T32n1634_入大乘論
大正藏第 32 冊 No. 1634 入大乘論
No. 1634
入大乘論捲上(本無闕第一品名目)
堅意菩薩造
北涼三藏法師道泰等譯
今欲解入大乘義。問曰。何故說入大乘義。答曰。我為眾生欲遮苦因故。汝今當知。或復有人近惡知識。為惡所誤偏執己法。專著邪見。顛倒思惟。不解實義。不順佛智。誹謗聖說。誹謗聖說者。則壞正法。壞正法者。得大罪報如世尊說。謗法之罪。重於五逆。惡道長遠。久受苦報。如偈說曰。
誹謗大乘法 決定趣惡道 此人受業報 實智之所說 生墮地獄中 大火熾然身 焚燒甚苦痛 業報罪信爾 熾然大鐵犁 具滿五百數 而耕其舌上 遍碎身苦惱 若從地獄出 復受余惡報 諸根常缺漏 永不聞法音 設使得聞者 復生于謗法 以謗法因緣 還墮于地獄
謗法眾生聞如是說。于大乘中。便生疑心。如尊者提婆所說偈。
薄福之人 不生於疑 能生疑者 必破諸有
若有疑者。皆應聽法。聞已意解。便得開悟。得開悟已。即生信心。生信心已。便生喜樂。生喜樂已。如是次第。生聞思修。乃至具足得一切種智。因謗大乘。而墮惡道。亦由大乘。起諸善業
【現代漢語翻譯】 現代漢語譯本 今欲解釋入大乘的意義。有人問：『為什麼要說入大乘的意義？』回答說：『我是爲了眾生想要遮止痛苦的根源。』你現在應當知道，或許有人親近惡知識，被邪惡所迷惑，偏執自己的法，專著于邪見，顛倒思惟，不理解真實的意義，不順從佛的智慧，誹謗聖人的教說。誹謗聖人的教說，就會破壞正法。破壞正法的人，會得到巨大的罪報，如世尊所說，謗法的罪過，重於五逆罪。惡道漫長而遙遠，長久地遭受痛苦的果報。如偈頌所說： 『誹謗大乘法，必定趣向惡道，此人所受的業報，是真實智慧所說的。出生后墮入地獄中，大火熾盛燃燒身體，焚燒非常痛苦，業報罪過真實不虛。熾熱的大鐵犁，具有滿滿五百個，用來耕他的舌頭上，遍碎身體苦惱。如果從地獄出來，還要遭受其餘的惡報，諸根常常殘缺，永遠聽不到佛法之音。即使能夠聽到，又會生起誹謗佛法之心，因為誹謗佛法的因緣，還會墮入地獄。』 誹謗佛法的眾生聽到這樣的說法，對於大乘佛法，便會產生疑心。如尊者提婆（Āryadeva）所說的偈頌： 『福薄的人，不會產生懷疑，能夠產生懷疑的人，必定能破除諸有（bhava）。』 如果有人產生懷疑，都應當聽聞佛法，聽聞后理解其中的意義，便能得到開悟。得到開悟后，就會生起信心。生起信心后，便會生起喜悅和快樂。生起喜悅和快樂后，像這樣依次，生起聞、思、修，乃至具足獲得一切種智（sarvākārajñatā）。因為誹謗大乘，而墮入惡道，也因為大乘，而生起各種善業。
【English Translation】 English version Now, I wish to explain the meaning of entering the Mahayana (Great Vehicle). Someone asks: 'Why explain the meaning of entering the Mahayana?' The answer is: 'I do so for the sake of sentient beings, wishing to prevent the causes of suffering.' You should know now that there may be some who associate with evil teachers, are misled by evil influences, cling to their own doctrines, are attached to wrong views, engage in distorted thinking, do not understand the true meaning, do not accord with the wisdom of the Buddha, and slander the teachings of the saints. Those who slander the teachings of the saints destroy the true Dharma (law). Those who destroy the true Dharma receive great karmic retribution, as the World Honored One (Bhagavan) said: 'The sin of slandering the Dharma is heavier than the five rebellious acts (pañcānantarya). The evil paths are long and distant, and one suffers painful retribution for a long time.' As the verse says: 'Slandering the Mahayana Dharma, one is certain to go to evil paths; the karmic retribution this person receives is what true wisdom has spoken. Being born and falling into hell, with great fires blazing on the body, burning with extreme pain, the karmic retribution is truly certain. A blazing great iron plow, fully five hundred in number, plows his tongue, crushing it all over, causing bodily suffering. If one emerges from hell, one will again receive other evil retributions; the faculties will always be deficient, and one will never hear the sound of the Dharma. Even if one is able to hear it, one will again give rise to slandering the Dharma; because of the cause and condition of slandering the Dharma, one will still fall into hell.' Sentient beings who slander the Dharma, hearing such teachings, will then generate doubt about the Mahayana Dharma. As the Venerable Āryadeva (尊者提婆) said in the verse: 'People with little merit do not give rise to doubt; those who can give rise to doubt will surely destroy all existences (bhava).' If there are those who have doubts, they should all listen to the Dharma. Having heard it and understood its meaning, they will then attain enlightenment. Having attained enlightenment, they will then generate faith. Having generated faith, they will then generate joy and happiness. Having generated joy and happiness, in this order, they will generate hearing, thinking, and cultivating, until they fully attain all-knowing wisdom (sarvākārajñatā). Because of slandering the Mahayana, one falls into evil paths, and also because of the Mahayana, one generates all kinds of good karma.
。如人因地故倒。還依地而起。又因於智。趣菩提道。亦與眾生。共和合有。若離眾生。則無有得菩提道者。從眾生界。出生一切諸佛菩提。如尊者龍樹所說偈。
不從虛空有 亦非地種生 但從煩惱中 而證成菩提
問曰。汝說善入摩訶衍論。如是功德云何名為摩訶衍耶。答曰。菩薩藏處名摩訶衍。問曰。佛不說三乘亦摩訶衍乎。答曰。如是。此大乘中。亦說三乘。即名三藏。如菩薩藏經中說。佛告阿阇世王。族姓子。藏有三種。何等為三。謂聲聞藏。辟支佛藏。菩薩藏。族姓子。非以聲聞乘故名為三藏。亦非以辟支佛乘故名為三藏。唯諸菩薩所學大乘。得名三藏。何以故。夫說法者。具足三乘。乃名三藏。以菩薩說法能具三乘故。是故我說名三藏耶。族姓子。有三種學人。聲聞學。辟支佛學。菩薩學。聲聞乘者。不學辟支佛乘。何以故。非所解故。辟支佛乘者。不學菩薩乘。何以故。亦非所解故。族姓子。唯諸菩薩雖學聲聞辟支佛乘。而不證於聲聞辟支佛道。學菩薩乘。深知菩薩所行之法。常樂隨順。以是義故。菩薩乘者名為三藏。非謂聲聞辟支佛乘。于余經中。以具分別。是故我今但略說耳。如汝意謂非三藏者。汝今但以增一阿含。中阿含。長阿含。雜阿舍百千等偈。以為一藏。毗尼阿毗曇二
【現代漢語翻譯】 現代漢語譯本：譬如有人因為地面而跌倒，也能依靠地面而站起來。同樣，因為智慧，才能趣向菩提道（通往覺悟的道路）。這也與眾生共同和合而有。如果脫離眾生，就沒有能夠證得菩提道的人。一切諸佛的菩提，都是從眾生界出生的，正如尊者龍樹（Nagarjuna）所說的偈頌： 『不是從虛空中產生，也不是從地種中生長，而是從煩惱中，證成菩提。』 問：你說善於進入《摩訶衍論》（Mahayana Sutra）。這樣的功德，為什麼稱為摩訶衍（Mahayana，大乘）呢？答：菩薩藏（Bodhisattva Pitaka）所在之處，名為摩訶衍。問：佛不是也說三乘（Triyana）都是摩訶衍嗎？答：是的。這大乘中，也說三乘，即名為三藏（Tripitaka）。如《菩薩藏經》中所說，佛告訴阿阇世王（Ajatasattu）：『族姓之子，藏有三種，哪三種呢？就是聲聞藏（Sravaka Pitaka）、辟支佛藏（Pratyekabuddha Pitaka）、菩薩藏。族姓之子，不是因為聲聞乘的緣故稱為三藏，也不是因為辟支佛乘的緣故稱為三藏，只有諸菩薩所學的大乘，才得名三藏。為什麼呢？因為說法的人，具足三乘，才名為三藏。因為菩薩說法能夠具足三乘的緣故，所以我才說名為三藏。』 『族姓之子，有三種學人：聲聞學、辟支佛學、菩薩學。聲聞乘的人，不學習辟支佛乘，為什麼呢？因為不是他們所理解的。辟支佛乘的人，不學習菩薩乘，為什麼呢？也不是他們所理解的。族姓之子，只有諸菩薩雖然學習聲聞、辟支佛乘，但不證於聲聞、辟支佛道。學習菩薩乘，深刻了解菩薩所行之法，常常樂於隨順。因為這個緣故，菩薩乘才名為三藏，而不是聲聞、辟支佛乘。在其他的經典中，已經詳細分別過了，所以我現在只是略說而已。』 如果你認為不是三藏，你現在只是用《增一阿含》（Ekottara Agama）、《中阿含》（Madhyama Agama）、《長阿含》（Dirgha Agama）、《雜阿舍》（Samyukta Agama）等成百上千的偈頌，作為一藏，《毗尼》（Vinaya，律）和《阿毗曇》（Abhidhamma，論）作為二藏。
【English Translation】 English version: It is like a person falling because of the ground, and also rising again relying on the ground. Similarly, because of wisdom, one proceeds towards the Bodhi path (the path to enlightenment). This also exists in common with all sentient beings. If one separates from sentient beings, there is no one who can attain the Bodhi path. All Buddhas' Bodhi is born from the realm of sentient beings, just as Venerable Nagarjuna (Nagarjuna) said in his verse: 'Not born from emptiness, nor grown from seeds in the earth, but from within afflictions, one realizes Bodhi.' Question: You say one should be skilled in entering the Mahayana Sutra (Mahayana Sutra). With such merit, why is it called Mahayana (Mahayana, the Great Vehicle)? Answer: The place where the Bodhisattva Pitaka (Bodhisattva Pitaka) is located is called Mahayana. Question: Did the Buddha not also say that the Three Vehicles (Triyana) are all Mahayana? Answer: Yes. Within this Mahayana, the Three Vehicles are also spoken of, which are called the Tripitaka (Tripitaka). As it is said in the Bodhisattva Pitaka Sutra, the Buddha told King Ajatasattu (Ajatasattu): 'Son of good family, there are three Pitakas, what are the three? They are the Sravaka Pitaka (Sravaka Pitaka), the Pratyekabuddha Pitaka (Pratyekabuddha Pitaka), and the Bodhisattva Pitaka. Son of good family, it is not because of the Sravaka Vehicle that it is called the Tripitaka, nor is it because of the Pratyekabuddha Vehicle that it is called the Tripitaka. Only the Mahayana studied by the Bodhisattvas is named the Tripitaka. Why? Because the one who teaches the Dharma possesses all Three Vehicles, and is therefore called the Tripitaka. Because the Bodhisattva's teaching of the Dharma can encompass all Three Vehicles, that is why I say it is called the Tripitaka.' 'Son of good family, there are three kinds of learners: Sravaka learning, Pratyekabuddha learning, and Bodhisattva learning. Those of the Sravaka Vehicle do not study the Pratyekabuddha Vehicle, why? Because it is not what they understand. Those of the Pratyekabuddha Vehicle do not study the Bodhisattva Vehicle, why? Because it is also not what they understand. Son of good family, only the Bodhisattvas, although they study the Sravaka and Pratyekabuddha Vehicles, do not realize the Sravaka or Pratyekabuddha path. They study the Bodhisattva Vehicle, deeply understanding the practices of the Bodhisattvas, and are always happy to follow them. For this reason, the Bodhisattva Vehicle is called the Tripitaka, not the Sravaka or Pratyekabuddha Vehicles. In other sutras, this has been explained in detail, so I will only speak briefly now.' If you think it is not the Tripitaka, you are now only using the Ekottara Agama (Ekottara Agama), Madhyama Agama (Madhyama Agama), Dirgha Agama (Dirgha Agama), Samyukta Agama (Samyukta Agama), and hundreds and thousands of other verses as one Pitaka, and the Vinaya (Vinaya, discipline) and Abhidhamma (Abhidhamma, doctrine) as two Pitakas.
百千偈。名為二藏。盡具修習。名為三藏。若如是說。不名三藏。所以者何。諸餘經等。則非佛說。有如是過。阿含。毗尼。阿毗曇等。亦是三藏。雜藏。舍頭羅經。胎經。諫王本生。辟支佛因緣。如是八萬四千法藏。尊者阿難從佛受持者。如是一切皆有非佛語過。若無過者。當知一切儘是佛說。如是所說。若皆是藏。此則便有百千等藏。汝言三藏。是語自壞。復有阿難所不受者。佛成道二十年後。方于僧中自言。我年老大。須供給人。若能為我作給侍者。當自言能。爾時大眾和合。即差阿難為佛侍者。阿難便語同梵行人。如來有八萬四千法聚。我今悉能受持。唯先二十年中。有二比丘。所受持者。皆悉不了。以是義故。當知阿難所受持者。不名多聞。佛所說法中。阿難實有不任器者。如中阿含說。釋提桓因語郁多羅言。尊者。我得他心智。觀閻浮提一切眾生。無有盡能受持佛法。唯除尊者。余不能了。以是因緣當知阿難非悉能持一切佛法。聲聞弟子。及以阿難。不任法器。諸大乘經。已具廣說。如首楞嚴經中。佛為凈月藏天子說。阿難所持少不足言。不受持者乃有無量。我所知法。百千億分。不說其一。阿難於我所說法中。百千億分。不持其一。善男子。我於一日一夜。十方世界梵釋。四天王。天龍。夜叉。乾闥婆
【現代漢語翻譯】 現代漢語譯本 百千偈（gatha，頌），名為二藏（two pitakas）。全部具足修習，名為三藏（three pitakas）。如果這樣說，就不能稱為三藏。為什麼呢？因為其他的經典等等，就不是佛陀所說，有這樣的過失。阿含（Agama，經藏）、毗尼（Vinaya，律藏）、阿毗曇（Abhidhamma，論藏）等等，也是三藏。雜藏（Miscellaneous Collection）、舍頭羅經（Sutras on various topics）、胎經（Embryology Sutra）、諫王本生（Jataka tales of kings giving advice）、辟支佛因緣（Pratyekabuddha's stories of causation），像這樣的八萬四千法藏（eighty-four thousand collections of teachings），尊者阿難（Venerable Ananda）從佛陀受持的，像這一切都有非佛語的過失。如果沒有過失，應當知道一切都是佛陀所說。像這樣所說，如果都是藏，那麼就便有百千等等的藏。你說三藏，這話自己就破滅了。 還有阿難所沒有受持的。佛陀成道二十年後，才在僧團中自己說：『我年紀大了，需要供給人。如果能為我做侍者的人，應當自己說能。』當時大眾和合，就差遣阿難為佛陀的侍者。阿難便告訴同修梵行的人，如來有八萬四千法聚，我如今全部都能受持，唯獨先前的二十年中，有二位比丘所受持的，我都完全不瞭解。因為這個緣故，應當知道阿難所受持的，不能稱為多聞。佛陀所說的法中，阿難確實有不堪為法器的地方。如同《中阿含經》（Majjhima Agama）所說，釋提桓因（Sakka, lord of devas）告訴郁多羅（Uttara）說：『尊者，我得到他心智，觀察閻浮提（Jambudvipa，the world we live in）的一切眾生，沒有能夠完全受持佛法的，唯獨尊者，其餘都不能瞭解。』因為這個因緣，應當知道阿難並非全部能夠受持一切佛法。聲聞弟子，以及阿難，不堪為法器，諸大乘經（Mahayana sutras），已經詳細廣說了。如同《首楞嚴經》（Surangama Sutra）中，佛陀為凈月藏天子（Pure Moon Treasury）說，阿難所持有的少得不足以說，沒有受持的乃有無量。我所知道的法，百千億分，不說其中的一分。阿難於我所說的法中，百千億分，不持有其中的一分。善男子，我於一日一夜，十方世界梵（Brahma）、釋（Sakka）、四天王（Four Heavenly Kings）、天龍（Devas and Nagas）、夜叉（Yakshas）、乾闥婆（Gandharvas）
【English Translation】 English version Hundreds of thousands of gathas (verses) are called two pitakas. Fully practicing all of them is called three pitakas. If it is said like this, it cannot be called three pitakas. Why? Because other sutras, etc., are not spoken by the Buddha, and there is such a fault. Agamas (sutras), Vinaya (rules of discipline), Abhidhamma (philosophical treatises), etc., are also three pitakas. Miscellaneous Collection, Sutras on various topics, Embryology Sutra, Jataka tales of kings giving advice, Pratyekabuddha's stories of causation, like these eighty-four thousand collections of teachings, which Venerable Ananda received from the Buddha, all of these have the fault of not being the Buddha's words. If there is no fault, it should be known that everything is spoken by the Buddha. If everything said like this is a pitaka, then there would be hundreds of thousands of pitakas. You say three pitakas, this statement contradicts itself. Furthermore, there are things that Ananda did not receive. Twenty years after the Buddha attained enlightenment, he said to the Sangha (monastic community): 'I am old and need someone to attend to me. If anyone can be my attendant, they should say so themselves.' At that time, the assembly agreed and appointed Ananda as the Buddha's attendant. Ananda then told his fellow practitioners, 'The Tathagata (Buddha) has eighty-four thousand collections of teachings, and I can now receive and hold all of them, except for what the two monks received in the first twenty years, which I do not fully understand.' For this reason, it should be known that what Ananda received cannot be called extensive learning. In the Dharma (teachings) spoken by the Buddha, Ananda indeed had shortcomings as a vessel for the Dharma. As the Majjhima Agama (Middle Length Discourses) says, Sakka (lord of devas) told Uttara: 'Venerable one, I have obtained the knowledge of others' minds, and I observe that among all beings in Jambudvipa (the world we live in), no one can fully receive and hold the Buddha's Dharma, except for you; the rest cannot understand it.' Because of this reason, it should be known that Ananda is not able to fully hold all the Buddha's Dharma. Sravaka (hearer) disciples, as well as Ananda, are not suitable vessels for the Dharma, as the Mahayana sutras have already explained in detail. As in the Surangama Sutra, the Buddha said to Pure Moon Treasury, what Ananda holds is too little to mention, and what he does not hold is immeasurable. Of the Dharma I know, hundreds of thousands of millions of parts, I do not speak of even one part. Of the Dharma I have spoken, Ananda does not hold even one part out of hundreds of thousands of millions. Good man, in one day and one night, Brahma, Sakka, the Four Heavenly Kings, Devas and Nagas, Yakshas, Gandharvas of the ten directions
。及諸菩薩。一切來集。為說智慧修多羅偈頌章句。眾生所行諸波羅蜜。及說聲聞辟支佛乘。厭惡生死。讚歎涅槃。滿足諸波羅蜜。乃至為諸天子廣演說法一日一夜假使滿閻浮提如微塵數。多聞智慧皆如阿難。於一日一夜。百千億分亦不能持具足一分。乃至復滿十方微塵世界皆如阿難。不能盡持亦復如是。處處經中亦說。阿難不任法器。以是義故。當知阿難不能盡持一切佛法。問曰。如來世尊不說阿難於多聞中為第一耶。答曰。佛于聲聞眾中。假說阿難以為第一。非謂菩薩。又復汝等於阿難所持尚不盡聞。況于大乘具足深義。汝意若謂是聲聞乘即大乘者。此事不然。何以故。因果異故。若聲聞乘因與大乘因。而不異者。果亦應不異。現見果異故。當知因亦異。何以故。聲聞學者。但斷結障。觀無常行。從他聞法。菩薩所斷微細諸習。乃至空竟觀一切法。不從他聞得自然智。無師智。以是義故。非以聲聞乘同大乘也。問曰。佛不說解脫無異也。答曰。聲聞解脫時。頗能令使須彌山等。盡向道場。悉皆曲躬。光明遍照十方世界。八十由旬一切魔眾。悉來降不。菩薩解脫。如上所說。悉能為之。以是義故。佛于余經。雖說解脫相等無異。大小實殊。猶如蟲嚙芥子中空。雖有空名。當與十方世界中空得為一不。空雖不異。大小
【現代漢語翻譯】 現代漢語譯本 以及諸位菩薩，一切都聚集而來，（釋迦摩尼佛）為他們講述關於智慧的修多羅（Sutra，經）的偈頌和章節，眾生所修行的各種波羅蜜（Pāramitā，到彼岸），並且講述聲聞（Śrāvaka，聽聞佛法而修道者）和辟支佛（Pratyekabuddha，獨覺佛）的乘（Yāna，交通工具，比喻教法），他們厭惡生死，讚歎涅槃（Nirvāṇa，寂滅），圓滿各種波羅蜜。乃至為諸位天子廣泛地演說佛法，即使一日一夜之間，充滿整個閻浮提（Jambudvīpa，我們所居住的這個世界）的阿羅漢都如微塵般眾多，他們的博聞強記和智慧都如阿難（Ānanda，釋迦牟尼佛的十大弟子之一），在一日一夜之間，他們所能記住的，連阿難所持有的百千億分之一都不能達到。乃至充滿十方如微塵般的世界的阿羅漢都如阿難，也不能完全記住（佛法），也是如此。許多經典中也說，阿難不能勝任法器（比喻不能完全領悟佛法）。因為這個原因，應當知道阿難不能完全持有所有的佛法。 問：如來世尊不是說過阿難在多聞中是第一嗎？ 答：佛在聲聞眾中，假說阿難是第一，不是說菩薩。而且你們對於阿難所持有的（佛法）尚且不能完全聽聞，更何況是大乘（Mahāyāna，大的交通工具，比喻能普度眾生的教法）具足而深奧的含義。你們如果認為聲聞乘就是大乘，這件事是不對的。為什麼呢？因為因和果不同。如果聲聞乘的因和大乘的因沒有不同，那麼果也應該沒有不同。現在看到果不同，應當知道因也不同。為什麼呢？聲聞乘的修行者，只是斷除結縛的障礙，觀察無常的現象，從他人那裡聽聞佛法。菩薩所斷除的是微細的習氣，乃至究竟空性，觀察一切法，不從他人那裡聽聞而得到自然智，無師智。因為這個原因，不能認為聲聞乘等同於大乘。 問：佛不是說過解脫沒有差異嗎？ 答：聲聞解脫的時候，能夠讓須彌山（Sumeru，佛教世界觀中的聖山）等，都向道場彎腰致敬，光明遍照十方世界，八十由旬（Yojana，古印度長度單位）以內的所有魔眾，都來降伏嗎？菩薩解脫，如上面所說，完全能夠做到這些。因為這個原因，佛在其他的經典中，雖然說解脫的相狀相等沒有差異，但大小實際上有差別。猶如蟲子咬過的芥菜籽中的空洞，雖然有空的名字，能夠和十方世界中的空相等同嗎？空雖然沒有差異，但大小（有差異）。
【English Translation】 English version And all the Bodhisattvas (Enlightenment Beings) gathered together. (Śākyamuni Buddha) spoke to them about the verses and chapters of the wisdom Sutra (scripture), the various Pāramitās (perfections) practiced by sentient beings, and also spoke of the Śrāvaka (hearers) and Pratyekabuddha (solitary Buddhas) Yāna (vehicle), who detest birth and death, praise Nirvāṇa (liberation), and fulfill the various Pāramitās. Even to the point of extensively expounding the Dharma (teachings) for the Devas (gods), even if in one day and one night, the Arhats (enlightened beings) filling the entire Jambudvīpa (the world we live in) were as numerous as dust particles, and their learning and wisdom were all like Ānanda (one of Śākyamuni Buddha's ten great disciples), in one day and one night, what they could remember would not even reach one hundred trillionth of what Ānanda held. Even if the Arhats filling the ten directions of dust-particle-like worlds were all like Ānanda, they could not completely remember (the Dharma), it is also like this. Many Sutras also say that Ānanda is not capable of being a Dharma vessel (a metaphor for not being able to fully comprehend the Dharma). For this reason, it should be known that Ānanda cannot completely hold all the Buddha's Dharma. Question: Did the Tathāgata (Buddha) not say that Ānanda is the foremost in learning? Answer: The Buddha, among the Śrāvaka assembly, provisionally said that Ānanda is the foremost, not referring to Bodhisattvas. Moreover, you have not even completely heard what Ānanda holds, let alone the complete and profound meaning of the Mahāyāna (great vehicle). If you think that the Śrāvaka Yāna is the Mahāyāna, this is not correct. Why? Because the cause and effect are different. If the cause of the Śrāvaka Yāna and the cause of the Mahāyāna are not different, then the effect should also not be different. Now seeing that the effect is different, it should be known that the cause is also different. Why? Practitioners of the Śrāvaka Yāna only sever the obstacles of afflictions, observe impermanent phenomena, and hear the Dharma from others. Bodhisattvas sever subtle habitual tendencies, even to the ultimate emptiness, observe all Dharmas, and attain natural wisdom, teacherless wisdom, without hearing from others. For this reason, the Śrāvaka Yāna cannot be considered the same as the Mahāyāna. Question: Did the Buddha not say that liberation is without difference? Answer: When a Śrāvaka is liberated, can they cause Mount Sumeru (the sacred mountain in the Buddhist worldview) and others to bow in reverence towards the Bodhimaṇḍa (place of enlightenment), and can their light illuminate the ten directions, and can all the Māras (demons) within eighty Yojanas (an ancient Indian unit of distance) come to surrender? A Bodhisattva's liberation, as mentioned above, can completely accomplish these things. For this reason, in other Sutras, although the Buddha said that the characteristics of liberation are equal and without difference, the size is actually different. It is like the hole in a mustard seed bitten by an insect, although it has the name of emptiness, can it be equal to the emptiness in the ten directions? Although emptiness is without difference, the size (is different).
有別。又如熒火欲等日月。亦如蚊子比金翅鳥。如娑留枝比丘。說佛本行偈。
一切諸光明 燈焰與掣電 星月照差別 日光最第一 飛行諸禽獸 蚊蟻及與蜂 眾鳥飛各異 金翅最不同
以是故。雖少相似。大小有殊。當知因既有異。果豈同耶。汝言解脫無異。如是觀察。解脫不同。聲聞解脫。名愛盡解脫。非一切解脫。但為鈍根少智眾生。假分別說。大乘解脫。斷煩惱習。一切都盡。為利根菩薩。廣分別說。如汝今說。聲聞解脫。即大乘解脫者。如來則非一切種智。有如是過。如佛小疾。遣目連詣耆鞠所。當須何藥。是時耆鞠已亡七日。生忉利天。目連即便詣彼天所。爾時耆鞠將入後園。即便問言。如來有疾。當須何藥。答曰。用酥。如來身者。猶如金剛。諸惡已滅。豈有疾乎。而問耆鞠。如婆拘羅比丘。於九十劫前。以一藥果。施同梵行者。於九十劫中。身常無病。于最後身。年至八十。初無微病。正以此一訶梨勒果微施因緣。尚得無病。況復如來億百千萬阿僧祇劫。具足檀波羅蜜。備諸功德。乃至截身手足髓腦血肉。而施病者。以是因緣。豈得疾耶。如經所說。則現如來非一切智。如來又時入城乞食。空缽還歸。為度于提婆達多令使出家。如枯樹經說見大火聚。爾時諸比丘中便有生
【現代漢語翻譯】 現代漢語譯本 有區別。又如螢火蟲想要與日月相比，也像蚊子與金翅鳥相比。如同娑留枝（Sāliya）比丘說佛陀本行偈：
『一切諸光明，燈焰與閃電， 星月照耀有差別，日光最為第一。 飛行諸禽獸，蚊蟻及蜜蜂， 眾鳥飛行各不同，金翅鳥最不相同。』
因此，即使有少許相似之處，大小卻有差別。應當知道因既然不同，果又怎會相同呢？你說解脫沒有差別，這樣觀察，解脫是不同的。聲聞（Śrāvaka）的解脫，名為愛盡解脫，並非一切解脫，只是為鈍根少智的眾生，假作分別解說。大乘的解脫，斷除煩惱習氣，一切都斷盡，是為利根菩薩，廣為分別解說。如果像你現在所說，聲聞的解脫就是大乘的解脫，那麼如來就不是一切種智（Sarvajñāna），會有這樣的過失。例如佛陀稍有小病，派遣目連（Maudgalyāyana）去耆婆（Jīvaka）那裡，問需要什麼藥。當時耆婆已經去世七日，生於忉利天（Trāyastriṃśa）。目連立即前往那個天界。當時耆婆正要進入後花園，目連便問他說：『如來有病，需要什麼藥？』耆婆回答說：『用酥。如來的身體，猶如金剛，諸惡已經滅盡，怎麼會有病呢？』而問耆婆，就像婆拘羅（Bakula）比丘，在九十劫前，以一個藥果，施給同梵行者，在九十劫中，身體常常沒有疾病。在最後一生，年齡到八十歲，最初沒有輕微的疾病，正是因為這一個訶梨勒（Haritaki）果的微小布施因緣，尚且能夠得到無病，更何況如來億百千萬阿僧祇劫，具足檀波羅蜜（Dāna-pāramitā），具備各種功德，乃至截斷身體手足髓腦血肉，而佈施給病人，因為這樣的因緣，怎麼會有疾病呢？』如果像經中所說，就顯現如來不是一切智。如來有時又入城乞食，空缽而歸，是爲了度化提婆達多（Devadatta）令他出家。如《枯樹經》所說，看見大火聚，當時諸比丘中便有生起……
【English Translation】 English version There is a difference. It is like a firefly trying to compare itself to the sun and moon, or a mosquito comparing itself to a Garuḍa (golden-winged bird). Like Sāliya Bhikṣu (Sāliya monk) reciting a verse about the Buddha's past deeds:
'All kinds of light, lamp flames and lightning, The stars and moon shine differently, the sunlight is the most supreme. Flying birds and beasts, mosquitoes, ants, and bees, All birds fly differently, the Garuḍa is the most distinct.'
Therefore, although there may be slight similarities, there is a difference in size. It should be known that since the causes are different, how can the results be the same? You say that liberation is no different; observing in this way, liberation is different. The liberation of a Śrāvaka (disciple), is called the liberation of the exhaustion of craving, it is not complete liberation. It is only for beings of dull faculties and little wisdom that it is spoken of as a provisional distinction. The liberation of the Mahāyāna (Great Vehicle), cuts off the habits of afflictions, everything is completely exhausted, it is for Bodhisattvas of sharp faculties that it is extensively and distinctly spoken of. If, as you now say, the liberation of the Śrāvaka is the same as the liberation of the Mahāyāna, then the Tathāgata (Thus Come One) would not be Sarvajñāna (all-knowing), and there would be such a fault. For example, when the Buddha had a minor illness, he sent Maudgalyāyana (Maudgalyāyana) to Jīvaka (Jīvaka) to ask what medicine was needed. At that time, Jīvaka had already passed away for seven days and was born in Trāyastriṃśa (Heaven of Thirty-three). Maudgalyāyana immediately went to that heaven. At that time, Jīvaka was about to enter the back garden, and Maudgalyāyana asked him, 'The Tathāgata is ill, what medicine is needed?' Jīvaka replied, 'Use ghee. The body of the Tathāgata is like diamond, all evils have been extinguished, how could there be illness?' Asking Jīvaka is like the case of Bakula (Bakula) Bhikṣu, who ninety kalpas (aeons) ago, gave a medicinal fruit to a fellow Brahmacārī (one who practices chastity), and for ninety kalpas his body was always free from illness. In his last life, at the age of eighty, he had no minor illness from the beginning, precisely because of the cause of this small offering of a Haritaki (Haritaki) fruit, he was still able to obtain freedom from illness, how much more so the Tathāgata, who for billions of hundreds of thousands of asaṃkhyeya (countless) kalpas, has perfected Dāna-pāramitā (perfection of giving), possessing all kinds of merits, even cutting off his body, hands, feet, marrow, brain, blood, and flesh, and giving them to the sick, because of such causes, how could there be illness?' If it is as the sutras say, then it appears that the Tathāgata is not all-knowing. The Tathāgata sometimes enters the city to beg for food and returns with an empty bowl, in order to liberate Devadatta (Devadatta) and cause him to leave home. As the 'Sutra of the Withered Tree' says, seeing a large pile of fire, at that time, among the Bhikṣus, there arose...
