T24n1490_寂調音所問經

大正藏第 24 冊 No. 1490 寂調音所問經

No. 1490 [No. 1489]

寂調音所問經(一名如來所說清凈調伏)

宋三藏法師法海奉　詔譯

如是我聞：

一時婆伽婆游王舍城耆阇崛山，與大比丘僧八百人俱，菩薩摩訶薩萬二千人，及欲界色界凈居諸天子等。

爾時世尊與無量百千之眾恭敬圍繞而為說法。爾時眾中有一天子，名寂調音，承佛威神從坐而起，偏袒右肩右膝著地，合掌向佛而白佛言：「世尊！文殊師利法王子今在何所？此諸大眾為聞法故，渴仰欲得見彼賢士。」

爾時世尊告寂調音：「東方去此過萬佛土，有世界名曰寶住，佛號寶相如來、應供、正遍知，今現在。文殊師利法王子為彼諸菩薩摩訶薩如應說法。」

時寂調音天子白佛言：「世尊！愿現微相，令彼賢士而來會此。所以者何？世尊！唯除如來，一切聲聞辟支佛，無能說法如彼文殊師利法王子者。何以故？以世尊、文殊師利法王子說法力故魔不得便，令諸魔宮隱蔽不現，悉能降伏群邪異學，增上慢者離於慢心，未發菩提心者令其發心，已發心者得不退轉，可攝受者即便攝受，未任攝受方便調伏，令佛正法得久住世。」

爾時世尊受寂調音天子請已，

【現代漢語翻譯】 現代漢語譯本 《寂調音所問經》(又名《如來所說清凈調伏》)

宋朝三藏法師法海奉詔翻譯

我是這樣聽說的：

一時，婆伽婆（Bhagavan，世尊）在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）游化，與八百位大比丘僧眾，一萬二千位菩薩摩訶薩，以及欲界和凈居天的諸位天子等在一起。

當時，世尊被無量百千的大眾恭敬圍繞著，為他們說法。這時，大眾中有一位天子，名叫寂調音，憑藉佛的威神之力從座位上站起來，袒露右肩，右膝著地，合掌向佛，對佛說：『世尊！文殊師利（Mañjuśrī）法王子現在在哪裡？這些大眾爲了聽聞佛法，都渴望能夠見到那位賢士。』

這時，世尊告訴寂調音：『從這裡向東方經過超過萬個佛土，有一個世界名叫寶住，那裡的佛號為寶相如來（Ratnakara-tathāgata）、應供（Arhat）、正遍知（Samyaksaṃbuddha），現在正在說法。文殊師利法王子正在為那裡的諸位菩薩摩訶薩如其根器和意樂而說法。』

這時，寂調音天子對佛說：『世尊！愿您顯現一些微妙的相，讓那位賢士能夠來到這裡集會。這是為什麼呢？世尊！除了如來，一切聲聞（Śrāvaka）和辟支佛（Pratyekabuddha）都不能像文殊師利法王子那樣善於說法。為什麼這樣說呢？因為世尊和文殊師利法王子說法威力的緣故，魔不能得逞，使得諸魔的宮殿隱蔽不現，能夠完全降伏各種邪惡的見解和異端學說，使增上慢者遠離傲慢之心，未發菩提心的人令其發起菩提心，已經發起菩提心的人能夠得到不退轉，可以攝受的人就加以攝受，尚未堪能攝受的人就方便調伏，使佛的正法能夠長久住世。』

這時，世尊接受了寂調音天子的請求，

【English Translation】 English version The Sutra of Questions by Shanti-ghosha (also known as The Pure Disciplining Spoken by the Tathagata)

Translated under imperial decree by Tripiṭaka Master Fa Hai of the Song Dynasty

Thus have I heard:

At one time, the Bhagavan (Bhagavan, World-Honored One) was wandering in Rajagṛha (Rājagṛha), residing on Gṛdhrakūṭa Mountain (Gṛdhrakūṭa), together with a community of eight hundred great Bhikshus, twelve thousand Bodhisattva-Mahasattvas, and various devas from the desire realm and the Pure Abodes.

At that time, the World-Honored One was respectfully surrounded by countless hundreds of thousands of beings, teaching them the Dharma. Then, among the assembly, there was a deva named Shanti-ghosha, who, through the power of the Buddha, rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and said to the Buddha: 'World-Honored One! Where is the Dharma Prince Mañjuśrī (Mañjuśrī) now? These beings, desiring to hear the Dharma, long to see that worthy one.'

Then, the World-Honored One said to Shanti-ghosha: 'To the east, passing beyond ten thousand Buddha-lands from here, there is a world called Treasure Abode, where the Buddha is named Ratnakara-tathāgata (Ratnakara-tathāgata), Arhat (Arhat), Samyaksaṃbuddha (Samyaksaṃbuddha), and is currently teaching the Dharma. The Dharma Prince Mañjuśrī is teaching the Dharma to the Bodhisattva-Mahasattvas there, according to their capacities and inclinations.'

Then, the deva Shanti-ghosha said to the Buddha: 'World-Honored One! May you manifest some subtle sign so that that worthy one may come and join this assembly. Why is that? World-Honored One! Except for the Tathagata, all Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha) are unable to teach the Dharma as skillfully as the Dharma Prince Mañjuśrī. Why is that? Because of the power of the Dharma taught by the World-Honored One and the Dharma Prince Mañjuśrī, the demons cannot prevail, causing the palaces of the demons to be hidden and not appear. They are able to completely subdue all evil views and heretical teachings, causing those with increased pride to abandon their arrogance, causing those who have not generated the Bodhi-mind to generate it, and enabling those who have already generated the Bodhi-mind to attain non-retrogression. Those who can be embraced are embraced, and those who are not yet ready to be embraced are disciplined through skillful means, so that the Buddha's true Dharma may abide in the world for a long time.'

Then, the World-Honored One, having accepted the request of the deva Shanti-ghosha,

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于大丈夫白毫相中放一光明，此勝光明遍照三千大千世界，徹照萬佛剎已遍照寶住世界。

彼諸菩薩摩訶薩見此光已，白寶相佛言：「是何瑞相，令此世界大光普照。」

彼佛告言：「善男子等！西方去此過萬佛土，有世界名曰娑婆，彼有如來名釋迦牟尼應供正遍知，今現在說法。是彼如來所放白毫相光，此光徹過萬佛剎已來照此世界。」彼諸菩薩白其佛言：「釋迦牟尼如來以何緣故放此光明？」彼佛告大眾言：「善男子等！釋迦如來與無量百千億菩薩、釋梵護世、比丘、比丘尼、優婆塞、優婆夷眾，為聽法故渴仰欲見文殊師利聞其說法，是故彼佛放此光明。」

爾時寶相如來、應、正遍知告文殊師利法王子言：「善男子！汝詣娑婆世界。彼釋迦牟尼如來及諸大眾，遲欲見汝聞所說法。」時文殊師利白彼佛言：「唯然世尊！已見光明。」

時文殊師利法王子即與萬菩薩俱，頂禮彼佛右繞三匝已，猶如力士屈申臂頃，與萬菩薩于彼世界忽然不現，至娑婆界住于空中，為供佛故即雨第一凈花，其花香氣普遍大眾，積至於膝。是時大眾怪未曾有，而白佛言：「世尊！是誰神力雨此妙花」

佛告大眾：「此是文殊師利法王子與萬菩薩，從寶住世界來至娑婆，為供佛故於上空中雨此妙花」

【現代漢語翻譯】 現代漢語譯本： 大丈夫（指佛）從眉間白毫相中放出一道光明，這殊勝的光明遍照三千大千世界，穿透萬佛剎后，遍照寶住世界。 那些菩薩摩訶薩見到這光明后，向寶相佛說道：『這是什麼祥瑞之相，使得這個世界被如此巨大的光明普照？』 寶相佛告訴他們：『善男子們！從這裡向西經過超過萬佛土的地方，有一個世界名叫娑婆（Saha），那裡有一位如來名叫釋迦牟尼（Sakyamuni），是應供、正遍知，現在正在說法。這是那位如來所放的眉間白毫相光，這光穿透超過萬佛剎后，來到照耀這個世界。』那些菩薩向他們的佛說道：『釋迦牟尼如來因為什麼緣故放出這光明？』寶相佛告訴大眾說：『善男子們！釋迦如來與無量百千億菩薩、釋梵護世（Śakra, Brahma, Lokapala）、比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika）眾，爲了聽法，渴望見到文殊師利（Manjusri），聽聞他的說法，所以那位佛才放出這光明。』 當時，寶相如來、應、正遍知告訴文殊師利法王子說：『善男子！你前往娑婆世界。那裡的釋迦牟尼如來和諸位大眾，正期盼著見到你，聽聞你所說的法。』當時，文殊師利向寶相佛說道：『是的，世尊！我已經見到光明。』 當時，文殊師利法王子就與一萬菩薩一起，頂禮寶相佛，右繞三匝后，猶如力士屈伸手臂那樣迅速，與一萬菩薩在那寶住世界忽然消失，到達娑婆世界，停留在空中，爲了供養佛，就降下第一清凈的花朵，那花朵的香氣普遍散佈于大眾之中，堆積到膝蓋的高度。當時，大眾感到奇怪，覺得前所未有，就向佛說道：『世尊！是誰的神力降下這些美妙的花朵？』 佛告訴大眾：『這是文殊師利法王子與一萬菩薩，從寶住世界來到娑婆世界，爲了供養佛，所以在空中降下這些美妙的花朵。』

【English Translation】 English version: The Great Being (referring to the Buddha) emitted a ray of light from the white hair-curl (urna) between his eyebrows. This supreme light illuminated the three thousand great thousand worlds, penetrated myriad Buddha-lands, and then illuminated the Jeweled Abode World. Those Bodhisattva-Mahasattvas, upon seeing this light, said to the Jeweled Appearance Buddha: 'What auspicious sign is this, that causes this world to be illuminated by such great light?' That Buddha told them: 'Good men! To the west of here, passing beyond ten thousand Buddha-lands, there is a world called Saha. There is a Tathagata there named Sakyamuni, worthy of offerings, perfectly and completely enlightened, who is now expounding the Dharma. This is the light emitted from the white hair-curl between the eyebrows of that Tathagata. This light has penetrated beyond ten thousand Buddha-lands and has come to illuminate this world.' Those Bodhisattvas said to their Buddha: 'For what reason does the Tathagata Sakyamuni emit this light?' That Buddha told the assembly: 'Good men! The Tathagata Sakyamuni, together with countless hundreds of thousands of millions of Bodhisattvas, Śakra, Brahma, Lokapalas, bhiksus, bhiksunis, upasakas, and upasikas, because they desire to hear the Dharma, long to see Manjusri and hear his teachings, therefore that Buddha emitted this light.' At that time, the Jeweled Appearance Tathagata, worthy of offerings, perfectly and completely enlightened, said to the Dharma Prince Manjusri: 'Good man! Go to the Saha world. The Tathagata Sakyamuni there and the assembly are eagerly awaiting to see you and hear the Dharma you expound.' At that time, Manjusri said to that Buddha: 'Yes, World-Honored One! I have already seen the light.' Then, the Dharma Prince Manjusri, together with ten thousand Bodhisattvas, bowed their heads to the Jeweled Appearance Buddha, circumambulated him three times to the right, and as quickly as a strong man extends and retracts his arm, vanished from that Jeweled Abode World with the ten thousand Bodhisattvas, arrived at the Saha world, and remained in the sky. To make offerings to the Buddha, they rained down the purest flowers, the fragrance of which pervaded the assembly and piled up to their knees. At that time, the assembly felt strange and unprecedented, and said to the Buddha: 'World-Honored One! By whose divine power are these wonderful flowers rained down?' The Buddha told the assembly: 'This is the Dharma Prince Manjusri and ten thousand Bodhisattvas, who have come from the Jeweled Abode World to the Saha world, and to make offerings to the Buddha, they are raining down these wonderful flowers in the sky.'

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寂調音天子白佛言：「世尊！愿樂欲見文殊師利及彼菩薩摩訶薩眾。世尊！彼善丈夫是無救者救。」作是語已，即時文殊師利法王子與萬菩薩從上空中忽然而下，頂禮佛足繞七匝已，文殊師利即坐己力所化蓮花師子座上，及萬菩薩亦頂禮佛足右繞七匝，於世尊前合掌向佛而作是言：「世尊！寶相如來、應、正遍知敬問世尊：少病少惱氣力康耶？」時彼菩薩作是語已，各坐己力所化座上。

是時寂調音天子白佛言：「世尊！今此大眾渴仰欲聞文殊師利法王子所說妙法。唯愿世尊聽我少問。」佛告天子：「有所疑者，恣聽汝問。」

時寂調音天子以恭敬心向文殊師利作是問言：「寶相如來世界以何說法？仁者樂彼。」

文殊師利言：「天子！彼所說法，不為生貪慾故、不為盡貪慾故，不為生瞋恚故、不為盡瞋恚故，不為生愚癡故、不為盡愚癡故，不為生煩惱故、不為盡煩惱故。所以者何？夫法無生則無有盡。」

天子言：「文殊師利！彼土眾生無貪慾等諸結使生與滅耶？」

文殊師利言：「如是。」

天子言：「若如是者，彼佛說法為何所斷？」

文殊師利言：「法本無生，為何所盡？所以者何？彼佛世界眾生無知無斷、無修無證。彼界眾生貴第一義諦，不貴方便諦。」

【現代漢語翻譯】 現代漢語譯本：寂調音天子對佛說：『世尊！我非常希望能夠見到文殊師利（Manjushri，智慧的象徵）以及那些菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）們。世尊！那位善男子是無助者的救星。』說完這些話后，文殊師利法王子（Manjushri，Dharma Prince）立刻與一萬名菩薩從空中忽然降下，頂禮佛足，繞佛七圈后，文殊師利隨即坐到他以自身力量所化現的蓮花獅子座上，那一萬名菩薩也頂禮佛足，向右繞佛七圈，在世尊面前合掌向佛說道：『世尊！寶相如來（Ratnakara Buddha，珍寶之相如來）、應供、正遍知（Tathagata，Arhat，Samyaksambuddha，如來十號中的三個）恭敬地問候世尊：您是否少病少惱，氣力安康？』當時，那些菩薩說完這些話后，各自坐到他們以自身力量所化現的座位上。 這時，寂調音天子對佛說：『世尊！現在這些大眾渴望聽聞文殊師利法王子所說的妙法。只希望世尊允許我稍微提問。』佛告訴天子：『你有什麼疑問，都可以隨意提問。』 當時，寂調音天子以恭敬之心向文殊師利提出這樣的問題：『寶相如來的世界用什麼法來教導眾生？您喜歡那個世界嗎？』 文殊師利說：『天子！他們所說的法，不是爲了產生貪慾，也不是爲了消除貪慾；不是爲了產生瞋恚，也不是爲了消除瞋恚；不是爲了產生愚癡，也不是爲了消除愚癡；不是爲了產生煩惱，也不是爲了消除煩惱。為什麼呢？因為法本無生，所以也無所謂消滅。』 天子問：『文殊師利！那個世界的眾生沒有貪慾等各種煩惱的產生和消滅嗎？』 文殊師利回答：『是的。』 天子問：『如果這樣，那麼那位佛說法是爲了斷除什麼呢？』 文殊師利說：『法本無生，要斷除什麼呢？為什麼呢？那個佛的世界的眾生沒有知，沒有斷，沒有修，沒有證。那個世界的眾生看重第一義諦（Paramartha-satya，勝義諦），不看重方便諦（Samvriti-satya，世俗諦）。』

【English Translation】 English version: The son of the god of Silent Harmony (Jiaotiaoyin Tianzi) said to the Buddha: 'World Honored One! I wish to see Manjushri (Wenshushili, the embodiment of wisdom) and those Bodhisattva-Mahasattvas (Pusa-Mohesa, great Bodhisattvas). World Honored One! That good man is the savior of the helpless.' After saying this, Manjushri, the Dharma Prince (Fawangzi), immediately descended from the sky with ten thousand Bodhisattvas. After bowing at the Buddha's feet and circumambulating him seven times, Manjushri sat upon the lotus lion throne transformed by his own power, and the ten thousand Bodhisattvas also bowed at the Buddha's feet, circumambulated him seven times to the right, and, with palms joined, said to the Buddha: 'World Honored One! The Tathagata (Rulai) Ratnakara Buddha (Baoxiang Rulai), worthy of offerings, perfectly and completely enlightened, respectfully inquires of the World Honored One: Are you free from illness and affliction, and is your strength and energy well?' After the Bodhisattvas spoke these words, they each sat upon the seats transformed by their own power. At that time, the son of the god of Silent Harmony said to the Buddha: 'World Honored One! This assembly now eagerly desires to hear the wonderful Dharma spoken by Manjushri, the Dharma Prince. I only hope that the World Honored One will allow me to ask a few questions.' The Buddha said to the son of the god: 'If you have any doubts, feel free to ask.' Then, with a respectful heart, the son of the god of Silent Harmony asked Manjushri: 'What Dharma does the Tathagata Ratnakara Buddha use to teach in his world? Do you enjoy that world?' Manjushri said: 'Son of the god! The Dharma they speak is not for generating greed, nor for eliminating greed; not for generating anger, nor for eliminating anger; not for generating ignorance, nor for eliminating ignorance; not for generating afflictions, nor for eliminating afflictions. Why? Because the Dharma is originally without arising, so there is no elimination.' The son of the god asked: 'Manjushri! Do the beings in that land have no arising or ceasing of defilements such as greed?' Manjushri replied: 'That is so.' The son of the god asked: 'If that is so, then what does that Buddha teach to eliminate?' Manjushri said: 'The Dharma is originally without arising, what is there to eliminate? Why? The beings in that Buddha's world have no knowing, no eliminating, no cultivating, and no realizing. The beings in that world value the ultimate truth (Paramartha-satya), and do not value conventional truth (Samvriti-satya).'

