『No duality, no difference.』 The Deva said: 『Manjushri! If all Dharmas (phenomena) are without difference, who distinguishes differences?』 The answer: 『Deva! Those who do not understand the equality of all Dharmas cling to duality, they practice dualistic conduct, and fall into dualistic conduct. If they understand equality, they will not practice difference. If they understand equality, they will go towards equality.』 The Deva again asked: 『Manjushri! Are there Bodhisattvas who attain Bodhi (enlightenment) with afflictions?』 The answer: 『Yes.』 The Deva again asked: 『Who are they?』 The answer: 『Deva! If a Bodhisattva severs the fetters』

使是聲聞；若菩薩知一切眾生煩惱結使，大悲增盛，發於無上正真道心，是有菩提。」

天子問言：「頗有慳吝成檀波羅蜜耶？」

答言：「有。」

問言：「是誰？」

答言：「天子！若菩薩不捨菩提之心，攝護眾生，如是慳吝是檀波羅蜜。」

天子又問：「頗有毀戒名尸波羅蜜耶？」

答言：「有。」

問言：「是誰？」

答言：「天子！若菩薩多益一切眾生不自觀戒，如是毀戒名尸波羅蜜。」

「文殊師利！頗有菩薩舍于堪忍名忍波羅蜜耶？」

答言：「有。」

問言：「是誰？」

答言：「天子！若菩薩舍外道禁戒堅住佛戒，是名羼提波羅蜜。」

「文殊師利！頗有懈怠成精進波羅蜜耶？」

答言：「有。」

問言：「是誰？」

答言：「天子！若菩薩于聲聞緣覺地生於懈怠，勤加修習無上正道，是名毗梨耶波羅蜜。」

「文殊師利！頗有不定心名禪波羅蜜耶？」

答言：「有。」

問言：「是誰？」

答言：「天子！菩薩夢中不生聲聞緣覺地心，是菩薩不定心，是名禪波羅蜜。」

「文殊師利！頗有無慧名菩薩般若波羅蜜耶？」

答言：「有。」

問言

【現代漢語翻譯】現代漢語譯本『如果是聲聞（Śrāvakā），他們瞭解一切眾生的煩惱和習氣；如果菩薩（Bodhisattva）瞭解一切眾生的煩惱和習氣，大悲心更加增長，發起無上正真道心，這就是菩提（Bodhi）。』

天子問道：『難道有慳吝也能成就檀波羅蜜（Dāna-pāramitā）嗎？』

回答說：『有。』

問道：『是誰？』

回答說：『天子！如果菩薩不捨棄菩提之心，攝護眾生，這樣的慳吝就是檀波羅蜜。』

天子又問：『難道有毀犯戒律也能稱為尸波羅蜜（Śīla-pāramitā）嗎？』

回答說：『有。』

問道：『是誰？』

回答說：『天子！如果菩薩爲了更多地利益一切眾生而不顧惜自己的戒律，這樣的毀犯戒律就稱為尸波羅蜜。』

『文殊師利（Mañjuśrī）！難道有菩薩捨棄堪忍也能稱為忍波羅蜜（Kṣānti-pāramitā）嗎？』

回答說：『有。』

問道：『是誰？』

回答說：『天子！如果菩薩捨棄外道的禁戒而堅定地守持佛戒，這就稱為羼提波羅蜜（Kṣānti-pāramitā）。』

『文殊師利！難道有懈怠也能成就精進波羅蜜（Vīrya-pāramitā）嗎？』

回答說：『有。』

問道：『是誰？』

回答說：『天子！如果菩薩對於聲聞（Śrāvakā）和緣覺（Pratyekabuddha）的境界生起懈怠之心，勤奮地修習無上正道，這就稱為毗梨耶波羅蜜（Vīrya-pāramitā）。』

『文殊師利！難道有心不定也能稱為禪波羅蜜（Dhyāna-pāramitā）嗎？』

回答說：『有。』

問道：『是誰？』

回答說：『天子！菩薩即使在夢中也不生起聲聞和緣覺境界的心，這樣的菩薩心不定，就稱為禪波羅蜜。』

『文殊師利！難道沒有智慧也能稱為菩薩般若波羅蜜（Prajñā-pāramitā）嗎？』

回答說：『有。』

問道：

【English Translation】 English version 『If they are Śrāvakās (Hearers), they understand the afflictions and habits of all beings; if a Bodhisattva (Enlightenment Being) understands the afflictions and habits of all beings, their great compassion increases, and they generate the unsurpassed, true, and correct mind of enlightenment, this is Bodhi (Enlightenment).』

The Deva (Celestial Being) asked: 『Is it possible for stinginess to perfect Dāna-pāramitā (Perfection of Giving)?』

The answer was: 『Yes.』