退心者。為度馬師滿宿故。數數罵婆羅門奪賴阇。薩遮尼干。孫陀利等。於九十日中受食馬麥。目連。舍利弗。入于陶室。乃有如是等事。汝意若謂有餘業者。此則不然。何以故。如來已盡一切諸惡。具滿一切無量功德。有餘惡業。則有大過。汝曾不聞諸經中說如來永斷一切煩惱業結習耶。如摩陀遮離所說偈贊。
一切結習盡 唯有救世者 一切智所有 功德悉成滿
有三種習。所謂業習。煩惱習。威儀習。此三種習。如來永盡。以是因緣。若有餘業。此則大過。汝今若謂是方便者。此亦不然。何以故。汝意先謂。佛身是實。不言方便。及與應化。汝常自言。佛身是一。何得復有方便應化。汝於何經聞說方便。及應化耶汝經中說唯有後邊身。不言別有法身。與應化方便身異。而我十住經中所說。別有法身。不與方便應化身同。是故。大乘經中說。佛是一切智。則無有過。汝小乘中說一切智。則有大失。若謂聲聞乘。即是大乘。此事不然。大乘者。與聲聞乘。則有差別。以廣大故。汝意若謂聲聞乘中顯示大乘。是亦不然。何以故。理相違故。聲聞乘者。從他聞法。大仙之乘。紹三寶種。不斷絕故。如毗琉璃寶終不出於水精之中。體差別故。是故大乘微妙甚深。其心廣大。菩薩摩訶薩次第修學。始從初地
【現代漢語翻譯】 現代漢語譯本：
關於退失菩提心的人，爲了度化馬師滿宿（一個人的名字）的緣故，（佛）多次責罵婆羅門奪賴阇（Brahman Dala-raja），薩遮尼干（Satyakanigan），孫陀利（Sundari）等人，在九十天中接受餵食馬麥。目連（Maudgalyayana），舍利弗（Sariputra）進入陶室（窯屋）。竟然有如此等等的事情。你如果認為（佛）還有剩餘的業，那就錯了。為什麼呢？如來已經斷盡一切諸惡，具足圓滿一切無量功德。如果有剩餘的惡業，那就有大過失了。你難道沒有聽過諸經中說如來永遠斷除一切煩惱業結習嗎？就像摩陀遮離（Madhyatika）所說的偈頌讚嘆：
一切結習盡 唯有救世者
一切智所有 功德悉成滿
有三種習，所謂業習、煩惱習、威儀習。這三種習，如來永遠斷盡。因為這個緣故，如果還有剩餘的業，這就是大過失。你現在如果認為是方便示現，這也是不對的。為什麼呢？你先前認為，佛身是真實的，不說是方便以及應化。你常常自己說，佛身是唯一的，怎麼又會有方便應化呢？你從哪部經中聽到說有方便以及應化呢？你的經中說只有後邊身，不說另外有法身，與應化方便身不同。而我的《十住經》中所說，另外有法身，不與方便應化身相同。因此，大乘經中說，佛是一切智，就沒有過失。你的小乘中說一切智，就有大過失。如果認為聲聞乘就是大乘，這件事是不對的。大乘與聲聞乘是有差別的，因為（大乘）廣大。你如果認為聲聞乘中顯示大乘，這也是不對的。為什麼呢？因為道理和表相相違背。聲聞乘是從他人聽聞佛法，大仙之乘是紹隆三寶的種子，使之不斷絕。就像毗琉璃寶（一種寶石）終究不會出於水精（水晶）之中，因為體性有差別。因此大乘微妙甚深，其心廣大，菩薩摩訶薩次第修學，開始從初地（菩薩的第一個階位）開始。
【English Translation】 English version:
Regarding those who regress from Bodhicitta (the mind of enlightenment), for the sake of converting Master Mansu (a person's name), (the Buddha) repeatedly scolded the Brahman Dala-raja (Brahman Dala-raja), Satyakanigan (Satyakanigan), Sundari (Sundari), and others, receiving barley for food for ninety days. Maudgalyayana (Maudgalyayana) and Sariputra (Sariputra) entered the pottery room (kiln). Such things actually happened. If you think that (the Buddha) still has residual karma, then this is not correct. Why? The Tathagata (another name for the Buddha) has exhausted all evils and is fully endowed with all immeasurable merits. If there were residual evil karma, that would be a great fault. Have you not heard in the sutras that the Tathagata has forever cut off all afflictions, karmic ties, and habitual tendencies? It is like the verses of praise spoken by Madhyatika (Madhyatika):
All habitual tendencies are exhausted, only the savior of the world remains.
All wisdom is possessed, and merits are completely fulfilled.
There are three kinds of habits: karmic habits, affliction habits, and behavioral habits. These three habits, the Tathagata has forever exhausted. Because of this reason, if there is residual karma, this is a great fault. If you now think it is a skillful means, this is also incorrect. Why? You previously thought that the Buddha's body is real, not speaking of skillful means and manifestations. You often say yourself that the Buddha's body is one, how can there be skillful means and manifestations again? From which sutra did you hear about skillful means and manifestations? Your sutras say that there is only the last body, not saying that there is another Dharmakaya (Dharma Body), which is different from the manifested body of skillful means. But what is said in my *Ten Stages Sutra*, there is another Dharmakaya, which is not the same as the manifested body of skillful means. Therefore, the Mahayana sutras say that the Buddha is all-knowing, then there is no fault. Your Hinayana says all-knowing, then there is a great fault. If you think that the Sravaka Vehicle (the vehicle of the hearers) is the Mahayana, this is not correct. The Mahayana is different from the Sravaka Vehicle because it is vast. If you think that the Sravaka Vehicle reveals the Mahayana, this is also incorrect. Why? Because the principle and appearance contradict each other. The Sravaka Vehicle hears the Dharma from others, the vehicle of the great sage is to continue the seeds of the Three Jewels, so that they are not cut off. Just as lapis lazuli (a gemstone) will never come from crystal (quartz), because the nature is different. Therefore, the Mahayana is subtle and profound, its mind is vast, and the Bodhisattva Mahasattvas gradually learn, starting from the first Bhumi (the first stage of a Bodhisattva).
。乃至十地。具足一切功德智業。是故佛說名為摩訶衍乘。若聲聞乘從摩訶衍出。則有是理是故菩薩修學十地。具滿一切諸波羅蜜故。能出生三乘善法。如十地經說。金剛藏菩薩語解脫月菩薩言。佛子。譬如字章字本為初。一切文字皆出字本。如是佛子一切佛法亦復如是。以地為初。亦從於地。而得究竟。成自然智。是故大乘名曰甚深。出生一切聲聞功德。非謂小乘能出大也。佛說十地。猶如金聚具足無失。云何不受。如來以慈悲力。為鈍根故。說聲聞乘。而汝信受。便自偏執。受行小法。不信大乘平等正教。是故當知佛說大乘。名最吉勝。問曰。世尊昔說。於我滅后。當來世中。多有眾生。起諸諍論。此是佛說。此非佛說。是故如來以法印印之。若義入修多羅。隨順毗尼。不違法相。是名佛說。答曰。佛亦不言。聲聞乘者。非是我說。乃至菩薩大乘亦復如是。佛說不異。等一相故。以法印印。汝言入者。為是義入修多羅。為文字入耶。若以文字入者。無有是處。何以故。十二部經。一切文偈章句各異。是故當知非文字入。若以義入理不相違。義者若順修多羅義。與法相相應。其義顯現。是故名為順修多羅耶。若顯示聲聞法。名聲聞乘。隨順入修多羅。若顯示辟支佛法。名辟支佛乘。隨順入修多羅。若顯示菩薩法。名
【現代漢語翻譯】 現代漢語譯本：乃至十地（菩薩修行過程中的十個階段），具足一切功德和智慧事業。因此，佛說名為摩訶衍乘（大乘）。如果聲聞乘（小乘）是從摩訶衍乘中產生，這才是合理的。所以菩薩修學十地，圓滿一切諸波羅蜜（到達彼岸的方法），才能出生三乘（聲聞乘、緣覺乘、菩薩乘）的善法。如《十地經》所說，金剛藏菩薩對解脫月菩薩說：『佛子，譬如字章，字本為初，一切文字都出自字本。如此，佛子，一切佛法也是這樣，以地為初，也從地而得究竟，成就自然智。』因此，大乘名為甚深，能出生一切聲聞功德，而不是說小乘能出生大乘。佛說十地，猶如金聚，具足而無缺失，為何不受持呢？如來以慈悲之力，為鈍根之人說聲聞乘，而你信受，便自偏執，受行小法，不信大乘平等正教。所以應當知道，佛說大乘，名為最吉祥殊勝。 問：世尊過去曾說，在我滅度之後，當來世中，多有眾生，興起各種諍論，說『這是佛說的』，『這不是佛說的』。所以如來用法印印證之。如果義理契入修多羅（經），隨順毗尼（戒律），不違反法相（佛法的本質），這才是佛說的。 答：佛也沒有說，聲聞乘不是我說的，乃至菩薩大乘也是如此。佛所說沒有差異，因為都是同一法相。以法印印證。你所說的『入』，是義理契入修多羅，還是文字契入呢？如果是以文字契入，那是不可能的。為什麼呢？因為十二部經（佛經的十二種分類），一切文偈章句各不相同。所以應當知道不是文字契入。如果是以義理契入，義理不相違背。義理如果順應修多羅的義理，與法相相應，其義理顯現，這才能稱為順應修多羅。如果顯示聲聞法，名為聲聞乘，隨順契入修多羅。如果顯示辟支佛法（緣覺乘），名為辟支佛乘，隨順契入修多羅。如果顯示菩薩法，名為菩薩乘。
【English Translation】 English version: Even up to the Tenth Ground (the ten stages of a Bodhisattva's practice), fully possessing all merits, virtues, wisdom, and activities. Therefore, the Buddha called it the Mahāyāna Vehicle (Great Vehicle). If the Śrāvakayāna Vehicle (Hearer's Vehicle or Small Vehicle) comes from the Mahāyāna, then it is reasonable. Therefore, Bodhisattvas cultivate and study the Ten Grounds, fulfilling all the Paramitas (perfections or ways to reach the other shore), and are able to give rise to the good dharmas of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). As the Ten Grounds Sutra says, the Vajragarbha Bodhisattva said to the Vimoksha-mati Bodhisattva: 'Buddha-son, just as the alphabet is the beginning of all letters, and all words come from the alphabet, so too, Buddha-son, is it with all Buddha-dharmas. The Ground is the beginning, and from the Ground, one attains ultimate realization and achieves natural wisdom.' Therefore, the Mahāyāna is called profound, giving rise to all the merits of the Śrāvakas, not that the Small Vehicle can give rise to the Great. The Buddha spoke of the Ten Grounds as like a heap of gold, complete and without loss. Why not accept it? The Tathagata (another name for the Buddha) with the power of compassion, spoke of the Śrāvakayāna for those of dull faculties, and you believe and accept it, then cling to it, practicing the small dharma, and not believing in the Great Vehicle's equal and correct teachings. Therefore, you should know that the Buddha spoke of the Great Vehicle as the most auspicious and supreme. Question: The World Honored One (another name for the Buddha) said in the past, 'After my Parinirvana (passing away), in the future world, there will be many beings who raise various disputes, saying, 'This is what the Buddha said,' 'This is not what the Buddha said.' Therefore, the Tathagata seals it with the Dharma Seal. If the meaning enters the Sutra (discourses of the Buddha), accords with the Vinaya (rules of discipline), and does not violate the Dharma characteristics (the nature of the Dharma), then it is what the Buddha said.' Answer: The Buddha did not say that the Śrāvakayāna is not what I said, and so it is with the Bodhisattva Mahāyāna. What the Buddha said is not different, because they are of the same Dharma characteristic. It is sealed with the Dharma Seal. What you say 'enters', does the meaning enter the Sutra, or does the text enter? If it is the text that enters, that is not possible. Why? Because the twelve divisions of the scriptures (twelve categories of Buddhist scriptures), all the verses and sentences are different. Therefore, you should know that it is not the text that enters. If it is the meaning that enters, the meaning does not contradict. If the meaning accords with the meaning of the Sutra, corresponds with the Dharma characteristics, and its meaning is manifest, then it is called according with the Sutra. If it reveals the Śrāvaka Dharma, it is called the Śrāvakayāna, according with the Sutra. If it reveals the Pratyekabuddha Dharma (Solitary Buddha Vehicle), it is called the Pratyekabuddhayāna, according with the Sutra. If it reveals the Bodhisattva Dharma, it is called the Bodhisattvayāna.
菩薩乘。隨順入修多羅。若我顯示十地功德。明菩薩行。是名真說。隨順入于大乘。但汝意偏黨獨謂入小乘三藏。大乘三藏中。我已說入。是故三藏即是大乘。何以故。十二部中。說毗佛略。即是大乘。如中阿含說。云何名丘丘。所謂知法以能善解十二部經。修多羅乃至憂婆提舍。毗佛略者。是摩訶衍。何以故。毗佛略經。為諸眾生說修對治法故。名毗佛略。亦有眾多乘故。名毗佛略。亦以多莊嚴具故。名毗佛略。亦能出生無量大果報故。名毗佛略。非是稱量所能知故。名毗佛略。除斷一切諸邪見故。名毗佛略。若汝意謂。我聲聞法中。廣說修多羅偈頌章句。亦名毗佛略者。無有是處。何以故。汝依阿含說為毗佛略。但有言語。若但言語。此非可信。若阿含經中。必有斯義。何處章句。為聲聞說。是毗佛略。若無定文。是故當知毗佛略者。顯發大乘。非謂聲聞小乘說也。汝聲聞經一部所說。終無百千偈贊文句。況復當有億萬廣說。如來世尊。教諸聲聞。唯示無常。令厭生死。使知苦本。速求涅槃。從初如是。乃至奉行句味鮮少。則無甚深廣大之義。大乘經說菩薩所為。其事深廣。如大喻經。賢劫三昧經。解脫經。華首經。如是等。悉是摩訶衍。皆名毗佛略。如結解脫經中。善財童子。詣善知識海幢比丘所。十二年中。
【現代漢語翻譯】 現代漢語譯本 菩薩乘，隨順地進入修多羅（Sutra，經）。如果我顯示十地（Ten Grounds）的功德，闡明菩薩的修行，這才是真正的說法，隨順地進入大乘（Mahayana）。但是你的意思偏頗，只認為進入小乘（Hinayana）三藏（Tripitaka）。在大乘三藏中，我已經說了進入的方法。所以三藏就是大乘。為什麼這麼說呢？十二部經（Twelve Divisions of the Scriptures）中，說的毗佛略（Vaipulya，方廣經），就是大乘。比如《中阿含經》中說：『什麼叫做丘丘（Bhiksu，比丘）？』就是指通曉佛法，能夠很好地理解十二部經，修多羅乃至優婆提舍（Upadesha，論議）。毗佛略，就是摩訶衍（Mahayana，大乘）。為什麼這麼說呢？毗佛略經，是為眾生宣說修習對治之法，所以叫做毗佛略。也因為包含眾多乘（Yana，交通工具，引申為教法）的緣故，叫做毗佛略。也因為有很多莊嚴的緣故，叫做毗佛略。也因為能夠產生無量廣大果報的緣故，叫做毗佛略。也因為不是用稱量所能知道的緣故，叫做毗佛略。也因為能夠斷除一切邪見的緣故，叫做毗佛略。如果你認為，我在聲聞法（Sravakayana，聲聞乘）中，廣泛宣說修多羅的偈頌章句，也叫做毗佛略，這是不可能的。為什麼呢？你依據阿含經（Agama Sutra）說為毗佛略，但只有言語。如果只有言語，這是不可信的。如果阿含經中，一定有這個意思，哪裡的章句，是為聲聞說的毗佛略呢？如果沒有確定的文句，所以應當知道毗佛略，是闡發大乘，不是指聲聞小乘說的。你們聲聞經一部所說的，始終沒有百千偈的贊文句，何況會有億萬的廣說。如來世尊，教導各位聲聞，只是開示無常，使他們厭離生死，使他們知道痛苦的根源，迅速尋求涅槃。從一開始就是這樣，乃至奉行的句義味道很少，就沒有甚深廣大的意義。大乘經宣說菩薩所為，其事深廣，如《大喻經》、《賢劫三昧經》、《解脫經》、《華首經》等，都是摩訶衍，都叫做毗佛略。如《結解脫經》中，善財童子，前往善知識海幢比丘那裡，住了十二年。
【English Translation】 English version The Bodhisattva Vehicle. Accordant with entering the Sutras (Sutra, discourses). If I reveal the merits of the Ten Grounds (Ten Bhumis), clarifying the conduct of a Bodhisattva, this is called true teaching, accordant with entering the Mahayana (Mahayana, Great Vehicle). But your intention is biased, solely claiming to enter the Hinayana (Hinayana, Lesser Vehicle) Tripitaka (Tripitaka, Three Baskets). Within the Mahayana Tripitaka, I have already spoken of entering. Therefore, the Tripitaka is the Mahayana. Why is this so? Among the Twelve Divisions of the Scriptures (Twelve Angas), what is spoken of as Vaipulya (Vaipulya, expansive sutras) is the Mahayana. As the Madhyama Agama (Middle Length Discourses) says: 'What is called a Bhiksu (Bhiksu, monk)?' It refers to one who knows the Dharma and is able to well understand the Twelve Divisions of the Scriptures, the Sutras, and even the Upadeshas (Upadesha, commentaries). Vaipulya is the Mahayana. Why is this so? The Vaipulya Sutras are spoken for sentient beings to cultivate antidotal practices, hence it is called Vaipulya. Also, because it contains many vehicles (Yana, vehicle, implying teachings), it is called Vaipulya. Also, because of many adornments, it is called Vaipulya. Also, because it can give rise to immeasurable great retributions, it is called Vaipulya. Also, because it cannot be known by measurement, it is called Vaipulya. Also, because it can eliminate all wrong views, it is called Vaipulya. If you think that in my Sravakayana (Sravakayana, Hearer Vehicle), the Sutras, verses, and phrases are extensively spoken of, and it is also called Vaipulya, that is not the case. Why is this so? You rely on the Agama Sutras to say it is Vaipulya, but there are only words. If there are only words, this is not credible. If in the Agama Sutras, there must be this meaning, where are the phrases that are spoken for the Sravakas as Vaipulya? If there is no definite text, therefore, it should be known that Vaipulya reveals the Mahayana, not what is spoken of in the Sravaka Hinayana. What your Sravaka Sutras speak of in one part never has hundreds of thousands of verses of praise, let alone hundreds of millions of extensive explanations. The Tathagata World-Honored One teaches the Sravakas only to show impermanence, causing them to be weary of birth and death, causing them to know the root of suffering, and quickly seek Nirvana. From the beginning, it is like this, and even the flavor of the phrases that are practiced is very little, so there is no profound and vast meaning. The Mahayana Sutras speak of what Bodhisattvas do, and the matter is profound and vast, such as the Maha-Upama Sutra, the Bhadrakalpika-Samadhi Sutra, the Vimoksha Sutra, the Ghanavyuha Sutra, and so on, all of which are Mahayana and are called Vaipulya. As in the Ganda-vyuha Sutra, Sudhana Kumara went to the virtuous friend Bhiksu Samudradhvaja and stayed for twelve years.
入大海三昧。白海幢言。此三昧中。深廣無邊。更有法門大此三昧不。說是語已。于大海三昧中。見大蓮華。佛從中出。即以右手摩海幢頂。贊言。善哉善哉。善男子。更有普眼法門。汝當受持。海幢即受普眼法門章句。次第為他廣說。告善財言。善男子。我於一剎那頃。所可受持普眼法門。用大海水盡以磨墨。積大紙聚猶如須彌山。天下草木持以為筆。三千世界水陸眾生。悉為書師。於一剎那頃。所受法門。百千分中。猶不能書盡其一分。況復一日一夜。乃至十二年中。所受甚深無量無邊大分要義。善財童子於一善知識所從聞法已能如是無量無邊過億千數。況復咨問微塵世界諸佛等邊。及善知識所受教法。以是因緣。具足大乘。名毗佛略。無量無邊非聲聞耶。此義甚深。是故一切聲聞所修行法。悉入摩訶衍道。最為大吉。是名隨順修多羅義。今當復說隨順比尼。三乘聖道皆同斷貪慾瞋恚愚癡。名為比尼。修多羅者。分別因果。阿毗曇者。分別法相。亦斷煩惱。摩訶衍者。亦說斷除貪慾瞋恚愚癡煩惱一切惡法。佛教聲聞凈己三業名為比尼。為菩薩說凈己三業。乃至成佛兼及眾生滿足一切尸波羅蜜。菩薩所持是自性戒。發菩提心。得真實果。是故當知摩訶衍者。隨順比尼不違法相者。三乘經說不違十二因緣。大乘亦不違
【現代漢語翻譯】 現代漢語譯本：入于大海三昧（一種深度的禪定狀態）。白海幢（菩薩名）言：『此三昧之中，深廣無邊，更有其他法門比此三昧更大嗎？』說完此語，于大海三昧中，見大蓮華，佛從中而出，即以右手摩海幢頂，贊言：『善哉善哉，善男子，更有普眼法門（能普遍觀察一切的法門），汝當受持。』海幢即受普眼法門章句，次第為他廣說。告善財（童子名）言：『善男子，我於一剎那頃，所可受持普眼法門，用大海水盡以磨墨，積大紙聚猶如須彌山（佛教中的聖山），天下草木持以為筆，三千世界水陸眾生，悉為書師，於一剎那頃所受法門，百千分中猶不能書盡其一分，況復一日一夜，乃至十二年中，所受甚深無量無邊大分要義。』善財童子於一善知識所從聞法已能如是無量無邊過億千數，況復咨問微塵世界諸佛等邊，及善知識所受教法。以是因緣，具足大乘（佛教宗派之一）。名毗佛略（可能指一種修行狀態或境界），無量無邊非聲聞（佛教修行者）耶？此義甚深，是故一切聲聞所修行法，悉入摩訶衍道（大乘道），最為大吉。是名隨順修多羅（佛經）義。今當復說隨順比尼（戒律）。三乘（佛教的三種修行方式）聖道皆同斷貪慾瞋恚愚癡，名為比尼。修多羅者，分別因果。阿毗曇（佛教論藏）者，分別法相，亦斷煩惱。摩訶衍者，亦說斷除貪慾瞋恚愚癡煩惱一切惡法。佛教聲聞凈己三業（身口意）名為比尼，為菩薩（佛教修行者）說凈己三業，乃至成佛兼及眾生滿足一切尸波羅蜜（持戒的圓滿）。菩薩所持是自性戒，發菩提心（覺悟之心），得真實果。是故當知摩訶衍者，隨順比尼不違法相者，三乘經說不違十二因緣（佛教基本理論），大乘亦不違。
【English Translation】 English version: Entering the Samadhi of the Great Ocean (a deep state of meditation). White Ocean Banner (name of a Bodhisattva) said, 'Within this Samadhi, it is deep and vast without limit. Is there any Dharma gate greater than this Samadhi?' Having spoken these words, within the Samadhi of the Great Ocean, he saw a great lotus flower, and a Buddha emerged from within it. The Buddha then used his right hand to stroke the crown of White Ocean Banner's head and praised, 'Excellent, excellent, good man. There is also the Dharma gate of Universal Eye (a Dharma gate that can universally observe everything), you should receive and uphold it.' White Ocean Banner then received the verses and chapters of the Universal Eye Dharma gate, and sequentially explained it widely to others. He told Sudhana (name of a youth), 'Good man, in a single moment, the Universal Eye Dharma gate that I can receive and uphold, if I were to use all the water of the great ocean to grind into ink, and pile up great heaps of paper like Mount Sumeru (a sacred mountain in Buddhism), and use all the plants and trees in the world as pens, and have all the sentient beings on land and water in the three thousand worlds as scribes, even then, in a single moment, of the Dharma gate I have received, I would not be able to write out even one part out of a hundred thousand parts. How much more so the profound, immeasurable, and boundless essential meanings of the great divisions that I have received in one day and one night, or even twelve years.' Sudhana, having heard the Dharma from one good teacher, was already able to do so immeasurably and boundlessly, exceeding hundreds of millions. How much more so when inquiring of Buddhas equal to the number of dust motes in the world, and the teachings received from good teachers. Because of this cause and condition, he fully possesses the Mahayana (a major branch of Buddhism). It is called Vipula (possibly referring to a state of practice or realm), immeasurable and boundless, is it not beyond the scope of Sravakas (Buddhist practitioners)? This meaning is very profound, therefore all the practices that Sravakas cultivate all enter the Mahayana path, which is most auspicious. This is called following the meaning of the Sutras (Buddhist scriptures). Now I will further speak of following the Vinaya (discipline). The three vehicles (three paths of Buddhist practice) of the holy path all similarly cut off greed, hatred, and delusion, which is called Vinaya. Sutras explain cause and effect. Abhidhamma (Buddhist philosophical treatises) explain the characteristics of phenomena, and also cut off afflictions. Mahayana also speaks of cutting off greed, hatred, delusion, afflictions, and all evil dharmas. The Buddha teaches Sravakas to purify their three karmas (body, speech, and mind), which is called Vinaya. For Bodhisattvas (Buddhist practitioners), he speaks of purifying their three karmas, until they become Buddhas, encompassing sentient beings and fulfilling all Sila-paramitas (perfection of moral conduct). What Bodhisattvas uphold is the self-nature precepts, generating Bodhicitta (the mind of enlightenment), and attaining true fruit. Therefore, you should know that Mahayana follows the Vinaya and does not violate the characteristics of phenomena. The sutras of the three vehicles say that they do not violate the twelve links of dependent origination (a fundamental Buddhist theory), and Mahayana also does not violate them.
十二因緣。善觀察者。能知大乘即三法印。若不善觀察。則無大乘。亦不具三乘。若誹謗摩訶衍者。是大過罪。汝今若言。此是魔說。佛所不說。然諸經中。實無此語。若但口言為大乘者是魔所說。終不可信。汝意若謂是佛說者。猶如師子身中生蟲。則還食師子。三乘皆爾。不獨大乘。是故當如摩訶衍者。非魔所及。唯佛能說。問曰。汝非魔說。我是魔乎。答曰。我與汝等俱非魔耶。問曰。若謂我與汝。等俱非魔。說言魔說者。此則應遮。答曰。我大乘法利及與眾生順於法相故多魔事。是故如來於大乘中。說言遮魔。汝小乘法。唯能自度。魔不擾惱。何須遮乎。是以如來昔於法華及般若經中說。于當來世。多有眾生。喜起嫉妒故遮誹謗。墮于惡趣汝所誦習。於何部經中。言摩訶衍是魔所說。若汝經中。不言摩訶衍魔所說者。自言魔說。此亦叵信。汝意若謂聲聞法中。亦有遮斷。但事已久滅。難可證據。此亦不然。何以故。非處所故。若假令遮佛以神力則能守護此法。經劫亦不墜沒。是故當知汝言久者。但有言語。假令魔說。能除惑障。不違正法。雖曰魔說。即是正法。與佛語不異。何以故。如佛所說。依法不依於人。是以我今但從正理。不取名字。又我等所求。能滅智障。煩惱障者。即是世尊若實魔者。終不能說菩薩
【現代漢語翻譯】 十二因緣（Twelve Links of Dependent Origination）。善於觀察的人，能夠明白大乘（Mahayana，偉大的載具）即是三法印（Three Marks of Existence，諸行無常、諸法無我、涅槃寂靜）。如果不善於觀察，就沒有大乘，也不具備三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）。如果誹謗大乘，那是極大的罪過。你現在如果說，這是魔說的，佛沒有說過，然而在各種經典中，實際上沒有這種說法。如果只是口頭上說大乘是魔說的，終究不可信。你如果認為這是佛說的，就像獅子身體里生了蟲子，反而會吃掉獅子。三乘都是這樣，不只是大乘。所以應當知道，大乘不是魔所能及的，只有佛才能說。問：你說不是魔說的，難道我是魔嗎？答：我和你等都不是魔。問：如果說我和你等都不是魔，卻說這是魔說的，這應當制止。答：我的大乘佛法利益眾生，順應法相（Dharma characteristics），所以有很多魔事。因此如來（Tathagata，佛的稱號）在大乘中，說要遮止魔事。你的小乘佛法（Hinayana，較小的載具）只能自度，魔不擾亂，何須遮止呢？所以如來過去在《法華經》（Lotus Sutra）和《般若經》（Prajna Sutra）中說，在未來世，有很多眾生喜歡生起嫉妒，所以要遮止誹謗，以免墮入惡趣。你所誦習的，在哪部經中說大乘是魔說的？如果你的經中沒有說大乘是魔說的，自己說是魔說的，這也是不可信的。你如果認為聲聞法（Śrāvakayāna，聽聞佛法而修行的乘）中也有遮斷，但事情已經過去很久，難以考證，這也是不對的。為什麼呢？因為不是適當的地方。如果假設遮止佛，佛以神力就能守護此法，即使經過漫長的劫數也不會墜落消失。所以應當知道，你說時間久遠，只是說說而已。假設魔說，能夠消除迷惑和業障，不違背正法，即使說是魔說，也就是正法，與佛說沒有區別。為什麼呢？如佛所說，依法不依人。因此我現在只遵循正理，不執著于名字。而且我們所求的，能夠滅除智障（Obstruction of Knowledge）和煩惱障（Obstruction of Afflictions）的，就是世尊（Bhagavan，佛的稱號）。如果真的是魔，終究不能說菩薩（Bodhisattva，追求覺悟的眾生）的事情。
【English Translation】 Twelve Nidanas (Twelve Links of Dependent Origination). A good observer can understand that Mahayana (Great Vehicle) is the same as the Three Dharma Seals (Impermanence, No-Self, Nirvana). If one does not observe well, there is no Mahayana, nor does one possess the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). If one slanders Mahayana, it is a great offense. If you now say that this is spoken by Mara (Demon), not spoken by the Buddha, then in all the sutras, there is actually no such statement. If one merely says that Mahayana is spoken by Mara, it is ultimately unbelievable. If you think that this is spoken by the Buddha, it is like a worm born in the body of a lion, which will then eat the lion. All three vehicles are like this, not just Mahayana. Therefore, one should know that Mahayana is beyond the reach of Mara, and only the Buddha can speak it. Question: You say it is not spoken by Mara, am I Mara? Answer: Neither I nor you are Mara. Question: If it is said that neither I nor you are Mara, but it is said that it is spoken by Mara, then this should be stopped. Answer: My Mahayana Dharma benefits sentient beings and conforms to the Dharma characteristics, so there are many Mara affairs. Therefore, the Tathagata (Thus Gone One) in Mahayana says to stop Mara affairs. Your Hinayana (Small Vehicle) can only liberate oneself, and Mara does not disturb you, so why stop it? Therefore, the Tathagata said in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and the Prajna Sutra (Perfection of Wisdom Sutra) in the past that in the future world, there will be many sentient beings who like to be jealous, so they should stop slander to avoid falling into evil realms. In which sutra that you recite does it say that Mahayana is spoken by Mara? If your sutra does not say that Mahayana is spoken by Mara, but you yourself say that it is spoken by Mara, then this is also unbelievable. If you think that there is also cessation in the Śrāvakayāna (Vehicle of Hearers), but the matter has been gone for a long time and is difficult to verify, this is also not right. Why? Because it is not the appropriate place. If one were to stop the Buddha, the Buddha would be able to protect this Dharma with divine power, and it would not fall or disappear even after eons. Therefore, one should know that your saying 'long ago' is just talk. If Mara speaks and can remove delusion and obstacles and does not violate the Dharma, even if it is said to be spoken by Mara, it is the Dharma, and it is no different from the Buddha's words. Why? As the Buddha said, rely on the Dharma, not on the person. Therefore, I now only follow the right principle and do not cling to names. Moreover, what we seek, which can eliminate the Obstruction of Knowledge (Jñeyāvaraṇa) and the Obstruction of Afflictions (Kleśāvaraṇa), is the Bhagavan (Blessed One). If it is really Mara, he will ultimately not be able to speak of Bodhisattvas (Enlightenment Being).