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天子言：「文殊師利！何者第一義諦？何者方便諦？」

文殊師利言：「天子！義者不以生故得稱、不以壞故得稱，無處所相無非處相、非一相非無相、無影響相、不可相非不可相、不可盡非不可盡、非墮落非不墮落，是名第一義諦。天子！義者無心無心相續、非跡非不跡、非此岸非彼岸非中流，是名第一義諦。無名稱無文字處，是名第一義。所以者何？世尊說一切音聲悉皆虛妄。」

天子言：「文殊師利！世尊所說亦盡虛妄耶？」

文殊師利言：「世尊不說實不說虛妄。所以者何？世尊住離二邊離心意言，說于有為無為法中，不說實不說虛，是故無二。天子！于汝意云何？如來所化化人若有所說，為實為虛？」

天子言：「二俱無也。所以者何？如來所化化人，無身無成就。」

文殊師利言：「如是天子！如來說一切法同於化性，不說實不說虛，是故無二。」

天子言：「文殊師利！如來云何說第一義諦？」

文殊師利言：「天子！第一義諦不可言說。何以故？不可言說。何以故？不可喻、不可說、不可名，是名第一義諦。」

說此第一義諦時，五百比丘遠塵離垢，于諸法中得法眼凈；二百天子得無生法忍。

寂調音天子復問文殊師利：「第一義者

【現代漢語翻譯】 現代漢語譯本 天子說：『文殊師利（Manjushri，智慧的象徵）！什麼是第一義諦（paramārtha-satya，最高的真理）？什麼是方便諦（saṃvṛti-satya，權宜的真理）？』 文殊師利說：『天子！真義不是因為生而得名，也不是因為滅而得名，沒有處所之相，也沒有非處所之相，不是單一之相，也不是沒有相，沒有影響之相，不可說是相，也不可說不是相，不可說是盡，也不可說不是盡，不是墮落，也不是不墮落，這叫做第一義諦。天子！真義沒有心，也沒有心念的相續，不是痕跡，也不是沒有痕跡，不是此岸，也不是彼岸，也不是中流，這叫做第一義諦。沒有名稱，也沒有文字之處，這叫做第一義。為什麼呢？世尊（Śākyamuni，釋迦牟尼佛）說一切音聲都是虛妄的。』 天子說：『文殊師利！世尊所說的一切也都是虛妄的嗎？』 文殊師利說：『世尊不說真實，也不說虛妄。為什麼呢？世尊安住于遠離二邊，遠離心意言說的境界，在有為法（saṃskṛta-dharma，因緣和合的法）和無為法（asaṃskṛta-dharma，非因緣和合的法）中，不說真實，也不說虛妄，所以沒有二元對立。天子！你認為如何？如來（Tathāgata，佛的稱號）所化現的化人如果有所說，是真實的還是虛妄的？』 天子說：『兩者都不是。為什麼呢？如來所化現的化人，沒有身體，也沒有成就。』 文殊師利說：『是的，天子！如來說一切法都如同化現的性質，不說真實，也不說虛妄，所以沒有二元對立。』 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！第一義諦是不可言說的。為什麼呢？因為不可言說。為什麼呢？因為不可比喻、不可說、不可名狀，這叫做第一義諦。』 在宣說這第一義諦的時候，五百比丘遠離塵垢，在諸法中得到法眼凈（dharma-cakṣus-viśuddhi，對佛法的清凈之眼）；二百天子得到無生法忍（anutpattika-dharma-kṣānti，對不生不滅之法的證悟）。 寂調音天子又問文殊師利：『第一義是……』

【English Translation】 English version The Deva said: 'Manjushri (Manjushri, symbol of wisdom)! What is the ultimate truth (paramārtha-satya, the highest truth)? What is the conventional truth (saṃvṛti-satya, expedient truth)?' Manjushri said: 'Deva! Truth is not named because of arising, nor is it named because of ceasing. It has no characteristic of location, nor does it have the characteristic of non-location. It is not a single characteristic, nor is it without characteristics. It has no characteristic of influence. It cannot be said to be a characteristic, nor can it be said not to be a characteristic. It cannot be said to be exhausted, nor can it be said not to be exhausted. It is not falling, nor is it not falling. This is called the ultimate truth. Deva! Truth has no mind, nor does it have the continuity of mind. It is not a trace, nor is it not a trace. It is not this shore, nor is it the other shore, nor is it the middle stream. This is called the ultimate truth. There is no name, nor is there a place for words. This is called the ultimate truth. Why? The World-Honored One (Śākyamuni, Shakyamuni Buddha) said that all sounds are false.' The Deva said: 'Manjushri! Is everything that the World-Honored One says also false?' Manjushri said: 'The World-Honored One does not speak of truth, nor does he speak of falsehood. Why? The World-Honored One dwells in the state of being apart from the two extremes, apart from the mind and the words of thought. In conditioned dharmas (saṃskṛta-dharma, compounded dharmas) and unconditioned dharmas (asaṃskṛta-dharma, uncompounded dharmas), he does not speak of truth, nor does he speak of falsehood, therefore there is no duality. Deva! What do you think? If a transformation person created by the Tathāgata (Tathāgata, title of the Buddha) speaks, is it true or false?' The Deva said: 'Neither. Why? The transformation person created by the Tathāgata has no body and no accomplishment.' Manjushri said: 'Yes, Deva! The Tathāgata says that all dharmas are like the nature of transformation, neither true nor false, therefore there is no duality.' The Deva said: 'Manjushri! How does the Tathāgata speak of the ultimate truth?' Manjushri said: 'Deva! The ultimate truth is unspeakable. Why? Because it is unspeakable. Why? Because it cannot be compared, cannot be spoken, cannot be named. This is called the ultimate truth.' When this ultimate truth was spoken, five hundred Bhikshus (Bhikshus, monks) were far from dust and defilement, and obtained the purity of the Dharma Eye (dharma-cakṣus-viśuddhi, pure eye of Dharma) in all dharmas; two hundred Devas obtained the forbearance of non-arising dharmas (anutpattika-dharma-kṣānti, realization of the Dharma of non-arising and non-ceasing). The Deva Svaraghosa (Svaraghosa, peaceful sound) then asked Manjushri: 'The ultimate truth is...'

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難可究盡。」

文殊師利言：「如是天子！第一義諦，不正精進者難可究盡。」

天子言：「云何菩薩正精進耶？」

文殊師利言：「若菩薩不為知、不為斷、不為修、不為證而精進者，是名正精進。所以者何？若謂此應知、此應斷、此應修、此應證者，此則有相、此則取著、此則戲論、此則有作。若如是行，不名正精進。」

天子言：「若如是者，復云何名正精進耶？」

文殊師利言：「如如等、法界等，即與無聞等。如如等、法界等，即與見等。凡夫法等、學法無學法、聲聞法、緣覺法、菩薩法、佛法等，即諸行等、涅槃等、垢等凈等。如是平等精進者，名正精進。」

天子言：「文殊師利！何等如與垢凈等？」

文殊師利言：「空、無相、無愿如。所以者何？涅槃空故。天子！如瓦器中空、寶器中空，無二無別。如是天子！垢空凈空俱同一空，無二無別。」

天子言：「文殊師利！菩薩于諸聖諦應精進不？」

文殊師利言：「天子！若菩薩不于諸諦起精進者，云何當爲聲聞說法？所以者何？菩薩修諦必有所為，聲聞修諦則無所為。菩薩修諦有善方便，聲聞修諦無善方便。菩薩修諦有所觀察，聲聞修諦無所觀察。菩薩修諦為一切眾生而不證實際；菩薩修

【現代漢語翻譯】 現代漢語譯本 『難以完全探究。』

文殊師利（Manjushri，菩薩名）說：『正是這樣，天子（Deva，天神）！對於第一義諦（Paramārtha-satya，最高的真理），不以正確的精進修行是難以完全探究的。』

天子問：『怎樣的菩薩才算是正確的精進呢？』

文殊師利說：『如果菩薩爲了知（jñāna，知識）、爲了斷（prahāṇa，斷除煩惱）、爲了修（bhāvanā，修行）、爲了證（sākṣātkriya，證悟）而精進，那就不叫做正確的精進。為什麼呢？如果認為這個應該知、這個應該斷、這個應該修、這個應該證，這就有了分別相（lakṣaṇa，特徵）、這就有了執著（abhiniveśa，固執）、這就有了戲論（prapañca，虛妄的言論）、這就有了造作（saṃskṛta，有為法）。如果這樣修行，不叫做正確的精進。』

天子問：『如果像您說的這樣，那又該怎樣才叫做正確的精進呢？』

文殊師利說：『如如（tathatā，真如）與法界（dharmadhātu，宇宙的真實本性）相等，也就與無聞（aśruta，未聽聞）相等。如如與法界相等，也就與見（darśana，見解）相等。凡夫法（pṛthagjana-dharma，凡夫的法）、有學法（śaikṣa-dharma，還在學習的修行者的法）與無學法（aśaikṣa-dharma，已經完成學習的修行者的法）、聲聞法（śrāvaka-dharma，聲聞乘的法）、緣覺法（pratyekabuddha-dharma，緣覺乘的法）、菩薩法（bodhisattva-dharma，菩薩乘的法）、佛法（buddha-dharma，佛的法）相等，也就與諸行（saṃskāra，一切有為法）相等、與涅槃（nirvāṇa，寂滅）相等、與垢（mala，污垢）相等、與凈（śuddha，清凈）相等。像這樣平等地精進，才叫做正確的精進。』

天子問：『文殊師利！什麼是如與垢凈相等呢？』

文殊師利說：『空（śūnyatā，空性）、無相（animitta，無相）、無愿（apraṇihita，無愿）就是如。為什麼呢？因為涅槃也是空性的。天子！就像瓦器中的空和寶器中的空，沒有兩樣，沒有分別。像這樣，天子！垢的空和凈的空，都是同一個空，沒有兩樣，沒有分別。』

天子問：『文殊師利！菩薩對於諸聖諦（ārya-satya，四聖諦）應該精進嗎？』

文殊師利說：『天子！如果菩薩不對於諸諦生起精進，又怎麼能為聲聞說法呢？為什麼呢？菩薩修諦一定有所作為，聲聞修諦則無所作為。菩薩修諦有善巧方便，聲聞修諦無善巧方便。菩薩修諦有所觀察，聲聞修諦無所觀察。菩薩修諦是爲了利益一切眾生而不證得實際（bhūta-koṭi，真如實性）；菩薩修

【English Translation】 English version 『Difficult to fathom completely.』

Manjushri (Manjushri, name of a Bodhisattva) said: 『So it is, Deva (Deva, a celestial being)! For the First Noble Truth (Paramārtha-satya, the highest truth), it is difficult to fathom completely without proper diligence.』

The Deva asked: 『What kind of Bodhisattva is considered to be practicing proper diligence?』

Manjushri said: 『If a Bodhisattva practices diligence not for knowing (jñāna, knowledge), not for abandoning (prahāṇa, abandoning afflictions), not for cultivating (bhāvanā, cultivation), not for realizing (sākṣātkriya, realization), that is called proper diligence. Why? If one thinks, 'This should be known, this should be abandoned, this should be cultivated, this should be realized,' then there are characteristics (lakṣaṇa, features), then there is attachment (abhiniveśa, clinging), then there is conceptual proliferation (prapañca, false discourses), then there is fabrication (saṃskṛta, conditioned phenomena). If one practices in this way, it is not called proper diligence.』

The Deva asked: 『If it is as you say, then what is called proper diligence?』

Manjushri said: 『Suchness (tathatā, thusness) is equal to the Dharma Realm (dharmadhātu, the true nature of the universe), which is equal to non-hearing (aśruta, unheard). Suchness is equal to the Dharma Realm, which is equal to seeing (darśana, view). The Dharma of ordinary beings (pṛthagjana-dharma, the dharma of ordinary people), the Dharma of those in training (śaikṣa-dharma, the dharma of practitioners still learning) and those beyond training (aśaikṣa-dharma, the dharma of practitioners who have completed their learning), the Dharma of Śrāvakas (śrāvaka-dharma, the dharma of the Hearers), the Dharma of Pratyekabuddhas (pratyekabuddha-dharma, the dharma of Solitary Buddhas), the Dharma of Bodhisattvas (bodhisattva-dharma, the dharma of Bodhisattvas), the Dharma of Buddhas (buddha-dharma, the dharma of Buddhas) are equal, which are equal to all conditioned phenomena (saṃskāra, all conditioned things), equal to Nirvana (nirvāṇa, cessation), equal to defilement (mala, impurity), equal to purity (śuddha, purity). Such equal diligence is called proper diligence.』

The Deva asked: 『Manjushri! What is suchness equal to defilement and purity?』

Manjushri said: 『Emptiness (śūnyatā, emptiness), signlessness (animitta, without characteristics), wishlessness (apraṇihita, without aspirations) are suchness. Why? Because Nirvana is also empty. Deva! Just as the emptiness in a clay pot and the emptiness in a treasure pot are not two, not different. Likewise, Deva! The emptiness of defilement and the emptiness of purity are the same emptiness, not two, not different.』

The Deva asked: 『Manjushri! Should Bodhisattvas be diligent regarding the Noble Truths (ārya-satya, the Four Noble Truths)?』

Manjushri said: 『Deva! If Bodhisattvas do not generate diligence regarding the Truths, how can they teach the Dharma to the Śrāvakas? Why? Bodhisattvas cultivate the Truths with a purpose, while Śrāvakas cultivate the Truths without a purpose. Bodhisattvas cultivate the Truths with skillful means, while Śrāvakas cultivate the Truths without skillful means. Bodhisattvas cultivate the Truths with observation, while Śrāvakas cultivate the Truths without observation. Bodhisattvas cultivate the Truths for the sake of all beings without realizing the ultimate reality (bhūta-koṭi, the true nature of reality); Bodhisattvas cultivate』

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諦方便堅固而不捨生死及涅槃門；菩薩修諦為一切佛法故。天子！喻如有人離大商主獨度曠野，心懷驚怖劣乃得過。天子！聲聞之人亦復如是，畏懼生死心懷驚怖，於此世界無有還心，亦復無有為眾生心觀生死曠遠，于諸佛法無有方便，獨一無二而修諸諦。天子！如彼商主多諸財寶資產豐實，度曠野已廣利眾生。如是天子！菩薩之人如大商主，具足大慈大悲，成就法利具于寂滅，善御巧便調伏資產，乘六度船、執四攝弓箭成就方便，為于佛法而修諸諦。天子！喻如狗皮，以須漫瞻卜婆師迦而用熏之，雖變為香，一切人天所不愛樂。聲聞修諦亦復如是，愿不滿足中般涅槃，不能出生多聞、定、慧、解脫、知見之香，亦不能斷依煩惱習緒，不為人天之所愛樂。天子！喻如天迦尸迦衣，以多竭流阿竭流旃檀婆師迦等百千種凈香常以熏之，一切人天之所愛樂。菩薩亦復如是，于百千億那由他阿僧祇劫，以修諦法而自熏修，于其中間不般涅槃，諸愿滿足，廣能出生無上凈香多聞、定、慧、解脫、知見功德之香，斷依煩惱習緒，一切人天阿修羅等之所愛樂。」

寂調音天子復謂文殊師利法王子言：「文殊師利！彼寶相如來世界諸聲聞眾德行雲何？仁能與其俱共樂彼。」

文殊師利言：「彼聲聞眾非堅信非不隨他信、非

堅法非異法界、非八人而度八邪、非須陀洹而離一切惡道畏、非斯陀含為化眾生示有去來、非阿那含去至過去一切法中、非阿羅漢應受三千世界利養實、非聲聞而能解了諸佛所說，不離欲染然復不為慾火所熱，于取著處離諸希望；不離瞋恚不為恚惱所惱，於一切眾生不起恚礙；不離愚癡不為愚癡所蔽，於一切法離諸闇冥；不離煩惱勤為眾生斷諸煩惱。未升決定而不受生，化度眾生而無我相，無所受取而畢報施恩，無恩無念而修諸念處，無生無滅而修諸正勤，離於身心而起諸神足，為滿足一切眾生神通故而修諸通，為增長一切眾生根故而修諸根，為摧滅一切煩惱故而修諸力，為覺了平等智故而修諸覺，為度一切邪徑故而修諸道，為得道故而證無為，為入實際故而修于通，為入法界故而起知見，為盡無明故而起于明，為離二邊故而修解脫。能以肉眼悉見諸佛及世界世界眾生，以天眼見一切眾生生死，以慧眼領知一切眾生心行，以法眼見諸法平等、觀三世一切眾生平等，以佛眼照明佛法。以天耳解一切佛所說，以一心知一切眾生心行，以憶念智念過去劫際，以神足過無邊佛剎，諸漏已盡而於無生心得解脫。雖復可見而不成就色身，雖有文字而無言說，心不思議言辭無礙，顏色端嚴善可樂見，具諸相好功德莊嚴，威德難視名聞

{ "translations": [ "現代漢語譯本", "堅法（堅定之法）與法界（Dharmadhatu，一切法的總相）並無不同，並非八人（指證得須陀洹果之前的修行者）才能度脫八邪（八種錯誤的見解和行為），並非須陀洹（Sotapanna，入流果）才能遠離一切惡道（地獄、餓鬼、畜生）的恐懼，並非斯陀含（Sakadagamin，一來果）爲了化度眾生而示現往來生死，並非阿那含（Anagamin，不還果）離去而到達過去的一切法中，並非阿羅漢（Arhat，無學果）應當接受三千大千世界的供養，並非聲聞（Sravaka，聽聞佛法而修行的弟子）能夠完全理解諸佛所說，不離欲染卻不被**（此處原文缺失，無法翻譯）所困擾，在執著之處遠離各種希望；不離瞋恚卻不被瞋恚所惱，對一切眾生不起瞋恨障礙；不離愚癡卻不被愚癡所矇蔽，對一切法遠離各種黑暗；不離煩惱卻勤奮地為眾生斷除各種煩惱。", "尚未達到決定的境界卻不受生死輪迴，化度眾生卻沒有我相（認為有一個真實的自我存在）；沒有接受和獲取，卻能圓滿地報答恩情；沒有恩惠和思念，卻修習各種念處（四念處：身念處、受念處、心念處、法念處）；沒有生滅，卻修習各種正勤（四正勤：已生惡令斷滅，未生惡令不生，已生善令增長，未生善令生起）；遠離身心，卻生起各種神足（四神足：欲神足、勤神足、心神足、觀神足）；爲了滿足一切眾生的神通，而修習各種神通；爲了增長一切眾生的根器，而修習各種根（五根：信根、精進根、念根、定根、慧根）；爲了摧毀一切煩惱，而修習各種力（五力：信力、精進力、念力、定力、慧力）；爲了覺悟平等智慧，而修習各種覺支（七覺支：念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）；爲了度脫一切邪路，而修習各種道支（八正道：正見、正思惟、正語、正業、正命、正精進、正念、正定）；爲了證得道果，而證悟無為（涅槃）；爲了進入實際（真如實相），而修習神通；爲了進入法界，而生起知見；爲了斷盡無明（對事物真相的迷惑），而生起光明；爲了遠離二邊（常見和斷見），而修習解脫。", "能夠以肉眼完全看見諸佛以及世界和世界中的眾生，以天眼看見一切眾生的生死，以慧眼領悟和了解一切眾生的心行，以法眼看見諸法平等、觀察三世一切眾生平等，以佛眼照明佛法。以天耳瞭解一切佛所說，以一心知道一切眾生的心行，以憶念智憶念過去劫數，以神足超越無邊佛剎，各種煩惱已經斷盡，並且在無生法中獲得解脫。雖然可以被看見，卻不執著於色身，雖然有文字，卻沒有言語表達，心不可思議，言辭沒有障礙，容顏端正莊嚴，令人喜悅，具備各種相好功德莊嚴，威德難以直視，名聞" ], "english_translations": [ "English version", 'Firm Dharma (steadfast principles) is not different from Dharmadhatu (the realm of all phenomena), it is not that eight people (referring to practitioners before attaining Sotapanna) can deliver from the eight evils (eight wrong views and actions), it is not that a Sotapanna (Stream-enterer) can be free from the fear of all evil paths (hell, hungry ghosts, animals), it is not that a Sakadagamin (Once-returner) manifests coming and going in birth and death to transform sentient beings, it is not that an Anagamin (Non-returner) departs and reaches all past dharmas, it is not that an Arhat (Worthy One) should receive the offerings of the three thousand great thousand worlds, it is not that a Sravaka (listener, a disciple who practices by hearing the Buddha\'s teachings) can fully understand what the Buddhas say, not separated from desire yet not troubled by ** (missing text in the original, untranslatable), away from all hope in places of attachment; not separated from anger yet not troubled by anger, not arising anger or obstruction towards all sentient beings; not separated from ignorance yet not obscured by ignorance, away from all darkness towards all dharmas; not separated from afflictions yet diligently cutting off all afflictions for sentient beings.', 'Not yet ascending to a state of certainty yet not receiving birth, transforming sentient beings yet without the notion of self (believing in a real self); without receiving or taking, yet fully repaying kindness; without kindness or thought, yet cultivating various mindfulnesses (four foundations of mindfulness: mindfulness of body, feelings, mind, and phenomena); without birth or death, yet cultivating various right efforts (four right exertions: to prevent unwholesome states from arising, to abandon unwholesome states that have arisen, to bring about wholesome states that have not yet arisen, to maintain wholesome states that have arisen); separated from body and mind, yet arising various psychic powers (four bases of power: desire, effort, mind, investigation); in order to satisfy the psychic powers of all sentient beings, cultivating various psychic powers; in order to increase the faculties of all sentient beings, cultivating various faculties (five faculties: faith, effort, mindfulness, concentration, wisdom); in order to destroy all afflictions, cultivating various powers (five powers: faith, effort, mindfulness, concentration, wisdom); in order to awaken to equal wisdom, cultivating various factors of enlightenment (seven factors of enlightenment: mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, equanimity); in order to deliver from all wrong paths, cultivating various factors of the path (eightfold path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration); in order to attain the path, realizing non-action (Nirvana); in order to enter reality (Tathata, Suchness), cultivating psychic powers; in order to enter the Dharmadhatu, arising knowledge and vision; in order to exhaust ignorance (delusion about the true nature of things), arising light; in order to be separated from the two extremes (eternalism and annihilationism), cultivating liberation.', 'Able to see all Buddhas and the sentient beings of the world and worlds with the physical eye, to see the birth and death of all sentient beings with the heavenly eye, to understand the mind and actions of all sentient beings with the wisdom eye, to see the equality of all dharmas and observe the equality of all sentient beings in the three times with the Dharma eye, to illuminate the Buddha Dharma with the Buddha eye. To understand all that the Buddhas say with the heavenly ear, to know the mind and actions of all sentient beings with one mind, to remember past kalpas with the wisdom of recollection, to surpass boundless Buddha lands with psychic powers, all defilements have been exhausted, and liberation is attained in the unproduced Dharma. Although visible, not attached to the physical body, although there are words, there is no verbal expression, the mind is inconceivable, speech is unimpeded, the countenance is upright and dignified, pleasing to see, possessing various marks and qualities, adorned with merit and virtue, majestic and difficult to look upon, renowned' ] }

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高遠，體具稱譽世法不染，不為眾惱所惱、不為惡言所污，遊戲諸通多聞應辯，智見誦悅滅闇冥黑，熾然智慧說法無礙，深入總持諸佛顧念。非聲聞辟支佛所見，念如大海、定如須彌、堪任如地、神足變現如因陀羅、心得自在喻如梵王、無等等與空等，遍一切處入一切處。天子！彼寶相如來世界諸聲聞眾德皆如是，復更成就無量功德。」

說此法時，五百比丘、五百比丘尼、五百優婆塞、五百優婆夷、五千天子等未升決定者，各作是言：「我等愿欲樂往彼土寶相如來諸聲聞眾。」文殊師利言：「善男子等！不可以聲聞心得生彼土。是故汝等宜應發阿耨多羅三藐三菩提心，乃可得生。」時諸大眾為生彼故，發阿耨多羅三藐三菩提心願生彼土。世尊即說當得往生。

寂調音天子復謂文殊師利法王子言：「文殊師利！彼土以何法調伏聲聞、調伏菩薩？」

文殊師利言：「天子！以三乘性調伏聲聞，以攝無量生死等安慰一切眾生故受身調伏菩薩。以毀呰功德資產調伏聲聞，以不厭廣積功德資產利益眾生調伏菩薩。以不願斷一切眾生煩惱調伏聲聞，以樂斷一切眾生煩惱調伏菩薩。以舍一切眾生不為成就一切佛法調伏聲聞，以大悲心念一切眾生為成就諸佛之法調伏菩薩。以少分行調伏聲聞，以遍一切世間行調伏

【現代漢語翻譯】 現代漢語譯本：高遠啊，（寶相如來世界的聲聞眾）身具一切稱揚讚譽，不被世俗的法則所沾染，不被各種煩惱所困擾，不被惡語所玷污，自在地運用各種神通，廣博聞達，善於應答辯論，以智慧和見識誦讀佛經，滅除愚昧和黑暗，熾盛的智慧說法沒有阻礙，深入領悟總持之法，受到諸佛的顧念。他們的境界不是聲聞（Śrāvaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，獨自悟道的修行者）所能見到的，他們的念力如同大海般深廣，定力如同須彌山般穩固，堪能承擔一切如同大地，神足變現如同因陀羅（Indra，帝釋天），心得自在如同梵王（Brahmā，色界天之主），沒有可以比擬的，與空性相等同，遍及一切處，進入一切處。天子啊！寶相如來世界的聲聞眾的功德都像這樣，而且還成就了無量的功德。』

當佛陀宣說此法時，五百比丘（bhikṣu，出家男眾）、五百比丘尼（bhikṣuṇī，出家女眾）、五百優婆塞（upāsaka，在家男眾）、五百優婆夷（upāsikā，在家女眾）、五千天子（deva，天神）等尚未決定證悟的人，各自說道：『我們願意前往寶相如來（Ratna-lakṣaṇa-tathāgata）的世界，成為那裡的聲聞眾。』文殊師利（Mañjuśrī）菩薩說：『善男子們！不能以聲聞的心願往生彼土。因此，你們應當發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），才可以得以往生。』當時，這些大眾爲了往生彼土的緣故，發起了阿耨多羅三藐三菩提心，併發愿往生彼土。世尊（Buddha，佛陀）就預言他們將來可以往生。

寂調音天子（Śāntasvaranirghoṣa-deva）又對文殊師利法王子（Mañjuśrī-dharmakumāra）說：『文殊師利！彼佛國土以什麼方法調伏聲聞，以什麼方法調伏菩薩？』

文殊師利菩薩說：『天子！以三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）的根性調伏聲聞，以攝受無量生死輪迴中的眾生，爲了安慰一切眾生而受身來調伏菩薩。以毀損功德資糧來調伏聲聞，以不厭倦地廣積功德資糧來利益眾生調伏菩薩。以不願斷除一切眾生的煩惱來調伏聲聞，以樂於斷除一切眾生的煩惱來調伏菩薩。以捨棄一切眾生而不為成就一切佛法來調伏聲聞，以大悲心憶念一切眾生，爲了成就諸佛之法來調伏菩薩。以少分修行來調伏聲聞，以遍及一切世間的修行來調伏。』

【English Translation】 English version: 'High and far-reaching, possessing all praiseworthy qualities, unblemished by worldly dharmas, unperturbed by the afflictions of the multitude, undefiled by harsh words, freely engaging in various supernormal powers, widely learned, eloquent in response and debate, with wisdom and insight reciting the scriptures, dispelling ignorance and darkness, with blazing wisdom preaching the Dharma without hindrance, deeply understanding the Dharani (總持), cherished by all Buddhas. Their realm is beyond the comprehension of Śrāvakas (聲聞, disciples who attain enlightenment through hearing the teachings) and Pratyekabuddhas (辟支佛, solitary Buddhas who attain enlightenment on their own), their mindfulness is as vast as the ocean, their samadhi (定) as firm as Mount Sumeru (須彌山), their capacity as enduring as the earth, their miraculous transformations as powerful as Indra (因陀羅, the king of gods), their minds as free as Brahmā (梵王, the creator god), incomparable and equal to emptiness, pervading all places and entering all places. O son of the gods! The virtues of the Śrāvakas in the world of Ratna-lakṣaṇa-tathāgata (寶相如來) are all like this, and they have also accomplished immeasurable merits.'

When this Dharma was spoken, five hundred bhikṣus (比丘, monks), five hundred bhikṣuṇīs (比丘尼, nuns), five hundred upāsakas (優婆塞, laymen), five hundred upāsikās (優婆夷, laywomen), and five thousand devas (天子, gods), who had not yet attained certainty, each said: 'We wish to be reborn in the land of Ratna-lakṣaṇa-tathāgata (寶相如來), among the assembly of Śrāvakas there.' Mañjuśrī (文殊師利) said: 'Good men! You cannot be born in that land with the mind of a Śrāvaka. Therefore, you should generate the mind of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), then you may be born there.' At that time, for the sake of being born in that land, the great assembly generated the mind of anuttarā-samyak-saṃbodhi and vowed to be born there. The Buddha (世尊) then predicted that they would be reborn there.

The deva Śāntasvaranirghoṣa (寂調音) then said to the Dharma Prince Mañjuśrī (文殊師利): 'Mañjuśrī! By what method are the Śrāvakas tamed in that land, and by what method are the Bodhisattvas tamed?'

Mañjuśrī said: 'O son of the gods! The Śrāvakas are tamed by the nature of the three vehicles (triyāna, 三乘: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The Bodhisattvas are tamed by accepting rebirth to embrace limitless births and deaths, and to comfort all beings. The Śrāvakas are tamed by disparaging meritorious assets, and the Bodhisattvas are tamed by tirelessly accumulating meritorious assets to benefit all beings. The Śrāvakas are tamed by not wishing to cut off the afflictions of all beings, and the Bodhisattvas are tamed by delighting in cutting off the afflictions of all beings. The Śrāvakas are tamed by abandoning all beings and not striving to accomplish all the dharmas of the Buddhas, and the Bodhisattvas are tamed by cherishing all beings with great compassion and striving to accomplish the dharmas of the Buddhas. The Śrāvakas are tamed by practicing a limited path, and the Bodhisattvas are tamed by practicing a path that pervades all worlds.'