之法。何以故。魔不能知菩薩從禪定生聞思修慧。厭離欲惡不善之法。是大乘義。唯佛能說。從於初地。乃至十地。如是次第。四禪。四無量心。四無色定。滅受想定。菩提心。諸波羅蜜。隨宜方便成熟攝眾生法。十善道戒聞智慧不放逸。離世八法。八聖道。轉法輪。堅持頭陀具足功德。苦空無常無我寂滅。十二因緣。出入諸禪。三解脫門。諸陀羅尼。三十七品助道之法。諸神通門。實諦四辯。禪智二輪。以自莊嚴。皆悉和合。遊戲諸法。而於生死涅槃等中。不背生死。亦不向涅槃。心常厭惡。正觀諸地。出離諸地。不墮聲聞。辟支佛地凈佛國土。隨順法忍。無生法忍。不退轉地。受正位地。力無畏不共法。相好法身。為眾生故住于生死順轉決定轉。隨順不轉。決定不轉。如是等因果次第法。不共法。非覺法。魔不能說。非魔境界故。魔有四種。若言陰魔作是說者。我終不說佛有陰身。又復若言實是魔說。如斯語者。彌勒菩薩亦應遮止。又尊者賓頭盧。尊者羅睺羅。如是等十六人諸大聲聞。散在諸渚。于余經中亦說有九十九億大阿羅漢。皆于佛前取籌護法住壽於世界。東方弗婆提渚。麥渚。粟渚。師子渚。閻浮渚。大閻浮渚。跋提梨伽處。罽賓。乃至阿耨大池。諸賢聖等皆住。守護佛法。若言摩訶衍是魔所說者。則為
【現代漢語翻譯】 現代漢語譯本：這些方法是魔無法知曉的。為什麼呢？因為魔無法知曉菩薩從禪定中生起，通過聽聞、思考和修習而獲得的智慧。菩薩厭惡世俗的慾望、罪惡和不善之法。這些都是大乘的要義，只有佛才能宣說。從初地開始，直到十地，按照這樣的次第修習四禪、四無量心、四無色定、滅受想定、菩提心、各種波羅蜜，根據適當的方便法門來成熟和攝受眾生，修習十善道戒、聽聞智慧、不放逸，遠離世間的八種法，修習八聖道，轉法輪，堅持頭陀行，具足功德，體悟苦、空、無常、無我、寂滅，修習十二因緣，出入各種禪定，修習三解脫門，各種陀羅尼，三十七品助道之法，各種神通法門，實諦四辯，禪智二輪，用這些來莊嚴自身，使一切都和諧統一，自在地運用各種法門，對於生死和涅槃等，不背離生死，也不趨向涅槃，內心常常厭惡（輪迴），以正確的智慧觀察諸地，出離諸地，不墮入聲聞和辟支佛的境界，清凈佛國土，隨順法忍、無生法忍、不退轉地，獲得受正位的地位，具備十力、四無畏和十八不共法，具備相好和法身，爲了眾生的緣故，安住于生死之中，順著輪迴流轉，或者決定停止流轉，或者隨順而不流轉，或者決定不流轉。像這些因果次第法、不共法、非覺法，魔是無法宣說的，因為這些不是魔的境界。魔有四種，如果說是陰魔這樣說的，我終究不會說佛有陰身。又如果說是真正的魔說的，像這樣的話，彌勒菩薩也應該阻止。還有尊者賓頭盧（Pindola，即賓頭盧尊者），尊者羅睺羅（Rahula，佛陀的兒子），像這樣的十六位大聲聞，分散在各個洲渚，在其他的經典中也說有九十九億大阿羅漢，都在佛前取籌護法，住世於世界。東方弗婆提渚（Purvavideha，東勝身洲），麥渚，粟渚，師子渚，閻浮渚（Jambudvipa，南贍部洲），大閻浮渚，跋提梨伽處，罽賓，乃至阿耨大池（Anavatapta，無熱惱池），各位賢聖等都住在那裡，守護佛法。如果說摩訶衍（Mahayana，大乘）是魔所說的，那麼就太荒謬了。
【English Translation】 English version: These are the methods that Mara (demon) cannot know. Why? Because Mara cannot know the wisdom that Bodhisattvas generate from Samadhi (meditative absorption), through hearing, thinking, and cultivating. Bodhisattvas are disgusted with worldly desires, evils, and unwholesome dharmas (teachings). These are the essential meanings of Mahayana (Great Vehicle), which only the Buddha can expound. Starting from the first Bhumi (stage of Bodhisattva path), up to the tenth Bhumi, in such order, they cultivate the four Dhyanas (meditations), the four Immeasurable Minds, the four Formless Absorptions, the Cessation of Perception and Feeling, Bodhicitta (the mind of enlightenment), various Paramitas (perfections), using appropriate skillful means to mature and gather sentient beings, cultivating the ten wholesome precepts, hearing wisdom, non-negligence, staying away from the eight worldly dharmas, cultivating the eight Noble Paths, turning the Dharma wheel, upholding ascetic practices, possessing complete merits, realizing suffering, emptiness, impermanence, non-self, and quiescence, cultivating the twelve links of dependent origination, entering and exiting various Samadhis, cultivating the three doors of liberation, various Dharanis (incantations), the thirty-seven factors conducive to enlightenment, various gates of supernormal powers, the four kinds of perfect understanding of the truth, the two wheels of Samadhi and wisdom, using these to adorn themselves, harmonizing everything, freely using various dharmas, and regarding Samsara (cycle of rebirth) and Nirvana (liberation) as equal, not turning away from Samsara, nor inclining towards Nirvana, their minds are constantly disgusted (with Samsara), observing the Bhumis with correct wisdom, transcending the Bhumis, not falling into the realms of Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas), purifying the Buddha-lands, according with the forbearance of Dharma, the forbearance of non-origination, the stage of non-retrogression, attaining the position of receiving prediction, possessing the ten powers, four fearlessnesses, and eighteen unshared qualities, possessing the physical marks and qualities and the Dharma-body, for the sake of sentient beings, abiding in Samsara, flowing along with the cycle of rebirth, or deciding to stop the flow, or flowing along without flowing, or deciding not to flow. Like these causal sequential dharmas, unshared dharmas, non-awakening dharmas, Mara cannot expound, because these are not the realm of Mara. There are four kinds of Mara, if it is said that the Skandha (aggregate) Mara said this, I would never say that the Buddha has Skandhas. Furthermore, if it is said that it was the real Mara who said it, then even Maitreya Bodhisattva (the future Buddha) should stop it. Also, Venerable Pindola (Pindola Bharadvaja, one of the sixteen Arhats), Venerable Rahula (Buddha's son), like these sixteen great Sravakas, are scattered in various continents, and in other Sutras it is also said that there are ninety-nine billion great Arhats, all taking tallies before the Buddha to protect the Dharma, abiding in the world. In the east, Purvavideha (Eastern Videha), Maka continent, Soka continent, Simha continent, Jambudvipa (Southern Jambudvipa), Maha Jambudvipa, Bhadrika place, Kasmira, and even Anavatapta (Lake Anavatapta), all the virtuous sages reside there, protecting the Buddha-dharma. If it is said that Mahayana (Great Vehicle) is spoken by Mara, then it would be absurd.
佛法之大患也。諸賢聖等悉應遮斷。是故當知言魔說者。皆是妄語。空作斯說。又大菩薩諸賢聖等。皆護大乘。是摩訶衍紹三寶種。不令斷絕。問曰。如汝所說。若摩訶衍是三寶種。皆悉擁護菩薩聲聞。如今云何于誹謗大乘者。何不遮止。使斯人輩。不墮地獄。不趣惡道。不壞佛法。答曰。業報決定不可除斷。業有二種。一者決定增長。二者決定受報。非諸菩薩聲聞賢聖所能除滅。造作惡業決定受報。不可救止。如瞿迦離比丘。誹謗摩訶衍經是魔所說。當知是人必墮地獄。無能拔者。問曰。汝言謗摩訶衍。能入惡道。亦是粗語。我未信耶。答曰。汝言佛說摩訶衍是魔語者。即是誹謗三世諸佛。亦是一切眾生大怨。所言甚粗獷。當受惡口不善重報。如佛偈說。
人生於世間 如斧在口中 自斬害其身 斯皆由惡業
汝謗摩訶衍。如是粗語。非我所說。我今但欲令汝不起誹謗。為利益故。便作是說。猶如病人食不應食。良醫瞻病。禁斷不聽。為憐愍汝。妄作綺語。言摩訶衍是魔所說。過去諸佛已說摩訶衍。未來諸佛當說摩訶衍。現在諸佛今說摩訶衍。是名遮斷誹謗摩訶衍論。菩薩為斷誹謗大乘。是故演說初入摩訶衍論品。問曰。汝已遮他不令誹謗。今當云何入摩訶衍行。答曰。菩薩當先具種性。隨順善行
【現代漢語翻譯】 現代漢語譯本： 佛法最大的禍患啊！所有賢聖都應當制止。因此應當知道，說大乘是魔說的，都是虛妄之語，憑空捏造這種說法。而且大菩薩和各位賢聖，都護持大乘，因為大乘是延續佛法僧三寶命脈的種子，不能讓它斷絕。有人問：『如果像你所說，大乘是三寶的種子，所有菩薩和聲聞都應該擁護它，那麼現在為什麼對於誹謗大乘的人，不去阻止他們，使這些人不墮入地獄，不走向惡道，不破壞佛法呢？』回答說：『業報是決定的，無法消除或阻斷。業有兩種，一種是決定增長的，一種是決定要受報的。不是菩薩和聲聞賢聖所能消除的。造作惡業，決定要受報，無法救助阻止。』例如瞿迦離（Gouka Li）比丘，誹謗大乘經典是魔所說的，應當知道這個人必定墮入地獄，沒有人能夠救拔他。有人問：『你說誹謗大乘，會進入惡道，這也是粗惡的言語，我還不相信。』回答說：『你說佛說的大乘是魔語，就是誹謗過去、現在、未來三世諸佛，也是一切眾生的大怨家，所說的話非常粗暴，應當承受惡口的不善重報。』如佛偈所說： 『人生在世間，猶如斧在口中， 自己斬害自身，這都是由於惡業。』 你誹謗大乘，說這樣粗惡的話，不是我讓你說的。我現在只是想讓你不要生起誹謗之心，爲了利益你，才這樣說。猶如病人吃了不應該吃的食物，良醫觀察病情，禁止他不讓他吃，是爲了憐憫你。你妄作綺語，說大乘是魔所說的。過去諸佛已經說過大乘，未來諸佛將要說大乘，現在諸佛正在說大乘。這叫做遮斷誹謗大乘的論述。菩薩爲了斷除誹謗大乘，所以演說初入大乘論品。有人問：『你已經阻止他人不讓他們誹謗，現在應當如何進入大乘的修行呢？』回答說：『菩薩應當先具備種性，隨順善行。
【English Translation】 English version: The greatest calamity of the Buddha-dharma! All the wise and holy ones should prevent it. Therefore, you should know that those who say the Mahayana is spoken by demons are all uttering falsehoods, fabricating such statements out of thin air. Moreover, the great Bodhisattvas and all the wise and holy ones protect the Mahayana, because the Mahayana is the seed that continues the lineage of the Three Jewels (Buddha, Dharma, Sangha), and it must not be allowed to be cut off. Someone asks: 'If, as you say, the Mahayana is the seed of the Three Jewels, and all Bodhisattvas and Shravakas (hearers) should protect it, then why do you not stop those who slander the Mahayana, so that these people do not fall into hell, do not go to evil paths, and do not destroy the Buddha-dharma?' The answer is: 'The retribution of karma is fixed and cannot be eliminated or interrupted. There are two kinds of karma: one that is destined to increase, and one that is destined to be received as retribution. It cannot be eliminated by Bodhisattvas or Shravaka wise and holy ones. Creating evil karma, one is destined to receive retribution, and it cannot be helped or prevented.' For example, the Bhikshu (monk) Gouka Li (瞿迦離), slandered the Mahayana Sutra as being spoken by demons. You should know that this person will surely fall into hell, and no one can save him. Someone asks: 'You say that slandering the Mahayana will lead to evil paths, this is also coarse language, and I do not believe it.' The answer is: 'When you say that the Mahayana spoken by the Buddha is demonic language, you are slandering the Buddhas of the past, present, and future, and you are also a great enemy of all sentient beings. What you say is very coarse and violent, and you should receive the heavy retribution of evil speech.' As the Buddha's verse says: 'People are born into this world, like an axe in the mouth, They cut and harm themselves, all due to evil karma.' You slander the Mahayana, speaking such coarse words, it is not I who made you say it. I only want you not to give rise to slander, and for your benefit, I say this. It is like a sick person eating what they should not eat, and a good doctor observes the illness, forbidding them from eating it, out of compassion for you. You falsely utter embellished words, saying that the Mahayana is spoken by demons. The Buddhas of the past have already spoken the Mahayana, the Buddhas of the future will speak the Mahayana, and the Buddhas of the present are now speaking the Mahayana. This is called the discourse on preventing and cutting off slander of the Mahayana. Bodhisattvas, in order to cut off slander of the Mahayana, therefore expound the chapter on initially entering the Mahayana discourse. Someone asks: 'You have already prevented others from slandering, now how should one enter the practice of the Mahayana?' The answer is: 'Bodhisattvas should first possess the seed nature, and follow good practices.'
。所解廣大。內心廣大。界分廣大。種性廣大。性既具足。其心調柔。漸損煩惱。少貪瞋癡。好修諸善。精勤誦習。如是眾生。六根廣大。能發大愿。欲求佛道。種性相貌。如佛所說。下根下性。下發道意。所愿亦下。中根中性。中發道意。所愿亦中。上根上性。上發道意。所愿亦上。是故諸佛。隨其根性。則以慈心。分別教授。問曰。若諸眾生。各有根性。云何應為隨根說法。答曰。上根眾生為說菩薩深妙法藏。以知根性堪菩薩行故。說菩薩藏。問曰。為菩薩藏者。當住何地。答曰。有十種行。到解脫地。能聽菩薩藏時。得十種法行。離解脫行。便得入于菩薩之行。何等為十。一者修菩薩解脫行。若多若少。皆悉修習。二者菩薩所有之法。若多若少。皆悉書寫。三者菩薩藏法。若多若少。皆悉供養。四者菩薩之法。若多若少。皆悉轉讀。五者菩薩之法。若多若少。皆悉聽受。六者菩薩之法。若多若少。皆悉受持。七者菩薩之法。若多若少。皆悉習誦。漸漸通利。八者菩薩之法。若多若少。皆悉為他分別演說。九者菩薩之法。若多若少。皆悉思惟。善解義趣。十者菩薩之法。若多若少。獨處思惟。修集增明。是名菩薩十行。第八者是菩薩聞慧。第九者是菩薩思慧。第十者是菩薩修慧。問曰。菩薩得是聞思修已。當入何
【現代漢語翻譯】 現代漢語譯本：所理解的道理廣大，內心廣大，所處的境界廣大，所具有的根性廣大。根性既然具足，他的心就調順柔和，逐漸減少煩惱，減少貪婪、嗔恨、愚癡，喜歡修行各種善事，精進勤奮地誦讀學習。這樣的眾生，六根廣大，能夠發起大的願望，想要追求成佛的道路。根性和相貌，如佛所說，下等根器下等根性的人，發起下等的道心，所發的願望也下等；中等根器中等根性的人，發起中等的道心，所發的願望也中等；上等根器上等根性的人，發起上等的道心，所發的願望也上等。因此，諸佛根據眾生的根性，就用慈悲心，分別進行教授。
問：如果各種眾生，各有不同的根性，應該如何根據他們的根性說法呢？
答：對於上等根器的眾生，為他們宣說菩薩深奧微妙的法藏，因為知道他們的根性堪能修行菩薩行，所以為他們說菩薩藏。
問：修習菩薩藏的人，應當安住于哪個地位呢？
答：有十種行，能夠到達解脫的地位。能夠聽聞菩薩藏時，得到十種法行。離開解脫行，便能進入菩薩的修行。哪十種呢？
第一，修習菩薩的解脫行，無論多少，都全部修習。
第二，菩薩所有的法，無論多少，都全部書寫。
第三，菩薩藏的法，無論多少，都全部供養。
第四，菩薩的法，無論多少，都全部轉讀。
第五，菩薩的法，無論多少，都全部聽受。
第六，菩薩的法，無論多少，都全部受持。
第七，菩薩的法，無論多少，都全部習誦，漸漸通達順利。
第八，菩薩的法，無論多少，都全部為他人分別演說。
第九，菩薩的法，無論多少，都全部思惟，善於理解其中的意義和趣味。
第十，菩薩的法，無論多少，獨自靜處思惟，修集增進明白。這叫做菩薩的十種行。第八種是菩薩的聞慧，第九種是菩薩的思慧，第十種是菩薩的修慧。
問：菩薩得到聞慧、思慧、修慧之後，應當進入哪個階段呢？
【English Translation】 English version: The understanding is vast, the inner mind is vast, the realm is vast, and the inherent nature (種性) is vast. Since the inherent nature is complete, their mind is harmonious and gentle, gradually diminishing afflictions, reducing greed, hatred, and delusion, and delighting in cultivating all kinds of good deeds, diligently reciting and studying. Such beings, with their six senses (六根) vast, are able to make great vows, desiring to seek the path to Buddhahood. Their inherent nature and appearance, as the Buddha said, those with inferior faculties and inferior nature, generate inferior aspiration for the path, and their vows are also inferior; those with middling faculties and middling nature, generate middling aspiration for the path, and their vows are also middling; those with superior faculties and superior nature, generate superior aspiration for the path, and their vows are also superior. Therefore, all Buddhas, according to the inherent nature of beings, then use compassion to teach them separately.
Question: If all beings have different inherent natures, how should one teach according to their inherent natures?
Answer: For beings with superior faculties, one expounds the profound and subtle Dharma treasury (法藏) of the Bodhisattvas, because it is known that their inherent nature is capable of practicing the Bodhisattva path, therefore one speaks of the Bodhisattva treasury.
Question: Where should those who cultivate the Bodhisattva treasury reside?
Answer: There are ten practices that lead to the state of liberation (解脫地). When one is able to listen to the Bodhisattva treasury, one obtains ten Dharma practices. By leaving the practices of liberation, one can then enter the practice of the Bodhisattva. What are the ten?
First, cultivate the liberation practices of the Bodhisattva, whether much or little, all are cultivated.
Second, all the Dharmas of the Bodhisattva, whether much or little, all are written down.
Third, the Dharmas of the Bodhisattva treasury, whether much or little, all are offered.
Fourth, the Dharmas of the Bodhisattva, whether much or little, all are recited.
Fifth, the Dharmas of the Bodhisattva, whether much or little, all are listened to and received.
Sixth, the Dharmas of the Bodhisattva, whether much or little, all are upheld.
Seventh, the Dharmas of the Bodhisattva, whether much or little, all are practiced and recited, gradually becoming proficient and fluent.
Eighth, the Dharmas of the Bodhisattva, whether much or little, all are explained and expounded to others.
Ninth, the Dharmas of the Bodhisattva, whether much or little, all are contemplated, skillfully understanding their meaning and interest.
Tenth, the Dharmas of the Bodhisattva, whether much or little, contemplate alone in solitude, cultivating, gathering, increasing, and clarifying. These are called the ten practices of the Bodhisattva. The eighth is the Bodhisattva's wisdom of hearing (聞慧), the ninth is the Bodhisattva's wisdom of thinking (思慧), and the tenth is the Bodhisattva's wisdom of cultivation (修慧).
Question: After a Bodhisattva obtains the wisdom of hearing, thinking, and cultivation, where should they enter?
行。答曰。為得己地入解脫門。如是次第。聞思修生。為見法界。得於己地修三解脫門。問曰。何等名為三解脫門。答曰。行空無相無愿。問曰。云何為空。答曰。觀我人眾生。無有自體。性相常寂。問曰。云何解了。答曰。當入十二因緣。問曰。是空解脫異十二因緣法耶。答曰。空與十二因緣。等無異相。空即十二因緣。十二因緣即是空。何以故。因緣假起。無有自體。如尊者龍樹所說偈。
十二因緣空 我今欲解說 假名因緣法 此即是中道
一切諸法悉皆空寂。何以故。皆屬因緣無自性故。問曰。若一切法因緣生者。何故說言無體性耶。答曰。所言因緣世諦故說。第一義諦則無體性。亦無有生。既無有生。亦無有滅。無生無滅。即真寂滅。真寂滅者。即是一切諸法寂滅。是故我說一切諸法無有體性。如老母經中世尊所說。姊譬如因人因桴因鼓。眾緣和合便有聲出。如此之聲。不在三世。亦非內外及在中間。其性空寂。無生無滅。姊今當知一切諸法體性亦然。老母經中佛自說空。是故菩薩于無量劫。修集福德禪定智慧。悉入三解脫法門。善觀生滅皆悉空寂。猶如幻炎。乾闥婆城。皆同夢化。如佛說言。
初覺十二緣 眾生皆悉空 剎那頃所得 幻炎乾闥城
如是次第。入空解脫
門。其心快樂。逮得義利。問曰。外道各著我見。云何遮斷。答曰。如是外道。于內外色。皆生染著。取我我所。順生死流。彼著我者。我能施與飲食財利。如是種種依止我見。眾生等見。彼我我所者。我之造作。是我瓶物。如是等名依止我所。彼所作業。若一若異。若一異。若不一不異。取著偏執。但以言語。誑惑於世。及以己身。以是義故。流轉生死。不解因緣諸法性空。問曰。是諸外道。不解因緣。而起四執。何者為過。答曰。僧佉所說。有計一過。作與作者一。相與相者一。分與有分一。如是等皆名為一。優樓佉計異。尼健陀計一異。若提子計非一非異。一切外道。及摩他羅等異計。皆悉不離如是四種。問曰。僧佉人言作與作者一有何過。答曰。語有二故不名為一。作是因作者名果。是事不同。云何說一。若實異言一。此則顛倒。何以故。以作者即是作故。作與作者。前後時異。云何為一。問曰。前後一用。如種生芽。時雖前後。但相似相續。故名為一。答曰。此亦有過。若作在先。作者在後。生未生異。云何為一。譬如有瓶終不得並。如牛角不相因生。作以作者亦復如是。複次所以作與作者不得為一。聲別義別。因緣別時別。字別體別。若如是者。則有多過。若但一者。不應二名。聲義體相先後異故。不得
【現代漢語翻譯】 現代漢語譯本： 門，他們的內心感到快樂，從而獲得正義和利益。有人問道：『外道各自執著于自己的見解，如何才能遮斷這些邪見呢？』 回答說：『這些外道，對於內外之色，都產生染著，執取『我』和『我所』，順著生死之流而行。那些執著于『我』的人，我可以通過施與飲食財物來滿足他們。像這樣種種依止於『我見』和眾生之見的行為，都源於他們認為『我』和『我所』是真實存在的。他們認為『我』的造作，比如『這是我的瓶子』等等，都屬於依止於『我所』。他們所作的業，無論是『一』、『異』、『亦一亦異』，還是『非一非異』，都只是取著偏執的見解，用言語來誑惑世人以及他們自己。因為這個原因，他們流轉于生死之中，不瞭解因緣諸法性空的道理。』 有人問道：『這些外道，不瞭解因緣，卻生起四種執著，哪一種過失最大呢？』 回答說：『僧佉派所說的『一』的執著，有一個過失，他們認為作與作者是一，相與相者是一，分與有分是一，像這些都稱為『一』。優樓佉派計執『異』，尼健陀派計執『一異』，若提子派計執『非一非異』。一切外道，以及摩他羅等不同的計執，都離不開這四種。』 有人問道：『僧佉派人說作與作者是一，有什麼過失呢？』 回答說：『因為語言上有兩種不同的稱謂，所以不能稱為『一』。『作』是因，『作者』是果，這是不同的兩件事，怎麼能說是一呢？如果說因為實際上是『一』就說成『一』，這是顛倒的。為什麼呢？因為作者就是作，作與作者，在時間上有先後之別，怎麼能說是一呢？』 有人問道：『前後作用是一樣的，就像種子生出芽，時間上雖然有先後，但相似相續，所以稱為一。』 回答說：『這也有過失。如果作在先，作者在後，生與未生是不同的，怎麼能說是一呢？譬如兩個瓶子終究不能並在一起，就像牛角不是互相因生一樣。作與作者也是如此。』 『再者，作與作者不能成為一的原因是，聲音不同，意義不同，因緣不同，時間不同，字不同，體性不同。如果像這樣，就會有很多過失。如果只是一，就不應該有兩個名稱，因為聲音、意義、體性、相狀、先後都不同，所以不能說是一。』
【English Translation】 English version: They are happy in their hearts and attain righteousness and benefit. Someone asked: 'The heretics each cling to their own views. How can these be cut off?' The answer is: 'These heretics are attached to both internal and external phenomena, clinging to 'self' and 'what belongs to self', following the stream of birth and death. Those who cling to 'self', I can provide them with food, drink, wealth, and benefits. Such various actions rely on the view of 'self' and the views of sentient beings, originating from their belief that 'self' and 'what belongs to self' are real. They consider 'my' creations, such as 'this is my bottle,' as belonging to 'what belongs to self.' Their actions, whether 'one,' 'different,' 'both one and different,' or 'neither one nor different,' are merely clinging to biased views, deceiving the world and themselves with words. For this reason, they transmigrate in birth and death, not understanding the principle of dependent origination and the emptiness of all phenomena.' Someone asked: 'These heretics, not understanding dependent origination, give rise to four attachments. Which is the greatest fault?' The answer is: 'The Samkhya (a school of Indian philosophy) school's attachment to 'one' has one fault. They consider the doer and the deed as one, the attribute and the attributed as one, the part and the whole as one. All these are called 'one.' The Uluka (founder of the Vaisheshika school) school clings to 'different,' the Nirgrantha (Jain) school clings to 'both one and different,' and the Yavadajivika (Ajivika) school clings to 'neither one nor different.' All heretics, as well as different views like those of Mathara, cannot be separated from these four types.' Someone asked: 'What is the fault of the Samkhya people saying that the doer and the deed are one?' The answer is: 'Because there are two different terms in language, they cannot be called 'one.' 'Deed' is the cause, and 'doer' is the result. These are different matters. How can they be said to be one? If it is said to be 'one' because it is actually 'one,' this is inverted. Why? Because the doer is the deed. The deed and the doer are different in time, one before and one after. How can they be one?' Someone asked: 'The function before and after is the same, like a seed producing a sprout. Although there is a sequence in time, they are similar and continuous, so they are called one.' The answer is: 'This also has a fault. If the deed is first and the doer is later, the born and the unborn are different. How can they be one? For example, two bottles can never be merged together, just as the horns of a cow are not born from each other. The deed and the doer are also like this.' 'Furthermore, the reason why the deed and the doer cannot be one is that the sound is different, the meaning is different, the conditions are different, the time is different, the word is different, and the nature is different. If it is like this, there will be many faults. If it is only one, there should not be two names, because the sound, meaning, nature, appearance, sequence, and difference are all different, so they cannot be said to be one.'
為一。若作與作者一。如取泥團陶師。輪繩酥酪等物皆悉應得。以不得故。當知非一。如我心不得為一。若是一者。心無常故。我亦應無常。以是故作與作者。相與相者。量與量者。分與分者。悉同是破。有一瓶等亦應破遮。如色與瓶一。及白㲲青葉。長短方圓。如是等物作悉應遮。問曰。比舍師計異。有何過耶。答曰。若作與作者異亦有大過。問曰。云何為過。唯愿說之。答曰。若瓶與泥異。作瓶時應取縷。作㲲時應取泥。以作瓶不取縷故。當知不異。複次泥團。因微塵成。瓶因泥團成。若瓶異泥團者。瓶則無體。泥團成瓶故。不得為異。泥團于微塵為作者。于瓶為作。若作與作者異。泥於微塵瓶但名異。不應有二。以是故作與作者。不得為異。因縷成㲲。因蒲成席。皆亦同是說。複次若有一瓶異則一切法壞。何以故。若有一非瓶。離應有瓶。若有一是瓶。則為多瓶。有一非故。異亦應非。是則無瓶。以是義故。汝計異者。即壞一切法。問曰。如此說者。非壞一切法。何以故。有一依瓶立。是故有一瓶等皆成。答曰。若有一與瓶合。有一應是瓶。若瓶與有一合。瓶亦應名有一。以有一合故。不得為異。複次有一異者。猶如白㲲。此亦有過。何以故。白則非㲲。㲲亦非白。白與㲲異。余物亦然。如燒㲲時。白不應燒。
【現代漢語翻譯】 現代漢語譯本： 關於『一』的討論。如果『作』（karma，行為）與『作者』（kartri，行為者）是同一的，那麼就像用泥團製作陶器，陶師、輪繩、酥油、乳酪等材料都應該能夠被製造出來。但因為實際上不能，所以應當知道『作』與『作者』並非同一。如同我的『心』不能被認為是『一』。如果是一，因為『心』是無常的，那麼『我』也應該無常。因此，『作』與『作者』，『相』與『所相』，『量』與『所量』，『分』與『所分』，都同樣會被破斥。如果說存在一個『瓶』，那麼也應該破斥這種說法。如同『色』與『瓶』是同一的，以及白色的毛織品、青色的葉子、長短、方圓等等事物，都應該被遮止。 有人問：『比舍師（Vaisheshika，勝論派）認為『異』，這有什麼過失呢？』 回答說：『如果『作』與『作者』是不同的，也會有很大的過失。』 有人問：『什麼是過失？請您說一說。』 回答說：『如果瓶子與泥土是不同的，那麼在製作瓶子的時候就應該取用線，在製作毛織品的時候就應該取用泥土。因為製作瓶子的時候不取用線，所以應當知道它們不是不同的。』 『再者，泥團是由微塵組成的，瓶子是由泥團組成的。如果瓶子與泥團是不同的，那麼瓶子就沒有實體。因為泥團形成了瓶子，所以不能認為是不同的。泥團對於微塵來說是『作者』，對於瓶子來說是『作』。如果『作』與『作者』是不同的，那麼泥土對於微塵和瓶子來說只是名稱不同，不應該有二者。因此，『作』與『作者』不能認為是不同的。用線製作毛織品，用蒲草製作蓆子，都可以用同樣的道理來說明。』 『再者，如果有一個瓶子是『異』，那麼一切法都會被破壞。為什麼呢？如果有一個『非瓶』，那麼應該存在一個脫離瓶子的『瓶』。如果有一個是『瓶』，那麼就成了多個瓶子。因為有一個『非』，所以『異』也應該『非』。這樣就沒有瓶子了。因為這個道理，你認為『異』，就是破壞一切法。』 有人問：『這樣說，不是破壞一切法嗎？為什麼呢？因為有一個依附於瓶子而存在，所以有一個瓶子等等說法才能成立。』 回答說：『如果有一個與瓶子結合，那麼有一個就應該是瓶子。如果瓶子與有一個結合，那麼瓶子也應該被稱為有一個。因為有一個結合的緣故，就不能認為是不同的。』 『再者，有一個是『異』，就像白色的毛織品一樣，這也有過失。為什麼呢？白色就不是毛織品，毛織品也不是白色。白色與毛織品是不同的，其他事物也是如此。如果燒毛織品的時候，白色不應該被燒掉。』
【English Translation】 English version: On the topic of 'one'. If 'action' (karma) and 'agent' (kartri) are the same, then just as with a lump of clay making pottery, the potter, wheel, ghee, cheese, and other materials should all be able to be produced. But because they actually cannot, it should be known that 'action' and 'agent' are not the same. Just as my 'mind' cannot be considered 'one'. If it were one, because the 'mind' is impermanent, then 'I' should also be impermanent. Therefore, 'action' and 'agent', 'characteristic' and 'characterized', 'measure' and 'measured', 'part' and 'partitioned', are all refuted in the same way. If it is said that there exists a 'jar', then this statement should also be refuted. Just as 'color' and 'jar' are the same, and white wool, green leaves, length, squareness, roundness, and such things, should all be negated. Someone asks: 'What fault is there in the Vaisheshika (Particularist school) considering 'difference'?' The answer is: 'If 'action' and 'agent' are different, there will also be a great fault.' Someone asks: 'What is the fault? Please explain it.' The answer is: 'If a jar and clay are different, then when making a jar, thread should be taken, and when making wool, clay should be taken. Because thread is not taken when making a jar, it should be known that they are not different.' 'Furthermore, a lump of clay is formed from dust particles, and a jar is formed from a lump of clay. If a jar is different from a lump of clay, then the jar has no substance. Because the lump of clay forms the jar, it cannot be considered different. The lump of clay is the 'agent' for the dust particles and the 'action' for the jar. If 'action' and 'agent' are different, then the clay is only different in name for the dust particles and the jar, and there should not be two. Therefore, 'action' and 'agent' cannot be considered different. Making wool from thread, making mats from reeds, can all be explained in the same way.' 'Furthermore, if one jar is 'different', then all dharmas will be destroyed. Why? If there is a 'non-jar', then there should exist a 'jar' separate from the non-jar. If one is a 'jar', then there are multiple jars. Because there is one 'non-', then 'different' should also be 'non-'. Thus, there is no jar. Because of this reason, if you consider 'different', you are destroying all dharmas.' Someone asks: 'Isn't this destroying all dharmas? Why? Because there is one that exists dependent on the jar, therefore the statement of one jar and so on can be established.' The answer is: 'If there is one combined with the jar, then there should be one that is the jar. If the jar is combined with there is one, then the jar should also be called there is one. Because of the combination of there is one, it cannot be considered different.' 'Furthermore, there is one that is 'different', just like white wool, this also has a fault. Why? White is not wool, and wool is not white. White and wool are different, and other things are also like this. If burning wool, white should not be burned.'
若㲲燒時。白亦燒者不得為異。汝今以言物異相異。此事不然。汝先言。六事各異。此則應遮。問曰。尼健陀先言一異。有何過耶。答曰。汝所謂一異者。或說作以作者一。或說作以作者異。此亦多過。問曰。有何過耶。答曰。若作即是作者。事則不成。若作與作者異。事亦不成。何以故。因果各異。云何為一。以眾緣成果故。不得為異。作相作者相。亦皆如是。問曰。如瓶相破。而體不破。以體不破故。亦得為異。以見體在。而相破故。若破瓶時。本成體無。不得為異。答曰。若言一。同僧佉破。若言異。同比舍師破。如葉青㲲白。亦皆俱破。問曰。若提子計不一不異。有何過耶。答曰。前三計者。各有所執。汝說不一。應當是異。若說不異。即應是一。何所執故。而言不一不異。若無所執。妄有所說。則壞法相。問曰。汝說大乘。亦無所執。汝亦應壞一切法相。答曰。我之所執。世間現見。是因緣法。汝之所說。但是顛倒不順法相故。問曰。何者是法相。而說我壞法相耶。答曰。無體相者。即是體相。問曰。云何無體相。為體相耶。答曰。空名無體相。問曰。云何名空。以有為空。以無為空耶。答曰。我不以有義故名空。亦不以無義故名空。以離於有無故名為空。如尊者龍樹所說偈。
執有名為常 計無則
【現代漢語翻譯】 現代漢語譯本：如果燃燒㲲（一種粗厚的毛織物）的時候，白色的部分也在燃燒，就不能認為它們是不同的。你現在用語言說物體和現象是不同的，這是不對的。你先前說，六種事物各自不同，這應該被駁斥。問：尼健陀（Nigantha，耆那教的別稱）先前說一和異，有什麼過失呢？答：你所說的一和異，或者說是作者和行為是一，或者說是作者和行為是異，這也有很多過失。問：有什麼過失呢？答：如果行為就是作者，事情就不能成立。如果行為和作者是不同的，事情也不能成立。為什麼呢？因為因和果是不同的，怎麼能說是一呢？因為眾多的因緣聚合才成就果，所以不能說是異。行為的現象和作者的現象，也都是這樣。問：比如瓶子的現象破損了，但是瓶子的本體沒有破損，因為本體沒有破損，也可以認為是不同的，因為看到本體還在，而現象破損了。如果打破瓶子的時候，原本形成的本體也消失了，就不能認為是不同的。答：如果說是一，就和僧佉派（Samkhya，印度數論派）的觀點一樣被駁斥。如果說是異，就和毗舍師派（Vaisheshika，勝論派）的觀點一樣被駁斥。就像葉子是青色的，㲲是白色的，這些都會被一起駁斥。問：如果提子（Tirthika，外道）認為既不是一也不是異，有什麼過失呢？答：前三種觀點，各自有所執著。你說不是一，那應該就是異。如果說不是異，那就應該是一。因為你沒有什麼執著，卻妄加言說，這就破壞了法的現象。問：你說大乘（Mahayana，佛教宗派之一）也沒有什麼執著，那你也應該破壞一切法的現象。答：我所執著的，是世間現在可以見到的，是因緣法。你所說的，只是顛倒，不順應法的現象。問：什麼是法的現象，而你說我破壞了法的現象呢？答：沒有本體現象的，就是本體現象。問：怎麼會沒有本體現象，而是本體現象呢？答：空就叫做沒有本體現象。問：怎麼叫做空呢？因為有為法是空，還是因為無為法是空呢？答：我不是因為有的意義而叫做空，也不是因為無的意義而叫做空，因為離開了有和無，所以叫做空。就像尊者龍樹（Nagarjuna，大乘佛教中觀派創始人）所說的偈頌：執著有，認為是常；認為無，就...