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菩薩。以舍眾魔調伏聲聞，以怖一切世界眾魔摧伏異論調伏菩薩。以成就己心調伏聲聞，以成就無上菩提心調伏菩薩。以照明已照調伏聲聞，以照明一切世界眾生身及佛法調伏菩薩。以次第方便調伏聲聞，以一剎那心方便調伏菩薩。以斷三寶種調伏聲聞，以長養三寶種調伏菩薩。以治破瓦石器調伏聲聞，以治破金銀器調伏菩薩。以不成就十力、四無所畏、佛十八不共法調伏聲聞，以成就十力、四無所畏、佛十八不共法調伏菩薩。以不成就六波羅蜜方便四攝調伏聲聞，以成就六波羅蜜方便四攝調伏菩薩。以獨處林藪樂於遠離調伏聲聞，以樂園林臺觀樂於法樂調伏菩薩。以斷煩惱習調伏聲聞，以不斷煩惱習調伏菩薩。以有量、有思議、有等、有數調伏聲聞，以無量、不思議、無等、無數調伏菩薩。是名調伏。」

爾時世尊嘆文殊師利法王子言：「善哉善哉！汝善說此菩薩調伏。汝今聽我說喻更明此義。文殊師利！喻如一人終身嘆說牛跡中水，復有一人嘆大海水。文殊師利！于汝意云何？如此二水可相比不？」

文殊師利白佛言：「世尊！牛跡甚少，其嘆亦少；大海無量，嘆亦無量。」

佛言：「如是。文殊師利！喻如牛跡水，少其嘆亦少，聲聞調伏亦復如是。喻如大海水既無量，嘆亦無量，菩薩調伏亦

{ "translations": [ "現代漢語譯本：菩薩通過捨棄眾魔來調伏聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者），通過以令一切世界眾魔感到恐懼來摧伏異論，從而調伏菩薩（Bodhisattva，發願為救度眾生而修行的覺悟者）。通過成就自己的心來調伏聲聞，通過成就無上菩提心（Anuttarā-samyak-saṃbodhi-citta，追求無上正等正覺的心）來調伏菩薩。通過照明已照來調伏聲聞，通過照明一切世界眾生的身以及佛法來調伏菩薩。通過次第方便來調伏聲聞，通過一剎那心方便來調伏菩薩。通過斷絕三寶（佛、法、僧）的種子來調伏聲聞，通過長養三寶的種子來調伏菩薩。通過治理破瓦石器來調伏聲聞，通過治理破金銀器來調伏菩薩。通過不成就十力（Tathāgata-balas，如來的十種力量）、四無所畏（catu-vaiśāradyas，四種無所畏懼的自信）、佛十八不共法（aṣṭādaśa āveṇika-buddha-dharmas，佛陀獨有的十八種功德）來調伏聲聞，通過成就十力、四無所畏、佛十八不共法來調伏菩薩。通過不成就六波羅蜜（ṣaṭ-pāramitās，六種到達彼岸的方法）方便四攝（catu-saṃgraha-vastūni，四種攝受眾生的方法）來調伏聲聞，通過成就六波羅蜜方便四攝來調伏菩薩。通過獨自處在林藪，樂於遠離來調伏聲聞，通過喜愛園林臺觀，樂於法樂來調伏菩薩。通過斷除煩惱習氣來調伏聲聞，通過不斷除煩惱習氣來調伏菩薩。通過有量、有思議、有等、有數來調伏聲聞，通過無量、不思議、無等、無數來調伏菩薩。這叫做調伏。」， "", "這時，世尊讚歎文殊師利（Mañjuśrī）法王子說：『好啊！好啊！你善於解說這種菩薩的調伏。你現在聽我說個比喻，更加明白這個道理。文殊師利！譬如有一個人，終身讚歎牛蹄印中的水，又有一個人讚嘆大海水。文殊師利！你認為怎麼樣？這兩種水可以相比嗎？』", "", "文殊師利對佛說：『世尊！牛蹄印中的水非常少，讚歎也少；大海無量無邊，讚歎也無量無邊。』", "", "佛說：『是的。文殊師利！譬如牛蹄印中的水，少而且讚歎也少，聲聞的調伏也是這樣。譬如大海水既無量無邊，讚歎也無量無邊，菩薩的調伏也是這樣。』" ], "english_translations": [ "English version: A Bodhisattva subdues Śrāvakas (hearers, disciples who attain enlightenment by listening to the Buddha's teachings) by abandoning all Māras (demons), and subdues Bodhisattvas (beings who strive for enlightenment to liberate all sentient beings) by terrifying all the Māras in all worlds and crushing heterodox views. A Bodhisattva subdues Śrāvakas by perfecting their own minds, and subdues Bodhisattvas by perfecting the unsurpassed Bodhicitta (the mind of supreme enlightenment). A Bodhisattva subdues Śrāvakas by illuminating what has already been illuminated, and subdues Bodhisattvas by illuminating the bodies of all sentient beings in all worlds and the Buddhadharma. A Bodhisattva subdues Śrāvakas through gradual means, and subdues Bodhisattvas through instantaneous skillful means. A Bodhisattva subdues Śrāvakas by cutting off the seeds of the Three Jewels (Buddha, Dharma, Sangha), and subdues Bodhisattvas by nurturing the seeds of the Three Jewels. A Bodhisattva subdues Śrāvakas by mending broken clay and stone vessels, and subdues Bodhisattvas by mending broken gold and silver vessels. A Bodhisattva subdues Śrāvakas by not perfecting the Ten Powers (Tathāgata-balas, the ten powers of a Tathagata), the Four Fearlessnesses (catu-vaiśāradyas, the four kinds of fearlessness), and the Eighteen Unique Qualities of a Buddha (aṣṭādaśa āveṇika-buddha-dharmas, the eighteen unique qualities of a Buddha), and subdues Bodhisattvas by perfecting the Ten Powers, the Four Fearlessnesses, and the Eighteen Unique Qualities of a Buddha. A Bodhisattva subdues Śrāvakas by not perfecting the Six Pāramitās (ṣaṭ-pāramitās, the six perfections) and the Four Saṃgrahavastus (catu-saṃgraha-vastūni, the four means of attracting beings), and subdues Bodhisattvas by perfecting the Six Pāramitās and the Four Saṃgrahavastus. A Bodhisattva subdues Śrāvakas by dwelling alone in forests and thickets, delighting in seclusion, and subdues Bodhisattvas by delighting in gardens, pavilions, and the joy of the Dharma. A Bodhisattva subdues Śrāvakas by eradicating the habits of afflictions, and subdues Bodhisattvas by not eradicating the habits of afflictions. A Bodhisattva subdues Śrāvakas through what is measurable, conceivable, comparable, and countable, and subdues Bodhisattvas through what is immeasurable, inconceivable, incomparable, and countless. This is called subduing.'", "", "At that time, the World-Honored One praised the Dharma Prince Mañjuśrī (Mañjuśrī), saying: 'Excellent! Excellent! You have skillfully explained this subduing of Bodhisattvas. Now listen to me as I speak a parable to further clarify this meaning. Mañjuśrī! It is like a person who spends their entire life praising the water in a cow's footprint, and another person who praises the water of the great ocean. Mañjuśrī! What do you think? Can these two waters be compared?'", "", "Mañjuśrī said to the Buddha: 'World-Honored One! The water in a cow's footprint is very little, and the praise is also little; the great ocean is boundless, and the praise is also boundless.'", "", "The Buddha said: 'So it is. Mañjuśrī! Like the water in a cow's footprint, which is little and the praise is also little, so too is the subduing of Śrāvakas. Like the water of the great ocean, which is boundless and the praise is also boundless, so too is the subduing of Bodhisattvas.'" ] }

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復如是。」

說是法時，萬二千天子發阿耨多羅三藐三菩提心，而作是言：「世尊！我等亦欲學菩薩調伏，當以調伏無量眾生。」

寂調音天子復謂文殊師利法王子言：「文殊師利！仁者學何調伏？為學聲聞調伏、緣覺調伏、菩薩調伏耶？」

文殊師利言：「天子！于汝意云何？頗有大海不受眾流者不？」

天子言：「無也。」

文殊師利言：「如是天子！諸菩薩調伏喻如大海，于諸調伏勤作方便，修聲聞調伏、緣覺調伏、菩薩調伏。」

天子言：「文殊師利！調伏句者是何義耶？」

文殊師利言：「若知煩惱斷煩惱者，謂是調伏。」

天子言：「文殊師利！云何調伏煩惱？云何知煩惱？」

文殊師利言：「若妄想分別憶想，不善順思惟，計有彼我斷俱行見纏顛倒、無明等，如是為煩惱縛著。若不妄想、不分別、不憶想，善順思惟，不計彼我俱行見纏顛倒，離無明等，是名滅煩惱無憶想及究竟調伏。天子！是名究竟調伏。菩薩若復以智如是知煩惱微小、虛誑不堅牢、空無主無我無所屬、無所從來去無所至無方處、非內非外非兩中間、非積聚物、無色無形無相無貌無處所，如是煩惱究竟滅。天子！喻如有人能識毒蛇種性所生，則能滅毒。如是天子！若知煩惱種

【現代漢語翻譯】 現代漢語譯本： 『確實如此。』

當宣說此法時，一萬二千位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），並且這樣說：『世尊！我們也想要學習菩薩的調伏，應當以調伏無量眾生。』

寂調音天子又對文殊師利（Manjusri）法王子說：『文殊師利！仁者學習何種調伏？是學習聲聞（sravaka）調伏、緣覺（pratyekabuddha）調伏，還是菩薩調伏呢？』

文殊師利說：『天子！在你的想法中如何？有沒有大海不接受眾流的呢？』

天子說：『沒有。』

文殊師利說：『像這樣，天子！諸位菩薩的調伏就像大海一樣，對於各種調伏勤奮地作為方便，修習聲聞調伏、緣覺調伏、菩薩調伏。』

天子說：『文殊師利！調伏句是什麼意思呢？』

文殊師利說：『如果知道煩惱並且斷除煩惱，就叫做調伏。』

天子說：『文殊師利！如何調伏煩惱？又如何知道煩惱呢？』

文殊師利說：『如果妄想分別憶想，不善順地思惟，計較有彼我斷俱行見纏顛倒、無明等等，這樣就是被煩惱束縛。如果不妄想、不分別、不憶想，善順地思惟，不計較彼我俱行見纏顛倒，遠離無明等等，這就叫做滅除煩惱，沒有憶想以及究竟的調伏。天子！這叫做究竟的調伏。菩薩如果又以智慧這樣知道煩惱微小、虛誑不堅牢、空無主無我無所屬、無所從來去無所至無方處、非內非外非兩中間、非積聚物、無色無形無相無貌無處所，像這樣煩惱就究竟滅除了。天子！譬如有人能夠認識毒蛇的種性所生，就能滅除毒。像這樣，天子！如果知道煩惱的種』

【English Translation】 English version: 『It is so.』

When this Dharma was being preached, twelve thousand devas (devas, celestial beings) generated the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment), and spoke these words: 『World Honored One! We also wish to learn the taming of Bodhisattvas, and shall tame immeasurable sentient beings.』

The deva Silent-Tuned Voice then said to Manjusri (Manjusri), the Dharma Prince: 『Manjusri! What kind of taming do you learn? Do you learn the taming of Sravakas (sravaka, Hearers), the taming of Pratyekabuddhas (pratyekabuddha, Solitary Buddhas), or the taming of Bodhisattvas?』

Manjusri said: 『Deva! What do you think? Is there an ocean that does not receive all streams?』

The deva said: 『No, there is not.』

Manjusri said: 『Thus, deva! The taming of Bodhisattvas is like the ocean, diligently making skillful means for all kinds of taming, cultivating the taming of Sravakas, the taming of Pratyekabuddhas, and the taming of Bodhisattvas.』

The deva said: 『Manjusri! What is the meaning of the phrase 'taming'?』

Manjusri said: 『If one knows afflictions and cuts off afflictions, that is called taming.』

The deva said: 『Manjusri! How does one tame afflictions? And how does one know afflictions?』

Manjusri said: 『If there are deluded thoughts, discriminations, recollections, unwholesome and non-compliant thoughts, clinging to notions of 'self' and 'other', views that accompany annihilation and permanence, entanglements, inversions, ignorance, and so on, this is to be bound by afflictions. If there are no deluded thoughts, no discriminations, no recollections, wholesome and compliant thoughts, no clinging to notions of 'self' and 'other', views that accompany annihilation and permanence, inversions, being apart from ignorance, and so on, this is called extinguishing afflictions, having no recollections, and ultimate taming. Deva! This is called ultimate taming. If a Bodhisattva further knows with wisdom that afflictions are tiny, false, insubstantial, empty, without a master, without self, without belonging, without coming from anywhere, without going anywhere, without any location, not internal, not external, not in between the two, not an accumulation of things, without color, without form, without appearance, without features, without a place, then such afflictions are ultimately extinguished. Deva! It is like someone who can recognize the nature of poisonous snakes and can then extinguish the poison. Thus, deva! If one knows the origin of afflictions』

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性所生，能滅煩惱。」

天子言：「文殊師利！云何為煩惱種性所生？」

文殊師利言：「天子！從妄想生煩惱，若無妄想則無煩惱，無煩惱故則無禪窟，無禪窟故則無所住，無所住故則無惱害，無惱害故則究竟調伏。」

天子言：「文殊師利！為有煩惱故調伏？為無煩惱故調伏？」

文殊師利言：「天子！喻如有人夢為毒蛇所螫，此人為苦所逼，即于夢中而服解藥，以服藥故毒氣得除。天子！于汝意云何？此人實為蛇所螫不耶？」

天子言：「不也。」

文殊師利言：「彼毒實為除不耶？」

天子言：「文殊師利！如實不被螫，除亦如是。」

文殊師利言：「天子！一切賢聖調伏亦復如是。天子！汝作是言：『為有煩惱故調伏、無故調伏？』者，天子！如我與無我，有煩惱無煩惱亦如是。如我無我亦無，如是有煩惱無煩惱亦爾，以我即無我故。有煩惱無煩惱，此處余處無有煩惱可調伏。所以者何？一切法寂靜，不可愛故。一切法寂靜，不可取故。一切法究竟寂靜，不可生故。一切法無盡，以不生故。一切法無生，無成就故。一切法無成就，無作者故。一切法無我作者，以無我故。一切法無我，以無主故。一切法無主，與虛空等故。一切法無來，無所依故。一切法

【現代漢語翻譯】 現代漢語譯本：由自性所生，能夠滅除煩惱。

天子問道：『文殊師利（Manjushri，智慧的象徵）！什麼是煩惱種性所生？』

文殊師利回答說：『天子！煩惱從妄想產生，如果沒有妄想就沒有煩惱，沒有煩惱就沒有禪窟（禪定的處所），沒有禪窟就沒有所住，沒有所住就沒有惱害，沒有惱害就究竟調伏。』

天子問道：『文殊師利！是因為有煩惱才調伏？還是因為沒有煩惱才調伏？』

文殊師利回答說：『天子！譬如有人在夢中被毒蛇咬傷，這個人被痛苦所逼迫，就在夢中服用解藥，因為服用了藥，毒氣得以消除。天子！你認為如何？這個人真的被蛇咬傷了嗎？』

天子回答說：『沒有。』

文殊師利問道：『那麼毒真的被除掉了嗎？』

天子回答說：『文殊師利！既然實際上沒有被咬傷，那麼消除毒也是如此。』

文殊師利說：『天子！一切賢聖的調伏也是如此。天子！你這樣說：『因為有煩惱才調伏，還是沒有煩惱才調伏？』天子！就像我與無我，有煩惱與無煩惱也是如此。就像我與無我都是不存在的，有煩惱與無煩惱也是這樣，因為我就是無我。有煩惱與無煩惱，此處與他處都沒有煩惱可以調伏。為什麼呢？一切法都是寂靜的，因為不可愛。一切法都是寂靜的，因為不可取。一切法都是究竟寂靜的，因為不可生。一切法都是無盡的，因為不生。一切法都是無生的，因為沒有成就。一切法都是沒有成就的，因為沒有作者。一切法都是沒有我作者的，因為沒有我。一切法都是沒有我的，因為沒有主宰。一切法都是沒有主宰的，與虛空相等。一切法都是沒有來處的，因為沒有所依。一切法』

【English Translation】 English version: Born of self-nature, it can extinguish afflictions.

The Deva (Celestial being) asked: 'Manjushri (symbol of wisdom)! What is born of the nature of affliction?'

Manjushri replied: 'Deva! Afflictions arise from delusion. If there is no delusion, there are no afflictions. If there are no afflictions, there is no meditation cave (place of meditation). If there is no meditation cave, there is nothing to abide in. If there is nothing to abide in, there is no harm. If there is no harm, there is ultimate taming.'

The Deva asked: 'Manjushri! Is it because there are afflictions that one tames? Or is it because there are no afflictions that one tames?'

Manjushri replied: 'Deva! It is like a person who dreams of being bitten by a poisonous snake. This person is compelled by suffering and takes an antidote in the dream. Because of taking the medicine, the poison is eliminated. Deva! What do you think? Was this person really bitten by a snake?'

The Deva replied: 'No.'

Manjushri asked: 'Then was the poison really eliminated?'

The Deva replied: 'Manjushri! Since there was actually no bite, the elimination is the same.'

Manjushri said: 'Deva! The taming of all sages and saints is also like this. Deva! You say this: 'Is it because there are afflictions that one tames, or is it because there are no afflictions that one tames?' Deva! Just like self and no-self, having afflictions and not having afflictions are also like this. Just as self and no-self do not exist, having afflictions and not having afflictions are also like that, because self is no-self. Having afflictions and not having afflictions, neither here nor elsewhere are there afflictions to be tamed. Why? All dharmas (teachings, phenomena) are tranquil, because they are not lovable. All dharmas are tranquil, because they are not graspable. All dharmas are ultimately tranquil, because they are not born. All dharmas are endless, because they are not born. All dharmas are unborn, because there is no accomplishment. All dharmas have no accomplishment, because there is no creator. All dharmas have no self-creator, because there is no self. All dharmas have no self, because there is no master. All dharmas have no master, because they are equal to space. All dharmas have no coming, because there is nothing to rely on. All dharmas'

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無去，無禪窟故。一切法無住，無所安立故。一切法無安立，生即滅故。一切法無為，以無漏故。一切法無受，究竟調伏故。」

寂調音天子復謂文殊師利法王子言：「諸法以何為最？」

文殊師利言：「生死所習，不善順為最；趣涅槃界，善順為最。于障礙中不精進為最，于正覺中精進為最。于諸蓋中疑網為最，種種相中得解觀為最。諸煩惱中妄想為最，無煩惱中不妄想為最。于諸覺中多事為最，于滅心中禪定為最。于諸見中增上慢為最，于空法中無增上慢為最。諸不善法中惡知識為最，諸善法中善知識為最。一切苦法中邪見為最，一切樂法中正見為最。于貧窮中慳貪為最，于大富中佈施為最。于惡趣中破戒為最，于勝趣中持戒為最。于垢心中瞋恚為最，于凈心中忍辱為最。于退善法中懈怠為最，于修善法中精進為最。于散亂中諸覺為最，於一心中禪定為最。無智慧中愚癡為最，於三十七助道法中般若為最。于慈心中無礙為最，于悲心中專念不諂為最，于喜心中樂法樂為最，于舍心中離愛憎為最。于念處中不忘宿善根為最，于正勤中正方便為最，于如意足中身心輕為最，于諸根中信首為最，于諸力中摧伏煩惱為最，于諸覺中悟平等為最，於八聖道度一切邪道為最，于佛法中菩提心為最。于攝法中財法為

【現代漢語翻譯】 現代漢語譯本：沒有『去』，因為沒有禪定之處。一切法沒有停留，因為沒有可以安立的地方。一切法沒有安立，因為生起即是滅去。一切法是無為的，因為沒有煩惱的滲漏。一切法沒有感受，因為已經究竟調伏。

寂調音天子又對文殊師利（Manjushri）法王子說：『諸法之中，什麼最為重要？』

文殊師利（Manjushri）說：『在生死輪迴中所習慣的，不善的順從最為重要；在趨向涅槃的境界中，善良的順從最為重要。在障礙之中不精進最為重要，在正覺之中精進最為重要。在各種煩惱的覆蓋中，疑慮和迷惑最為重要；在種種現象中，獲得解脫的觀察最為重要。在各種煩惱中，虛妄的念頭最為重要；在沒有煩惱的狀態中，不產生虛妄的念頭最為重要。在各種覺悟中，事務繁多最為重要；在滅除雜念的心中，禪定最為重要。在各種見解中，增上慢最為重要；在空性的法中，沒有增上慢最為重要。在各種不善的法中，惡知識最為重要；在各種善法中，善知識最為重要。一切痛苦的法中，邪見最為重要；一切快樂的法中，正見最為重要。在貧窮中，慳吝貪婪最為重要；在大富之中，佈施最為重要。在惡道中，破戒最為重要；在殊勝的善道中，持戒最為重要。在污垢的心中，嗔恚最為重要；在清凈的心中，忍辱最為重要。在退失善法的過程中，懈怠最為重要；在修習善法的過程中，精進最為重要。在散亂的狀態中，各種覺知最為重要；在專注的狀態中，禪定最為重要。在沒有智慧的狀態中，愚癡最為重要；在三十七道品（Thirty-seven Factors of Enlightenment）中，般若（Prajna，智慧）最為重要。在慈心中，沒有障礙最為重要；在悲心中，專心憶念而不諂媚最為重要；在喜心中，喜愛佛法最為重要；在舍心中，遠離愛憎最為重要。在念住（Four Foundations of Mindfulness）中，不忘記過去所種的善根最為重要；在正勤中，正確的方便最為重要；在如意足（Four Bases of Supernatural Power）中，身心輕安最為重要；在各種根（Indriya，根）中，信心為首最為重要；在各種力（Bala，力）中，摧伏煩惱最為重要；在各種覺支（Seven Factors of Enlightenment）中，領悟平等最為重要；在八聖道（Eightfold Path）中，度脫一切邪道最為重要；在佛法中，菩提心（Bodhicitta，菩提心）最為重要。在攝法中，財施和法施最為重要。

【English Translation】 English version: There is no 『going,』 because there is no meditation cave. All dharmas have no abiding, because there is nothing to establish. All dharmas have no establishment, because arising is the same as ceasing. All dharmas are unconditioned, because they are without outflows. All dharmas have no feeling, because they are ultimately tamed.

The Deva（Deva，天人） Sitataryasvara then said to the Dharma Prince Manjushri（Manjushri）: 『Among all dharmas, what is the most important?』

Manjushri（Manjushri） said: 『Among the habits of samsara（Samsara，輪迴）, unwholesome compliance is the most important; in approaching the realm of nirvana（Nirvana，涅槃）, wholesome compliance is the most important. In obstacles, non-diligence is the most important; in perfect enlightenment, diligence is the most important. Among the coverings, doubt and confusion are the most important; in various phenomena, obtaining liberating insight is the most important. Among the afflictions, false thinking is the most important; in the absence of afflictions, non-false thinking is the most important. Among the various awarenesses, being busy with many things is the most important; in the mind of cessation, samadhi（Samadhi，三昧） is the most important. Among the various views, arrogance is the most important; in the dharma of emptiness, non-arrogance is the most important. Among all unwholesome dharmas, an evil friend is the most important; among all wholesome dharmas, a good friend is the most important. Among all suffering dharmas, wrong view is the most important; among all joyful dharmas, right view is the most important. In poverty, stinginess is the most important; in great wealth, generosity is the most important. In evil destinies, breaking precepts is the most important; in superior destinies, upholding precepts is the most important. In a defiled mind, anger is the most important; in a pure mind, patience is the most important. In regressing from wholesome dharmas, laziness is the most important; in cultivating wholesome dharmas, diligence is the most important. In distraction, the various factors of enlightenment are the most important; in one-pointedness, samadhi（Samadhi，三昧） is the most important. In the absence of wisdom, ignorance is the most important; among the thirty-seven factors of enlightenment（Thirty-seven Factors of Enlightenment）, prajna（Prajna，智慧） is the most important. In loving-kindness, non-obstruction is the most important; in compassion, focused mindfulness without flattery is the most important; in joy, delighting in the Dharma is the most important; in equanimity, being free from love and hatred is the most important. In the four foundations of mindfulness（Four Foundations of Mindfulness）, not forgetting past wholesome roots is the most important; in right effort, right means is the most important; in the bases of supernatural power（Four Bases of Supernatural Power）, lightness of body and mind is the most important; among the faculties（Indriya，根）, faith is the foremost; among the powers（Bala，力）, subduing afflictions is the most important; among the factors of enlightenment（Seven Factors of Enlightenment）, realizing equality is the most important; in the Noble Eightfold Path（Eightfold Path）, crossing over all wrong paths is the most important; in the Buddhadharma, bodhicitta（Bodhicitta，菩提心） is the most important. In the methods of gathering, giving of wealth and giving of Dharma are the most important.'

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最，導化眾生中說法為最，于方便中處非處智為最。于般若波羅蜜中知一切眾生心行相續到彼岸為最，於六波羅蜜中大乘為最。于求空中慧明為最，於法忍出離中不由他為最。」

寂調音天子復謂文殊師利法王子言：「文殊師利！法界以何為最？」

文殊師利言：「天子！法界以平等為最。」

天子言：「文殊師利！法界以何為界？」

文殊師利言：「法界以一切眾生界為界。」

天子言：「文殊師利！法界頗有分齊不？」

文殊師利言：「天子！于汝意云何？空界頗有分齊不？」

天子言：「無也。」

文殊師利言：「天子！如空界無分齊，法界亦如是無有分齊。」

天子言：「文殊師利！法界若爾，仁者云何知法界耶？」

文殊師利言：「法界即無法界，法界不知法界。」

天子言：「文殊師利！若如是者，仁知何法辯乃如是？」

文殊師利言：「天子！于汝意云何？呼聲響為知何法而有應聲？」

天子言：「呼聲響無所知，但以因緣合故便有聲出。」

文殊師利言：「如是天子！以緣眾生為境界故，諸菩薩便有應辯。」天子言：「仁者為住何處而說法耶？」

文殊師利言：「天子！如如來所作化人所住說法，我

【現代漢語翻譯】 現代漢語譯本： 『在引導教化眾生方面，說法最為重要；在方便法門中，對是處非處（指正確的和不正確的道理）的智慧最為重要。在般若波羅蜜（Prajna Paramita，智慧到彼岸）中，瞭解一切眾生的心行相續並使他們到達彼岸最為重要；在六波羅蜜（Six Paramitas，六種到彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）中，大乘（Mahayana，佛教的一個主要流派）最為重要。在尋求空性（Emptiness）方面，智慧的光明顯現最為重要；在對法的忍耐和出離方面，不依賴他人最為重要。』

寂調音天子（Silent Harmonious Sound Deva）又對文殊師利法王子（Manjushri Bodhisattva）說：『文殊師利！法界（Dharmadhatu，一切法的總稱）以什麼為最重要？』

文殊師利說：『天子！法界以平等為最重要。』

天子問：『文殊師利！法界以什麼為界限？』

文殊師利說：『法界以一切眾生界為界限。』

天子問：『文殊師利！法界有分界嗎？』

文殊師利說：『天子！你認為如何？空界（Space）有分界嗎？』

天子回答：『沒有。』

文殊師利說：『天子！如同空界沒有分界，法界也是如此，沒有分界。』

天子問：『文殊師利！如果法界是這樣，您是如何了解法界的呢？』

文殊師利說：『法界即沒有法界，法界無法了解法界。』

天子問：『文殊師利！如果這樣，您瞭解什麼法，辯才如此出衆？』

文殊師利說：『天子！你認為如何？呼喚聲音，迴響是因爲了解什麼法而產生迴應？』

天子回答：『呼喚聲音本身並沒有瞭解什麼，只是因為因緣聚合，所以產生聲音。』

文殊師利說：『正是如此，天子！因為以眾生為境界，所以諸位菩薩便有相應的辯才。』 天子問：『仁者住在何處而說法呢？』

文殊師利說：『天子！如同如來（Tathagata，佛的稱號）所創造的化人所居住和說法一樣，我也是如此。』

【English Translation】 English version: 『Among guiding and transforming sentient beings, expounding the Dharma is the most important. Among skillful means, the wisdom of knowing what is appropriate and inappropriate is the most important. In Prajna Paramita (Perfection of Wisdom), knowing the mental activities and continuity of all sentient beings and helping them reach the other shore is the most important. Among the Six Paramitas (Perfections), the Mahayana (Great Vehicle) is the most important. In seeking emptiness, the manifestation of wisdom is the most important. In the forbearance of the Dharma and liberation, not depending on others is the most important.』

The Silent Harmonious Sound Deva then said to Manjushri Bodhisattva: 『Manjushri! What is the most important aspect of the Dharmadhatu (Realm of Dharma)?』

Manjushri said: 『Deva! Equality is the most important aspect of the Dharmadhatu.』

The Deva asked: 『Manjushri! What is the boundary of the Dharmadhatu?』

Manjushri said: 『The boundary of all sentient beings is the boundary of the Dharmadhatu.』

The Deva asked: 『Manjushri! Does the Dharmadhatu have divisions?』

Manjushri said: 『Deva! What do you think? Does the realm of space have divisions?』

The Deva replied: 『No.』

Manjushri said: 『Deva! Just as the realm of space has no divisions, the Dharmadhatu is also like that, without divisions.』

The Deva asked: 『Manjushri! If the Dharmadhatu is like this, how do you understand the Dharmadhatu?』

Manjushri said: 『The Dharmadhatu is without Dharmadhatu; the Dharmadhatu cannot understand the Dharmadhatu.』

The Deva asked: 『Manjushri! If that is so, what Dharma do you understand that your eloquence is so outstanding?』

Manjushri said: 『Deva! What do you think? When a sound is called out, does the echo arise because it understands some Dharma?』

The Deva replied: 『The echo does not understand anything; it is simply because conditions come together that a sound arises.』

Manjushri said: 『Just so, Deva! Because sentient beings are the object of focus, the Bodhisattvas have corresponding eloquence.』 The Deva asked: 『Where do you reside when you expound the Dharma?』

Manjushri said: 『Deva! Just like the transformed being created by the Tathagata (Thus Come One) resides and expounds the Dharma, so do I.』

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所說法亦復如是。」

天子言：「文殊師利！如來所化無所住故而有所說。」

文殊師利言：「我亦如是，無所住故而有所說。」

天子言：「文殊師利！若一切處無所住者，仁住何處當得阿耨多羅三藐三菩提？」

文殊師利言：「我住無間當得阿耨多羅三藐三菩提。」

天子言：「彼無間復何所住？」

文殊師利言：「天子！無間者，無根本、無所住。」

天子言：「文殊師利！成就無間業者，如來不說趣無間獄耶？」

文殊師利言：「天子！有無間業者，如來說趣無間獄。如是天子！菩薩住五無間，速得阿耨多羅三藐三菩提。何等為五？若菩薩專念發阿耨多羅三藐三菩提心時，于其中間不墮聲聞辟支佛地。複次若廢舍一切所有心時，于其中間不與慳垢心俱。複次我應當救一切眾生，于其中間不生下劣心。複次知一切法無生已，我生法中得忍，于其中間不與諸見俱。複次所應知應見應證處應正覺了，如是一切悉以一心一剎那勤方便慧正覺了至得一切智，于其中間終不懈廢。天子！是名五無間。菩薩住是無間，速得阿耨多羅三藐三菩提。」

天子言：「文殊師利！頗有凡夫愚人住無間罪趣無間獄，菩薩即住是無間可證阿耨多羅三藐三菩提不耶？」

文

【現代漢語翻譯】 現代漢語譯本：『所說的法也是這樣。』

天子說：『文殊師利（Manjushri，菩薩名）！如來因為不住于任何地方，所以才有所說法。』

文殊師利說：『我也是這樣，因為不住于任何地方，所以才有所說法。』

天子說：『文殊師利！如果一切處都不住，那麼您住在何處才能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）？』