【English Translation】 English version: If, when burning qi (a thick woolen fabric), the white part also burns, one cannot consider them different. You now use language to say that objects and phenomena are different, which is incorrect. You previously said that the six things are each different, which should be refuted. Question: What fault is there in Nigantha (another name for Jainism) previously saying one and different? Answer: What you call one and different, either says that the agent and the action are one, or says that the agent and the action are different, which also has many faults. Question: What faults are there? Answer: If the action is the agent, the matter cannot be established. If the action and the agent are different, the matter also cannot be established. Why? Because cause and effect are different, how can they be said to be one? Because the aggregation of many causes and conditions achieves the effect, so it cannot be said to be different. The appearance of action and the appearance of the agent are all like this. Question: For example, the appearance of a bottle is broken, but the substance of the bottle is not broken. Because the substance is not broken, it can also be considered different, because one sees that the substance is still there, while the appearance is broken. If, when breaking the bottle, the originally formed substance also disappears, it cannot be considered different. Answer: If you say it is one, it will be refuted like the Samkhya (a school of Indian philosophy) school. If you say it is different, it will be refuted like the Vaisheshika (a school of Indian philosophy) school. Just like the leaf is green and the qi is white, these will all be refuted together. Question: If Tirthika (a heretic) believes that it is neither one nor different, what fault is there? Answer: The previous three views each have their own attachments. If you say it is not one, then it should be different. If you say it is not different, then it should be one. Because you have no attachment, but make reckless statements, this destroys the appearance of the Dharma. Question: You say that Mahayana (a school of Buddhism) also has no attachment, then you should also destroy the appearance of all Dharmas. Answer: What I am attached to is what can be seen in the world now, which is the Dharma of causes and conditions. What you say is just inverted and does not conform to the appearance of the Dharma. Question: What is the appearance of the Dharma, and you say that I am destroying the appearance of the Dharma? Answer: That which has no substantial appearance is the substantial appearance. Question: How can there be no substantial appearance, but be a substantial appearance? Answer: Emptiness is called having no substantial appearance. Question: What is called emptiness? Is it because conditioned phenomena are empty, or because unconditioned phenomena are empty? Answer: I do not call it emptiness because of the meaning of existence, nor do I call it emptiness because of the meaning of non-existence, but because it is apart from existence and non-existence, it is called emptiness. Just like the verse spoken by Venerable Nagarjuna (founder of the Madhyamaka school of Mahayana Buddhism): Holding onto existence is considered permanent; considering non-existence, then...
為斷 若離於有無 是名真實空
複次如龍樹中論中說偈。
執有取體相 執無著無體 不存於有無 是名真實觀
以是故。以離有無名空。離斷常故。名為中道。若能覺悟如是法相故名為佛。是故十二因緣義。名之為空。問曰。十二因緣以何為證。而知為空。答曰。譬如瓶泥團輪繩。及以陶師。眾緣和合。然後成瓶。非即泥團是瓶。亦非離泥團有瓶。但假名說瓶。屬眾因緣。無有體相。無體相故無生。無生故體相寂滅。因緣所成。是故無體。若諸法定有自體。不假因緣。則無是處。以無自相故無瓶。瓶無故一切法亦無。如尊者提婆所說偈。
一法若有體 諸法亦復然 一切法本無 因緣皆悉空 真實觀一法 諸法不二相 諦了是空已 則見一切空
問曰。因緣生法。即是體相。答曰是事不然。何以故。若有體相。若無體相。非汝所及。如汝所說。以因緣為體相者。因緣從他生故。云何有體。言體相者。自性而起。不屬因緣。若屬因緣。則無自性。譬如假借非自有也。是故因緣假他而成。無有自體。如尊者龍樹所說偈。
因緣所生法 是即無自性 若無自性者 云何有體相
問曰。諸法體相。世間現見。云何無耶。答曰。是事不然。凡愚妄見。
【現代漢語翻譯】 現代漢語譯本 為斷（爲了斷除）： 若離於有無，是名真實空（如果能遠離『有』和『無』的執著，這就是真正的空性）。
複次如龍樹（Nagarjuna）中論中說偈（再次，就像龍樹菩薩在《中論》中所說的偈頌）：
執有取體相，執無著無體（執著于『有』，就會抓住實體和表象；執著于『無』，就會陷入虛無主義）。 不存於有無，是名真實觀（不執著于『有』和『無』，這才是真正的觀察）。
以是故（因此），以離有無名空（因為遠離『有』和『無』，所以稱為『空』），離斷常故（遠離斷滅和常恒的極端），名為中道（稱為中道）。若能覺悟如是法相故名為佛（如果能夠覺悟這樣的法相，就被稱為佛）。是故十二因緣義（因此，十二因緣的意義），名之為空（被稱為『空』）。問曰（問：）。十二因緣以何為證（用什麼來證明十二因緣），而知為空（是空性的）？答曰（答：）。譬如瓶泥團輪繩（比如瓶子是由泥土、泥團、輪子、繩子），及以陶師（以及陶匠），眾緣和合（各種因緣聚合），然後成瓶（然後才形成瓶子）。非即泥團是瓶（不是說泥團就是瓶子），亦非離泥團有瓶（也不是說離開了泥團才有瓶子），但假名說瓶（只是假借名稱說它是瓶子），屬眾因緣（依賴於各種因緣），無有體相（沒有實體和表象）。無體相故無生（因為沒有實體和表象，所以沒有產生）。無生故體相寂滅（因為沒有產生，所以實體和表象寂滅）。因緣所成（由因緣所成），是故無體（所以沒有自體）。若諸法定有自體（如果諸法確實有自體），不假因緣（不依賴因緣），則無是處（那是不可能的）。以無自相故無瓶（因為沒有自性，所以沒有瓶子）。瓶無故一切法亦無（瓶子不存在，所以一切法也不存在）。如尊者提婆（Aryadeva）所說偈（就像尊者提婆所說的偈頌）：
一法若有體，諸法亦復然（如果一個法有自體，那麼所有的法也應該有自體）。 一切法本無，因緣皆悉空（一切法本來沒有自體，因緣也都是空性的）。 真實觀一法，諸法不二相（真正地觀察一個法，就會發現諸法沒有兩種不同的相）。 諦了是空已，則見一切空（如果真正明白了空性，就能看到一切都是空性的）。
問曰（問：）。因緣生法（因緣所生的法），即是體相（就是實體和表象）？答曰（答：）。是事不然（不是這樣的）。何以故（為什麼呢）？若有體相（如果它有實體和表象），若無體相（或者沒有實體和表象），非汝所及（都不是你所能理解的）。如汝所說（就像你所說的），以因緣為體相者（以因緣作為實體和表象），因緣從他生故（因緣是從其他事物產生的），云何有體（怎麼會有自體呢）？言體相者（所謂實體和表象），自性而起（是自身產生的），不屬因緣（不依賴於因緣）。若屬因緣（如果依賴於因緣），則無自性（就沒有自性）。譬如假借非自有也（比如借來的東西不是自己擁有的）。是故因緣假他而成（所以因緣是依賴於其他事物而形成的），無有自體（沒有自體）。如尊者龍樹（Nagarjuna）所說偈（就像尊者龍樹所說的偈頌）：
因緣所生法，是即無自性（由因緣所生的法，就是沒有自性的）。 若無自性者，云何有體相（如果沒有自性，怎麼會有實體和表象呢）？
問曰（問：）。諸法體相（諸法的實體和表象），世間現見（在世間可以清楚地看到），云何無耶（怎麼會沒有呢）？答曰（答：）。是事不然（不是這樣的）。凡愚妄見（這是凡夫愚人的虛妄見解）。
【English Translation】 English version To Cut Off: If one is apart from 'existence' and 'non-existence', it is called true emptiness.
Furthermore, as Nagarjuna (Nagarjuna) said in the Madhyamaka-karika (Treatise on the Middle Way) in a verse:
Clinging to 'existence' grasps at substance and appearance; clinging to 'non-existence' adheres to non-substance. Not abiding in 'existence' or 'non-existence' is called true observation.
Therefore, being apart from 'existence' and 'non-existence' is called emptiness. Being apart from annihilation and permanence is called the Middle Way. If one can awaken to such a Dharma characteristic, one is called a Buddha. Therefore, the meaning of the Twelve Links of Dependent Origination is called emptiness. Question: What is the proof that the Twelve Links of Dependent Origination are empty? Answer: For example, a pot is made from clay, a lump of clay, a wheel, a rope, and a potter. When these conditions come together, a pot is formed. The lump of clay is not the pot, nor is there a pot apart from the lump of clay. It is only nominally called a pot, dependent on various conditions, without substance or appearance. Because there is no substance or appearance, there is no arising. Because there is no arising, substance and appearance are extinguished. Being formed by conditions, it has no self-nature. If all dharmas had self-nature and did not depend on conditions, that would be impossible. Because there is no self-nature, there is no pot. Because there is no pot, all dharmas are also non-existent. As Venerable Aryadeva (Aryadeva) said in a verse:
If one dharma had substance, all dharmas would also be the same. All dharmas are fundamentally without substance; all conditions are empty. Truly observing one dharma, all dharmas are not of two different natures. Having truly understood emptiness, one sees that everything is empty.
Question: Dharmas arising from conditions are substance and appearance? Answer: That is not so. Why? Whether it has substance and appearance or does not have substance and appearance, it is beyond your comprehension. As you say, taking conditions as substance and appearance, how can conditions have self-nature since they arise from others? Substance and appearance arise from self-nature and do not depend on conditions. If they depend on conditions, they have no self-nature. For example, something borrowed is not one's own. Therefore, conditions are formed by relying on others and have no self-nature. As Venerable Nagarjuna (Nagarjuna) said in a verse:
Dharmas arising from conditions are without self-nature. If there is no self-nature, how can there be substance and appearance?
Question: The substance and appearance of dharmas are clearly seen in the world. How can they not exist? Answer: That is not so. It is a false view of ordinary fools.
此非可信。生滅之法。皆悉是空。生滅流速。無暫停時。相似相續故。妄見為實。猶如燈炎。唸唸生滅。凡夫愚人。謂為一炎。亦如駃流。影響幻炎。如佛所說。幻及幻者。都無所有。而妄見者。謂之為實。若是實者。餓鬼不應見水為火。沙石膿血。而諸眾生。以善惡故。隨業所見。若有凈心。利根眾生。則能見空。夜叉餓鬼。遠見其水。近則見火。便生疑惑。若物有實。不應二見。以二見故。則知非實。但妄見故。當知一切諸法皆無體相。以無體相故。都無生滅。問曰。若一切法無生無滅。云何得有來去計斷常過。答曰。以見種子故。便計來去。若得法空。則離斷常。如因種子有芽莖枝葉花果次第而見芽生故種子滅。是以不斷。乃至果生故花滅。亦無常過如尊者提婆所說偈。
諸法相續有 則非是斷滅 因滅故果生 不得名為常
以是故。見因緣空。即離斷常。問曰。癡因緣行。云何而得離於斷常。答曰。因無明故。有善惡行。乃至因生故有老死。凡夫不解因緣相續。妄計為實。無明體空故。行亦體空。乃至生體空故。老死體空。以世間假名有相續故。無斷滅過。唸唸不住。無有常過。以凡夫眾生死此生彼。相似相續故。如佛所說。第一義中。無有眾生死此生彼。但以世諦假名說故。識為種子。行
【現代漢語翻譯】 現代漢語譯本： 這並非可信。生滅之法，一切皆是空。生滅流逝迅速，沒有暫停的時候。因為相似相續的緣故，錯誤地認為它是真實的。就像燈焰，唸唸生滅，凡夫愚人，認為是一個火焰。也像急流，影響幻炎。如佛所說，幻和能產生幻象的事物，都沒有真實自性。而錯誤執著的人，認為它是真實的。如果是真實的，餓鬼不應該見水為火，沙石膿血。而各種眾生，因為善惡業力的緣故，隨著各自的業力所見不同。如果有清凈心，利根的眾生，就能見到空性。夜叉（Yaksa，一種鬼神）餓鬼，遠遠地看到是水，靠近了卻看到是火，便產生疑惑。如果事物有真實的自性，不應該有兩種不同的見解。因為有兩種不同的見解，就知道它不是真實的。只是因為錯誤的見解，應當知道一切諸法都沒有實體和形象。因為沒有實體和形象的緣故，根本沒有生滅。有人問：如果一切法無生無滅，怎麼會有來去、計斷常的過失？回答：因為見到種子，就計度有來去。如果證得法空，就脫離斷常。如因種子有芽莖枝葉花果次第而生，見到芽生故種子滅，所以不是斷滅。乃至果生故花滅，也沒有常的過失。如尊者提婆（Aryadeva）所說的偈頌：
諸法相續有，則非是斷滅 因滅故果生，不得名為常
因此，見到因緣空性，就脫離了斷常。有人問：癡（無明）因緣行，怎麼能夠脫離斷常？回答：因為無明（Avidyā）的緣故，有善惡之行，乃至因為生（Jāti）的緣故，有老死（Jarā-maraṇa）。凡夫不瞭解因緣相續的道理，錯誤地認為是真實的。無明的體性是空，所以行（Saṃskāra）的體性也是空，乃至生的體性是空，所以老死的體性也是空。因為世間假名有相續的緣故，沒有斷滅的過失。唸唸不住，沒有常的過失。因為凡夫眾生死此生彼，相似相續的緣故。如佛所說，在第一義諦中，沒有眾生死此生彼。只是用世俗諦的假名來說，識（Vijñāna）是種子，行（Saṃskāra）是... English version: This is not trustworthy. All phenomena of arising and ceasing are empty. The flow of arising and ceasing is rapid, without any pause. Because of similar continuation, it is falsely seen as real. Like the flame of a lamp, arising and ceasing in every moment, ordinary foolish people consider it to be one flame. It is also like a rapid current, an echo, or a mirage. As the Buddha said, the illusion and the one who creates the illusion have no real existence. But those who are falsely attached consider it to be real. If it were real, hungry ghosts (Preta) should not see water as fire, sand, stones, pus, and blood. And various beings, because of good and bad karma, see differently according to their karma. If there are beings with pure minds and sharp faculties, they can see emptiness. Yakshas (Yaksa, a type of spirit) and hungry ghosts see water from afar, but see fire up close, and then become doubtful. If things had a real nature, there should not be two different views. Because there are two different views, it is known that it is not real. But because of false views, it should be known that all dharmas have no substance or form. Because they have no substance or form, there is fundamentally no arising or ceasing. Someone asks: If all dharmas have no arising and no ceasing, how can there be the faults of coming and going, and the calculation of annihilation and permanence? The answer is: Because seeing the seed, one calculates coming and going. If one attains the emptiness of dharmas, one is liberated from annihilation and permanence. For example, because of the seed, there is the sequential arising of sprout, stem, branch, leaf, flower, and fruit. Seeing the sprout arise, the seed ceases, so it is not annihilation. And even the fruit arises, so the flower ceases, and there is no fault of permanence. As the Venerable Aryadeva (Aryadeva) said in the verse:
'If dharmas exist in continuation, then it is not annihilation. Because the cause ceases, the effect arises, it cannot be called permanence.'
Therefore, seeing the emptiness of dependent origination, one is liberated from annihilation and permanence. Someone asks: How can ignorance (Avidyā) as the condition for action (Saṃskāra) be liberated from annihilation and permanence? The answer is: Because of ignorance (Avidyā), there are good and bad actions, and even because of birth (Jāti), there is old age and death (Jarā-maraṇa). Ordinary people do not understand the principle of dependent origination and continuation, and falsely consider it to be real. The nature of ignorance is empty, so the nature of action (Saṃskāra) is also empty, and even the nature of birth is empty, so the nature of old age and death is empty. Because the conventional names of the world have continuation, there is no fault of annihilation. Every moment does not stay, there is no fault of permanence. Because ordinary beings die here and are born there, in similar continuation. As the Buddha said, in the ultimate truth, there are no beings who die here and are born there. It is only using the conventional names of the worldly truth to say that consciousness (Vijñāna) is the seed, and action (Saṃskāra) is...
【English Translation】 This is not trustworthy. The law of arising and ceasing, all are empty. The flow of arising and ceasing is rapid, without pause. Because of similar continuation, it is falsely seen as real. Like the flame of a lamp, arising and ceasing in every moment, ordinary foolish people consider it to be one flame. It is also like a rapid current, an echo, or a mirage. As the Buddha said, the illusion and the one who creates the illusion have no real existence. But those who are falsely attached consider it to be real. If it were real, hungry ghosts (Preta) should not see water as fire, sand, stones, pus, and blood. And various beings, because of good and bad karma, see differently according to their karma. If there are beings with pure minds and sharp faculties, they can see emptiness. Yakshas (Yaksa, a type of spirit) and hungry ghosts see water from afar, but see fire up close, and then become doubtful. If things had a real nature, there should not be two different views. Because there are two different views, it is known that it is not real. But because of false views, it should be known that all dharmas have no substance or form. Because they have no substance or form, there is fundamentally no arising or ceasing. Someone asks: If all dharmas have no arising and no ceasing, how can there be the faults of coming and going, and the calculation of annihilation and permanence? The answer is: Because seeing the seed, one calculates coming and going. If one attains the emptiness of dharmas, one is liberated from annihilation and permanence. For example, because of the seed, there is the sequential arising of sprout, stem, branch, leaf, flower, and fruit. Seeing the sprout arise, the seed ceases, so it is not annihilation. And even the fruit arises, so the flower ceases, and there is no fault of permanence. As the Venerable Aryadeva (Aryadeva) said in the verse: 'If dharmas exist in continuation, then it is not annihilation. Because the cause ceases, the effect arises, it cannot be called permanence.' Therefore, seeing the emptiness of dependent origination, one is liberated from annihilation and permanence. Someone asks: How can ignorance (Avidyā) as the condition for action (Saṃskāra) be liberated from annihilation and permanence? The answer is: Because of ignorance (Avidyā), there are good and bad actions, and even because of birth (Jāti), there is old age and death (Jarā-maraṇa). Ordinary people do not understand the principle of dependent origination and continuation, and falsely consider it to be real. The nature of ignorance is empty, so the nature of action (Saṃskāra) is also empty, and even the nature of birth is empty, so the nature of old age and death is empty. Because the conventional names of the world have continuation, there is no fault of annihilation. Every moment does not stay, there is no fault of permanence. Because ordinary beings die here and are born there, in similar continuation. As the Buddha said, in the ultimate truth, there are no beings who die here and are born there. It is only using the conventional names of the worldly truth to say that consciousness (Vijñāna) is the seed, and action (Saṃskāra) is...
業為田。以慢土覆。無明為糞。愛水為潤。父母精氣。眾緣和合。生名色芽。是故名色無有自體。猶如床腳。相假而用。初名歌羅羅。二名安浮陀。三名肉段。四名堅實。五名諸炮開張。六名為觸。生法次第。相假而有。不名為斷。菩薩善解因緣法故。即知其空。以因緣空故。一切法空。解法空故。無斷常過如出胎經中佛所說偈。
隨假名字 而得諸法 名中無法 是則真實
以是故。非言說故。有法。若隨名字。有諸法者。法則多體。猶如空法。無一無多。問曰。若一切法無體。汝言有過現見有故。答曰。若法是有。言無則過。法既非有。云何言過。以是故。諸法如初。后亦復然。若諸法定有體相。后涅槃時。應是斷滅。若先非是空。後言空者。則是邪見。壞於正法。亦無解脫。如尊者提婆所說偈。
不空而見空 我應得涅槃 邪見非涅槃 如來之所說
諸法本空故。恒見是空。如過去佛所見空相。今亦復然。是故我說因緣法空。是則無過。如是先立第一義諦。後分別世諦。我及眾生。作與作者。乃至一異。則無過失。如尊者龍樹所說偈。
不說分別諦 不得於實諦 若不得實諦 則無得涅槃
複次說偈。
諸佛演說法 常依於二諦 分別於世諦 及
【現代漢語翻譯】 現代漢語譯本： 業是田地，用我慢的土壤覆蓋，無明作為肥料，愛慾之水滋潤，父母的精氣，各種因緣和合，產生名為『名色』的嫩芽。因此，『名色』沒有自身實體，就像床的各個腳，互相依靠才能發揮作用。最初稱為『歌羅羅』（Kalala，受精卵），第二名『安浮陀』（Arbuda，胚胎），第三名『肉段』（Pesi，肉塊），第四名『堅實』（Ghana，凝結），第五名是各個器官開始形成，第六名是『觸』（Sparsha，感覺）。生命的產生是按照次第，互相依靠而存在，不能說是斷滅。菩薩因為善於理解因緣法，所以知道它是空性的。因為因緣是空性的，所以一切法都是空性的。理解法是空性的，就沒有斷滅和常有的過失，就像《出胎經》中佛所說的偈頌： 『隨順假名，而獲得諸法，名中無法，這才是真實。』 因此，不是因為言說才有法。如果隨順名字就有諸法，那麼法就會有很多自體，就像空法一樣，無一也無多。問：如果一切法沒有自體，你說有過失，因為現在可以看見。答：如果法是存在的，說它不存在就是過失。法既然不是存在，怎麼能說過失呢？因此，諸法如最初一樣，後來也是這樣。如果諸法一定有自體和相狀，那麼在涅槃的時候，就應該是斷滅。如果先前不是空性，後來才說是空性，那就是邪見，破壞了正法，也沒有解脫。就像尊者提婆（Aryadeva）所說的偈頌： 『不空卻見到空，我應該得到涅槃，邪見不是涅槃，這是如來說的。』 諸法本來就是空性的，所以恒常見到是空性。就像過去諸佛所見到的空相，現在也是這樣。因此我說因緣法是空性的，這樣就沒有過失。像這樣先確立第一義諦，然後分別世俗諦，我和眾生，作者和所作，乃至一和異，就沒有過失。就像尊者龍樹（Nagarjuna）所說的偈頌： 『不說分別諦，就不能得到真實諦，如果不能得到真實諦，就沒有得到涅槃。』 再次說偈： 『諸佛演說佛法，常常依據於二諦，分別是世俗諦，以及'
【English Translation】 English version: Karma is the field. Covered with the soil of arrogance. Ignorance is the fertilizer. The water of craving is the moisture. The essence of parents, and various conditions come together in harmony, giving rise to the sprout called 'Nama-rupa' (name and form). Therefore, 'Nama-rupa' has no intrinsic self. It is like the legs of a bed, relying on each other to function. Initially, it is called 'Kalala' (fertilized egg). The second name is 'Arbuda' (embryo). The third is 'Pesi' (flesh). The fourth is 'Ghana' (solid). The fifth is the opening up of various organs. The sixth is called 'Sparsha' (touch). The arising of phenomena follows a sequence, existing in mutual dependence. It cannot be called annihilation. Because the Bodhisattva is skilled in understanding the law of dependent origination, he knows it is emptiness. Because dependent origination is emptiness, all phenomena are emptiness. Understanding that phenomena are emptiness, there is no fault of annihilation or permanence, just as the verse spoken by the Buddha in the Sutra of Emerging from the Womb: 'Following conventional names, one obtains all phenomena, there is no phenomenon in name, this is the truth.' Therefore, it is not because of speech that phenomena exist. If phenomena exist according to names, then phenomena would have many intrinsic selves, like the Dharma of emptiness, neither one nor many. Question: If all phenomena have no intrinsic self, you say there is a fault, because it can be seen now. Answer: If phenomena exist, saying they do not exist is a fault. Since phenomena do not exist, how can there be a fault? Therefore, phenomena are as they were in the beginning, and so they are later. If phenomena certainly have intrinsic self and characteristics, then at the time of Nirvana, it should be annihilation. If it was not emptiness before, and then it is said to be emptiness later, that is a wrong view, destroying the true Dharma, and there is no liberation. Just like the verse spoken by Venerable Aryadeva: 'Not seeing emptiness as emptiness, I should attain Nirvana, wrong view is not Nirvana, this is what the Tathagata said.' Phenomena are originally empty, therefore one constantly sees emptiness. Just like the aspect of emptiness seen by the Buddhas of the past, so it is now. Therefore, I say the Dharma of dependent origination is emptiness, and thus there is no fault. In this way, first establish the ultimate truth, and then distinguish the conventional truth, I and sentient beings, the agent and the action, even one and different, and there is no fault. Just like the verse spoken by Venerable Nagarjuna: 'Without speaking of the conventional truth, one cannot attain the real truth, if one cannot attain the real truth, then there is no attainment of Nirvana.' Again, speaking in verse: 'The Buddhas expound the Dharma, always relying on the two truths, distinguishing the conventional truth, and'
與第一義 若不能分別 真俗二聖諦 如是則不知 佛法甚深義
是故因緣法空。名為真如。法性實際。是名修習第一義禪。見因緣空。即是空解脫門。若見空者。則不見諸法相。是名無相解脫門。見無相故。無所愿求。是名無愿解脫門。安住如是三解脫門。識種子於三界內。則更不生名色等芽。識無取著。滅三有苦。三有滅故。得寂滅涅槃。如尊者提婆所說偈。
識是種子義 遊行於六處 若見諸塵空 有芽則斷滅
問曰。菩薩度空。出於生死。云何能得勝于聲聞。答曰。菩薩得世間利。出世間利。度爾炎地故。雖出世間。能住世間。教化眾生。聲聞不然。怖畏生死。求速滅度。以出世間道。見於法界。見法界已。到涅槃岸。菩薩不爾。何以故。菩薩見眾生苦。起大悲心。為欲度彼堅住莊嚴。于阿僧祇劫。修行出世間道。於一念頃。觀一切法界。觀法界已。眾生緣故。不取果證。乃能度脫。如佛阿耨大池經中說。譬如二人慾墮山頂。一人有力。善巧方便。以巧便故。雖墮還起。得升山頂。一人力少。復無方便。即住退墮。不能復起。菩薩于無為法中。不證不著。如善巧人得升山頂。聲聞之人。以證著無為故。如少方便者。墮而不起。譬如長者唯有一子。以饑儉故。遠至他國。經數十
【現代漢語翻譯】 現代漢語譯本 與第一義 若不能分別 真俗二聖諦（兩種真實的聖理） 如是則不知 佛法甚深義
是故因緣法空。名為真如（事物本來的樣子）。法性實際（事物真實的性質）。是名修習第一義禪。見因緣空。即是空解脫門。若見空者。則不見諸法相。是名無相解脫門。見無相故。無所愿求。是名無愿解脫門。安住如是三解脫門。識種子於三界內。則更不生名色等芽。識無取著。滅三有苦。三有滅故。得寂滅涅槃。如尊者提婆所說偈。
識是種子義 於六處 若見諸塵空 有芽則斷滅
問曰。菩薩度空。出於生死。云何能得勝于聲聞（聽聞佛陀教誨而證悟的人）？答曰。菩薩得世間利。出世間利。度爾炎地故。雖出世間。能住世間。教化眾生。聲聞不然。怖畏生死。求速滅度。以出世間道。見於法界。見法界已。到涅槃岸。菩薩不爾。何以故？菩薩見眾生苦。起大悲心。為欲度彼堅住莊嚴。于阿僧祇劫（極長的時間單位）。修行出世間道。於一念頃。觀一切法界。觀法界已。眾生緣故。不取果證。乃能度脫。如佛阿耨大池經中說。譬如二人慾墮山頂。一人有力。善巧方便。以巧便故。雖墮還起。得升山頂。一人力少。復無方便。即住退墮。不能復起。菩薩于無為法中。不證不著。如善巧人得升山頂。聲聞之人。以證著無為故。如少方便者。墮而不起。譬如長者唯有一子。以饑儉故。遠至他國。經數十
【English Translation】 English version On the First Principle If one cannot distinguish between the two truths, conventional and ultimate, Then one does not know the profound meaning of the Buddha's teachings.
Therefore, the emptiness of conditioned phenomena is called Suchness (Tathata). The true nature of phenomena is reality. This is called practicing the meditation on the first principle. Seeing the emptiness of conditioned phenomena is the gate of emptiness liberation. If one sees emptiness, then one does not see the characteristics of all phenomena. This is called the gate of signlessness liberation. Seeing signlessness, one has no desires. This is called the gate of desirelessness liberation. Abiding in these three gates of liberation, the seed of consciousness within the three realms will no longer produce sprouts such as name and form. Consciousness without attachment extinguishes the suffering of the three existences. With the extinction of the three existences, one attains the peaceful Nirvana. As Venerable Deva said in his verse:
Consciousness is the meaning of the seed in the six sense bases. If one sees the emptiness of all dusts, the sprouts will be cut off and extinguished.
Question: Bodhisattvas cross over emptiness and escape from birth and death. How can they be superior to Sravakas (Disciples who attain enlightenment by hearing the Buddha's teachings)? Answer: Bodhisattvas obtain worldly benefits and supramundane benefits. Because they cross over the burning ground of desire, although they are beyond the world, they can abide in the world and teach sentient beings. Sravakas are not like this. They fear birth and death and seek rapid liberation. With the supramundane path, they see the Dharma realm. Having seen the Dharma realm, they reach the shore of Nirvana. Bodhisattvas are not like this. Why? Because Bodhisattvas see the suffering of sentient beings and arouse great compassion. Desiring to liberate them, they firmly abide in adornment. For countless kalpas (extremely long units of time), they practice the supramundane path. In a single moment, they contemplate the entire Dharma realm. Having contemplated the Dharma realm, for the sake of sentient beings, they do not take the fruit of realization. They are able to liberate. As it is said in the Buddha's Anavatapta Lake Sutra: For example, two people are about to fall from a mountain peak. One person has strength and skillful means. Because of his skillful means, although he falls, he rises again and ascends to the mountain peak. The other person has little strength and no skillful means. He remains fallen and cannot rise again. Bodhisattvas do not realize or become attached to the unconditioned Dharma, like a skillful person who ascends to the mountain peak. Sravakas, because they realize and become attached to the unconditioned, are like those with few skillful means, falling and not rising. For example, a wealthy man has only one son. Because of famine, he goes far away to another country for dozens of
年。長者后時。住一大城。其家巨富。多積珠珍。漸得傭力故。還來本國。菩薩有無量無邊阿僧祇功德到爾炎地。向于涅槃。以愍眾生故。還入生死。于阿僧祇劫。久受勤苦。菩薩摩訶薩乘大苦乘。求無上果不可思議。出過一切聲聞辟支佛上。具足一切功德智慧。是故超度爾炎之地云何菩薩乘大苦乘。譬如有人乘船入海。遇大惡風濤波如山。有如是等無量眾難。諸伴心急。生大恐怖。是時船師巧持帆故。能度眾難有福德人。得度難已。獲大珍寶。菩薩摩訶薩處生死海。亦復如是。為惡知識不信所難。趣向惡道。第一阿僧祇劫。修治凈地行。求凈解脫。第二阿僧祇劫。修凈禪定行。第三阿僧祇劫。修凈智慧行。除爾炎地障。是故菩薩名乘苦乘。滿足十地。得無疑無障。一切行具足故。得阿耨多羅三藐三菩提。是故以爾炎智。得成大果。
入大乘論捲上 大正藏第 32 冊 No. 1634 入大乘論
入大乘論卷下
堅意菩薩造
北涼三藏法師道泰等譯
譏論空品第二
問曰。汝先說調順乘大苦乘。得妙果報。菩薩所得境界。甚難了知。答曰。菩薩行處。微妙甚難。於三阿僧祇劫。乃可成就。無量百千萬億那由他劫。在凡夫中。無有出世之法。如尊者提婆所說偈。
無
【現代漢語翻譯】 現代漢語譯本： 很久以前，有一位長者住在一座大城市裡。他家非常富有，積攢了大量的珍珠和珍寶。後來因為受僱傭的緣故，又回到了自己的國家。菩薩（Bodhisattva，指發願成佛的修行者）具有無量無邊的阿僧祇（Asamkhya，佛教時間單位，意為無數）功德，本應到達涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。但因為憐憫眾生的緣故，又重新進入生死輪迴。在阿僧祇劫的時間裡，長期忍受勤勞和痛苦。菩薩摩訶薩（Mahasattva，指偉大的菩薩）乘坐著巨大的苦難之乘，尋求無上的果位，這是不可思議的。他們超越了一切聲聞（Sravaka，指聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，指獨自悟道的修行者）之上，具足一切功德和智慧。因此，他們能夠超脫爾炎之地。那麼，菩薩如何乘坐這巨大的苦難之乘呢？ 譬如有人乘船進入大海，遇到巨大的惡劣風暴，波濤像山一樣高。有如此等等無量的災難。船上的同伴們內心焦急，產生巨大的恐怖。這時，船長巧妙地控制船帆，因此能夠渡過各種災難。有福德的人，在渡過災難之後，獲得大量的珍寶。菩薩摩訶薩處在生死之海中，也像這樣。被惡知識和不信任所困擾，趨向惡道。在第一阿僧祇劫，修治清凈的行持，尋求清凈的解脫。在第二阿僧祇劫，修習清凈的禪定。在第三阿僧祇劫，修習清凈的智慧，去除爾炎之地的障礙。因此，菩薩被稱為乘坐苦難之乘。他們圓滿了十地（Dasabhumika，菩薩修行的十個階段），獲得無疑無障，一切行持都具足，因此證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，指最高的智慧和覺悟）。因此，憑藉爾炎的智慧，能夠成就偉大的果位。 《入大乘論》捲上 大正藏第 32 冊 No. 1634 《入大乘論》 《入大乘論》卷下 堅意菩薩造 北涼三藏法師道泰等譯 譏論空品第二 問：你先前說調順、乘坐大苦難之乘，能夠獲得美妙的果報。菩薩所獲得的境界，非常難以瞭解。 答：菩薩的修行之處，微妙而極其困難。需要經過三個阿僧祇劫，才可能成就。在無量百千萬億那由他（Nayuta，佛教數字單位，表示極大的數目）劫的時間裡，處在凡夫之中，沒有出世之法。正如尊者提婆（Aryadeva，龍樹菩薩的弟子）所說的偈頌：
【English Translation】 English version: Long ago, a wealthy elder lived in a large city. His family was immensely rich, having accumulated vast amounts of pearls and treasures. Later, due to being employed, he returned to his home country. A Bodhisattva (Bodhisattva, one who aspires to Buddhahood) possesses immeasurable and boundless Asamkhya (Asamkhya, a Buddhist unit of time, meaning countless) merits, and should have reached Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). However, out of compassion for sentient beings, they re-enter the cycle of birth and death. For Asamkhya kalpas (kalpa, a Buddhist unit of time), they endure diligence and suffering. A Bodhisattva-Mahasattva (Mahasattva, a great Bodhisattva) rides the great vehicle of suffering, seeking the unsurpassed fruit, which is inconceivable. They surpass all Sravakas (Sravaka, disciples who learn and practice the Dharma) and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment independently), possessing all merits and wisdom. Therefore, they can transcend the land of Er Yan. How does a Bodhisattva ride this great vehicle of suffering? For example, someone enters the sea on a ship and encounters a great and terrible storm, with waves as high as mountains. There are countless such difficulties. The companions on board are anxious and filled with great fear. At this time, the captain skillfully controls the sails, and thus can overcome all kinds of disasters. A person with merit, after overcoming the disaster, obtains great treasures. A Bodhisattva-Mahasattva, being in the sea of birth and death, is also like this. Troubled by evil knowledge and disbelief, they head towards evil paths. In the first Asamkhya kalpa, they cultivate pure conduct, seeking pure liberation. In the second Asamkhya kalpa, they cultivate pure meditation. In the third Asamkhya kalpa, they cultivate pure wisdom, removing the obstacles of the land of Er Yan. Therefore, a Bodhisattva is called one who rides the vehicle of suffering. They perfect the ten bhumis (Dasabhumika, the ten stages of a Bodhisattva's practice), attain doubtlessness and unobstructedness, and all practices are complete, thus attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment, referring to the highest wisdom and enlightenment). Therefore, with the wisdom of Er Yan, they can achieve great fruit. Entering the Mahayana Treatise, Volume 1 Taisho Tripitaka Volume 32, No. 1634, Entering the Mahayana Treatise Entering the Mahayana Treatise, Volume 2 Composed by Bodhisattva Kianyi Translated by Tripitaka Master Daotai of Northern Liang and others Chapter 2: Criticizing Emptiness Question: You said earlier that through taming and riding the great vehicle of suffering, one can obtain wonderful rewards. The realm attained by a Bodhisattva is very difficult to understand. Answer: The practice of a Bodhisattva is subtle and extremely difficult. It takes three Asamkhya kalpas to achieve. For countless billions of Nayuta (Nayuta, a Buddhist numerical unit, representing a very large number) kalpas, one remains among ordinary beings, without any transcendental Dharma. As Venerable Aryadeva (Aryadeva, Nagarjuna's disciple) said in the verse:
量億劫中 常在凡夫地 汝今應當知 未來亦如是
是故菩薩行處甚大。亦復難得。散亂眾生。得聞甚難。能說亦難。況復修行。如尊者提婆所說偈。
生得值法難 聽說亦復難 生死雖無際 聽法故有邊
問曰。尊者先所說十地。愿時為我分別演說。何等為菩薩十地。答曰。初歡喜地。二離垢地。三名明地。四名焰地。五難勝地。六現前地。七深遠地。八不動地。九善慧地。十法雲地。云何名歡喜地。出過凡夫。得不思議出世間道。心生歡喜故。名歡喜地。云何名為離垢地。離破戒垢故。名為離垢地。云何名明地。依十二門禪。得明智慧故。名為明地。云何名焰地。得增上覺意分別道品。燒煩惱薪。功德熾然。故名焰地。云何名難勝地。修習十智。雖伏煩惱。未能勝故。名為難勝地。云何名現前地。能逆順觀十二因緣。得法現前故。名為現前地。云何名深遠地。愛佛功德智慧次第不間余心深入法相故。名深遠地。云何名不動地。離色等相堅固難動故。名為不動地。云何名善慧地。入四辯才。解一切音聲。隨其所問。於一剎那頃。悉皆能答故。名善慧地。云何名法雲地。能受一切佛法。猶如大云。能注法雨故。名法雲地。是名菩薩具足十地。如是十地。是菩薩安住行處。亦能滿足一切智
【現代漢語翻譯】 現代漢語譯本 量億劫中，常在凡夫地：在無數劫的時間裡，（我）常常處於凡夫的境界。 汝今應當知，未來亦如是：你現在應當知道，未來（的境況）也將是這樣。 是故菩薩行處甚大，亦復難得。散亂眾生，得聞甚難，能說亦難，況復修行。如尊者提婆（Aryadeva）所說偈：因此，菩薩所行的境界非常廣大，而且難以獲得。散亂的眾生，能夠聽聞佛法非常困難，能夠宣說佛法也很困難，更何況修行。就像尊者提婆所說的偈頌： 生得值法難，聽說亦復難：人身難得，能夠值遇佛法更難，聽聞佛法也很難。 生死雖無際，聽法故有邊：生死輪迴雖然沒有邊際，但因為聽聞佛法，（就能從中解脫）所以有了邊際。 問曰：尊者先前所說的十地，希望您能為我分別詳細地演說。什麼是菩薩的十地？ 答曰：初歡喜地（Pramudita），二離垢地（Vimala），三名明地（Prabhakari），四名焰地（Arcismati），五難勝地（Sudurjaya），六現前地（Abhimukhi），七深遠地（Duramgama），八不動地（Acala），九善慧地（Sadhumati），十法雲地（Dharmamegha）。 云何名歡喜地？出過凡夫，得不思議出世間道，心生歡喜故，名歡喜地：為什麼稱為歡喜地？因為超出凡夫的境界，獲得不可思議的出世間之道，心中生起歡喜，所以稱為歡喜地。 云何名為離垢地？離破戒垢故，名為離垢地：為什麼稱為離垢地？因為遠離了破戒的污垢，所以稱為離垢地。 云何名明地？依十二門禪，得明智慧故，名為明地：為什麼稱為明地？因為依靠十二門禪定，獲得明亮的智慧，所以稱為明地。 云何名焰地？得增上覺意分別道品，燒煩惱薪，功德熾然，故名焰地：為什麼稱為焰地？因為獲得增上的覺悟，能夠分辨道品，焚燒煩惱的薪柴，功德熾盛燃燒，所以稱為焰地。 云何名難勝地？修習十智，雖伏煩惱，未能勝故，名為難勝地：為什麼稱為難勝地？因為修習十種智慧，雖然能夠降伏煩惱，但還不能完全戰勝煩惱，所以稱為難勝地。 云何名現前地？能逆順觀十二因緣，得法現前故，名為現前地：為什麼稱為現前地？因為能夠逆向和順向地觀察十二因緣，證悟佛法現前，所以稱為現前地。 云何名深遠地？愛佛功德智慧次第不間余心深入法相故，名深遠地：為什麼稱為深遠地？因為愛慕佛的功德和智慧，次第深入而不夾雜其他心思，深入法相，所以稱為深遠地。 云何名不動地？離色等相堅固難動故，名為不動地：為什麼稱為不動地？因為遠離了色等諸相，心境堅固難以動搖，所以稱為不動地。 云何名善慧地？入四辯才，解一切音聲，隨其所問，於一剎那頃，悉皆能答故，名善慧地：為什麼稱為善慧地？因為進入四種辯才，理解一切音聲，無論別人問什麼，都能在一剎那間完全回答，所以稱為善慧地。 云何名法雲地？能受一切佛法，猶如大云，能注法雨故，名法雲地：為什麼稱為法雲地？因為能夠接受一切佛法，就像大云一樣，能夠降下法雨，所以稱為法雲地。 是名菩薩具足十地。如是十地，是菩薩安住行處，亦能滿足一切智：這就是菩薩具足的十地。這十地，是菩薩安住和修行的境界，也能圓滿一切智慧。
【English Translation】 English version Throughout countless eons, I have remained in the state of an ordinary being. You should know now that the future will also be like this. Therefore, the realm of a Bodhisattva's practice is vast and difficult to attain. It is very difficult for distracted beings to hear of it, difficult to speak of it, let alone practice it. As Venerable Aryadeva (提婆) said in his verse: It is difficult to be born and encounter the Dharma, and it is also difficult to hear it. Although Samsara (生死) is without end, hearing the Dharma gives it a boundary. Question: Venerable One, I wish you would explain in detail the ten Bhumis (十地) you mentioned earlier. What are the ten Bhumis of a Bodhisattva? Answer: First is Pramudita (歡喜地), the Joyful Ground; second is Vimala (離垢地), the Stainless Ground; third is Prabhakari (明地), the Luminous Ground; fourth is Arcismati (焰地), the Radiant Ground; fifth is Sudurjaya (難勝地), the Difficult to Conquer Ground; sixth is Abhimukhi (現前地), the Face-to-Face Ground; seventh is Duramgama (深遠地), the Far-Reaching Ground; eighth is Acala (不動地), the Immovable Ground; ninth is Sadhumati (善慧地), the Ground of Good Wisdom; and tenth is Dharmamegha (法雲地), the Cloud of Dharma Ground. What is called the Joyful Ground? It is called the Joyful Ground because one transcends the state of an ordinary being and attains the inconceivable supramundane path, giving rise to joy in the heart. What is called the Stainless Ground? It is called the Stainless Ground because one is free from the defilement of breaking precepts. What is called the Luminous Ground? It is called the Luminous Ground because one attains bright wisdom by relying on the twelve gates of Dhyana (禪). What is called the Radiant Ground? It is called the Radiant Ground because one attains heightened awareness and discerns the aspects of the path, burning the fuel of afflictions, and one's merits blaze forth. What is called the Difficult to Conquer Ground? It is called the Difficult to Conquer Ground because, although one cultivates the ten wisdoms and subdues afflictions, one has not yet completely overcome them. What is called the Face-to-Face Ground? It is called the Face-to-Face Ground because one can observe the twelve links of dependent origination (十二因緣) in both forward and reverse order, and the Dharma manifests before one. What is called the Far-Reaching Ground? It is called the Far-Reaching Ground because one loves the Buddha's merits and wisdom, and one deeply penetrates the characteristics of the Dharma without any other thoughts intervening. What is called the Immovable Ground? It is called the Immovable Ground because one is free from the characteristics of form and other phenomena, and one's mind is firm and difficult to move. What is called the Ground of Good Wisdom? It is called the Ground of Good Wisdom because one enters the four kinds of eloquence, understands all sounds, and can answer everything that is asked in an instant. What is called the Cloud of Dharma Ground? It is called the Cloud of Dharma Ground because one can receive all the Buddha's teachings, like a great cloud that can pour down the rain of Dharma. These are the ten Bhumis that a Bodhisattva fully possesses. These ten Bhumis are the dwelling and practice place of a Bodhisattva, and they can also fulfill all wisdom.
慧。如十地經中之所廣說。若能如是知菩薩十地者。是名善知安住行處。亦名善知菩薩廣大功德處所。亦能善知如來無量功德廣大處所。若不能如是知者。我今立決定誓。當知是人于菩薩法。及如來法。皆悉不了。菩薩摩訶薩。從初發意。乃至十地。常修四行。如寶頂經中說。善知無明行。諸波羅蜜行。分別道品行。成熟眾生行。如是四行。總入二輪。所謂福輪。智輪。菩薩諸地。悉具二種智果福果。問曰。云何成就二果。答曰。初地福果。為閻浮提王。第二地福果。為轉輪聖王。主四天下。第三地福果。為天帝釋。第四地福果。為焰魔天王。第五地福果。為兜率陀天王。第六地福果。為化樂天王。第七地福果。為他化自在天王。第八地福果。為千世界梵。第九地福果。為二千世界梵。第十地福果。為三千大千世界凈居天王。如花嚴經廣說。如來出生果報。及攝受世界。是名菩薩福輪。云何名菩薩智輪。初地菩薩。於一剎那頃。得百三昧。見百諸佛神通。能過百佛國土。能動百佛世界。光明遍照百佛世界。能成就百眾生。能知過去百劫未來百劫。能入百法門。能現百身。復為一身。以百菩薩。莊嚴眷屬。若以願力。復過於此。百千萬億。無量無邊。亦非算數譬喻所知。若身力。若光明力。若神通力。若眼力。若聲力。
【現代漢語翻譯】 現代漢語譯本： 慧，正如《十地經》（Dashabhumika Sutra）中所詳細闡述的。如果能夠這樣瞭解菩薩的十地（Ten Bhumis of Bodhisattva），這就被稱為善於瞭解安住和修行之處，也稱為善於瞭解菩薩廣大功德的處所，也能善於瞭解如來無量功德廣大的處所。如果不能這樣瞭解，我現在立下堅定的誓言，應當知道這個人對於菩薩法和如來法，都完全不瞭解。菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩），從最初發心，乃至十地，常常修習四種行，如《寶頂經》中所說：善於瞭解無明行（ignorance practice），諸波羅蜜行（paramita practice，到達彼岸的修行），分別道品行（practice of distinguishing the factors of the path），成熟眾生行（practice of maturing sentient beings）。這四種行，總歸納入兩種輪，即福輪（merit wheel）和智輪（wisdom wheel）。菩薩的各個地，都具備兩種智果（wisdom result）和福果（merit result）。 問：如何成就這兩種果報？ 答：初地（first bhumi）的福果，是做閻浮提（Jambudvipa，我們所居住的世界）的國王；第二地（second bhumi）的福果，是做轉輪聖王（Chakravartin，統治世界的理想君主），統治四大天下；第三地（third bhumi）的福果，是做天帝釋（Indra，忉利天之主）；第四地（fourth bhumi）的福果，是做焰摩天王（Yama，夜摩天之主）；第五地（fifth bhumi）的福果，是做兜率陀天王（Tushita，兜率天之主）；第六地（sixth bhumi）的福果，是做化樂天王（Nirmanarati，化樂天之主）；第七地（seventh bhumi）的福果，是做他化自在天王（Paranirmitavasavartin，他化自在天之主）；第八地（eighth bhumi）的福果，是做千世界梵天（Brahma，色界天之主）；第九地（ninth bhumi）的福果，是做二千世界梵天；第十地（tenth bhumi）的福果，是做三千大千世界凈居天王（Suddhavasa，色界頂天的天王）。正如《華嚴經》（Avatamsaka Sutra）中廣泛闡述的，如來出生果報，以及攝受世界，這被稱為菩薩的福輪。 什麼是菩薩的智輪呢？初地菩薩，在一剎那間，獲得百種三昧（samadhi，禪定），見到百位諸佛的神通，能夠超過百佛國土，能夠震動百佛世界，光明遍照百佛世界，能夠成就百位眾生，能夠知道過去百劫和未來百劫的事情，能夠進入百種法門，能夠顯現百種身。又以一個身體，用百位菩薩來莊嚴眷屬。如果以願力，還超過這些，百千萬億，無量無邊，也不是算數譬喻所能知道的。無論是身力、光明力、神通力、眼力、還是聲力。
【English Translation】 English version: Wisdom, as extensively explained in the Dashabhumika Sutra (Ten Stages Sutra). If one can understand the Ten Bhumis of Bodhisattva in this way, it is called 'knowing well the place of abiding and practice,' also called 'knowing well the place of the Bodhisattva's vast merits,' and also 'being able to know well the vast place of the Tathagata's immeasurable merits.' If one cannot understand in this way, I now make a firm vow that this person does not understand the Bodhisattva Dharma and the Tathagata Dharma at all. The Bodhisattva-Mahasattva (Great Bodhisattva), from the initial aspiration to the tenth bhumi, constantly cultivates four practices, as described in the Ratnakuta Sutra: 'knowing well the practice of ignorance,' 'the practice of the Paramitas (perfections),' 'the practice of distinguishing the factors of the path,' and 'the practice of maturing sentient beings.' These four practices are all included in two wheels, namely the Wheel of Merit and the Wheel of Wisdom. The various bhumis of the Bodhisattva all possess two kinds of results: the result of wisdom and the result of merit. Question: How are these two results achieved? Answer: The merit result of the first bhumi is to be the king of Jambudvipa (the world we live in); the merit result of the second bhumi is to be a Chakravartin (Universal Monarch), ruling over the four continents; the merit result of the third bhumi is to be Indra (Lord of the Trayastrimsa Heaven); the merit result of the fourth bhumi is to be Yama (Lord of the Yama Heaven); the merit result of the fifth bhumi is to be the king of the Tushita Heaven; the merit result of the sixth bhumi is to be the king of the Nirmanarati Heaven; the merit result of the seventh bhumi is to be the king of the Paranirmitavasavartin Heaven; the merit result of the eighth bhumi is to be a Brahma (Lord of the Form Realm) of a thousand worlds; the merit result of the ninth bhumi is to be a Brahma of two thousand worlds; the merit result of the tenth bhumi is to be the king of the Suddhavasa Heavens (Pure Abodes) of the three thousand great thousand worlds. As extensively explained in the Avatamsaka Sutra (Flower Garland Sutra), the result of the Tathagata's birth and the embracing of the world is called the Bodhisattva's Wheel of Merit. What is the Bodhisattva's Wheel of Wisdom? A Bodhisattva in the first bhumi, in an instant, obtains a hundred samadhis (meditative absorptions), sees the supernatural powers of a hundred Buddhas, can surpass a hundred Buddha lands, can shake a hundred Buddha worlds, can illuminate a hundred Buddha worlds with light, can accomplish a hundred sentient beings, can know the past hundred kalpas and the future hundred kalpas, can enter a hundred Dharma gates, and can manifest a hundred bodies. And with one body, adorns the retinue with a hundred Bodhisattvas. If by the power of vows, it even exceeds these by hundreds of thousands of trillions, immeasurable and boundless, and cannot be known by calculation or analogy. Whether it is bodily strength, the power of light, the power of supernatural abilities, the power of the eye, or the power of voice.
若行力。若莊嚴力。若住持力。若解脫力。造眾善業。是名初住。菩薩于剎那頃。成就如是無量功德。二住菩薩。得千三昧。如是廣說。三住菩薩。得十萬三昧。余亦如初住廣說。四住菩薩。得億三昧。余亦如初住廣說。五住菩薩。得千億三昧。余亦如初住廣說。六住菩薩。得萬億三昧。余亦如初住廣說。七住菩薩。得億百千那由他三昧。余亦如初住廣說。八住菩薩。得十三千大千世界微塵數三昧。余亦如初住廣說。九住菩薩。得十佛世界百千阿僧祇微塵數三昧。諸餘功德。如初住廣說。十住菩薩。得十佛世界不可說不可說億百千那由他微塵數三昧。諸餘功德。如初住廣說。於一剎那頃。乃至見十佛世界不可說不可說億百千那由他微塵數諸佛。如初住菩薩。於一剎那頃。見百佛世界。乃至成就百眾生。十住菩薩亦復如是。問曰。如佛所說。一世界中無二佛出。云何菩薩見十佛世界不可說不可說億百千那由他微塵數諸佛。答曰。諸佛說言一世界中無二佛者。為彼鈍根小心眾生。不為利根大心者說。如汝經中說。一世界無二轉輪聖王。無二佛出。然諸四天下實有眾多轉輪聖王。諸佛出世亦復如是。問曰。釋迦牟尼佛。亦能遍一切佛國。何必余佛。答曰。若如汝言。但一佛能遍滿一切世界者。不應有過去大釋迦牟尼佛。七佛
出世。得成正覺。是以我言多佛無過。假使釋迦牟尼佛神力能遍一切世界。今無量諸菩薩等廣修萬行。功德滿足皆當成佛。無有一人獨成正覺而障諸菩薩使不成佛。無有是處。如阿含枯樹法輪及余諸經。說是經時。有六十比丘。漏盡意解。俱得阿羅漢果。菩薩亦爾。功行齊等。同時成佛。當知十方有無量諸佛。又金沙阿含二部經說。有佛始成。有佛現在。有佛滅度。複次說偈。
過去無量佛 未來亦復然 及今成佛者 皆滅于愁憂 一切尊重法 今本皆修行 未來亦復然 正覺法如是
曇無鞠多亦說是偈。
頂禮一切佛 漏盡無有上 無量諸佛身 正覺最勝尊 正覺所生處 並及得菩提 能轉正法輪 入無漏涅槃 若住若經行 如來之所坐 臥如師子王 我今皆悉禮 上下諸世尊 方面及四維 法身與舍利 敬禮諸佛塔 東方及北方 在世兩足尊 厥名曰難勝 彼佛所說偈 若以此偈誦 常贊於世尊 生死百劫中 終不墮惡道
如佛為尊者目連說言。非汝退神足。但是舍利弗。以神通力。用其衣帶。系難勝坐。如是等佛而汝經中。自作此說。況摩訶衍。辯明諸佛無量無邊。等於法界。同虛空界。諸佛世界。悉有諸佛。初地菩薩。
【現代漢語翻譯】 現代漢語譯本 出世，證得正覺（Sammasambuddha，完全覺悟）。因此我說，諸佛的數量眾多，沒有過錯。假使釋迦牟尼佛（Sakyamuni Buddha）的神力能夠遍佈一切世界，如今無量諸菩薩等廣泛地修習萬行，功德圓滿后都應當成佛。不會有一個人獨自成正覺，而阻礙諸菩薩使他們不能成佛，沒有這樣的道理。如同《阿含經》、《枯樹法輪經》以及其他諸經所說，在宣講這些經時，有六十位比丘斷盡煩惱，心意解脫，都證得了阿羅漢果。菩薩也是如此，功行相等，同時成佛。應當知道十方有無量諸佛。另外，《金沙阿含經》兩部經中說，有佛剛剛成就，有佛現在住世，有佛已經滅度。再次宣說偈頌：
『過去無量佛， 未來亦復然， 及今成佛者， 皆滅于愁憂。 一切尊重法， 今本皆修行， 未來亦復然， 正覺法如是。』
曇無鞠多（Dharmagupta）也宣說了這個偈頌：
『頂禮一切佛， 漏盡無有上， 無量諸佛身， 正覺最勝尊。 正覺所生處， 並及得菩提（Bodhi，覺悟）， 能轉正法輪（Dharmacakra，佛法之輪）， 入無漏涅槃（Nirvana，寂滅）。 若住若經行， 如來之所坐， 臥如師子王， 我今皆悉禮。 上下諸世尊， 方面及四維， 法身與舍利（Sarira，遺骨）， 敬禮諸佛塔。 東方及北方， 在世兩足尊， 厥名曰難勝， 彼佛所說偈： 若以此偈誦， 常贊於世尊， 生死百劫中， 終不墮惡道。』
如佛為尊者目連（Maudgalyayana）說：『不是你退失了神足通，而是舍利弗（Sariputra）以神通力，用他的衣帶繫住了難勝佛的座位。』像這樣等等的佛，而你的經中，自己作了這樣的說法。更何況大乘經典，辯明諸佛無量無邊，等同於法界，等同於虛空界，諸佛的世界，都有諸佛，初地菩薩。
【English Translation】 English version Emerging into the world and attaining perfect enlightenment (Sammasambuddha). Therefore, I say that there is no fault in the multitude of Buddhas. Supposing Sakyamuni Buddha's (Sakyamuni Buddha) divine power could pervade all worlds, now countless Bodhisattvas extensively cultivate myriad practices, and upon the fulfillment of their merits, they should all become Buddhas. There will not be one person who attains perfect enlightenment alone, hindering the Bodhisattvas from becoming Buddhas; there is no such reason. Just as the Agamas, the Dry Tree Dharma Wheel Sutra, and other sutras say, when these sutras were being preached, sixty Bhikkhus exhausted their defilements, their minds were liberated, and they all attained the fruit of Arhat. Bodhisattvas are also like this, their merits and practices are equal, and they become Buddhas simultaneously. It should be known that there are countless Buddhas in the ten directions. Furthermore, the two parts of the Golden Sands Agama Sutra say that there are Buddhas who have just attained enlightenment, Buddhas who are currently dwelling in the world, and Buddhas who have passed into Nirvana. Again, a verse is spoken:
'Countless Buddhas of the past, So too will be in the future, And those who become Buddhas now, All extinguish sorrow and worry. All respected Dharmas, Are now fundamentally practiced, So too will be in the future, The Dharma of perfect enlightenment is thus.'
Dharmagupta also spoke this verse:
'I bow to all Buddhas, Defilements exhausted, none above, Countless Buddha bodies, Perfect enlightenment, the most supreme and venerable. The place where perfect enlightenment is born, And also where Bodhi (Enlightenment) is attained, Able to turn the Dharma Wheel (Dharmacakra), Entering into undefiled Nirvana (Nirvana). Whether dwelling or walking, Where the Tathagata sits, Lying down like a lion king, I now bow to all. The World Honored Ones above and below, In all directions and intermediate directions, The Dharma body and relics (Sarira), I respectfully bow to all Buddha Stupas. In the East and North, The two-legged venerable ones in the world, Whose name is Nanda, The verse spoken by that Buddha: If this verse is recited, Constantly praising the World Honored One, In hundreds of kalpas of birth and death, One will never fall into evil paths.'
As the Buddha said to the Venerable Maudgalyayana: 'It is not that you have lost your supernatural powers, but that Sariputra, with his supernatural power, used his robe belt to tie down Nanda Buddha's seat.' Such are the Buddhas, and in your sutra, you yourself make such statements. How much more so the Mahayana scriptures, which clearly state that the Buddhas are countless and boundless, equal to the Dharma Realm, equal to the Space Realm, and in all Buddha worlds, there are Buddhas and Bodhisattvas of the first ground.
身行清凈。雖有結使。而不能擾。七住菩薩不名斷結。亦不名有結。云何名不有結不斷結以不為結使所擾故。名為無結。愛佛功德故。名為有結。第二阿僧祇劫滿足得於八地。一切行具足無有所作。一切結使盡故得成菩提。空靜住處得滅盡定如阿羅漢。如是得無生法忍。若諸佛不勸請者。即于彼定。入無餘涅槃。如經中說。得無生法忍。離煩惱障。如阿羅漢。得寂滅無餘。離於生死。得十自在。何等為十。壽命自在。得心自在。眾具自在。作業自在。生處自在。解脫自在。神通自在。愿自在。法自在。智自在。得如是自在。善修如意足故。降伏四魔。何等為四陰魔。煩惱魔。死魔。天魔。為眾生故皆悉一味得無緣慈。猶如如意藥樹。隨眾生所愿。皆使成就。問曰。云何菩薩自身作業能令眾生隨愿令得。答曰。菩薩以慈心為體。猶如見毒而能殺人眾生見菩薩故便得利益。問曰。八住菩薩以盡結使。云何最後身菩薩生羅睺羅。答曰。誠如所言。若最後身菩薩有實欲者。乃至無佛可得。況羅睺羅。問曰。云何無佛。答曰。若毀戒無尸波羅蜜。若無尸波羅蜜。則無諸波羅蜜。如佛所說。若無戒則無施。無施則無忍。無忍則無精進。無精進則無禪定。無禪定則無智慧。無智慧則無一切諸功德。無一切諸功德。則無佛。無佛則無羅
【現代漢語翻譯】 現代漢語譯本： 身行清凈。雖有結使（煩惱），而不能擾亂。七住菩薩不名為斷結，也不名為有結。為什麼稱為不有結、不斷結呢？因為不被結使所擾亂的緣故，稱為無結。因為愛慕佛的功德的緣故，稱為有結。第二阿僧祇劫滿足時，得到八地（菩薩八地），一切行都具足，沒有所作。一切結使都盡了，所以成就菩提。在空靜的住處得到滅盡定，如同阿羅漢一樣。這樣得到無生法忍。如果諸佛不勸請的話，就在那個禪定中，入無餘涅槃。如經中所說，得到無生法忍，遠離煩惱障，如同阿羅漢一樣，得到寂滅無餘，脫離生死，得到十自在。哪十種自在呢？壽命自在，得心自在，眾具自在，作業自在，生處自在，解脫自在，神通自在，愿自在，法自在，智自在。得到這樣的自在。因為善於修習如意足的緣故，降伏四魔。哪四魔呢？陰魔，煩惱魔，死魔，天魔。爲了眾生的緣故，都以一味得到無緣慈（無條件的慈悲）。猶如如意藥樹，隨著眾生所愿，都使之成就。問：為什麼菩薩自身作業能令眾生隨愿令得？答：菩薩以慈心為體。猶如見毒而能殺人，眾生見菩薩的緣故便得到利益。問：八住菩薩已經盡了結使，為什麼最後身菩薩還會生羅睺羅（佛陀之子）？答：誠如你所說。如果最後身菩薩有真實的慾望，乃至沒有佛可以成就，何況羅睺羅。問：為什麼說沒有佛？答：如果毀壞戒律，就沒有尸波羅蜜（持戒波羅蜜）。如果沒有尸波羅蜜，就沒有諸波羅蜜。如佛所說，如果沒有戒，就沒有施（佈施），沒有施就沒有忍（忍辱），沒有忍就沒有精進，沒有精進就沒有禪定，沒有禪定就沒有智慧，沒有智慧就沒有一切諸功德。沒有一切諸功德，就沒有佛。沒有佛，就沒有羅睺羅。
【English Translation】 English version: One's bodily conduct is pure. Although there are kleshas (afflictions), they cannot disturb him. A Bodhisattva of the Seventh Stage is not called 'one who has severed the kleshas,' nor is he called 'one who has kleshas.' Why is he called 'one who does not have kleshas' and 'one who has not severed the kleshas'? Because he is not disturbed by the kleshas, he is called 'without kleshas.' Because he loves the merits of the Buddha, he is called 'having kleshas.' When the second asamkhya-kalpa (incalculable eon) is fulfilled, he attains the Eighth Ground (of a Bodhisattva). All practices are complete, and there is nothing to be done. All kleshas are exhausted, so he attains Bodhi. In a quiet and secluded place, he attains the Nirodha-samapatti (cessation attainment), like an Arhat. Thus, he attains the Anutpattika-dharma-kshanti (tolerance of the non-arising of dharmas). If the Buddhas do not request him to remain, he will enter Parinirvana (complete nirvana) in that samadhi. As it is said in the sutras, having attained the Anutpattika-dharma-kshanti, he is free from the obscurations of afflictions, like an Arhat. He attains peaceful extinction without remainder, is liberated from birth and death, and attains the Ten Sovereignties. What are the ten? Sovereignty over lifespan, sovereignty over mind, sovereignty over resources, sovereignty over actions, sovereignty over rebirth, sovereignty over liberation, sovereignty over supernormal powers, sovereignty over vows, sovereignty over Dharma, and sovereignty over wisdom. He attains such sovereignties. Because he has well cultivated the rddhi-padas (bases of magical power), he subdues the Four Maras (demons). What are the four? The Skandha-mara (demon of the aggregates), the Klesha-mara (demon of afflictions), the Mrtyu-mara (demon of death), and the Deva-mara (demon of the devas). For the sake of sentient beings, he attains impartial, unconditional loving-kindness. He is like a wish-fulfilling medicine tree, fulfilling all the wishes of sentient beings. Question: How can a Bodhisattva's own actions enable sentient beings to obtain what they wish? Answer: The Bodhisattva takes compassion as his essence. Just as seeing poison can kill a person, sentient beings benefit from seeing the Bodhisattva. Question: The Bodhisattva of the Eighth Stage has exhausted the kleshas, so why does the Bodhisattva in his last life give birth to Rahula (Buddha's son)? Answer: It is as you say. If the Bodhisattva in his last life had real desire, even a Buddha could not be attained, let alone Rahula. Question: Why do you say there would be no Buddha? Answer: If one violates the precepts, there is no Sila-paramita (perfection of morality). If there is no Sila-paramita, there are no Paramitas. As the Buddha said, if there is no morality, there is no dana (giving), no dana, then no ksanti (patience), no ksanti, then no virya (effort), no virya, then no dhyana (meditation), no dhyana, then no prajna (wisdom), no prajna, then no all merits. Without all merits, there is no Buddha. Without Buddha, there is no Rahula.