文殊師利說：『我住在無間之中，才能證得阿耨多羅三藐三菩提。』

天子說：『那無間又住在何處呢？』

文殊師利說：『天子！無間，是沒有根本、沒有住所的。』

天子說：『文殊師利！成就無間業的人，如來不是說會趣向無間地獄嗎？』

文殊師利說：『天子！有無間業的人，如來說會趣向無間地獄。像這樣，天子！菩薩安住於五種無間，迅速證得阿耨多羅三藐三菩提。哪五種呢？如果菩薩專心念發阿耨多羅三藐三菩提心時，在其中間不墮入聲聞（Sravaka，聽聞佛法而悟道者）或辟支佛（Pratyekabuddha，又稱獨覺或緣覺）的境界。其次，如果捨棄一切所有之心時，在其中間不與慳吝污垢之心同在。再次，我應當救度一切眾生，在其中間不生起下劣之心。再次，知道一切法無生之後，我在法中得到忍，在其中間不與各種見解同在。再次，所應該知、應該見、應該證之處，應該正確覺悟，像這樣一切都以一心一剎那的勤奮方便智慧正確覺悟，直至獲得一切智，在其中間始終不懈怠廢棄。天子！這稱為五種無間。菩薩安住于這五種無間，迅速證得阿訇多羅三藐三菩提。』

天子說：『文殊師利！難道有凡夫愚人安住于無間罪，趣向無間地獄，而菩薩卻安住于這無間，可以證得阿耨多羅三藐三菩提嗎？』

【English Translation】 English version: 『What is said about the Dharma is also like that.』

The Deva (Tianzi, literally 'Son of Heaven') said: 『Manjushri (菩薩名, name of a Bodhisattva)! The Tathagata (如來, another name for the Buddha) speaks because he does not abide anywhere.』

Manjushri said: 『I am also like that; I speak because I do not abide anywhere.』

The Deva said: 『Manjushri! If one does not abide anywhere, where do you abide to attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment)?』

Manjushri said: 『I abide in the uninterrupted (無間) to attain Anuttara-samyak-sambodhi.』

The Deva said: 『Where does that uninterrupted abide?』

Manjushri said: 『Deva! The uninterrupted has no root and no abode.』

The Deva said: 『Manjushri! Those who commit uninterrupted deeds, doesn't the Tathagata say that they go to the Avici (無間) hell?』

Manjushri said: 『Deva! Those who commit uninterrupted deeds, the Tathagata says that they go to the Avici hell. Thus, Deva! Bodhisattvas abiding in the five uninterrupted states quickly attain Anuttara-samyak-sambodhi. What are the five? If a Bodhisattva single-mindedly generates the mind of Anuttara-samyak-sambodhi, in between, they do not fall into the state of a Sravaka (聲聞, one who attains enlightenment by hearing the Buddha's teachings) or a Pratyekabuddha (辟支佛, a solitary Buddha). Furthermore, if they abandon all possessions, in between, they are not associated with a miserly and defiled mind. Furthermore, I should save all sentient beings; in between, they do not generate an inferior mind. Furthermore, knowing that all dharmas are without origination, I obtain forbearance in the Dharma; in between, they are not associated with various views. Furthermore, what should be known, seen, and realized should be rightly awakened. Thus, all of this is rightly awakened with diligent skillful means and wisdom in one mind and one instant, until all-knowingness is attained; in between, they never become lax or abandoned. Deva! These are called the five uninterrupted states. Bodhisattvas abiding in these uninterrupted states quickly attain Anuttara-samyak-sambodhi.』

The Deva said: 『Manjushri! Are there ordinary, foolish people who abide in uninterrupted sins and go to the Avici hell, while Bodhisattvas abide in this uninterrupted state and can attain Anuttara-samyak-sambodhi?』

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殊師利言：「有。」

天子言：「以何方便？」

文殊師利言：「天子！一切法以諸入空空故，空無相無愿、無生無起、無作無為，順緣起故則是菩提。」

天子言：「文殊師利！此法不可見。誰當信耶？」

文殊師利言：「若不信順如來者，云何當信聲聞耶？」

天子言：「若如是者，云何當得解脫耶？」

文殊師利言：「若不行我者、若不受一切煩惱者、若復受持如是經典者、若以大悲授一切眾生法手者。」

曰：「彼等有何相貌？」

曰：「彼等當有相貌，陰界入相貌。」

曰：「彼等當有何行？」

曰：「當有空無相無願行。」

曰：「彼等當何所趣？」

曰：「彼等當趣一切智，當趣一切眾生心行。」

曰：「文殊師利！退轉菩薩云何？」

曰：「天子！若退轉菩薩得阿耨多羅三藐三菩提者，無有是處。」

曰：「於何退轉？」

曰：「於一切煩惱及聲聞辟支佛地。」

曰：「云何不退？」

曰：「若與平等等。」

曰：「文殊師利！平等句者有何義？」

曰：「此是不異之說。」

曰：「文殊師利！若如是者，云何知一切法差別？」

曰：「天子！不知平等

【現代漢語翻譯】 現代漢語譯本 文殊師利菩薩說：『有。』

天子問：『用什麼方法？』

文殊師利菩薩說：『天子！一切法因為諸入（ayatana，指眼、耳、鼻、舌、身、意六根）皆空，所以是空、無相、無愿、無生、無起、無作、無為，順應緣起（pratītyasamutpāda）的規律，這就是菩提（bodhi，覺悟）。』

天子說：『文殊師利！這種法難以見到，誰會相信呢？』

文殊師利菩薩說：『如果不信順如來（Tathāgata，佛）的教導，又怎麼會相信聲聞（Śrāvaka，聽聞佛法而證悟的弟子）的教導呢？』

天子說：『如果這樣，要怎樣才能得到解脫呢？』

文殊師利菩薩說：『如果不執著于自我，不接受一切煩惱，如果能夠受持這樣的經典，如果以大悲心將佛法傳授給一切眾生。』

天子問：『他們有什麼樣的相貌？』

文殊師利菩薩答：『他們會有相貌，即陰（skandha，五蘊）、界（dhātu，十八界）、入（ayatana，十二入）的相貌。』

天子問：『他們會有什麼樣的行為？』

文殊師利菩薩答：『會有空、無相、無愿的行為。』

天子問：『他們會趨向哪裡？』

文殊師利菩薩答：『他們會趨向一切智（sarvajñāna，對一切事物如實的智慧），會趨向一切眾生的心行。』

天子問：『文殊師利！退轉的菩薩（bodhisattva）是怎樣的？』

文殊師利菩薩答：『天子！如果退轉的菩薩能夠得到阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），這是不可能的。』

天子問：『從什麼退轉？』

文殊師利菩薩答：『從一切煩惱以及聲聞、辟支佛（Pratyekabuddha，緣覺）的境界退轉。』

天子問：『怎樣才能不退轉？』

文殊師利菩薩答：『如果與平等相應。』

天子問：『文殊師利！平等句是什麼意思？』

文殊師利菩薩答：『這是不異的說法。』

天子問：『文殊師利！如果這樣，怎麼知道一切法的差別呢？』

文殊師利菩薩答：『天子！如果不知道平等……』

【English Translation】 English version Mañjuśrī (文殊師利): 'Yes.'

The Prince said: 'By what means?'

Mañjuśrī said: 'Prince! All dharmas (法) are empty because of the emptiness of all the āyatanas (諸入, sense bases), therefore they are empty, without characteristics, without wishes, without arising, without origination, without action, without non-action. Because they accord with dependent origination (緣起), they are bodhi (菩提, enlightenment).'

The Prince said: 'Mañjuśrī! This dharma (法) is invisible. Who will believe it?'

Mañjuśrī said: 'If one does not believe in the Tathāgata (如來, Thus Come One), how can one believe in the Śrāvakas (聲聞, Hearers)?'

The Prince said: 'If that is so, how can one attain liberation?'

Mañjuśrī said: 'If one does not practice 'I', if one does not accept all afflictions, if one upholds such a scripture, if one bestows the Dharma-hand of great compassion upon all sentient beings.'

The Prince asked: 'What are their characteristics?'

Mañjuśrī replied: 'They will have characteristics, the characteristics of the skandhas (陰, aggregates), dhātus (界, elements), and āyatanas (入, sense bases).'

The Prince asked: 'What will their conduct be?'

Mañjuśrī replied: 'They will have the conduct of emptiness, absence of characteristics, and absence of wishes.'

The Prince asked: 'Where will they go?'

Mañjuśrī replied: 'They will go to all-knowing wisdom (sarvajñāna, 一切智), they will go to the mind and conduct of all sentient beings.'

The Prince asked: 'Mañjuśrī! What about the Bodhisattvas (菩薩) who regress?'

Mañjuśrī replied: 'Prince! If a regressing Bodhisattva could attain Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete, perfect enlightenment), there is no such possibility.'

The Prince asked: 'From what do they regress?'

Mañjuśrī replied: 'From all afflictions and the stages of Śrāvakas (聲聞) and Pratyekabuddhas (辟支佛, Solitary Buddhas).'

The Prince asked: 'How can one not regress?'

Mañjuśrī replied: 'If one is equal to equality.'

The Prince asked: 'Mañjuśrī! What is the meaning of the phrase 'equality'?'

Mañjuśrī replied: 'This is a statement of non-difference.'

The Prince asked: 'Mañjuśrī! If that is so, how can one know the differences of all dharmas (法)?'

Mañjuśrī replied: 'Prince! If one does not know equality...'

---

者于平等中生差別，行差別故趣於差別。若知平等者則不行差別，以不行差別故即趣平等，謂趣無差別。」

天子言：「文殊師利！頗有有煩惱菩薩有菩提不？」

曰：「有。」

曰：「以何方便？」

文殊師利言：「若菩薩無煩惱如聲聞者，則無受生。天子！菩薩為斷一切眾生煩惱故，起大悲發菩提心，名有菩提。」

「文殊師利！頗有菩薩有慳有菩提不耶？」

曰：「有。」

天子言：「以何方便？」

文殊師利言：「若菩薩不捨菩提心而化度眾生攝受諸法，是菩薩有慳成就檀波羅蜜。」

天子言：「文殊師利！頗有菩薩舍戒成就尸波羅蜜不？」

曰：「有。」

天子言：「以何方便？」

文殊師利言：「若菩薩以化度眾生故為于眾生，是菩薩無戒成就尸波羅蜜。」

天子言：「文殊師利！頗有菩薩舍忍成就羼提波羅蜜不？」

曰：「有。」

天子言：「以何方便？」

文殊師利言：「若菩薩舍一切異道忍修佛法忍，是菩薩舍忍成就羼提波羅蜜。」

天子言：「文殊師利！頗有菩薩舍于精進成就毗梨耶波羅蜜不？」

曰：「有。」

天子言：「以何方便？」

文殊師利言：「若菩

【現代漢語翻譯】 現代漢語譯本：'在平等之中產生差別，因為行為的差別而趨向差別。如果瞭解平等，就不會有差別的行為，因為沒有差別的行為，就趨向平等，也就是趨向沒有差別。'

天子問：'文殊師利（Manjushri，智慧的象徵）！有沒有有煩惱的菩薩（Bodhisattva，追求覺悟的修行者）卻有菩提（Bodhi，覺悟）的？'

文殊師利回答：'有。'

天子問：'用什麼方法？'

文殊師利說：'如果菩薩沒有煩惱，就像聲聞（Sravaka，聽聞佛法而修行的弟子）一樣，就不會再受生。天子！菩薩爲了斷除一切眾生的煩惱，所以生起大悲心，發起菩提心，這叫做有菩提。'

天子問：'文殊師利！有沒有菩薩有慳吝卻有菩提的？'

文殊師利回答：'有。'

天子問：'用什麼方法？'

文殊師利說：'如果菩薩不捨棄菩提心，並且化度眾生，攝受諸法，這位菩薩即使有慳吝，也能成就檀波羅蜜（Dana Paramita，佈施波羅蜜）。'

天子問：'文殊師利！有沒有菩薩捨棄戒律卻能成就尸波羅蜜（Sila Paramita，持戒波羅蜜）的？'

文殊師利回答：'有。'

天子問：'用什麼方法？'

文殊師利說：'如果菩薩爲了化度眾生而為眾生，這位菩薩即使沒有戒律，也能成就尸波羅蜜。'

天子問：'文殊師利！有沒有菩薩捨棄忍辱卻能成就羼提波羅蜜（Ksanti Paramita，忍辱波羅蜜）的？'

文殊師利回答：'有。'

天子問：'用什麼方法？'

文殊師利說：'如果菩薩捨棄一切外道的忍辱，修習佛法的忍辱，這位菩薩捨棄（外道之）忍辱，就能成就羼提波羅蜜。'

天子問：'文殊師利！有沒有菩薩捨棄精進而能成就毗梨耶波羅蜜（Virya Paramita，精進波羅蜜）的？'

文殊師利回答：'有。'

天子問：'用什麼方法？'

文殊師利說：'若菩

【English Translation】 English version: 'In equality, differences arise; due to the differences in actions, one proceeds towards difference. If one understands equality, then one does not engage in differentiated actions; because of not engaging in differentiated actions, one proceeds towards equality, which means proceeding towards non-difference.'

The Deva (Celestial being) said: 'Manjushri (symbol of wisdom)! Is it possible for a Bodhisattva (one who seeks enlightenment) with afflictions to have Bodhi (enlightenment)?'

Manjushri replied: 'Yes.'

The Deva asked: 'By what means?'

Manjushri said: 'If a Bodhisattva were without afflictions, like a Sravaka (a disciple who attains enlightenment by hearing the teachings), then there would be no rebirth. Deva! Because the Bodhisattva wishes to cut off the afflictions of all sentient beings, they arouse great compassion and generate the Bodhi mind, which is called having Bodhi.'

The Deva asked: 'Manjushri! Is it possible for a Bodhisattva with stinginess to have Bodhi?'

Manjushri replied: 'Yes.'

The Deva asked: 'By what means?'

Manjushri said: 'If a Bodhisattva does not abandon the Bodhi mind and transforms and liberates sentient beings, embracing all dharmas (teachings), this Bodhisattva, even with stinginess, can accomplish Dana Paramita (Perfection of Giving).'

The Deva asked: 'Manjushri! Is it possible for a Bodhisattva who abandons precepts to accomplish Sila Paramita (Perfection of Morality)?'

Manjushri replied: 'Yes.'

The Deva asked: 'By what means?'

Manjushri said: 'If a Bodhisattva acts for the sake of sentient beings in order to transform and liberate them, this Bodhisattva, even without precepts, can accomplish Sila Paramita.'

The Deva asked: 'Manjushri! Is it possible for a Bodhisattva who abandons patience to accomplish Ksanti Paramita (Perfection of Patience)?'

Manjushri replied: 'Yes.'

The Deva asked: 'By what means?'

Manjushri said: 'If a Bodhisattva abandons all non-Buddhist patience and cultivates Buddhist patience, this Bodhisattva, by abandoning (non-Buddhist) patience, can accomplish Ksanti Paramita.'

The Deva asked: 'Manjushri! Is it possible for a Bodhisattva who abandons diligence to accomplish Virya Paramita (Perfection of Diligence)?'

Manjushri replied: 'Yes.'

The Deva asked: 'By what means?'