睺羅。汝何以疑生羅睺羅有結無結八住菩薩無諸煩惱。如阿羅漢以方便力故。現受五欲。作諸過惡。舍四天下轉輪王位。令使眾生得厭離心。猶如娑留枝比丘說佛本行偈。
一身為多身 作已極為勝 非實亦非虛 各各令喜悅 放恣生欲意 盛壯狂所亂 現同行于欲 引令到彼岸 禪智慧燒滅 欲界諸結使 欲結甚狂逸 能示現其心
菩薩觀欲知如幻夢。是故以此令轉其意。大悲菩薩作諸幻術。而化其心。問曰。云何作此幻術誑惑眾生。答曰。菩薩常以四攝法。方便教化一切眾生。同事利益。為破結使故。如翅燒菩薩本事因緣。以欲狂心擔負死屍走喚歌舞。菩薩方便亦現同彼。為除彼女熾欲憂患故現同事。不名妄語。一切菩薩方便同事。皆非妄語世間幻術。少有利益。菩薩得無量解脫如幻三昧門。諸有所為能大利益成就眾生故無有過。問曰。羅睺羅為是應化。為真實耶。答曰。二俱無過。菩薩身者。即是天身。如本起經說。佛告阿難。如來為眾生故。出現於世。不以天身轉於法輪。何以故。欲令眾生不懈怠故。佛以天身得成正覺非我凡夫之所能成。以是故天中天為憐愍眾生故。示現世間。有其父母妻子眷屬。若是幻化現有羅睺羅此亦無過。若是實人。亦無有過。菩薩方便。得不思議
【現代漢語翻譯】 現代漢語譯本 佛陀告訴羅睺羅（Rahula，佛陀的兒子）：『你為何懷疑羅睺羅（Rahula）有結使或沒有結使呢？八住菩薩（eighth-ground Bodhisattva）沒有各種煩惱，就像阿羅漢（Arhat）一樣，以方便之力，示現接受五欲（five desires），做出各種過錯和惡行，捨棄四天下（four continents）轉輪王（cakravartin）的地位，是爲了讓眾生生起厭離之心。就像娑留枝比丘（Salihachi Bhikshu）所說的佛陀本行偈頌：』 『一身化為多身，所作已極為殊勝，非真實也非虛假，各自令其心喜悅。放縱生起慾望之意，在盛壯之時被狂亂所擾，示現與慾望同行，引導眾生到達彼岸。禪定智慧能燒滅，欲界（desire realm）的各種結使，慾望的束縛非常狂放不羈，能示現其內心。』 菩薩觀察慾望，知道它如幻如夢。因此，用這種方式來轉變眾生的心意。大悲菩薩（Mahakaruna Bodhisattva）施展各種幻術，來轉化眾生的心。有人問：『為何要用這種幻術來欺騙迷惑眾生呢？』回答說：『菩薩常常用四攝法（four means of conversion），方便教化一切眾生，以同事和利益來幫助他們，爲了破除結使的緣故。就像翅燒菩薩（Wings Burning Bodhisattva）的本事因緣，以慾望狂亂之心，揹負死屍，邊走邊叫，又歌又舞。菩薩的方便示現也與此相同，爲了消除婦女們熾盛的慾望和憂患，所以示現相同的行為，這不能稱為妄語。一切菩薩的方便示現，都不是妄語。世間的幻術，只有少許利益，菩薩得到無量解脫如幻三昧門（illusion-like samadhi），所作所為能大利益和成就眾生，所以沒有過錯。』有人問：『羅睺羅（Rahula）是應化身，還是真實的人呢？』回答說：『兩種說法都沒有過錯。菩薩的身，就是天身。』如《本起經》（the Sutra of the Beginning of the Buddha's Deeds）所說，佛陀告訴阿難（Ananda）：『如來爲了眾生的緣故，出現在世間，不用天身來轉法輪（turn the wheel of Dharma）。為什麼呢？爲了讓眾生不懈怠的緣故。佛陀以天身成就正覺（perfect enlightenment），不是我們凡夫所能成就的。因此，天中之天（Lord of the Gods）爲了憐憫眾生，示現在世間，有父母、妻子和眷屬。』如果是幻化示現，現有羅睺羅（Rahula）也沒有過錯。如果是真實的人，也沒有過錯。菩薩的方便，是不可思議的。
【English Translation】 English version The Buddha said to Rahula (Rahula, Buddha's son): 'Why do you doubt whether Rahula (Rahula) has defilements or not? An eighth-ground Bodhisattva (eighth-ground Bodhisattva) has no afflictions, just like an Arhat (Arhat), who uses skillful means to manifest the acceptance of the five desires (five desires), committing various faults and evils, and abandoning the position of a cakravartin (cakravartin) of the four continents (four continents), in order to make sentient beings develop a sense of detachment. It is like the verse of Salihachi Bhikshu (Salihachi Bhikshu) about the Buddha's past deeds:' 'One body transforms into many bodies, what is done is extremely excellent, neither real nor false, each causing joy in their hearts. Indulging in the intention of desire, disturbed by madness in the prime of life, manifesting to walk with desire, guiding sentient beings to the other shore. Meditative wisdom can burn away, the various defilements of the desire realm (desire realm), the bonds of desire are very unrestrained, able to manifest their minds.' Bodhisattvas observe desires, knowing them to be like illusions and dreams. Therefore, they use this method to transform the minds of sentient beings. The Great Compassionate Bodhisattva (Mahakaruna Bodhisattva) performs various illusions to transform the minds of sentient beings. Someone asks: 'Why use these illusions to deceive and confuse sentient beings?' The answer is: 'Bodhisattvas always use the four means of conversion (four means of conversion) to skillfully teach all sentient beings, helping them with shared activities and benefits, for the sake of breaking defilements. It is like the story of Wings Burning Bodhisattva (Wings Burning Bodhisattva), who, with a desire-crazed mind, carried a corpse, walking, shouting, singing, and dancing. The Bodhisattva's skillful manifestation is the same, in order to eliminate the intense desires and worries of women, so they manifest the same behavior, which cannot be called a lie. All the skillful manifestations of Bodhisattvas are not lies. Worldly illusions have only a little benefit, Bodhisattvas attain immeasurable liberation, such as the illusion-like samadhi (illusion-like samadhi), and what they do can greatly benefit and accomplish sentient beings, so there is no fault.' Someone asks: 'Is Rahula (Rahula) a manifested body or a real person?' The answer is: 'Neither explanation is wrong. The body of a Bodhisattva is a heavenly body.' As the Sutra of the Beginning of the Buddha's Deeds (the Sutra of the Beginning of the Buddha's Deeds) says, the Buddha told Ananda (Ananda): 'The Tathagata appears in the world for the sake of sentient beings, not using a heavenly body to turn the wheel of Dharma (turn the wheel of Dharma). Why? In order to prevent sentient beings from being lazy. The Buddha attained perfect enlightenment (perfect enlightenment) with a heavenly body, which is not something we ordinary people can achieve. Therefore, the Lord of the Gods (Lord of the Gods), out of compassion for sentient beings, manifests in the world, having parents, wives, and relatives.' If it is a manifested illusion, there is no fault in having Rahula (Rahula). If it is a real person, there is also no fault. The skillful means of Bodhisattvas are inconceivable.
解脫。住于大地。成就眾生。互為化生父母兄弟妻子。
問曰。羅睺羅是菩薩耶。答曰。不但羅睺羅獨是菩薩。住迦毗羅衛城諸釋種童子。阿難難陀。提婆達多。阿㝹樓馱等。皆是大力不退轉菩薩。如婆羅樓志於本行經中所說偈。
或是大丈夫 或是佛所化 提婆達多者 大仙之同伴 或復為父子 常作內眷屬 菩薩有大力 權變能為此 共佛及餘人 菩薩諸大仙 阿難難陀等 那律釋摩南 跋陀與桎沙 憂波桎麗等 作父子眷屬 咸皆共圍繞
問曰。提婆達多。於五百身中。常與菩薩。而作大怨。云何復言名菩薩耶。答曰。提婆達多。非佛怨耶。何以故。若提婆達多是佛怨者。菩薩修善。提婆達多恒造諸惡。云何世世得與菩薩共俱相值以是義故。提婆達多非菩薩怨。譬如二人各行。一人趣東。一人向西步步相遠。而常違背。云何為伴得相值耶。若提婆達多是菩薩怨者。如來世尊應有大過。問曰。有何過耶。答曰。若爾者佛非一切智。亦無神力。是為愚癡。則不能得擁護眾生。非金剛身。如來便應有餘業不能斷盡。云何知佛非一切智。如來在耆阇崛山。為提婆達多推石所壓。而不覺知。是故當知。如來非一切智。云何名為無有神力。提婆達多持杵打害。不能禁制。以
【現代漢語翻譯】 現代漢語譯本 解脫，安住于大地，成就眾生，相互化生為父母、兄弟、妻子。
問：羅睺羅（佛陀之子）是菩薩嗎？答：不僅僅羅睺羅是菩薩，住在迦毗羅衛城（釋迦牟尼佛的故鄉）的各位釋迦族童子，如阿難（佛陀的十大弟子之一）、難陀（佛陀的弟弟）、提婆達多（佛陀的堂兄弟，後背叛佛陀）、阿㝹樓馱（佛陀的弟子，以天眼著稱）等，都是具有大力且永不退轉的菩薩。正如《婆羅樓志於本行經》中所說的偈頌：
『或是大丈夫，或是佛所化，提婆達多者，大仙之同伴，或復為父子，常作內眷屬，菩薩有大力，權變能為此，共佛及餘人，菩薩諸大仙，阿難難陀等，那律釋摩南，跋陀與桎沙，憂波桎麗等，作父子眷屬，咸皆共圍繞。』
問：提婆達多在五百世中，常常與菩薩結下大怨，為什麼又說他是菩薩呢？答：提婆達多難道是佛的怨敵嗎？為什麼這麼說呢？如果提婆達多是佛的怨敵，菩薩修習善行，提婆達多總是造作各種惡行，為什麼世世代代都能與菩薩共同相遇呢？因此，提婆達多不是菩薩的怨敵。譬如兩個人各自行走，一個人朝東，一個人朝西，步步遠離，總是背道而馳，怎麼能成為同伴並相遇呢？如果提婆達多是菩薩的怨敵，如來世尊就應該有很大的過失。問：有什麼過失呢？答：如果是那樣，佛就不是一切智者，也沒有神通力，就是愚癡，就不能擁護眾生，也不是金剛之身，如來就應該還有未斷盡的業。怎麼知道佛不是一切智者呢？如來在耆阇崛山（靈鷲山），被提婆達多推下的石頭所壓，卻不知道。所以應當知道，如來不是一切智者。怎麼能說沒有神通力呢？提婆達多拿著棍棒打人，卻不能禁止，以
【English Translation】 English version Liberation. Abiding on the earth. Accomplishing sentient beings. Mutually transforming into parents, siblings, and spouses.
Question: Is Rāhula (Buddha's son) a Bodhisattva? Answer: Not only is Rāhula a Bodhisattva, but also the Śākya (Shakyamuni Buddha's clan) youths residing in Kapilavastu (Shakyamuni Buddha's hometown), such as Ānanda (one of the Buddha's ten principal disciples), Nanda (Buddha's half-brother), Devadatta (Buddha's cousin who later betrayed him), Anuruddha (Buddha's disciple known for his divine eye), etc., are all Bodhisattvas with great power and non-retrogression. As the verse in the 'Bālarucītyāgamana-sūtra' says:
'Perhaps a great man, perhaps transformed by the Buddha, Devadatta is a companion of the great sage, or perhaps they are father and son, always acting as close relatives. Bodhisattvas have great power, and can transform in this way, together with the Buddha and others, Bodhisattvas and great sages, Ānanda, Nanda, etc., Naruta, Śyāma, Bhaṭa and Jitsa, Upacitra, etc., acting as father, son, and relatives, all surrounding him.'
Question: Devadatta has often been a great enemy to the Bodhisattva in five hundred lifetimes. Why do you say he is a Bodhisattva? Answer: Is Devadatta an enemy of the Buddha? Why do I say this? If Devadatta is an enemy of the Buddha, and the Bodhisattva cultivates good deeds while Devadatta always creates evil deeds, how can they meet each other in every lifetime? Therefore, Devadatta is not an enemy of the Bodhisattva. For example, two people walk separately, one going east and the other going west, moving further apart with each step, always going in opposite directions. How can they be companions and meet each other? If Devadatta is an enemy of the Bodhisattva, the Tathāgata (Buddha) should have a great fault. Question: What fault is that? Answer: If that were the case, the Buddha would not be omniscient, nor would he have supernatural powers. He would be foolish and unable to protect sentient beings, and he would not have a vajra (indestructible) body. The Tathāgata would still have unexhausted karma. How do we know that the Buddha is not omniscient? When the Tathāgata was on Gṛdhrakūṭa Mountain (Vulture Peak Mountain), he was crushed by a rock pushed by Devadatta, but he did not know it. Therefore, it should be known that the Tathāgata is not omniscient. How can it be said that he has no supernatural powers? Devadatta was hitting people with a club, but he could not be stopped, with
是當知。無有神力。云何名為愚癡。現見害至。而不知避。是以當知。為愚癡也。云何名為不能擁護眾生。提婆達多作五逆罪。而不救度。以是當知。不能擁護眾生。云何名非金剛身。轉輪聖王以少福報。而無怨害。何況如來。轉法輪王為石所壓身血流現。當知如來非金剛身。云何名有餘作業不能斷盡。為他所打。當知如來餘業不盡。若欲令佛無是過者。如來便應悉滅怨敵。但以善巧方便。欲令眾生起厭惡心。現作逆害。墮于地獄。欲示業報不可壞故。又復欲為墮地獄者。歸依如來請佛救護。又為來世豪貴之人入佛法中。若有恃其勢力。復以鞭杖加打於人。令此眾生便作是念。如來之身。猶被毀害。況我凡夫薄福德者。汝言逆罪。但是菩薩善權方便。如是逆罪。名雖有五而實有二。破僧害佛。如是等業。世間所無。提婆達多是大賓伽羅菩薩。為遮眾生起逆罪故。現作二業。墮于地獄。菩薩摩訶薩。隨所應作。以化眾生。乃至現同魔業。令魔波旬以三玉女。顯現如來無慾之相又雨刀劍。一切鉾槊顯現如來無瞋恚相。亦無貪愛及愚癡相。問曰。天魔來意。欲壞如來正覺之心。汝云何言欲顯如來無貪瞋耶。答曰。不為遮斷。何以故。若如來出過魔界。猶為魔遮者。大梵天王亦出魔界。云何不遮菩提。是道之妙果。無能奪者。
【現代漢語翻譯】 現代漢語譯本 應當知道，這並非神力所致。什麼叫做愚癡呢？明明看見災禍臨頭，卻不知道躲避。因此應當知道，這就是愚癡。什麼叫做不能擁護眾生呢？提婆達多（Devadatta，佛陀的堂兄弟，常與佛作對）造作五逆罪（ patricide, matricide, arhat-slaying, causing schism in the Sangha, and injuring a Buddha），佛陀卻不救度。因此應當知道，這就是不能擁護眾生。什麼叫做非金剛身呢？轉輪聖王（ Chakravartin，擁有轉輪寶的理想統治者）以微少的福報，尚且沒有怨敵加害，更何況如來（Tathagata，佛陀的稱號之一）。轉法輪王（Dharmaraja，以佛法統治的國王）卻被石頭壓迫，身體流血。應當知道如來並非金剛身。什麼叫做還有剩餘的業力未能斷盡呢？佛陀被他人毆打。應當知道如來還有剩餘的業力未能斷盡。如果想要佛陀沒有這些過失，如來就應該徹底消滅怨敵。但佛陀以善巧方便，想要讓眾生生起厭惡之心，所以示現遭受逆害，墮入地獄，想要顯示業報是不可避免的。又爲了讓那些將要墮入地獄的人，歸依如來，請求佛陀救護。又爲了讓來世的豪門貴族進入佛法之中。如果有人仗恃自己的勢力，用鞭杖毆打他人，就讓這些眾生這樣想：如來的身體，尚且會被毀壞，更何況我等凡夫，福德淺薄呢？你說的逆罪，只不過是菩薩（Bodhisattva，為救度眾生而發願成佛的人）的善巧方便。這樣的逆罪，名義上雖有五種，實際上只有兩種，即破僧（causing schism in the Sangha）和害佛（injuring a Buddha）。這樣的罪業，世間罕見。提婆達多（Devadatta）是大賓伽羅菩薩（Mahapingala Bodhisattva），爲了阻止眾生造作逆罪，所以示現造作這兩種罪業，墮入地獄。菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）會根據情況，採取相應的行動來教化眾生，乃至示現與魔（Mara，佛教中阻礙修行的惡魔）相同的行為，讓魔波旬（Mara Papiyas，欲界第六天之主）用三個玉女，來顯現如來沒有慾望的相狀，又降下刀劍，一切的矛槊，來顯現如來沒有嗔恚的相狀，也沒有貪愛和愚癡的相狀。有人問：天魔（Deva-Mara，天界的魔）來此的意圖，是想要破壞如來的正覺之心，你為什麼說他是想要顯現如來沒有貪嗔呢？回答說：不是爲了遮斷。為什麼呢？如果如來超出魔界，仍然被魔所遮蔽，那麼大梵天王（Mahabrahma，色界初禪天之主）也超出了魔界，為什麼不遮蔽菩提（Bodhi，覺悟）呢？菩提是道的微妙果實，沒有人能夠奪走。
【English Translation】 English version It should be known that this is not due to divine power. What is called ignorance? It is seeing harm approaching and not knowing to avoid it. Therefore, it should be known that this is ignorance. What is called not being able to protect sentient beings? Devadatta committed the five rebellious acts, but the Buddha did not save him. Therefore, it should be known that this is not being able to protect sentient beings. What is called not being a body of Vajra (indestructible)? A Chakravartin with little merit has no enemies harming him, let alone the Tathagata. The Dharmaraja was pressed by stones, and blood flowed from his body. It should be known that the Tathagata is not a body of Vajra. What is called having residual karma that cannot be completely exhausted? The Buddha was beaten by others. It should be known that the Tathagata has residual karma that has not been exhausted. If you want the Buddha to have no such faults, the Tathagata should completely eliminate enemies. But the Buddha, with skillful means, wants to make sentient beings generate aversion, so he manifests being harmed and falling into hell, wanting to show that karmic retribution is inevitable. Furthermore, it is for those who are about to fall into hell to take refuge in the Tathagata and ask the Buddha for protection. It is also for the noble and wealthy people of the future to enter the Buddha Dharma. If someone relies on their power and uses whips and sticks to beat others, let these sentient beings think: the body of the Tathagata is still being destroyed, let alone us ordinary people with little merit? The rebellious acts you speak of are merely the skillful means of a Bodhisattva. Such rebellious acts, though having five names, actually only have two, namely, causing schism in the Sangha and injuring a Buddha. Such karmic acts are rare in the world. Devadatta is Mahapingala Bodhisattva, in order to prevent sentient beings from committing rebellious acts, so he manifests committing these two karmic acts and falling into hell. Bodhisattva-Mahasattvas will take corresponding actions to teach sentient beings according to the situation, even manifesting the same behavior as Mara, letting Mara Papiyas use three jade maidens to manifest the Tathagata's lack of desire, and also raining down swords and all kinds of spears to manifest the Tathagata's lack of anger, as well as no greed and ignorance. Someone asks: The intention of Deva-Mara coming here is to destroy the Tathagata's mind of perfect enlightenment, why do you say he wants to manifest the Tathagata's lack of greed and anger? The answer is: It is not to obstruct. Why? If the Tathagata goes beyond the realm of Mara and is still obscured by Mara, then Mahabrahma also goes beyond the realm of Mara, why not obscure Bodhi? Bodhi is the subtle fruit of the path, and no one can take it away.
亦無與者。故不可壞。言魔擾亂。凡有二義。何等為二。一者實有惡業。為魔所擾。二者為進新學。令心堅固。為魔逼試。實是菩薩。真善知識。現作魔來增益功德。譬如道路。以恐畏故。疾度險難。猶如好牛。以少鞭杖。則得調利。問曰。天魔亦有是菩薩耶。答曰。非但此世界魔是菩薩。十方世界魔王者。多是菩薩。如維摩詰經中所說。十方世界作魔王者。多是住不可思議解脫菩薩。能乞手足頭目髓腦。如是言者。皆是住不可思議解脫菩薩。何以故。若非菩薩者。未堪斯事。譬如香象蹴踏非驢所及。唯諸菩薩乃能行耳。如彼廣說。以是義故當知。菩薩善知眾生種種所行。為欲顯其功德智慧方便力故。或現作殺殺者。作乞乞者。問曰。若羅睺羅實是菩薩者。云何復言聲聞阿羅漢耶。答曰。菩薩亦名聲聞。亦名阿羅漢。何以故。令一切眾生。聞阿耨多羅三藐三菩提故名聲聞。於一切天人阿修羅。應受供故。名為應供。菩薩摩訶薩。為化眾生故。現作聲聞阿羅漢。問曰。諸餘聲聞。亦是菩薩耶。答曰。諸餘聲聞。亦有是菩薩者。如法華經中。舍利弗等五百弟子。悉是菩薩。皆當作佛。一切聲聞。皆是阿鞞跋致菩薩。如不退轉法輪經中廣說。以是故當知。菩薩皆現為聲聞。問曰。一切聲聞。皆成佛不。答曰。聲聞成佛。此亦
【現代漢語翻譯】 現代漢語譯本 也沒有能與之抗衡的。所以是不可破壞的。說到魔的擾亂，一般有兩種含義。哪兩種呢？一是確實有惡業，被魔所擾亂。二是為增進新的學業，使內心更加堅定，被魔逼迫考驗。實際上是菩薩，真正的善知識，顯現為魔來增益功德。譬如在道路上，因為恐懼的緣故，快速地通過危險艱難之處。又如好的牛，用少許鞭子，就能調伏馴服。問：天魔也有是菩薩的嗎？答：不僅這個世界的魔是菩薩，十方世界的魔王，大多是菩薩。如《維摩詰經》中所說，十方世界作魔王的，大多是住在不可思議解脫的菩薩。能夠乞求手足頭目髓腦的，像這樣說的，都是住在不可思議解脫的菩薩。為什麼呢？如果不是菩薩，不能勝任此事。譬如香象的踐踏不是驢所能及的。只有諸位菩薩才能做到。如經中所廣說。因此應當知道，菩薩善於瞭解眾生種種行為，爲了顯示他們的功德智慧方便力，或者顯現為殺人者，或者顯現為乞討者。問：如果羅睺羅（Rahula，佛陀的兒子）確實是菩薩，為什麼又說是聲聞阿羅漢呢？答：菩薩也名為聲聞，也名為阿羅漢。為什麼呢？爲了讓一切眾生，聽聞阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的緣故，名為聲聞。對於一切天人阿修羅（Asura，非天），應當接受供養的緣故，名為應供。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），爲了化度眾生的緣故，顯現為聲聞阿羅漢。問：其他的聲聞，也是菩薩嗎？答：其他的聲聞，也有是菩薩的。如《法華經》中，舍利弗（Sariputra，佛陀十大弟子之一）等五百弟子，都是菩薩，都將成佛。一切聲聞，都是阿鞞跋致（Avaivartika，不退轉）菩薩。如《不退轉法輪經》中廣說。因此應當知道，菩薩都顯現為聲聞。問：一切聲聞，都能成佛嗎？答：聲聞成佛，這也是
【English Translation】 English version And there is no one who can contend with them. Therefore, they are indestructible. When it is said that demons cause disturbances, there are generally two meanings. What are the two? First, there are those who truly have evil karma and are disturbed by demons. Second, there are those who are advancing in new studies, causing their minds to become more steadfast, and are tested by demons. In reality, they are Bodhisattvas, true good teachers, who manifest as demons to increase merit. It is like a road where, because of fear, one quickly passes through dangerous and difficult places. It is also like a good ox, which can be tamed and trained with a few whips. Question: Are there also heavenly demons who are Bodhisattvas? Answer: Not only are the demons of this world Bodhisattvas, but most of the demon kings of the ten directions are Bodhisattvas. As stated in the Vimalakirti Sutra, most of those who act as demon kings in the ten directions are Bodhisattvas who dwell in inconceivable liberation. Those who can beg for hands, feet, heads, eyes, marrow, and brains, those who speak in this way, are all Bodhisattvas who dwell in inconceivable liberation. Why? If they were not Bodhisattvas, they would not be capable of such things. It is like the trampling of a fragrant elephant, which is beyond the reach of a donkey. Only Bodhisattvas can do this. As explained extensively in that sutra. Therefore, it should be known that Bodhisattvas are skilled at understanding the various actions of sentient beings. In order to reveal their merit, wisdom, skillful means, and power, they may manifest as murderers or as beggars. Question: If Rahula (Buddha's son) is truly a Bodhisattva, why is he also called a Sravaka Arhat? Answer: A Bodhisattva is also called a Sravaka and also called an Arhat. Why? Because they cause all sentient beings to hear of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), they are called Sravakas. Because they are worthy of receiving offerings from all gods, humans, and Asuras (demi-gods), they are called Arhats. Bodhisattva-Mahasattvas (Great Bodhisattvas), for the sake of transforming sentient beings, manifest as Sravaka Arhats. Question: Are other Sravakas also Bodhisattvas? Answer: Among the other Sravakas, there are also those who are Bodhisattvas. As in the Lotus Sutra, Sariputra (one of the Buddha's ten great disciples) and the five hundred disciples are all Bodhisattvas and will all become Buddhas. All Sravakas are Avaivartika (non-retrogression) Bodhisattvas. As explained extensively in the Sutra of the Non-Retrogressing Wheel of Dharma. Therefore, it should be known that Bodhisattvas all manifest as Sravakas. Question: Can all Sravakas become Buddhas? Answer: Sravakas becoming Buddhas, this is also
無過。問曰。云何無過。答曰。先斷結障。后斷智障。凈治諸地。向一切智。是以無過。問曰。燒滅結使。如焦谷芽。云何得佛。答曰。若如汝言。斷滅結使。不得成佛者。汝及一切眾生。皆具諸煩惱。即應是佛。汝意若謂。具煩惱人。非是佛者。離煩惱者。應當得佛。汝言。燒煩惱結。如焦谷芽。而不成佛。亦無是處。我不欲令具煩惱種。生佛法芽。汝癡無智。顛倒解故。謂煩惱為佛法種。阿羅漢初斷煩惱。后除智障。修菩提道。得成正覺。阿羅漢中。有少斷智障者。有不斷者。有得無諍三昧者。有不得無諍三昧者。有得五神通者。有不得五神通者。有得四辯者。有不得四辯者。有得禪出入自在者。有不得禪出入自在者。何以故。不斷一切智障故。問曰。云何名為智障。答曰。出世間無明。名為智障。猶如娑羅留枝本行中說偈。
無明有二種 世間出世間 世間無明行 賢聖已遠離 愚癡無妙解 不能如實知 依止此心識 法界諸險處 未能及本原 云何決定出 法身證涅槃 唯佛能了知
佛婆伽婆。乃能知其體性智慧。及大悲斷結。是名聲聞所斷智障。聲聞有二種。一者勤修禪定。是鈍根人。二者回向菩提。能斷智障。是利根人。樂行禪者。如寶良經說。猶如水精終不能成摩尼
【現代漢語翻譯】 現代漢語譯本： 無過（沒有過失）。問：什麼是沒有過失？答：先斷除結障（煩惱的束縛），后斷除智障（智慧上的障礙），清凈修治各個菩薩的階位（諸地），趨向一切智慧（一切智），因此沒有過失。 問：如果燒滅煩惱結使，就像燒焦的谷芽一樣，怎麼能夠成佛呢？答：如果像你所說，斷滅煩惱結使就不能成佛，那麼你和一切眾生，都具有各種煩惱，就應該已經是佛了。如果你認為，具有煩惱的人，不是佛，那麼離開煩惱的人，才應當能夠成佛。你說燒掉煩惱結，像燒焦的谷芽一樣，不能成佛，也是沒有這樣的道理的。我不希望讓具有煩惱種子的人，生出佛法的苗芽。你愚癡沒有智慧，顛倒理解，認為煩惱是佛法的種子。阿羅漢（梵文：Arhat，小乘佛教修行證果者）先斷除煩惱，後去除智障，修習菩提道（覺悟之道），才能成就正覺（完全的覺悟）。阿羅漢中，有少部分斷除了智障，有沒斷除的；有得到無諍三昧（梵文：Arana-samadhi，一種禪定狀態）的，有沒得到的；有得到五神通（天眼通、天耳通、他心通、宿命通、神足通）的，有沒得到的；有得到四辯（法、義、辭、樂說四種辯才）的，有沒得到的；有得到禪定出入自在的，有沒得到禪定出入自在的。為什麼呢？因為沒有斷除一切智障的緣故。 問：什麼叫做智障？答：出世間的無明（對真理的迷惑）叫做智障。就像《娑羅留枝本行經》中所說的偈頌： 『無明有兩種，世間與出世間，世間無明之行，賢聖已經遠離。愚癡沒有精妙的理解，不能如實地知曉。依止這種心識，法界的各種險惡之處，未能達到根本的源頭，怎麼能決定出離？法身（佛的真身）證得涅槃（梵文：Nirvana，解脫），只有佛才能完全瞭解。』 佛婆伽婆（梵文：Bhagavan，世尊），才能知曉其體性智慧，以及大悲心斷除煩惱結。這叫做聲聞（聽聞佛法而修行證果者）所斷的智障。聲聞有兩種，一種是勤奮修習禪定的，是鈍根之人；一種是迴向菩提（覺悟）的，能斷除智障，是利根之人。喜歡修習禪定的人，就像《寶良經》所說，猶如水精（水晶）最終不能成為摩尼（梵文：Mani，寶珠）。
【English Translation】 English version: No fault. Question: What is 'no fault'? Answer: First, sever the bond-hindrances (Klesha-avarana, the obstructions of afflictions), then sever the knowledge-hindrances (Jnana-avarana, the obstructions of knowledge), purify and cultivate the various stages (Bhumis), and move towards all-knowing wisdom (Sarvajna). Therefore, there is no fault. Question: If the afflictions are burned and destroyed, like scorched grain sprouts, how can one attain Buddhahood? Answer: If, as you say, severing the afflictions prevents one from becoming a Buddha, then you and all sentient beings, who possess various afflictions, should already be Buddhas. If you believe that those with afflictions are not Buddhas, then those who are free from afflictions should be able to attain Buddhahood. Your statement that burning the afflictions, like scorching grain sprouts, prevents one from becoming a Buddha is also unreasonable. I do not wish for those with the seeds of afflictions to sprout the seeds of the Buddha-dharma. You are foolish and lack wisdom, and your understanding is inverted, considering afflictions as the seeds of the Buddha-dharma. An Arhat (Sanskrit: Arhat, one who has attained enlightenment in Theravada Buddhism) first severs afflictions, then removes knowledge-hindrances, cultivates the Bodhi path (the path to enlightenment), and then attains perfect enlightenment (Samyak-sambodhi). Among Arhats, some have severed a small portion of knowledge-hindrances, while others have not; some have attained the Arana-samadhi (Sanskrit: Arana-samadhi, a state of meditative absorption), while others have not; some have attained the five supernormal powers (Abhijnas: divine eye, divine ear, knowing others' minds, remembering past lives, and magical powers), while others have not; some have attained the four kinds of eloquence (Pratibhana: eloquence in Dharma, meaning, language, and joy), while others have not; some have attained freedom in entering and exiting meditative states, while others have not. Why? Because they have not severed all knowledge-hindrances. Question: What is called a knowledge-hindrance? Answer: Transcendent ignorance (Avidya, ignorance) is called a knowledge-hindrance. As the verse in the 'Saraloma-stupa-avadana' says: 'Ignorance is of two kinds, mundane and transcendent. Mundane ignorance is what the wise and noble have already abandoned. Foolishness lacks subtle understanding and cannot know things as they truly are. Relying on this consciousness, the various perilous places of the Dharma-realm, failing to reach the fundamental source, how can one decisively escape? The Dharma-body (Dharmakaya, the body of truth) attains Nirvana (Sanskrit: Nirvana, liberation), which only the Buddha can fully understand.' The Buddha Bhagavan (Sanskrit: Bhagavan, the Blessed One) is able to know its essential nature, wisdom, and great compassion in severing afflictions. This is called the knowledge-hindrance severed by the Sravakas (those who hear and practice the teachings). There are two types of Sravakas: one who diligently practices meditation, who is of dull faculties; and one who dedicates merit towards Bodhi (enlightenment), who can sever knowledge-hindrances and is of sharp faculties. Those who enjoy practicing meditation, as the 'Ratna-guna-samcaya-sutra' says, are like crystal (Sphatika) that can never become a Mani (Sanskrit: Mani, jewel).
寶珠。聲聞修禪。亦復如是。終不能成菩提果也。此是諸佛境界。非我所知。一乘多乘。今但略舉其義。以明佛教。不相違背。我未能了。譬如長者遠行疲極。現作化城。此經中說。但有一乘。實無有三。佛亦自說。唯有一乘。更無二三。問曰。如來以何行得斷結使。而成佛耶。答曰。經中說言。佛告阿難。能修四如意足者。若住一劫。若住多劫。乃盡生死。一切諸經皆同是說。若汝言無煩惱者。我亦如是。若有親愛信歸於我。當爲汝說。問曰。云何住壽。答曰。阿羅漢無煩惱。與八住菩薩同。善修如意足故。能隨意住世。乃至盡于生死。羅睺羅。賓頭盧等。盡住於世。為以此身住世。為更有餘身住。若以實身而住世者。則無其義。若變化身住壽多劫。斯有是處。亦如僧祇中說青眼如來等。為化菩薩故。在光音天。與諸聲聞眾無量百千億那由他劫住。如彼天中聲聞住壽多劫。當知此界亦有聲聞。能如是住。聲聞無結。能如是住者。當知八地菩薩亦能如是。盡生死住。問曰。佛言。彌勒菩薩一生補處。以是因緣當知菩薩有生耶。云何得名無生乎。答曰。言有生者。是戲論法。菩薩摩訶薩。以方便力。示現受生。非是真實。如維摩詰語彌勒菩薩言無生可得。云何如來授仁者記一生當得阿耨多羅三藐三菩提。為過去生。未來
【現代漢語翻譯】 現代漢語譯本： 寶珠（Ratna）。聲聞（Śrāvaka，聽聞佛法而悟道的修行者）修習禪定，也是如此，最終不能成就菩提果（Bodhi-phala，覺悟之果）。這都是諸佛的境界，不是我所能知道的。一乘（Ekāyana，唯一佛乘）和多乘（多種乘法），現在只是簡略地舉出它們的意義，用來說明佛教並不互相違背。我還沒有完全理解。譬如長者遠行疲憊不堪，顯現化城（幻化的城市）。這部經中說，只有一乘，實際上沒有三乘（聲聞乘、緣覺乘、菩薩乘）。佛也親自說過，只有一乘，再沒有第二第三種。有人問：『如來（Tathāgata，佛的稱號之一）以什麼修行得以斷除結使（Klesha，煩惱），而成佛呢？』回答說：『經中說，佛告訴阿難（Ānanda，佛的十大弟子之一），能夠修習四如意足（catvāra ṛddhipādāḥ，四種禪定），如果住世一劫（kalpa，極長的時間單位），或者住世多劫，乃至窮盡生死。一切經典都同樣是這樣說的。如果你們說沒有煩惱，我也是這樣。如果有親近愛戴並信賴歸順於我的人，我應當為你們解說。』有人問：『如何住壽（保持壽命）？』回答說：『阿羅漢（Arhat，斷盡煩惱的聖者）沒有煩惱，與八地菩薩（第八個階位的菩薩）相同。因為善於修習如意足的緣故，能夠隨意住世，乃至窮盡生死。羅睺羅（Rāhula，佛的兒子）、賓頭盧（Piṇḍola，佛的弟子）等，都住在世間。』是爲了以此身住世，還是有其他的身體住世？如果以真實之身而住世，那就沒有道理。如果變化之身住壽多劫，這才是可能的。也像僧祇（Saṃghāṭī，一種袈裟）中說的青眼如來等，爲了化度菩薩的緣故，在光音天（Ābhāsvara，色界天之一），與諸聲聞眾無量百千億那由他劫（nayuta，數量單位）同住。像彼天中的聲聞住壽多劫，應當知道此界也有聲聞，能夠這樣住世。聲聞沒有煩惱，能夠這樣住世，應當知道八地菩薩也能這樣窮盡生死而住世。有人問：『佛說，彌勒菩薩（Maitreya Bodhisattva，未來佛）一生補處（Ekajātipratibaddha，指下一生即可成佛的菩薩），因為這個因緣，應當知道菩薩有生。為什麼又得名無生呢？』回答說：『說有生，是戲論之法。菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）以方便力，示現受生，不是真實的。如維摩詰（Vimalakīrti，一位在家菩薩）對彌勒菩薩說，無生是不可得的。為什麼如來授你仁者記，一生當得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）？是爲了過去生，還是未來
【English Translation】 English version: Ratna (寶珠). The Śrāvakas (聲聞, 'hearers' or disciples who attain enlightenment through listening to the Buddha's teachings) who cultivate meditation are also like this; they ultimately cannot achieve the Bodhi-phala (菩提果, the fruit of enlightenment). These are all realms of the Buddhas, not something I can know. The Ekāyana (一乘, the One Vehicle) and multiple vehicles (多種乘法); now I will just briefly mention their meanings to clarify that Buddhism does not contradict itself. I have not fully understood. It is like an elder who is exhausted from a long journey, manifesting a transformation city (化城, an illusory city). This sutra says that there is only the One Vehicle; in reality, there are no three vehicles (聲聞乘, 緣覺乘, 菩薩乘). The Buddha also personally said that there is only the One Vehicle; there is no second or third. Someone asks: 'How did the Tathāgata (如來, 'Thus Gone One,' an epithet of the Buddha) attain the cessation of Kleshas (結使, afflictions) and become a Buddha?' The answer is: 'The sutra says that the Buddha told Ānanda (阿難, one of the Buddha's ten principal disciples) that those who can cultivate the four ṛddhipādās (四如意足, the four foundations of spiritual power) can abide for one kalpa (劫, an extremely long period of time), or for many kalpas, even to the exhaustion of birth and death. All sutras say the same thing. If you say there are no afflictions, I am also like that. If there are those who are close, loving, and faithfully devoted to me, I should explain it to you.' Someone asks: 'How to abide in life (住壽, maintain longevity)?' The answer is: 'Arhats (阿羅漢, enlightened beings who have eradicated all afflictions) have no afflictions and are the same as the eighth-stage Bodhisattvas (第八個階位的菩薩). Because they are skilled in cultivating the four ṛddhipādās, they can abide in the world at will, even to the exhaustion of birth and death. Rāhula (羅睺羅, the Buddha's son), Piṇḍola (賓頭盧, one of the Buddha's disciples), etc., all abide in the world.' Is it to abide in the world with this body, or is there another body that abides? If one abides in the world with the real body, then there is no reason. If a transformation body abides for many kalpas, this is possible. It is also like the Blue-Eyed Tathāgata, etc., mentioned in the Saṃghāṭī (僧祇, a type of robe), who, for the sake of transforming Bodhisattvas, dwells in the Ābhāsvara (光音天, a realm in the Form Realm) with countless hundreds of thousands of nayutas (那由他, a large number) of Śrāvakas. Just as the Śrāvakas in that heaven abide for many kalpas, one should know that there are also Śrāvakas in this world who can abide in this way. Śrāvakas without afflictions can abide in this way; one should know that eighth-stage Bodhisattvas can also abide in this way, exhausting birth and death. Someone asks: 'The Buddha said that Maitreya Bodhisattva (彌勒菩薩, the future Buddha) is Ekajātipratibaddha (一生補處, bound by one more birth), meaning that he will become a Buddha in his next life. Because of this cause, one should know that Bodhisattvas have birth. Why is he also called 'no-birth'?' The answer is: 'Saying there is birth is a matter of playful discourse. Bodhisattva-mahāsattvas (菩薩摩訶薩, great Bodhisattvas) use skillful means to show the appearance of being born, but it is not real. It is like Vimalakīrti (維摩詰, a lay Bodhisattva) saying to Maitreya Bodhisattva that 'no-birth' is unattainable. Why did the Tathāgata give you, the benevolent one, the prediction that you will attain anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) in one lifetime? Is it for a past life, or a future
生。現在生。若以過去生。過去生已滅。未來生。未來生未至。現在生。亦無住故。如觀過去未來現在生。皆不可得。是故我說八住菩薩。于第二阿僧祇劫盡有作行。住無作行。如阿羅漢斷結使。而說偈言。
從初發意來 方便行諸地 得到第八地 自在盡諸結
順修諸行品第三
問曰。如向所說。八地菩薩善斷煩惱一切結使。云何成佛。得一切智。答曰。菩薩摩訶薩。除身諸惡。寂滅結使。離於生死遊戲自在。金剛力士常隨護助。獲得清凈金剛之身。如如來藏經中廣說。得四辯智。凈治第九地。於二千梵中。得自在力。能善說法。為大法師。能入如來秘密之藏。凈治第十地。得無量無邊禁咒方術。能令一切自在無礙。作摩醯首羅天子。亦為一切世間依止。問曰。所言摩醯首羅者。為同世間摩醯更有異耶。答曰。是凈居自在。非世間自在。汝言摩醯首羅者。名字雖同。而人非一。有凈居摩醯首羅。有毗舍阇摩醯首羅。其凈居者。如是菩薩鄰于佛地猶如羅縠障。於一剎那頃。十方世界微塵數法悉能了知。能以口吹十方世界皆大震動。又以一身遍一切佛國。亦如皇太子初受職時。以己業力故。大寶蓮華自然化出。受一切種智位。坐寶蓮華王座。有無量菩薩。亦坐蓮花上而自圍繞。坐寶蓮花已。十方
【現代漢語翻譯】 現代漢語譯本 生。現在的生。如果以過去的生來說，過去的生已經滅盡。未來的生，未來的生尚未到來。現在的生，也沒有停留的緣故。像這樣觀察過去、未來、現在的生，都是不可得的。所以我說八地菩薩，在第二個阿僧祇劫結束時，還有造作的行為，安住于無造作的行為。如同阿羅漢斷除煩惱結使，而說偈語：
『從最初發心以來，方便地修行各個階位，到達第八地，自在地斷除各種煩惱。』
順修諸行品第三
問：如先前所說，八地菩薩已經善於斷除煩惱和一切結使，如何成佛，獲得一切智慧？ 答：菩薩摩訶薩，去除身心的各種惡業，寂滅煩惱結使，遠離生死，遊戲自在。金剛力士常常隨侍護助，獲得清凈的金剛之身，如《如來藏經》（Tathāgatagarbha Sūtra）中所詳細說明的。獲得四種辯才智慧，清凈第九地。在二千梵天之中，獲得自在的力量，能夠善於說法，成為大法師。能夠進入如來的秘密寶藏，清凈第十地。獲得無量無邊的禁咒方術，能夠令一切自在無礙，成為摩醯首羅天子（Maheśvara，大自在天），也成為一切世間的依靠。 問：所說的摩醯首羅（Maheśvara）是和世間的摩醯首羅相同，還是有所不同？ 答：是凈居天的自在天，不是世間的自在天。你所說的摩醯首羅（Maheśvara），名字雖然相同，但人並非同一。有凈居天的摩醯首羅（Maheśvara），有毗舍阇的摩醯首羅（Maheśvara）。那凈居天的摩醯首羅（Maheśvara），這樣的菩薩鄰近於佛地，猶如羅縠的遮障。在一剎那間，十方世界微塵數般的法都能了知。能夠以口吹氣，使十方世界都發生大震動。又以一身遍滿一切佛國，也像皇太子初次接受職位時。以自己的業力，大寶蓮華自然顯現出來，接受一切種智的地位，坐在寶蓮華王座上。有無量菩薩，也坐在蓮花上而圍繞著自己。坐在寶蓮花上之後，十方
【English Translation】 English version Birth. Present birth. If based on past birth, past birth has already ceased. Future birth, future birth has not yet arrived. Present birth, also without abiding. Thus, observing past, future, and present births, all are unattainable. Therefore, I say that the eighth-stage Bodhisattva, at the end of the second asaṃkhyeya-kalpa (阿僧祇劫，incalculable eon), still has intentional actions, abiding in unintentional actions. Like an Arhat (阿羅漢，one who is worthy) who has severed the bonds of affliction, he speaks in verse:
'From the initial aspiration, skillfully practicing through the stages, reaching the eighth stage, freely severing all bonds.'
Chapter Three: Sequential Cultivation of Practices
Question: As previously stated, the eighth-stage Bodhisattva has skillfully severed afflictions and all bonds, how does he attain Buddhahood and gain all wisdom? Answer: The Bodhisattva-Mahasattva (菩薩摩訶薩，great being Bodhisattva), removes all evils of body and mind, pacifies the bonds of affliction, departs from birth and death, and is free and at ease. Vajra (金剛，diamond) warriors constantly follow and protect him, obtaining a pure Vajra body, as extensively described in the Tathāgatagarbha Sūtra (如來藏經，the Sutra on the Womb of the Tathagata). He obtains the four kinds of eloquence and wisdom, purifying the ninth stage. Among two thousand Brahma (梵，divine) realms, he obtains the power of freedom, able to skillfully expound the Dharma, becoming a great Dharma master. He is able to enter the secret treasury of the Tathagata (如來，one thus gone), purifying the tenth stage. He obtains immeasurable and boundless mantras (禁咒，incantations) and skillful techniques, able to make everything free and unobstructed, becoming Maheśvara (摩醯首羅，Great Lord) Deva (天，god), also becoming the reliance of all worlds. Question: Is the mentioned Maheśvara (摩醯首羅) the same as the worldly Maheśvara, or is there a difference? Answer: It is the Maheśvara (摩醯首羅) of the Pure Abode, not the worldly freedom. The Maheśvara (摩醯首羅) you speak of, although the name is the same, the person is not the same. There is the Maheśvara (摩醯首羅) of the Pure Abode, and there is the Piśāca (毗舍阇，demon) Maheśvara (摩醯首羅). That Maheśvara (摩醯首羅) of the Pure Abode, such a Bodhisattva is close to the Buddha-ground, like a silk veil obstructing it. In an instant, he can know all the laws of the number of dust motes in the ten directions. He can blow with his mouth, causing great earthquakes in all directions. Also, with one body, he pervades all Buddha-lands, just like a crown prince receiving his first office. Due to his own karmic power, a great treasure lotus naturally appears, receiving the position of all-knowing wisdom, sitting on the throne of the treasure lotus king. There are immeasurable Bodhisattvas, also sitting on lotuses, surrounding him. After sitting on the treasure lotus, the ten directions
世界諸佛放大光明照。此菩薩受灌頂位。如轉輪聖王長子受王位時。受灌頂已。即于彼座。斷除智境微細之障。得首楞嚴三昧。毗楞嚴三昧。法華三昧。得一切實法決定三昧。不可思議解脫三昧。甚深無畏海水三昧。微妙清凈離垢三昧。諸法平等無言說三昧。乃至金剛三昧。得如是諸三昧已。悉無障礙。一切行滿足。覺一切智境。成阿耨多羅三藐三菩提。成正覺已。得如來十力。得四辯智十八不共法。能遍至一切佛國。得一切諸佛不壞法身。遍滿一切法界。一切身口意業相。皆悉除滅。得無為寂滅處。登如來地。有二因緣。一於一切世間顯現色身。悉以本願無作業力。二以眾生分別想異。是故能作種種色像。皆悉應之。是名如來無礙法身。問曰。如經中說。從初出家。能住佛法。名為法身。答曰。此事不然。汝若以是名為法身。唯法無佛。則無三歸。若欲令具三歸依者。始從初地。乃至十地在凈居天。成於正覺。自在應化名為法身。具足三寶。問曰。若以如是名法身者。虛誑無實。何以故。如來具足功德舍兜率天。降閻浮提生於王宮。於後邊身。得成菩提。云何而言于凈居天。得成佛道名為法身耶。答曰。非閻浮提成佛。十地功德非欲界法。況于閻浮提得成正覺。我先不言。八住菩薩。盡一切結漏。能作千世界梵王。
【現代漢語翻譯】 現代漢語譯本 世界諸佛放大光明照耀。這位菩薩接受灌頂之位，就像轉輪聖王的長子接受王位時一樣。接受灌頂后，菩薩立即于彼座上，斷除智慧境界中微細的障礙，獲得首楞嚴三昧（一切事究竟堅固），毗楞嚴三昧（無垢清凈），法華三昧（如蓮花般清凈），獲得一切實法決定三昧（對一切真實之法獲得決定的智慧），不可思議解脫三昧（不可思議的解脫境界），甚深無畏海水三昧（如海一般深邃無畏），微妙清凈離垢三昧（微妙清凈遠離塵垢），諸法平等無言說三昧（諸法平等，不可言說），乃至金剛三昧（如金剛般堅固）。獲得這些三昧后，一切都無障礙，一切行都圓滿，覺悟一切智慧境界，成就阿耨多羅三藐三菩提（無上正等正覺）。 成就正覺后，得到如來的十力（如來所具有的十種力量），得到四辯智（四種無礙辯才和智慧），十八不共法（佛所獨有的十八種功德），能夠普遍到達一切佛國，得到一切諸佛不壞法身（不會毀壞的法身），遍滿一切法界。一切身口意業的相，都完全滅除，得到無為寂滅之處，登上如來地。 有兩種因緣：一是在一切世間顯現色身，都以本願的無作業力；二是由於眾生的分別想不同，所以能夠作出種種色像，都能夠應合他們。這叫做如來無礙法身。 問：如經中所說，從最初出家，能夠安住于佛法，就叫做法身。 答：這件事不對。你如果以這個叫做法身，只有法而沒有佛，就沒有三歸依（皈依佛、皈依法、皈依僧）。如果想要具足三歸依，從初地菩薩開始，乃至十地菩薩在凈居天（色界天的第五層天），成就正覺，自在應化，才叫做法身，具足三寶（佛、法、僧）。 問：如果以這樣叫做法身，虛假不實。為什麼呢？如來具足功德，捨棄兜率天（欲界天的第四層天），降生閻浮提（我們所居住的這個世界），生於王宮，在後邊身，才得成菩提（覺悟）。怎麼說在凈居天，得成佛道叫做法身呢？ 答：不是在閻浮提成佛，十地菩薩的功德不是欲界法，更何況在閻浮提得成正覺。我先前不是說過，八住菩薩，斷盡一切結漏，能夠作千世界梵王（色界天的初禪天王）。
【English Translation】 English version The Buddhas of the world emit great light and illuminate. This Bodhisattva receives the position of Abhiṣeka (灌頂 – consecration). It is like when the eldest son of a Cakravartin (轉輪聖王 – Wheel-Turning King) receives the throne, after receiving Abhiṣeka, he immediately, upon that seat, cuts off the subtle obstacles in the realm of wisdom, and attains the Śūraṅgama Samādhi (首楞嚴三昧 – Heroic March Samadhi), the Vimala Samādhi (毗楞嚴三昧 – stainless samadhi), the Lotus Samādhi (法華三昧 – Lotus samadhi), attains the Samādhi of Determining All Real Dharmas (得一切實法決定三昧 – samadhi of determining all real dharmas), the Inconceivable Liberation Samādhi (不可思議解脫三昧 – inconceivable liberation samadhi), the Deep and Fearless Ocean Samādhi (甚深無畏海水三昧 – deep and fearless ocean samadhi), the Subtle, Pure, and Defiled-Free Samādhi (微妙清凈離垢三昧 – subtle, pure, and undefiled samadhi), the Samādhi of Equality of All Dharmas and No Speech (諸法平等無言說三昧 – samadhi of equality of all dharmas and no speech), and even the Vajra Samādhi (金剛三昧 – diamond samadhi). Having attained such Samādhis, he is free from all obstacles, all practices are fulfilled, he awakens to all realms of wisdom, and attains Anuttarā-Samyak-Saṃbodhi (阿耨多羅三藐三菩提 – unsurpassed, complete and perfect enlightenment). Having attained perfect enlightenment, he obtains the Ten Powers of the Tathāgata (如來十力 – ten powers of the Tathagata), the Four Wisdoms of Eloquence (四辯智 – four wisdoms of eloquence), and the Eighteen Uncommon Dharmas (十八不共法 – eighteen uncommon dharmas). He can universally reach all Buddha lands, and obtains the indestructible Dharma Body (不壞法身 – indestructible dharma body) of all Buddhas, pervading all Dharma realms. All aspects of body, speech, and mind karma are completely extinguished, and he attains the state of non-action and quiescence, ascending to the stage of the Tathāgata. There are two causes and conditions: one is that he manifests a physical body in all worlds, all through the power of his original vows and non-action; the other is that due to the different discriminating thoughts of sentient beings, he can create various forms and images, all of which correspond to them. This is called the unobstructed Dharma Body of the Tathāgata. Question: As it is said in the scriptures, from the very beginning of leaving home, being able to abide in the Buddha-dharma is called the Dharma Body. Answer: This is not correct. If you call this the Dharma Body, there is only Dharma and no Buddha, and there are no Three Refuges (三歸依 – refuge in the Buddha, Dharma, and Sangha). If you want to have the Three Refuges complete, starting from the first Bhumi (初地 – first ground), up to the tenth Bhumi (十地 – tenth ground), residing in the Śuddhāvāsa Heavens (凈居天 – Pure Abodes heavens), attaining perfect enlightenment, and freely manifesting transformations, is called the Dharma Body, complete with the Three Jewels (三寶 – Buddha, Dharma, Sangha). Question: If this is called the Dharma Body, it is false and unreal. Why? The Tathāgata, complete with merits, relinquished the Tuṣita Heaven (兜率天 – Contentment Heaven), descended to Jambudvīpa (閻浮提 – the world we live in), was born in a royal palace, and in his final body, attained Bodhi (菩提 – enlightenment). How can you say that attaining Buddhahood in the Śuddhāvāsa Heavens is called the Dharma Body? Answer: It is not in Jambudvīpa that Buddhahood is attained. The merits of the tenth Bhumi are not the Dharma of the desire realm, let alone attaining perfect enlightenment in Jambudvīpa. Did I not say earlier that the Bodhisattva of the eighth stage (八住菩薩 – eighth stage bodhisattva), having exhausted all bonds and outflows, can become the Brahmā King (梵王 – Brahma King) of a thousand worlds?
九住菩薩。作二千世界梵王。十住菩薩。作三千大千世界梵王。以誓願力故。生凈居天。斯有是處。于閻浮提。實身成佛者。則非其義。以是義故。當知凈居天成佛。非閻浮提乎。問曰。假使生於閻浮提。得成佛者。亦能於三千大千世界。而得自在。答曰。此事不然。何以故。福德果報。決定有處。汝不知故。而作是說。若釋迦牟尼佛生閻浮提。於三千大千世界。得自在者。於一切十方世界。亦應自在。問曰。縱令十方皆使自在。復有何過。答曰。若爾者但是一佛世界。十方諸佛。則無依果。複次如諸經說。皆謂釋迦如來王領三千大千世界。不言乃至十方世界。若如汝語則無因果。如經中說。諸佛出世。國土眾生。皆是依報。各有齊限。是故當知。在凈居天。成於正覺。領三千大千世界。非閻浮提。問曰。若佛非閻浮提成正覺者。如來四塔。則無利益。答曰我先不已說耶。若以結使因緣受身則無成道無尸波羅蜜。若無尸波羅蜜。則無諸波羅蜜。若無諸波羅蜜。則無佛。若無佛。則無四塔。問曰汝之所說。皆非義理。何以故。一切諸部論師皆說。一切諸佛皆從閻浮提出。而釋迦如來生於林彌尼園。在伽耶城。坐于道場。成等正覺。于波羅㮏。而轉法輪。拘尸那城。入般涅槃。是故汝言非也。答曰。此事不然。何以故。我
【現代漢語翻譯】 現代漢語譯本 九住菩薩（處於第九住位的菩薩），成為二千世界的大梵天王。十住菩薩（處於第十住位的菩薩），成為三千大千世界的大梵天王。由於他們的誓願力，他們才能往生到凈居天。這是有可能的。如果說在閻浮提（我們所居住的這個世界）以真實的肉身成佛，那是不合道理的。因此，應當知道在凈居天成佛，而不是在閻浮提。 問：假使有人生於閻浮提，能夠成佛，也應該能在三千大千世界中得到自在。 答：這件事是不可能的。為什麼呢？因為福德的果報，決定有其處所。你因為不瞭解這個道理，所以才這樣說。如果釋迦牟尼佛生於閻浮提，就能在三千大千世界中得到自在，那麼他也應該在一切十方世界中得到自在。 問：縱然十方世界都能自在，又有什麼過錯呢？ 答：如果這樣，那麼就只有一個佛的世界了，十方諸佛就沒有所依的果報了。而且，如各部經典所說，都說釋迦如來統領三千大千世界，沒有說到統領十方世界。如果像你所說的那樣，那就沒有因果關係了。如經中所說，諸佛出世，國土眾生，都是依報，各有其界限。所以應當知道，是在凈居天成就正覺，統領三千大千世界，而不是在閻浮提。 問：如果佛不是在閻浮提成就正覺，那麼如來的四塔（佛的誕生地、成道地、初轉法輪地、涅槃地）就沒有利益了。 答：我先前不是已經說過了嗎？如果以結使（煩惱）的因緣而受生，那就無法成道，無法修持尸波羅蜜（持戒波羅蜜）。如果沒有尸波羅蜜，就沒有諸波羅蜜。如果沒有諸波羅蜜，就沒有佛。如果沒有佛，就沒有四塔。 問：你所說的，都不合道理。為什麼呢？因為一切各部的論師都說，一切諸佛都是從閻浮提出現的。而且釋迦如來生於藍毗尼園（Lumbini Garden），在伽耶城（Gaya）坐于菩提樹下，成就等正覺，在波羅奈（Varanasi）初轉法輪，在拘尸那迦城（Kushinagar）入般涅槃。所以你說的不對。 答：這件事是不對的。為什麼呢？我
【English Translation】 English version Bodhisattvas of the Ninth Abode become Brahma Kings of two thousand worlds. Bodhisattvas of the Tenth Abode become Brahma Kings of three thousand great thousand worlds. Due to their vows, they are born in the Pure Abodes (凈居天). This is possible. However, for someone to attain Buddhahood in Jambudvipa (閻浮提, this world) with a physical body is not reasonable. Therefore, it should be known that Buddhahood is attained in the Pure Abodes, not in Jambudvipa. Question: If someone is born in Jambudvipa and attains Buddhahood, they should also be able to have freedom in the three thousand great thousand worlds. Answer: This is not possible. Why? Because the results of merit and virtue are definitely located in specific places. You say this because you do not understand this principle. If Shakyamuni Buddha (釋迦牟尼佛) was born in Jambudvipa and had freedom in the three thousand great thousand worlds, then he should also have freedom in all the ten directions. Question: Even if there is freedom in all ten directions, what is wrong with that? Answer: If that were the case, then there would only be one Buddha's world, and the Buddhas of the ten directions would have no dependent reward. Furthermore, as the sutras say, Shakyamuni Tathagata (釋迦如來) rules the three thousand great thousand worlds, not the ten directions. If it were as you say, then there would be no cause and effect. As the sutras say, when Buddhas appear in the world, the lands and beings are all dependent rewards, each with its own limits. Therefore, it should be known that enlightenment is attained in the Pure Abodes, ruling the three thousand great thousand worlds, not in Jambudvipa. Question: If the Buddha did not attain enlightenment in Jambudvipa, then the Four Stupas (四塔, places of Buddha's birth, enlightenment, first turning of the wheel of Dharma, and Parinirvana) of the Tathagata would be of no benefit. Answer: Have I not already said that if one is born due to the causes and conditions of afflictions (結使), then there is no attainment of the path, no practice of Sila Paramita (尸波羅蜜, the perfection of morality). If there is no Sila Paramita, then there are no Paramitas. If there are no Paramitas, then there is no Buddha. If there is no Buddha, then there are no Four Stupas. Question: What you say is not reasonable. Why? Because all the teachers of all the schools say that all Buddhas appear from Jambudvipa. Moreover, Shakyamuni Tathagata was born in Lumbini Garden (林彌尼園), attained perfect enlightenment under the Bodhi tree in Gaya (伽耶城), turned the wheel of Dharma in Varanasi (波羅㮏), and entered Parinirvana in Kushinagar (拘尸那城). Therefore, what you say is wrong. Answer: This is not correct. Why? I
意不欲令諸如來。於此而出在首陀會天。而成正覺。若首陀會成正覺者。則無王宮生。亦無出家亦無成道。何以故。若爾如來便無親族。亦無生處。亦無有滅。如法華經。智照經。如來出生經。皆廣說。如來不生不滅。迦葉亦自說言。我依一切種智出家。當知此義。即是示現如來不生於金棺內。而出其腳。迦葉致禮。則明如來不滅。是故當知。如來法身不生不滅。問曰。如來都無少生滅耶。答曰。我今依理正說如來實無生滅非為虛妄。如來但以方便示現生滅。皆是不可思議。為化眾生故。如佛于修賴經中說。我于娑婆世界。若以實身現者。則無一人而受我化。是故此處最為甚深。亦是秘密。亦名顯現皆為下根眾生智慧微淺。不能得知甚深之法。是故方便為現斯事。以偈頌曰。
大乘甚深廣 顯現易可說 鈍智心狹劣 聞則懷驚疑 真是佛子者 能知其甚深 今乃真實說 但為求佛者 成就於二乘 人天諸利根 受福乘此乘 是名大乘道 大乘能出生 聲聞緣覺道 若遮大乘者 云何得諸果 猶如諸字本 離本則無字 若離摩訶衍 亦無一切乘 鈍根少智者 不信于大乘 以不能信故 則無一切乘 自利而兼他 是名無上乘 是故當親近 乃至成佛道
【現代漢語翻譯】 現代漢語譯本 （問：）佛陀不應該在色界頂天的首陀會天（Suddhavasa heavens，色界天的最高層）中成佛。如果佛陀在首陀會天成佛，就不會有在王宮出生、出家和成道的經歷。為什麼呢？如果那樣，如來（Tathagata，佛的稱號之一）就沒有親族，沒有出生地，也沒有涅槃（Nirvana，寂滅）。《法華經》（Lotus Sutra）、《智照經》（Wisdom Illumination Sutra）、《如來出生經》（Tathagata's Birth Sutra）都廣泛地闡述瞭如來不生不滅的道理。迦葉（Kasyapa，佛陀的十大弟子之一）也親自說過，他是依仗一切種智（Sarvajnana，佛陀所證得的智慧）出家的。應當明白，這表明如來不是從金棺內出生，而是示現腳從棺內伸出，迦葉行禮，這表明如來不滅。因此，應當明白，如來的法身（Dharmakaya，佛的法性之身）不生不滅。 （問：）如來完全沒有絲毫的生滅嗎？（答：）我現在依據真理如實地說，如來實際上沒有生滅，這並非虛妄。如來只是以方便（Upaya，善巧的方法）示現生滅，這都是不可思議的，爲了教化眾生。正如佛陀在《修賴經》（Xiulai Sutra）中所說，如果我以真實之身顯現在娑婆世界（Saha World，我們所居住的這個世界），就不會有一個人接受我的教化。因此，這裡面的道理最為深奧，也是秘密，也稱為顯現，都是因為下根（inferior faculties）的眾生智慧淺薄，不能理解甚深的佛法。所以，佛陀才方便示現這些事情。用偈頌說： 大乘（Mahayana，佛教的一個主要流派）甚深而廣闊，顯現的道理容易解說，但那些遲鈍、智慧狹隘的人，聽了就會感到驚疑。真正是佛的弟子，才能理解其中的甚深含義。現在我真實地說，只是爲了那些尋求佛果的人。成就於聲聞（Sravaka，聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，獨自悟道的修行者）二乘（Two Vehicles）的人，以及人天（Devas and Humans）中那些具有利根（sharp faculties）的人，承受福報，乘坐此乘（Vehicle），這就是大乘之道。大乘能夠出生聲聞和緣覺之道。如果遮蔽大乘，又怎麼能獲得各種果位呢？ 就像文字的根本，離開了根本就沒有文字。如果離開了摩訶衍（Mahayana，大乘的另一種音譯），也就沒有一切乘（all vehicles）。那些遲鈍、缺少智慧的人，不相信大乘。因為不相信的緣故，也就沒有一切乘。既能自利又能利他，這叫做無上乘（Anuttara-yana，至高無上的乘）。所以應當親近大乘，直至成就佛道。
【English Translation】 English version (Question:) The Tathagata should not attain enlightenment in the Suddhavasa heavens (the highest layer of the Form Realm heavens). If the Tathagata were to attain enlightenment in the Suddhavasa heavens, there would be no experience of being born in a royal palace, renouncing the world, and attaining enlightenment. Why is that? If that were the case, the Tathagata would have no relatives, no birthplace, and no Nirvana (extinction). The Lotus Sutra, the Wisdom Illumination Sutra, and the Tathagata's Birth Sutra all extensively explain the principle that the Tathagata neither arises nor ceases. Kasyapa (one of the Buddha's ten great disciples) also personally said that he renounced the world relying on all-knowing wisdom (Sarvajnana, the wisdom attained by the Buddha). It should be understood that this indicates that the Tathagata was not born from within a golden coffin, but rather manifested his feet extending from the coffin, and Kasyapa paid homage, which indicates that the Tathagata does not cease. Therefore, it should be understood that the Dharmakaya (the Dharma-nature body of the Buddha) of the Tathagata neither arises nor ceases. (Question:) Does the Tathagata have absolutely no arising or ceasing at all? (Answer:) I now truthfully say, based on reason, that the Tathagata actually has no arising or ceasing; this is not false. The Tathagata only manifests arising and ceasing through skillful means (Upaya, expedient methods), and these are all inconceivable, for the sake of transforming sentient beings. Just as the Buddha said in the Xiulai Sutra, 'If I were to appear in the Saha World (the world we live in) in my true body, there would not be a single person who would receive my transformation.' Therefore, the principle here is the most profound, and it is also a secret, and it is also called manifestation, all because beings of inferior faculties have shallow wisdom and cannot understand the profound Dharma. Therefore, the Buddha expediently manifested these things. As the verse says: The Mahayana (the Great Vehicle, a major branch of Buddhism) is profound and vast, and the manifested principles are easy to explain, but those who are dull and narrow-minded will feel surprised and doubtful when they hear it. Only those who are truly disciples of the Buddha can understand its profound meaning. Now I truthfully say, only for those who seek Buddhahood. Those who attain the Two Vehicles (Sravaka and Pratyekabuddha), as well as those among humans and devas who have sharp faculties, receive blessings and ride this Vehicle; this is called the path of the Mahayana. The Mahayana can give rise to the paths of Sravakas and Pratyekabuddhas. If one obscures the Mahayana, how can one attain various fruits? It is like the root of letters; without the root, there are no letters. If one is apart from the Mahayana, there are also no all vehicles. Those who are dull and lack wisdom do not believe in the Mahayana. Because they do not believe, there are no all vehicles. Being able to benefit oneself and others is called the unsurpassed vehicle (Anuttara-yana, the supreme vehicle). Therefore, one should draw near to the Mahayana, until one attains Buddhahood.