Manjushri said: 'If a Bo

---

薩舍聲聞辟支佛精進趣等正覺菩提，是菩薩舍精進成就毗梨耶波羅蜜。」

天子言：「文殊師利！頗有菩薩忘念成就禪波羅蜜不？」

曰：「有。」

天子言：「以何方便？」

文殊師利言：「若菩薩乃至夢中不生聲聞辟支佛念，常定不捨等正覺心，是菩薩忘念成就禪波羅蜜。」

天子言：「文殊師利！頗有菩薩無智慧成就般若波羅蜜不？」

曰：「有。」

天子言：「以何方便？」

文殊師利言：「若菩薩一切世間蠱道起尸諸惡咒術，于中無慧，唯為成就攝一切智，是菩薩無慧成就般若波羅蜜。」

爾時世尊嘆文殊師利法王子言：「善哉善哉！文殊師利！善說菩薩摩訶薩所應行、所不應行。又文殊師利！吾當為汝說喻重明此義。文殊師利！譬如有人飢渴羸瘦，彼人寧忍飢渴終不食于雜毒之食。何以故？食可畏故。如是文殊師利！菩薩寧慳嫉破戒惡名懶惰忘念無慧，終不希求聲聞辟支佛地。所以者何？以可畏故。」

天子白佛言：「世尊！諸菩薩不畏煩惱耶？」

佛告天子：「應畏煩惱，畏聲聞辟支佛地復過於彼。又天子！我今問汝，隨汝意答。天子！于汝云何？樂生之人當畏何處，為畏斬首、斬支節耶？」

天子白佛言：「世尊！畏於

【現代漢語翻譯】 現代漢語譯本：捨棄聲聞（Śrāvaka，聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，不依師教，自己證悟的修行者）的精進，趣向等正覺菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），這是菩薩捨棄精進，成就毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）的體現。

天子問：『文殊師利（Mañjuśrī，智慧的象徵）！有沒有菩薩忘失正念，卻能成就禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）的？』

文殊師利回答：『有。』

天子問：『以什麼方法？』

文殊師利說：『如果菩薩乃至在夢中都不生起聲聞、辟支佛的念頭，始終堅定不移地追求等正覺之心，這樣的菩薩就是忘失正念而成就禪波羅蜜。』

天子問：『文殊師利！有沒有菩薩沒有智慧，卻能成就般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜）的？』

文殊師利回答：『有。』

天子問：『以什麼方法？』

文殊師利說：『如果菩薩對於一切世間的蠱道、起尸以及各種邪惡的咒術，沒有興趣和智慧去了解，只是爲了成就攝一切智（Sarva-jñāna，對一切事物無所不知的智慧），這樣的菩薩就是沒有（世俗）智慧而成就般若波羅蜜。』

這時，世尊讚歎文殊師利法王子說：『好啊！好啊！文殊師利！你善於解說菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）應該做和不應該做的事情。文殊師利！我將為你用比喻來再次闡明這個道理。文殊師利！譬如有一個人飢渴交加，身體虛弱，這個人寧願忍受飢渴而死，也絕不會吃摻雜毒藥的食物。為什麼呢？因為他害怕毒藥的危害。同樣，文殊師利！菩薩寧願有慳吝、嫉妒、破戒、惡名、懶惰、忘念、無慧等缺點，也絕不希求聲聞、辟支佛的果位。為什麼呢？因為（聲聞、辟支佛的果位）對於菩薩來說是可怕的。』

天子對佛說：『世尊！菩薩難道不害怕煩惱嗎？』

佛告訴天子：『應該害怕煩惱，但害怕聲聞、辟支佛的果位更甚於害怕煩惱。天子！我現在問你，你隨意回答。天子！你認為，貪生怕死的人應當害怕什麼？是害怕被斬首還是肢解？』

天子對佛說：『世尊！害怕被斬首。』

【English Translation】 English version: Abandoning the diligence of Śrāvakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment independently), and striving towards Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), this is the Bodhisattva's abandonment of diligence and accomplishment of Vīrya-pāramitā (Perfection of Diligence).

The Deva (celestial being) asked: 'Mañjuśrī (symbol of wisdom)! Is there a Bodhisattva who, while forgetful, can accomplish Dhyāna-pāramitā (Perfection of Meditation)?'

Mañjuśrī replied: 'Yes.'

The Deva asked: 'By what means?'

Mañjuśrī said: 'If a Bodhisattva does not even in dreams generate thoughts of Śrāvakas or Pratyekabuddhas, and constantly maintains the mind of seeking Anuttarā-samyak-saṃbodhi, this Bodhisattva, though forgetful, accomplishes Dhyāna-pāramitā.'

The Deva asked: 'Mañjuśrī! Is there a Bodhisattva who, without wisdom, can accomplish Prajñā-pāramitā (Perfection of Wisdom)?'

Mañjuśrī replied: 'Yes.'

The Deva asked: 'By what means?'

Mañjuśrī said: 'If a Bodhisattva has no interest or wisdom in all worldly practices of gu-magic, reanimation of corpses, and various evil incantations, but only seeks to accomplish Sarva-jñāna (omniscience), this Bodhisattva, without (worldly) wisdom, accomplishes Prajñā-pāramitā.'

At that time, the World-Honored One praised the Dharma Prince Mañjuśrī, saying: 'Excellent! Excellent! Mañjuśrī! You have skillfully explained what a Bodhisattva-mahāsattva (great Bodhisattva) should and should not do. Furthermore, Mañjuśrī! I will use a metaphor to further clarify this meaning for you. Mañjuśrī! For example, if a person is suffering from hunger and thirst, and is weak, that person would rather endure hunger and thirst until death than eat food mixed with poison. Why? Because they fear the harm of the poison. Likewise, Mañjuśrī! A Bodhisattva would rather have faults such as stinginess, jealousy, breaking precepts, a bad reputation, laziness, forgetfulness, and lack of wisdom, than seek the state of a Śrāvaka or Pratyekabuddha. Why? Because (the state of a Śrāvaka or Pratyekabuddha) is frightening for a Bodhisattva.'

The Deva said to the Buddha: 'World-Honored One! Do Bodhisattvas not fear afflictions?'

The Buddha told the Deva: 'They should fear afflictions, but they fear the state of Śrāvakas and Pratyekabuddhas even more than they fear afflictions. Furthermore, Deva! I will now ask you, answer as you wish. Deva! What do you think? What should a person who loves life fear? Should they fear being beheaded or dismembered?'

The Deva said to the Buddha: 'World-Honored One! They fear being beheaded.'

---

斬首。所以者何？斬支節能修福業生於勝處，其斬首者無有壽命不能修福。」

佛告天子：「如是。菩薩寧毀禁戒終不捨見，寧有煩惱終不升于聲聞決定。」

天子白佛言：「希有世尊！菩薩所行世所難信。所以者何？聲聞之人持戒精進，乃是菩薩破戒懶惰。」

佛告天子：「如汝所言，如貧人食是轉輪王毒。如是天子！聲聞之人持戒精進，即是菩薩破戒懶惰。天子！喻如有人庸作自活，其人尚自不能資眾眷屬令得快樂，況復餘人。如是天子！聲聞精進為自斷結以此精進，不能令閻浮提人得樂，況餘一切。天子！如大商主多饒財寶，常樂賑給精進不息，則能利益一切眾生。如是天子！菩薩專心精進成就悲愍，則能利益一切眾生，為無量眾生而作樂因，能授世間出世間之樂。」

爾時長老摩訶迦葉白佛言：「世尊！聲聞之人證無為法，菩薩之人到于有為。到有為者，云何輕蔑到無為者？」

佛告迦葉：「吾當為汝說喻以明此義。迦葉！喻四大海滿中生酥，有人析於一毛以為百分，以一分毛取酥一渧。迦葉！于汝意云何？一分毛渧能輕滿四海生酥不？」

迦葉白佛言：「世尊！不能輕也。」

佛告迦葉：「于汝意云何？此二酥中何者為多？何者價貴？」

迦葉復白佛言

【現代漢語翻譯】 現代漢語譯本：斬首。為什麼呢？因為斬斷肢體能夠通過修行福業而生於好的地方，而那些被斬首的人沒有壽命，無法修行福業。'

佛告訴天子：'是的。菩薩寧願毀壞禁戒，最終也不會捨棄正見，寧願有煩惱，最終也不會墮落到聲聞乘的決定。'

天子對佛說：'稀有啊，世尊！菩薩所做的事情世間難以置信。為什麼呢？因為聲聞之人持戒精進，在菩薩看來卻是破戒懶惰。'

佛告訴天子：'正如你所說，就像貧窮的人吃了轉輪王的毒藥一樣。像這樣，天子！聲聞之人持戒精進，就像是菩薩破戒懶惰。天子！比如有人靠做工來養活自己，他尚且不能供養自己的眷屬讓他們得到快樂，更何況是其他人。像這樣，天子！聲聞的精進是爲了斷除自己的煩惱，以此精進，不能讓閻浮提（Jambudvipa，指我們所居住的這個世界）的人得到快樂，更何況是其他一切眾生。天子！比如大商人擁有很多財富，經常樂於佈施，精進不息，就能利益一切眾生。像這樣，天子！菩薩專心精進，成就悲憫之心，就能利益一切眾生，為無量眾生創造快樂的因緣，能夠給予世間和出世間的快樂。'

這時，長老摩訶迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀行著稱）對佛說：'世尊！聲聞之人證悟無為法，菩薩之人卻執著于有為法。執著于有為法的人，怎麼能輕視證悟無為法的人呢？'

佛告訴迦葉（Kasyapa，摩訶迦葉的簡稱）：'我將為你打個比喻來闡明這個道理。迦葉！比如四大海中充滿了生酥（Ghee，一種澄清的奶油），有人將一根頭髮分成一百份，用其中一份頭髮蘸取一滴酥油。迦葉！你認為怎麼樣？這一份頭髮蘸取的酥油能輕於四大海中滿滿的生酥嗎？'

迦葉對佛說：'世尊！不能輕於。'

佛告訴迦葉：'你認為怎麼樣？這兩種酥油中哪一種更多？哪一種更珍貴？'

迦葉又對佛說

【English Translation】 English version: 'Beheading. Why is that? Because severing limbs allows one to be reborn in a better place through cultivating meritorious deeds, while those who are beheaded have no life and cannot cultivate meritorious deeds.'

The Buddha told the Deva (Deva, a deity or celestial being): 'That is so. A Bodhisattva (Bodhisattva, an enlightened being who postpones nirvana to help others) would rather break precepts than abandon right view, would rather have afflictions than fall into the determination of a Sravaka (Sravaka, a disciple who attains enlightenment by hearing the teachings).'

The Deva said to the Buddha: 'Rare indeed, World Honored One! The actions of a Bodhisattva are hard for the world to believe. Why is that? Because the Sravaka diligently upholds the precepts, while the Bodhisattva appears to be breaking precepts and being lazy.'

The Buddha told the Deva: 'As you say, it is like a poor person eating the poison of a Chakravartin (Chakravartin, a universal monarch). Thus, Deva! The Sravaka's diligent upholding of precepts is like the Bodhisattva's breaking of precepts and being lazy. Deva! For example, someone works to support themselves; that person cannot even provide for their own family to be happy, let alone others. Thus, Deva! The Sravaka's diligence is for cutting off their own afflictions; with this diligence, they cannot bring happiness to the people of Jambudvipa (Jambudvipa, the continent where we live), let alone all other beings. Deva! Like a great merchant who has much wealth and is always happy to give alms, diligently without ceasing, he can benefit all beings. Thus, Deva! The Bodhisattva, with focused mind and diligent effort, achieves compassion and can benefit all beings, creating the cause of happiness for countless beings, able to bestow both worldly and otherworldly happiness.'

At that time, the Elder Mahakasyapa (Mahakasyapa, one of the Buddha's ten great disciples, known for his ascetic practices) said to the Buddha: 'World Honored One! The Sravaka realizes the unconditioned Dharma (Dharma, the teachings of the Buddha), while the Bodhisattva clings to the conditioned. How can one who clings to the conditioned despise one who realizes the unconditioned?'

The Buddha told Kasyapa (Kasyapa, abbreviation of Mahakasyapa): 'I will give you an analogy to explain this meaning. Kasyapa! Suppose the four great oceans are filled with ghee (Ghee, clarified butter), and someone splits a hair into one hundred parts, using one part of the hair to take a drop of ghee. Kasyapa! What do you think? Can that one part of hair taking a drop of ghee be lighter than the full ghee in the four oceans?'

Kasyapa said to the Buddha: 'World Honored One! It cannot be lighter.'

The Buddha told Kasyapa: 'What do you think? Which of these two ghee is more? Which is more valuable?'

Kasyapa again said to the Buddha

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：「世尊！一大海生酥億百千分之一尚多尚勝，況復四海。」

「迦葉！如百分毛一所舉酥渧，當知聲聞無為智亦爾。迦葉！如四大海生酥，當知菩薩有為善根百千阿僧祇劫迴向一切智亦復如是。迦葉！喻如蟻子取一粒谷，比秋月谷成熟之時一切大地所有諸谷。迦葉！于意云何？如此二谷何者多勝？」

迦葉白佛言：「世尊！秋月熟時無量眾生各得受用，此為多勝。」

「如是迦葉！如蟻子所取一粒之谷，當知聲聞解脫果亦復如是。迦葉！猶如秋月一切大地苗稼成熟，當知菩薩具六波羅蜜四攝善根此成熟已，則能利益無量眾生，亦復如是。迦葉！喻如百千馱水精器來入城邑；復有一無價琉璃寶珠，于大海中載船舫上，安隱得至閻浮提界，到已則能除人貧乏窮患。迦葉！于汝意云何？諸水精器頗能輕此無價琉璃寶不？」

迦葉白佛言：「不敢輕也。」

「迦葉！如水精馱入城邑者，當知聲聞無為亦復如是。如無價琉璃大寶，當知菩薩紹三寶種使不斷絕、生一切智寶心，亦復如是。」

爾時長老摩訶迦葉白佛言：「希有世尊！如來善說！一薩婆若心寶菩薩，則勝一切聲聞辟支佛。」

爾時寶相如來剎土諸來菩薩，聞說此法已咸懷希有，白佛言：「世尊！此諸所說皆是戲論，有

【現代漢語翻譯】 現代漢語譯本： 『世尊！一大海所產生的酥油，取其億百千分之一，就已經很多而且殊勝了，更何況是四大海所產生的酥油呢？』 『迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）！就像從一百根毛髮中取一根毛髮所沾染的酥油滴，應當知道聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）的無為智慧也是如此。迦葉！就像四大海所產生的酥油，應當知道菩薩（Bodhisattva，以利益眾生為目標而修行的覺悟者）的有為善根，經過百千阿僧祇劫（asaṃkhya kalpa，極長的時間單位）迴向一切智（sarvajñā，佛陀所證悟的智慧）也是如此。迦葉！譬如螞蟻取一粒穀子，與秋收時節一切大地所生長的所有穀物相比。迦葉！你認為如何？這兩種穀物哪一種更多更殊勝呢？』 迦葉回答佛說：『世尊！秋收時節成熟的穀物，無量眾生各自都能享用，這種穀物更多更殊勝。』 『正是這樣，迦葉！就像螞蟻所取的一粒穀子，應當知道聲聞的解脫果也是如此。迦葉！猶如秋收時節一切大地上的莊稼成熟，應當知道菩薩具足六波羅蜜（ṣaṭ pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）和四攝法（catuḥsaṃgrahavastu，佈施、愛語、利行、同事）的善根，這些善根成熟后，就能利益無量眾生，也是如此。迦葉！譬如用成百上千的馱獸運載水晶器皿來到城邑；又有一顆無價的琉璃寶珠，在大海中裝載在船上，安穩地到達閻浮提界（Jambudvīpa，我們所居住的世界），到達后就能解除人們的貧乏和窮困。迦葉！你認為如何？這些水晶器皿能夠輕視這顆無價的琉璃寶珠嗎？』 迦葉回答佛說：『不敢輕視。』 『迦葉！就像用水晶馱獸運載器皿進入城邑，應當知道聲聞的無為也是如此。就像無價的琉璃大寶，應當知道菩薩繼承三寶（triratna，佛、法、僧）的種子，使之不斷絕，生起一切智寶的心，也是如此。』 這時，長老摩訶迦葉對佛說：『稀有啊，世尊！如來說得真好！一個發菩提心，追求一切智慧的菩薩，就勝過一切聲聞和辟支佛（Pratyekabuddha，緣覺，不依師教，自己悟道的修行者）。』 這時，寶相如來（Ratna-lakṣaṇa-tathāgata）剎土所來的諸位菩薩，聽聞這些法后，都感到非常稀有，對佛說：『世尊！這些所說的一切都是戲論，有什麼意義呢？』

【English Translation】 English version: 『World Honored One! One part in a hundred thousand million of the ghee produced from one great ocean is still much and more superior, how much more so the ghee produced from the four oceans.』 『Kāśyapa! Like a drop of ghee adhering to one hair out of a hundred hairs, know that the unconditioned wisdom of the Śrāvakas is like that. Kāśyapa! Like the ghee produced from the four great oceans, know that the conditioned roots of goodness of the Bodhisattvas, directed towards all-knowing wisdom for hundreds of thousands of asaṃkhya kalpas, are also like that. Kāśyapa! It is like an ant taking one grain of rice, compared to all the grains on the entire earth at the time of the autumn harvest. Kāśyapa! What do you think? Which of these two types of grain is more abundant and superior?』 Kāśyapa replied to the Buddha, 『World Honored One! The grains that ripen during the autumn harvest are enjoyed by countless beings, this is more abundant and superior.』 『Just so, Kāśyapa! Like the one grain of rice taken by an ant, know that the fruit of liberation of the Śrāvakas is also like that. Kāśyapa! Just as the crops on the entire earth ripen during the autumn harvest, know that the Bodhisattva who possesses the roots of goodness of the six pāramitās (ṣaṭ pāramitā, giving, morality, patience, vigor, meditation, and wisdom) and the four saṃgrahavastus (catuḥsaṃgrahavastu, giving, kind speech, beneficial action, and cooperation), after these roots of goodness have ripened, is able to benefit countless beings, it is also like that. Kāśyapa! It is like hundreds of thousands of pack animals carrying crystal vessels entering a city; and there is also a priceless lapis lazuli jewel, loaded on a ship in the great ocean, safely arriving in Jambudvīpa (Jambudvīpa, the world we live in), and upon arrival, it can remove people's poverty and suffering. Kāśyapa! What do you think? Can these crystal vessels slight this priceless lapis lazuli jewel?』 Kāśyapa replied to the Buddha, 『They would not dare to slight it.』 『Kāśyapa! Like the crystal pack animals entering the city, know that the unconditioned of the Śrāvakas is also like that. Like the priceless lapis lazuli jewel, know that the Bodhisattva who continues the lineage of the Three Jewels (triratna, Buddha, Dharma, Sangha), so that it is not cut off, and generates the mind of all-knowing wisdom, is also like that.』 At that time, the elder Mahākāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples, known for his ascetic practices) said to the Buddha, 『Rare indeed, World Honored One! The Tathāgata speaks well! A Bodhisattva with the mind of seeking all-knowing wisdom is superior to all Śrāvakas and Pratyekabuddhas (Pratyekabuddha, a solitary Buddha who attains enlightenment on their own, without a teacher).』 At that time, the Bodhisattvas who came from the Buddha-field of Ratna-lakṣaṇa-tathāgata (Ratna-lakṣaṇa-tathāgata), upon hearing this Dharma, all felt it was rare and said to the Buddha, 『World Honored One! All these words are just play, what is the meaning of it?』

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種種垢凈起諸異說。彼寶相如來剎土，唯說菩薩不退轉法，無煩惱纏。希有難及！釋迦如來、應、正遍知乃能堪忍如是煩惱，于無分別一味法中說上中下，顯示三乘差別之異。」爾時諸菩薩以諸天花供養如來已，謂文殊師利法王子言：「文殊師利！我等欲還寶住世界。」

文殊師利言：「善男子等！宜知是時。」

諸菩薩言：「仁者不俱去耶？」

文殊師利言：「善男子！剎土平等、佛法及眾生平等處，我欲樂是當趣是處。」

諸菩薩曰：「文殊師利！以何方便？」

文殊師利言：「一切剎土平等無盡故，諸佛等正覺不可思議，一切法空，眾生自性無我。諸善男子！我觀平等性如是，故作是說，言一切剎土平等、一切佛法眾生平等故，我趣是處。」

於是文殊師利即入三昧，變此世界如寶住世界，一切大眾咸悉得見無增無減，亦見世尊釋迦牟尼色貌形體如寶相如來，諸聲聞眾皆如彼菩薩形色相貌。時彼菩薩見是相已，皆謂已到寶住世界，咸謂釋迦牟尼佛即是寶相如來，而白佛言：「世尊！誰將我等還此世界？」佛告諸菩薩：「善男子等！云汝等去時誰將汝去？」諸菩薩言：「文殊師利法王子。」佛告諸菩薩：「亦彼將還。」

時文殊師利從三昧出，謂諸菩薩言：「善男子

【現代漢語翻譯】 現代漢語譯本：種種垢染和清凈之見引發各種不同的說法。而寶相如來（Ratnakara Buddha）的剎土，只宣說菩薩不退轉之法，沒有煩惱的纏繞。真是稀有難得！釋迦如來（Sakyamuni Buddha）、應供、正遍知，才能堪忍這樣的煩惱，在無分別的同一法味中，宣說上、中、下，顯示三乘差別的不同。」當時，眾菩薩用各種天花供養如來后，對文殊師利（Manjusri）法王子說：「文殊師利！我們想返回寶住世界（Ratnavyuha world）。」 文殊師利說：「善男子們！應該知道時機已到。」 眾菩薩說：「仁者不一起去嗎？」 文殊師利說：「善男子！因為剎土平等、佛法以及眾生平等之處，我喜歡這裡，所以想去這裡。」 眾菩薩問：「文殊師利！用什麼方法呢？」 文殊師利說：「因為一切剎土平等無盡，諸佛等正覺不可思議，一切法性空，眾生自性無我。諸位善男子！我這樣觀察平等性，所以這樣說，說一切剎土平等、一切佛法眾生平等，所以我才想去這裡。」 於是文殊師利立即進入三昧，將這個世界變成像寶住世界一樣，一切大眾都看見了，沒有增加也沒有減少，也看見世尊釋迦牟尼（Sakyamuni）的顏色相貌形體如同寶相如來（Ratnakara Buddha），所有的聲聞眾都如同那些菩薩的形色相貌。當時那些菩薩看見這種景象后，都以為已經到了寶住世界（Ratnavyuha world），都認為釋迦牟尼佛（Sakyamuni Buddha）就是寶相如來（Ratnakara Buddha），於是對佛說：「世尊！是誰將我們帶回這個世界的？」佛告訴眾菩薩：「善男子們！你們去的時候是誰帶你們去的？」眾菩薩說：「是文殊師利（Manjusri）法王子。」佛告訴眾菩薩：「也是他帶你們回來的。」 這時文殊師利從三昧中出來，對眾菩薩說：「善男子！

【English Translation】 English version: Various defilements and purities give rise to different views. But in the Buddha-field of Ratnakara Buddha (寶相如來), only the Dharma of non-retrogression for Bodhisattvas is taught, without the entanglement of afflictions. It is rare and difficult to attain! Only Sakyamuni Buddha (釋迦如來), worthy of offerings, perfectly and completely enlightened, can endure such afflictions, and in the non-discriminating, single-flavored Dharma, he speaks of the superior, middling, and inferior, revealing the differences of the Three Vehicles.' At that time, after the Bodhisattvas made offerings to the Tathagata with various heavenly flowers, they said to Manjusri (文殊師利), the Dharma Prince: 'Manjusri! We wish to return to the Ratnavyuha world (寶住世界).' Manjusri said: 'Good men! It is appropriate to know that the time has come.' The Bodhisattvas said: 'Are you not going with us, O virtuous one?' Manjusri said: 'Good men! Because I delight in the place where Buddha-fields are equal, the Buddhadharma and sentient beings are equal, I wish to go to that place.' The Bodhisattvas asked: 'Manjusri! By what means?' Manjusri said: 'Because all Buddha-fields are equal and endless, the Buddhas, equally and rightly enlightened, are inconceivable, all Dharmas are empty, and the nature of sentient beings is without self. Good men! I observe equality in this way, therefore I say that all Buddha-fields are equal, all Buddhadharma and sentient beings are equal, therefore I wish to go to that place.' Thereupon, Manjusri immediately entered Samadhi, transforming this world to be like the Ratnavyuha world (寶住世界), and all the assembly saw it, without increase or decrease. They also saw the World-Honored One, Sakyamuni (釋迦牟尼), with a complexion, appearance, and form like Ratnakara Buddha (寶相如來), and all the Sravakas were like those Bodhisattvas in form and appearance. At that time, when those Bodhisattvas saw this appearance, they all thought they had arrived in the Ratnavyuha world (寶住世界), and they all thought that Sakyamuni Buddha (釋迦牟尼佛) was Ratnakara Buddha (寶相如來), and they said to the Buddha: 'World-Honored One! Who brought us back to this world?' The Buddha told the Bodhisattvas: 'Good men! When you left, who took you away?' The Bodhisattvas said: 'The Dharma Prince Manjusri (文殊師利).' The Buddha told the Bodhisattvas: 'He also brought you back.' At that time, Manjusri emerged from Samadhi and said to the Bodhisattvas: 'Good men!'

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！各念三昧。」時諸菩薩各各念已，所得三昧現在前已，而作是念：「希有希有！我等今者猶在於此，乃謂已到寶住世界。」時諸菩薩怪未曾有，而白佛言：「甚奇世尊！文殊師利法王子乃能有是不可思議神通定力。世尊！愿諸眾生得神通力，如文殊師利。」佛告諸菩薩言：「善男子等！喻如金銀、頗梨、金剛、栴檀等寶器及瓦器等，是諸器等皆受空界。空界遍在諸器，以空界平等故。如是善男子等！若法、如、際及空，此等諸法即一無差，入第一義空故。而彼眾生以作種種行故，受種種生、示現千種我，分化成若干千色，所受地獄、畜生、餓鬼、人、天色，聲聞、辟支佛、菩薩、佛色。此等諸色雖皆可見，平等、色如、色空，等一無差、無有別異。善男子等！以是義故當如是知。」

文殊師利法王子言：「一切剎土等無別異故，一切佛等，一切法等、一切眾生等，無差別故。」

時諸菩薩受世尊如法教法，深生厭離心得喜悅，頂禮佛足右繞三匝。離世尊已，即于娑婆世界不現，還至寶住世界。

爾時世尊告慧命阿難言：「阿難！此勝經典汝當受持讀誦廣令通利。所以者何？若能以此經典廣為人說，若能故聽受者，則得無量福聚。」阿難白佛言：「唯然世尊！我已受持。當何名此經？云何奉持？」

【現代漢語翻譯】 現代漢語譯本： 『各自憶念三昧。』當時，各位菩薩各自憶念后，所證得的三昧立即顯現在眼前，並且這樣想：『稀有啊，稀有啊！我們現在仍然在這裡，卻認為已經到達寶住世界。』當時，各位菩薩感到非常驚奇，前所未有，於是對佛說：『非常奇妙啊，世尊！文殊師利（Manjushri）法王子竟然具有如此不可思議的神通定力。世尊！愿一切眾生都能獲得像文殊師利（Manjushri）一樣的神通力。』佛告訴各位菩薩說：『善男子們！譬如金銀、頗梨（sphatika，水晶）、金剛（vajra，鑽石）、栴檀（sandalwood，檀香）等寶貴的器皿以及瓦器等，這些器皿都容納虛空。虛空遍佈在所有器皿中，因為虛空是平等的。像這樣，善男子們！法（dharma，佛法）、如（tathata，真如）、際（limit，邊際）以及空（sunyata，空性），這些法就是一體，沒有差別，因為它們都進入了第一義空。然而，眾生因為造作種種行為，所以承受種種不同的生命形態，示現千種不同的『我』，分化成若干千種顏色，所承受的地獄、畜生、餓鬼、人、天等生命形態的顏色，以及聲聞、辟支佛、菩薩、佛的顏色。這些顏色雖然都可以看見，但平等、色的真如、色的空性，都是等同一致，沒有差別，沒有不同。善男子們！因為這個道理，應當這樣理解。』 文殊師利（Manjushri）法王子說：『一切剎土（buddha-kshetra，佛土）等同沒有差別，一切佛等同，一切法等同，一切眾生等同，都沒有差別。』 當時，各位菩薩接受世尊如法的教誨，內心深感厭離，生起喜悅，頂禮佛足，右繞三匝。離開世尊后，立即在娑婆世界（Saha world）隱沒，返回寶住世界。 這時，世尊告訴慧命阿難（Ananda）說：『阿難（Ananda）！這部殊勝的經典你應該受持、讀誦，廣泛地使它流通。為什麼呢？如果能夠將這部經典廣泛地為人宣說，如果有人樂意聽受，就能獲得無量的福德。』阿難（Ananda）對佛說：『是的，世尊！我已經受持。這部經應該叫什麼名字？我們應該如何奉持？』

【English Translation】 English version: 『Each of you should contemplate Samadhi.』 Then, each of the Bodhisattvas, having contemplated, the Samadhi they attained immediately appeared before them, and they thought: 『Rare indeed! We are still here, yet we believe we have already arrived in the Treasure Abode World.』 At that time, the Bodhisattvas were amazed, something they had never experienced before, and they said to the Buddha: 『How wondrous, World Honored One! Manjushri (Manjushri) Dharma Prince is able to possess such inconceivable supernatural power of Samadhi. World Honored One! May all beings attain supernatural powers like Manjushri (Manjushri).』 The Buddha told the Bodhisattvas: 『Good men! It is like gold, silver, sphatika (sphatika, crystal), vajra (vajra, diamond), sandalwood (sandalwood, sandalwood), and other precious vessels, as well as earthenware vessels, etc. All these vessels contain space. Space pervades all vessels because space is equal. Likewise, good men! Dharma (dharma, the teachings), Tathata (tathata, suchness), Limit (limit, boundary), and Sunyata (sunyata, emptiness), these dharmas are one and the same, without difference, because they all enter the First Principle Emptiness. However, because beings perform various actions, they receive various forms of life, manifesting a thousand kinds of 『self,』 differentiating into several thousand colors, receiving the colors of hell, animals, hungry ghosts, humans, and devas, as well as the colors of Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas. Although these colors are all visible, equality, the Suchness of color, the Emptiness of color, are all equal, without difference, without distinction. Good men! For this reason, you should understand it in this way.』 Manjushri (Manjushri) Dharma Prince said: 『All Buddha-lands (buddha-kshetra, buddha-field) are equal without difference, all Buddhas are equal, all Dharmas are equal, all beings are equal, without difference.』 At that time, the Bodhisattvas received the World Honored One's Dharma teachings, deeply felt revulsion, and generated joy, prostrating at the Buddha's feet and circumambulating three times. Having left the World Honored One, they immediately disappeared from the Saha world (Saha world) and returned to the Treasure Abode World. At this time, the World Honored One told the Wise Life Ananda (Ananda): 『Ananda (Ananda)! You should receive, uphold, recite, and widely propagate this supreme Sutra. Why? If one can widely explain this Sutra to others, if one is willing to listen, one will obtain immeasurable blessings.』 Ananda (Ananda) said to the Buddha: 『Yes, World Honored One! I have already received and uphold it. What should this Sutra be called? How should we uphold it?』

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佛告阿難：「此經當名『寂調音所問』，如是受持；又名『如來所說清凈調伏受持』。」

佛說經竟，寂調音天子、文殊師利法王子，長老摩訶迦葉、慧命阿難，及諸時會大眾，天、龍、夜叉、乾闥婆、阿修羅、護世等，聞佛所說，歡喜奉行。

寂調音所問經

【現代漢語翻譯】 現代漢語譯本 佛告訴阿難：『這部經應當命名為《寂調音所問》，就這樣接受和奉持；又可以命名為《如來所說清凈調伏受持》。』

佛說完這部經后，寂調音天子（Śāntasvarasamādhi，具有寂靜調和聲音的三昧的天神）、文殊師利法王子（Mañjuśrī，象徵智慧的菩薩），長老摩訶迦葉（Mahākāśyapa，佛教的重要弟子之一）、慧命阿難（Ānanda，佛陀的侍者），以及所有在場的聽眾，包括天（Deva，天神）、龍（Nāga，龍族）、夜叉（Yakṣa，一種守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神靈）、護世等，聽了佛所說的法，都歡喜地接受並實行。

《寂調音所問經》

【English Translation】 English version The Buddha said to Ānanda (佛陀的侍者): 'This sūtra should be named 'Śāntasvarasamādhi-paripṛcchā' (寂調音所問，The Inquiry of Śāntasvarasamādhi), thus receive and uphold it; it can also be named 'Tathāgata-bhāṣita-viśuddha-vinaya-dhāraṇa' (如來所說清凈調伏受持, The Pure Discipline Received and Upheld as Spoken by the Tathāgata).'

After the Buddha finished speaking this sūtra, Śāntasvarasamādhi-devaputra (寂調音天子，a celestial being with the samādhi of peaceful and harmonious sound), Mañjuśrī Dharmakumāra (文殊師利法王子，the bodhisattva symbolizing wisdom), the elder Mahākāśyapa (摩訶迦葉，one of the important disciples of Buddhism), Ānanda (阿難，the attendant of the Buddha), and all the assembled listeners, including devas (天，gods), nāgas (龍，dragons), yakṣas (夜叉，a type of guardian spirit), gandharvas (乾闥婆，celestial musicians), asuras (阿修羅，a type of warlike spirit), lokapālas (護世，world protectors), and others, hearing what the Buddha had said, joyfully accepted and practiced it.

Śāntasvarasamādhi-paripṛcchā (寂調音所問經，The Inquiry of Śāntasvarasamādhi)

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