是義甚深。難可顯現不應處處而為人說。問曰。雖不得一切處說。應為能解者說。若發大心增長智慧。應為是人具足分別如前所說。答曰。有四不思議。所謂佛不思議。禪定不思議。龍神不思議。業報不思議。佛不思議應顯現法。唯有利根眾生。從盧舍那佛以來。所說諸法悉能堪受。問曰。云何得從彼佛以為次第乃至今耶。答曰。如來法身為化眾生有四方便。何等為四。一者多檀多羅波羅比地。二者多檀多羅尼比致。三者阿亶多波羅比致。四者阿亶多羅比致(此四深妙秦言無以譯之故存梵本耳)。問曰。若如來法身常是寂滅無相無為。云何而得隨順有相。答曰。以本願力故。如入滅盡定比丘。雖無心相。以先要心。若打揵捶。聲發至耳。隨其聲發。即得出定。菩薩亦復如是。發菩提心。本誓願力。若使我得寂滅法身爾時心識雖復無相以無作力故。教化眾生。是故如來無相法身。便能普應。隨順有相。如三千大千世界百億兜率天。百億炎摩天。皆悉俱時示現色身。現色身已。或復舍壽。或現入胎。或現初生。或作釋梵四天王等。接事左右。或現行七步或現師子吼。或復自言天上人間最尊最上。最後邊身斷生老病死或現童子。或現入宮。或現出家。或現苦行。或現坐道場。或現降魔。或現初成佛。或現覺悟眾生或現久
【現代漢語翻譯】 現代漢語譯本： 這段義理非常深奧，難以完全顯現，不應到處為人宣說。有人問：『即使不能在所有地方都說，也應該為能夠理解的人說。如果有人發大心，增長智慧，就應該為這樣的人詳細分辨，如前面所說。』回答說：『有四種不可思議，即佛的不可思議、禪定的不可思議、龍神的不可思議、業報的不可思議。佛的不可思議應顯現佛法，只有利根的眾生，從盧舍那佛（Vairocana，報身佛）以來，所說的諸法才能完全接受。』有人問：『如何才能從盧舍那佛開始，一直到現在呢？』回答說：『如來的法身爲了教化眾生有四種方便。哪四種呢？一是多檀多羅波羅比地（Danta-tala-parabidhi，以調伏為方便），二是多檀多羅尼比致（Danta-tala-nibidhi，以智慧為方便），三是阿亶多波羅比致（Adanta-tala-parabidhi，以不調伏為方便），四是阿亶多羅比致（Adanta-tala-nibidhi，以慈悲為方便）（這四種深奧微妙，秦朝的語言無法翻譯，所以保留梵文字）。』有人問：『如果如來的法身常是寂滅無相無為的，怎麼能夠隨順有相呢？』回答說：『因為本願力的緣故。如同進入滅盡定的比丘，雖然沒有心相，但因為先前的要心（願力），如果敲打揵捶（ghanta，法器），聲音傳到耳朵，隨著聲音的發出，就能出定。菩薩也是這樣，發起菩提心，本來的誓願力，如果使我得到寂滅法身，那時心識雖然沒有相，但以無作力（無為的力量）的緣故，教化眾生。所以如來無相的法身，便能普遍應現，隨順有相。如三千大千世界百億兜率天（Tushita，欲界天），百億炎摩天（Yama，欲界天），都同時示現色身。現色身之後，或者舍壽，或者示現入胎，或者示現初生，或者作釋梵四天王（Indra, Brahma, Four Heavenly Kings）等，在左右侍奉，或者示現行走七步，或者示現獅子吼，或者自己說天上人間最尊最上，最後邊身斷生老病死，或者示現童子，或者示現入宮，或者示現出家，或者示現苦行，或者示現坐道場，或者示現降魔，或者示現初成佛，或者示現覺悟眾生，或者示現長久
【English Translation】 English version: The meaning of this is very profound and difficult to fully reveal; it should not be spoken to people everywhere. Someone asks: 'Even if it cannot be spoken everywhere, it should be spoken to those who can understand. If someone develops a great mind and increases wisdom, it should be explained in detail for such a person, as mentioned before.' The answer is: 'There are four inconceivable things, namely the inconceivable nature of the Buddha, the inconceivable nature of Samadhi (meditative absorption), the inconceivable nature of the Nagas (dragon deities) and spirits, and the inconceivable nature of karmic retribution. The inconceivable nature of the Buddha should manifest the Dharma (teachings), and only beings with sharp faculties, from the time of Vairocana Buddha (the embodiment of the reward body), can fully receive all the Dharmas spoken.' Someone asks: 'How can one proceed from that Buddha to the present?' The answer is: 'The Dharmakaya (Dharma body) of the Tathagata (Buddha) has four skillful means for transforming sentient beings. What are the four? First, Danta-tala-parabidhi (skillful means of subduing), second, Danta-tala-nibidhi (skillful means of wisdom), third, Adanta-tala-parabidhi (skillful means of not subduing), and fourth, Adanta-tala-nibidhi (skillful means of compassion) (these four are profound and subtle, and cannot be translated into the language of Qin, so the Sanskrit originals are retained).' Someone asks: 'If the Dharmakaya of the Tathagata is always quiescent, without form, and unconditioned, how can it accord with form?' The answer is: 'Because of the power of the original vow. Like a Bhikshu (monk) entering Nirodha-samapatti (cessation attainment), although there is no mental activity, because of the previous intention (vow), if the ghanta (a percussion instrument) is struck, the sound reaches the ears, and with the sound arising, he can emerge from Samadhi. Bodhisattvas (enlightenment beings) are also like this, generating Bodhicitta (the mind of enlightenment), with the original vow power, if I attain the quiescent Dharmakaya, at that time, although consciousness has no form, it teaches sentient beings with the power of non-action (the power of non-doing). Therefore, the formless Dharmakaya of the Tathagata can universally respond and accord with form. For example, in the three thousand great thousand worlds, hundreds of billions of Tushita Heavens (the heaven of contentment), hundreds of billions of Yama Heavens (the heaven of Yama), all simultaneously manifest physical bodies. After manifesting physical bodies, they may relinquish their lifespan, or manifest entering the womb, or manifest the initial birth, or act as Indra (the king of gods), Brahma (the creator god), the Four Heavenly Kings, etc., attending on the left and right, or manifest walking seven steps, or manifest the lion's roar, or say themselves to be the most honored and supreme in heaven and earth, and in the final body, cut off birth, old age, sickness, and death, or manifest as a child, or manifest entering the palace, or manifest leaving home, or manifest practicing austerities, or manifest sitting at the Bodhimanda (enlightenment site), or manifest subduing Mara (the demon), or manifest the initial attainment of Buddhahood, or manifest awakening sentient beings, or manifest long
成佛。或現釋梵請轉法輪。或現成熟不成熟眾生。或現度脫已成熟者。或現當入涅槃。或現已入涅槃。或現閻浮提全身舍利分身舍利。或現兜率下來。乃至現度脫成熟眾生。隨應所見皆為現形。或複數數示現。或復暫時示現。如是說者。名真實義。終不三阿僧祇劫修行諸波羅蜜而成。四十五十年果便滅盡耶。云何當說。因如須彌只羅山等。果如芥子微塵分許。是故汝說即是顛倒。如我法中。乃可令使因如芥子。果如須彌只羅大山。此合斯義。是故三阿僧祇因。得盡一切生死果報。應化眾生法身常存。如法花壽量所明。亦如文殊師利授記品中說也。彼云何名為多但多羅尼比致。如佛所說。我作佛事已竟語諸比丘。我涅槃時到。如是十方諸佛。亦復如是。為化眾生故。作如是語。其實不滅。一切佛國。神通變化。皆與虛空法界齊等。是故當知。法身是常。色身應化故無常。若以色身觀佛者。不名見如來。如佛說偈。
若以色見佛 音聲求如來 是人行邪道 不名為見佛
以是義故。以法身觀佛。名真見如來。如蓮花比丘尼。見佛色身。便作是念。我最先見佛。佛言。汝不先見我。唯須菩提識於法身。已先見我。是故當知。位階十住。名見法身。若禮法身。即禮一切色身。如佛於法華經中說。若人稱名供養
【現代漢語翻譯】 現代漢語譯本 成就佛果。或者示現釋天（Śakra，帝釋天）和梵天（Brahmā，大梵天）請求轉法輪。或者示現成熟和未成熟的眾生。或者示現度脫已經成熟的眾生。或者示現將要進入涅槃。或者示現已經進入涅槃。或者示現閻浮提（Jambudvīpa，南贍部洲）全身舍利和分身舍利。或者示現從兜率天（Tuṣita，喜足天）降臨。乃至示現度脫成熟的眾生。隨著所應看到的，都爲了示現形相。或者多次示現。或者暫時示現。這樣說，才名為真實義。難道會用三大阿僧祇劫（asaṃkhya-kalpa，無數大劫）修行諸波羅蜜（pāramitā，到彼岸），而四十五十年果報就滅盡了嗎？怎麼能說，因如須彌只羅山（Sumeru，須彌山）等，果如芥子微塵般微小呢？所以你說的是顛倒的。如我的佛法中，可以令因如芥子，果如須彌只羅大山。這才能符合這個道理。所以三大阿僧祇劫的因，才能得到盡一切生死果報。應化眾生法身常存，如《法華經·壽量品》所闡明，也如《文殊師利授記品》中所說。 那什麼叫做多但多陀羅尼比致（bahutantatāronī-bīj，眾多根本陀羅尼）呢？如佛所說，『我作佛事已竟』，告訴諸比丘，『我涅槃時到了』。像這樣十方諸佛，也是這樣，爲了教化眾生，才說這樣的話，其實並沒有滅度。一切佛國，神通變化，都與虛空法界相等。所以應當知道，法身是常住的，色身是應化所以無常。如果以色身觀看佛，不名為見如來。如佛所說偈頌： 『若以色見我，音聲求我者，是人行邪道，不能見如來。』 因為這個緣故，以法身觀佛，才名為真見如來。如蓮花比丘尼，見到佛的色身，便這樣想，『我最先見到佛。』佛說：『你不是最先見到我的，只有須菩提（Subhūti，解空第一的佛陀十大弟子之一）認識法身，已經先見到我了。』所以應當知道，位階十住，才名為見法身。如果禮拜法身，就等於禮拜一切色身。如佛在《法華經》中說，如果有人稱名供養。
【English Translation】 English version Attaining Buddhahood. Or manifesting Śakra (釋天，the lord of the gods) and Brahmā (梵天，the creator god) requesting the turning of the Dharma wheel. Or manifesting sentient beings who are mature and not yet mature. Or manifesting the deliverance of those who are already mature. Or manifesting the approaching of Nirvāṇa. Or manifesting having already entered Nirvāṇa. Or manifesting the whole-body relics and partial-body relics in Jambudvīpa (閻浮提，the continent south of Mount Sumeru). Or manifesting descending from Tuṣita Heaven (兜率天，the heaven of contentment). And even manifesting the deliverance and maturation of sentient beings. According to what is appropriate to be seen, all is manifested in form. Or manifesting repeatedly. Or manifesting temporarily. Saying it this way is called the true meaning. How could it be that after cultivating the perfections (pāramitā, 波羅蜜) for three great asaṃkhya-kalpas (阿僧祇劫，incalculable eons), the fruits would be exhausted in forty-five or fifty years? How could one say that the cause is like Mount Sumeru (須彌山) and the effect is as tiny as a mustard seed or a speck of dust? Therefore, what you say is inverted. In my Dharma, it can be that the cause is like a mustard seed and the effect is like the great Mount Sumeru. This is in accordance with this principle. Therefore, the cause of three great asaṃkhya-kalpas can obtain the complete fruition of all birth and death. The Dharma body that responds to and transforms sentient beings is eternally present, as explained in the 'Lifespan of the Tathāgata' chapter of the Lotus Sūtra, and also as said in the 'Prediction of Buddhahood for Mañjuśrī' chapter. What is called bahutantatāronī-bīj (多但多陀羅尼比致，the seed of numerous fundamental dhāraṇīs)? As the Buddha said, 'I have completed the work of a Buddha,' telling the monks, 'The time for my Nirvāṇa has arrived.' Like this, all the Buddhas of the ten directions are also like this, speaking these words for the sake of transforming sentient beings, but in reality, they do not pass away. All Buddha lands, with their supernatural powers and transformations, are equal to the Dharma realm of empty space. Therefore, it should be known that the Dharma body is permanent, while the physical body is impermanent because it is a response and transformation. If one views the Buddha with the physical body, one is not said to see the Tathāgata. As the Buddha said in a verse: 'If one sees me through form, or seeks me through sound, that person walks a heretical path and cannot see the Tathāgata.' Because of this meaning, viewing the Buddha with the Dharma body is called truly seeing the Tathāgata. Like the Lotus Flower Bhikṣuṇī, seeing the physical body of the Buddha, thought, 'I was the first to see the Buddha.' The Buddha said, 'You were not the first to see me; only Subhūti (須菩提，one of the Buddha's ten great disciples known for understanding emptiness) recognized the Dharma body and had already seen me first.' Therefore, it should be known that one who has attained the stage of the Tenth Abode is said to have seen the Dharma body. If one bows to the Dharma body, it is the same as bowing to all physical bodies. As the Buddha said in the Lotus Sūtra, if a person calls out the name and makes offerings.
觀世音法身者。勝供養六十二億諸佛色身。何以故。以其位階十地。得佛法身。亦名菩薩。亦名為佛。以是故知。法身為本。無量色身。皆依法身。而現化出。是故佛便假說六十二億恒河沙色身。不如供養一法身乎。如佛于寶積經中所說。
如是迦葉。如世間人。月初出時。恭敬禮拜。至其盛滿。而不恭敬。何以故。從初以至滿故。如是迦葉。若善男子。欲恭敬我者。先當敬禮菩薩。何以故。以佛從菩薩地得滿足故。乃至經歷生死變化色像利益眾生。以是義故。彼已得佛果。是佛實說。非虛妄也。問曰。若未入菩薩地者。受具戒比丘得為禮不。答曰。得禮。以初發心菩薩勝於一切聲聞辟支佛故。如尊者羅睺所說偈。
若發深心 必生菩提 故為一切 之所恭敬
問曰。云何受具足戒比丘。而禮不具足戒未入正位菩薩耶。答曰。應禮菩薩。何以故。聲聞戒要須受得盡壽便舍。菩薩發心成就自性第一義戒。解脫戒。是故聲聞雖受具足戒。猶應禮彼未入正位菩薩。以菩薩體性不殺。遠離刀杖。乃至蟲蟻盡無殺心。而有慚愧。如是廣說。體性不盜。乃至體性不邪見。如波羅提木叉戒。命終時舍。罷道時舍。菩薩大士性戒成就。乃至道場。終不中舍。以是義故。雖受具戒。應為作禮。問曰。成就體性戒者
【現代漢語翻譯】 現代漢語譯本：觀世音（Avalokiteśvara）的法身，勝過供養六十二億諸佛的色身。為什麼呢？因為他的位階達到十地（Dasabhumi），證得佛的法身。他也名為菩薩（Bodhisattva），也名為佛。因此可知，法身是根本，無量的色身，都是依著法身而顯現化出的。所以佛才方便假說，供養六十二億恒河沙數般的色身，不如供養一個法身啊！就像佛在《寶積經》（Ratnakuta Sutra）中所說： 『像迦葉（Kasyapa）那樣，世間人在月初出現時，恭敬禮拜，等到月亮圓滿時，卻不再恭敬。為什麼呢？因為從初一到圓滿都是同一個月亮。像迦葉那樣，如果善男子想要恭敬我，應當先敬禮菩薩。為什麼呢？因為佛是從菩薩地修行圓滿而成就的。乃至經歷生死變化，以色像利益眾生。因為這個緣故，他已經證得佛果，這是佛真實所說，不是虛妄的。』 問：如果還未進入菩薩地的人，受了具足戒的比丘可以禮拜他們嗎？答：可以禮拜。因為初發心的菩薩勝過一切聲聞（Sravaka）、辟支佛（Pratyekabuddha）。就像尊者羅睺（Rahula）所說的偈頌： 『若發深心，必生菩提，故為一切，之所恭敬。』 問：為什麼受了具足戒的比丘，反而要禮拜沒有受具足戒、還未進入正位的菩薩呢？答：應當禮拜菩薩。為什麼呢？因為聲聞戒一定要受持，而且壽命終了就會捨棄。菩薩發心成就自性第一義戒、解脫戒。因此，聲聞雖然受了具足戒，仍然應該禮拜那些還未進入正位的菩薩。因為菩薩的體性是不殺生，遠離刀杖，乃至對蟲蟻都沒有殺害之心，而且有慚愧心。像這樣廣泛地說明，體性是不偷盜，乃至體性是不邪見。而波羅提木叉戒（Pratimoksha），在命終時捨棄，還俗時捨棄。菩薩大士的性戒成就，乃至到道場，最終都不會中途捨棄。因為這個緣故，即使受了具足戒，也應該向菩薩作禮。問：成就體性戒的人……
【English Translation】 English version: The Dharmakaya (Dharmakāya) of Avalokiteśvara (Guanshiyin), surpasses the merit of offering to sixty-two billion Buddhas' Rupakaya (Rūpakāya). Why? Because his position reaches the Tenth Ground (Dasabhumi), attaining the Dharmakaya of the Buddha. He is also named Bodhisattva (Pusa), and also named Buddha. Therefore, it is known that the Dharmakaya is the root, and the immeasurable Rupakayas are all manifested and transformed based on the Dharmakaya. Therefore, the Buddha expediently says that offering to sixty-two billion Ganges-sand-like Rupakayas is not as good as offering to one Dharmakaya! As the Buddha said in the Ratnakuta Sutra (Baoji Jing): 'Like Kasyapa (Jiaye), when the new moon appears, people in the world respectfully bow and worship it, but when the moon is full, they no longer respectfully bow. Why? Because it is the same moon from the beginning to the full moon. Like Kasyapa, if a good man wants to respectfully worship me, he should first respectfully bow to the Bodhisattva. Why? Because the Buddha attained complete fulfillment from the Bodhisattva ground. Even experiencing the changes of birth and death, using Rupakaya to benefit sentient beings. For this reason, he has already attained Buddhahood, which is the Buddha's true saying, not false.' Question: If someone who has not yet entered the Bodhisattva ground, can a Bhiksu (Biqiu) who has received the full precepts bow to them? Answer: Yes, they can bow. Because a Bodhisattva who has just aroused the Bodhicitta (Bao ti xin) surpasses all Sravakas (Shengwen) and Pratyekabuddhas (Pizhi fo). Just like the verse spoken by Venerable Rahula (Luohouluo): 'If one arouses a deep mind, one will surely generate Bodhi (Puti), therefore, one is respected by all.' Question: Why should a Bhiksu who has received the full precepts bow to a Bodhisattva who has not received the full precepts and has not yet entered the correct position? Answer: One should bow to the Bodhisattva. Why? Because the Sravaka precepts must be received and are abandoned at the end of life. The Bodhisattva's aspiration accomplishes the self-nature's first principle precepts, the precepts of liberation. Therefore, although the Sravaka has received the full precepts, he should still bow to those Bodhisattvas who have not yet entered the correct position. Because the Bodhisattva's nature is non-killing, staying away from knives and sticks, and even having no intention to kill insects and ants, and having a sense of shame. Explaining it broadly like this, the nature is non-stealing, and even the nature is non-wrong views. While the Pratimoksha (Boluotimucha) precepts are abandoned at the time of death and abandoned when leaving the monastic life. The Bodhisattva Mahasattva's (Pusa mosaduo) nature precepts are accomplished, and even at the Bodhimanda (Daocheng), they will never be abandoned midway. For this reason, even if one has received the full precepts, one should pay homage to the Bodhisattva. Question: One who has accomplished the nature precepts...
。乃可供養。不應禮拜。答曰。不然。以有戒功德故。亦應禮拜。豈但供養。汝言。不受戒菩薩。不應向禮。我今復當爲汝廣說。不但以白四羯磨故。而受具足戒。如比尼毗婆沙中說有十種受具足戒。菩薩有種種受戒。何等為十。如佛自言善來比丘。自然已得受具足戒。如摩訶迦葉。自誓因緣受具足戒。如憍陳如。見諦故受具足戒。如波阇波提比丘尼。以八法受具足戒。如達摩提那比丘尼。遣使受具足戒。如須陀尼耶沙彌。論義受具足戒。如耶舍比丘等。善來受具足戒。如拔陀羅波楞伽。三歸受具足戒。如邊地第五律師受具足戒。中國白四羯磨受具足戒。是以菩薩常受具足戒未曾舍離。問曰。若被法服菩薩得禮白衣菩薩不。答曰。菩薩方便具足五通。隨順眾生一切形相。而同其服。亦隨一切眾生。入于諸趣。同其狀類。大菩薩等。隨眾生業報。變化受身如尊者拘摩羅陀所說偈言。
諸趣悉變化 唯除凈居天 隨業種種轉 無處不受生
以是故知。諸菩薩常同利益。隨其受生。而化導之。以方便力。但為眾生。不隨煩惱業報所繫。如尊者提婆所說偈。
或現作師長 或復為弟子 以種種方便 為化諸凡愚 自在於諸趣 常為眾恭敬 若不恭敬者 是大憍慢業
是以菩薩雖形服
【現代漢語翻譯】 現代漢語譯本：問：那麼可以供養，但不應該禮拜嗎？答：不是的。因為有戒律的功德，也應該禮拜，豈止是供養。你說不受戒的菩薩，不應該向他禮拜。我現在再為你詳細說明。不僅僅是通過白四羯磨（bái sì jiémó，受戒儀式）才能受具足戒。如《比尼毗婆沙》（Bǐní Pípóshā，律藏的註釋）中所說，有十種受具足戒的方式。菩薩有種種受戒的方式。哪十種呢？如佛親自說『善來比丘』，自然就得到了具足戒，如摩訶迦葉（Móhē Jiāyè，佛陀的大弟子），因自誓的因緣而受具足戒，如憍陳如（Jiāo Chénrú，五比丘之一），見諦而受具足戒，如波阇波提比丘尼（Bōshébōtí bǐqiūní，佛陀的姨母），以八法受具足戒，如達摩提那比丘尼（Dámó tínà bǐqiūní，一位比丘尼的名字），遣使受具足戒，如須陀尼耶沙彌（Xūtuóní yé shāmí，一位沙彌的名字），論義受具足戒，如耶舍比丘等（Yéshè bǐqiū děng，一群比丘的名字），善來受具足戒，如拔陀羅波楞伽（Bátuóluó bōléngqié，一個人名），三歸受具足戒，如邊地第五律師受具足戒，中國白四羯磨受具足戒。因此菩薩常受具足戒，未曾舍離。問：如果身穿法服的菩薩可以禮拜白衣菩薩嗎？答：菩薩方便具足五神通，隨順眾生的一切形相，而穿戴同樣的服裝，也隨順一切眾生，進入各種趣道，同他們的形狀種類。大菩薩等，隨眾生的業報，變化受身，如尊者拘摩羅陀（Jūnzhě Jūmóluótuó，一位尊者）所說偈言： 諸趣悉變化，唯除凈居天，隨業種種轉，無處不受生。 因此可知，諸菩薩常常共同利益，隨其受生，而化導他們。以方便力，但爲了眾生，不隨煩惱業報所繫。如尊者提婆（Zūnzhě Típó，一位尊者）所說偈： 或現作師長，或復為弟子，以種種方便，為化諸凡愚，自在於諸趣，常為眾恭敬，若不恭敬者，是大憍慢業。 因此菩薩雖然形服 English version: Question: Then, can one offer alms but not prostrate? Answer: No. Because of the merit of precepts, one should also prostrate, not just offer alms. You say that a Bodhisattva who has not received precepts should not be prostrated to. Now I will explain it to you in detail. It is not only through the 'White Four Karmas' (bái sì jiémó, a ceremony for receiving precepts) that one receives the full precepts. As stated in the 'Vinaya Vibhasha' (Bǐní Pípóshā, commentary on the Vinaya), there are ten ways to receive the full precepts. Bodhisattvas have various ways of receiving precepts. What are the ten? For example, the Buddha himself said 'Welcome, Bhikshu,' and one naturally obtains the full precepts, like Mahakashyapa (Móhē Jiāyè, one of the Buddha's great disciples), who received the full precepts due to the cause of his own vow, like Kondanna (Jiāo Chénrú, one of the five first disciples of the Buddha), who received the full precepts because of seeing the truth, like Mahaprajapati (Bōshébōtí bǐqiūní, Buddha's aunt), who received the full precepts with the eight rules, like Dhammadinna Bhikkhuni (Dámó tínà bǐqiūní, name of a Bhikkhuni), who received the full precepts by sending a messenger, like Sudaniya Shramanera (Xūtuóní yé shāmí, name of a Shramanera), who received the full precepts through debate, like Yashas and his friends (Yéshè bǐqiū děng, name of a group of Bhikkhus), who received the full precepts by 'Welcome, Bhikshu,' like Bhadrapala (Bátuóluó bōléngqié, a person's name), who received the full precepts by taking the Three Refuges, like the fifth Vinaya master in the border area who received the full precepts, and in China, one receives the full precepts through the 'White Four Karmas'. Therefore, Bodhisattvas constantly receive the full precepts and never abandon them. Question: If a Bodhisattva wearing monastic robes can prostrate to a Bodhisattva in white robes? Answer: Bodhisattvas have the skillful means and possess the five supernormal powers, conforming to all forms of sentient beings, and wearing the same clothes, also conforming to all sentient beings, entering all realms of existence, and being of the same form and kind as them. Great Bodhisattvas, according to the karma of sentient beings, transform and receive bodies, as the Venerable Kumaralata (Jūnzhě Jūmóluótuó, a venerable one) said in the verse: Transforming in all realms, except the Pure Abode Heavens, Revolving according to karma, there is no place where one does not take birth. Therefore, it is known that all Bodhisattvas constantly share benefits, guiding them according to their birth. With the power of skillful means, they are only for the sake of sentient beings, not bound by afflictions and karmic retribution. As the Venerable Deva (Zūnzhě Típó, a venerable one) said in the verse: Sometimes appearing as teachers, or as disciples, With various skillful means, to transform all ordinary fools, Being free in all realms, constantly respected by all, If one does not respect them, that is a great act of arrogance. Therefore, although Bodhisattvas' forms and attire
【English Translation】 Question: Then, can one offer alms but not prostrate? Answer: No. Because of the merit of precepts, one should also prostrate, not just offer alms. You say that a Bodhisattva who has not received precepts should not be prostrated to. Now I will explain it to you in detail. It is not only through the 'White Four Karmas' (bái sì jiémó, a ceremony for receiving precepts) that one receives the full precepts. As stated in the 'Vinaya Vibhasha' (Bǐní Pípóshā, commentary on the Vinaya), there are ten ways to receive the full precepts. Bodhisattvas have various ways of receiving precepts. What are the ten? For example, the Buddha himself said 'Welcome, Bhikshu,' and one naturally obtains the full precepts, like Mahakashyapa (Móhē Jiāyè, one of the Buddha's great disciples), who received the full precepts due to the cause of his own vow, like Kondanna (Jiāo Chénrú, one of the five first disciples of the Buddha), who received the full precepts because of seeing the truth, like Mahaprajapati (Bōshébōtí bǐqiūní, Buddha's aunt), who received the full precepts with the eight rules, like Dhammadinna Bhikkhuni (Dámó tínà bǐqiūní, name of a Bhikkhuni), who received the full precepts by sending a messenger, like Sudaniya Shramanera (Xūtuóní yé shāmí, name of a Shramanera), who received the full precepts through debate, like Yashas and his friends (Yéshè bǐqiū děng, name of a group of Bhikkhus), who received the full precepts by 'Welcome, Bhikshu,' like Bhadrapala (Bátuóluó bōléngqié, a person's name), who received the full precepts by taking the Three Refuges, like the fifth Vinaya master in the border area who received the full precepts, and in China, one receives the full precepts through the 'White Four Karmas'. Therefore, Bodhisattvas constantly receive the full precepts and never abandon them. Question: If a Bodhisattva wearing monastic robes can prostrate to a Bodhisattva in white robes? Answer: Bodhisattvas have the skillful means and possess the five supernormal powers, conforming to all forms of sentient beings, and wearing the same clothes, also conforming to all sentient beings, entering all realms of existence, and being of the same form and kind as them. Great Bodhisattvas, according to the karma of sentient beings, transform and receive bodies, as the Venerable Kumaralata (Jūnzhě Jūmóluótuó, a venerable one) said in the verse: Transforming in all realms, except the Pure Abode Heavens, Revolving according to karma, there is no place where one does not take birth. Therefore, it is known that all Bodhisattvas constantly share benefits, guiding them according to their birth. With the power of skillful means, they are only for the sake of sentient beings, not bound by afflictions and karmic retribution. As the Venerable Deva (Zūnzhě Típó, a venerable one) said in the verse: Sometimes appearing as teachers, or as disciples, With various skillful means, to transform all ordinary fools, Being free in all realms, constantly respected by all, If one does not respect them, that is a great act of arrogance. Therefore, although Bodhisattvas' forms and attire
在俗。應得禮敬。猶如如來。為化眾生。作若干種形。亦如化弗迦沙王。作老比丘形。作瓦師形。作力士形。作琴瑟伎術師形。亦現種種在家人形。雖為種種無量形狀。一切皆應恭敬禮拜。是故雖同俗服。應加禮敬。如佛所說偈。
嚴飾諸行而寂滅 調伏決定修梵行 于諸眾生舍刀杖 是名沙門婆羅門
是以于諸菩薩。不應取其形狀相貌。而生分別。菩薩但為三界眾生。作大舍宅。或化為佛。或化為天人。乃至化為種種畜生。一切皆應禮彼菩薩功德妙聚。不應作心禮其狀貌如彼世人。致禮形像。遠敬法身。豈在金石泥團土木而尊事乎。是故菩薩。以諸方便。作內外形。利益眾生。禮無咎耶。是以如來非是涅槃。非不涅槃。如羅睺羅所說偈。
生死苦長遠 應當入涅槃 以大慈悲力 久住而不捨
是故當知。隨生死久遠。法身常住。色身應現。猶如燈滅是故菩薩法身。勝於諸佛色身。諸佛色身。于欲界而成正覺。菩薩法身。住于凈居。菩薩法身。住于諸佛一切種智。諸佛色身。為化眾生。令諸釋梵。四天王等。皆悉恭敬。是以佛說。供養六十二億恒河沙諸佛色身。不如供養菩薩一法身也。如集一切福德三昧經中所說。喜樂正法。終不說佛入于涅槃。如法華經中說偈。
常在靈鷲山
【現代漢語翻譯】 現代漢語譯本： 即使是在家居士，也應該得到禮敬，如同如來一樣。爲了教化眾生，（菩薩）會示現各種各樣的形象，就像化弗迦沙王（化身國王，Kasyapa）一樣，有時化作年老的比丘（Bhikkhu）的形象，有時化作瓦匠的形象，有時化作力士的形象，有時化作精通琴瑟的樂師的形象，也會示現各種各樣的在家人的形象。雖然示現種種無量的形象，一切都應該恭敬禮拜。因此，即使穿著和普通人一樣，也應該更加禮敬。正如佛陀所說的偈頌： 『莊嚴自身行為而達到寂滅，調伏內心，堅定地修行梵行（Brahmacarya），對於一切眾生放下刀杖，這樣的人被稱為沙門（Sramana）或婆羅門（Brahmana）。』 因此，對於諸位菩薩，不應該因為他們的形狀相貌而產生分別心。菩薩只是爲了三界（Trailokya）的眾生，作為廣大的住所，有時化身為佛，有時化身為天人（Deva），乃至化為各種各樣的畜生，一切都應該禮敬他們所聚集的功德，不應該只禮敬他們的外貌，如同對待世俗之人一樣。如果只禮敬形像，而疏遠敬重法身（Dharmakaya），難道會在金石泥土木頭所造的偶像上尋求尊崇嗎？因此，菩薩以各種方便法門，示現內在和外在的形象，來利益眾生，這樣的禮敬難道會有過錯嗎？因此，如來不是涅槃（Nirvana），也不是不涅槃，正如羅睺羅（Rahula）所說的偈頌： 『生死輪迴的痛苦漫長而遙遠，應當進入涅槃，但以大慈悲的力量，長久住世而不捨棄。』 因此應當知道，雖然生死輪迴漫長而遙遠，但法身常住不滅，色身則應時顯現，猶如燈火熄滅一樣。因此，菩薩的法身勝過諸佛的色身。諸佛的色身在欲界（Kamadhatu）成就正覺，而菩薩的法身則住在凈居天（Suddhavasa）。菩薩的法身安住于諸佛的一切種智（Sarvajnana）。諸佛的色身爲了教化眾生，使得諸如釋提桓因（Sakra Devanam Indra）、梵天（Brahma），四天王（Caturmaharajakayikas）等，都恭敬供養。因此佛說，供養六十二億恒河沙數的諸佛色身，不如供養菩薩的一個法身。正如《集一切福德三昧經》中所說，喜樂正法，最終也不會說佛陀進入涅槃。如《法華經》（Saddharma Pundarika Sutra）中所說偈： 『常在靈鷲山（Griddhakuta）。』
【English Translation】 English version: Even a layperson should be revered like the Tathagata (如來, Thus Come One). To transform sentient beings, (a Bodhisattva) manifests in various forms, just like Kasyapa (化弗迦沙王, a king's incarnation), sometimes appearing as an old Bhikkhu (比丘, monk), sometimes as a tile maker, sometimes as a strongman, sometimes as a musician skilled in playing the zither, and also appearing in various forms of householders. Although manifesting in countless forms, all should be respectfully worshipped. Therefore, even if dressed like ordinary people, they should be given more respect. As the Buddha said in the verse: 'Adorning all actions with tranquility, subduing the mind and resolutely practicing Brahmacarya (梵行, pure conduct), relinquishing weapons towards all beings, such a one is called a Sramana (沙門, ascetic) or a Brahmana (婆羅門, priest).' Therefore, one should not discriminate against Bodhisattvas based on their form or appearance. Bodhisattvas merely act as vast dwellings for the sentient beings of the Trailokya (三界, three realms), sometimes transforming into Buddhas, sometimes into Devas (天人, gods), and even transforming into various animals. All should pay homage to their accumulated merits, and should not merely worship their appearance as if they were worldly people. If one only pays homage to the form while neglecting reverence for the Dharmakaya (法身, Dharma body), would one seek veneration in idols made of gold, stone, mud, wood, or earth? Therefore, Bodhisattvas use various skillful means to manifest inner and outer forms to benefit sentient beings. Is there any fault in such reverence? Therefore, the Tathagata is neither in Nirvana (涅槃, liberation) nor not in Nirvana, as Rahula (羅睺羅, Buddha's son) said in the verse: 'The suffering of birth and death is long and distant, one should enter Nirvana, but with great compassion, abide long without abandoning.' Therefore, it should be known that although the cycle of birth and death is long and distant, the Dharmakaya is eternal, while the Rupakaya (色身, physical body) appears as needed, like the extinguishing of a lamp. Therefore, the Dharmakaya of a Bodhisattva surpasses the Rupakaya of all Buddhas. The Rupakaya of Buddhas attains enlightenment in the Kamadhatu (欲界, desire realm), while the Dharmakaya of Bodhisattvas resides in the Suddhavasa (凈居天, pure abodes). The Dharmakaya of Bodhisattvas abides in the Sarvajnana (一切種智, all-knowing wisdom) of all Buddhas. The Rupakaya of Buddhas transforms sentient beings, causing beings such as Sakra Devanam Indra (釋提桓因, Indra), Brahma (梵天, Brahma), and the Caturmaharajakayikas (四天王, Four Heavenly Kings) to respectfully make offerings. Therefore, the Buddha said that offering to sixty-two billion Ganges sands of Buddhas' Rupakayas is not as good as offering to one Dharmakaya of a Bodhisattva. As stated in the Samadhi Sutra of Gathering All Merits, rejoicing in the true Dharma, one would never say that the Buddha enters Nirvana. As the Lotus Sutra (Saddharma Pundarika Sutra, 法華經) says in the verse: 'Always on Griddhakuta (靈鷲山, Vulture Peak).'
及余諸住處 凡愚無智者 雖在而不見
如入一切世界大莊嚴三昧經中說。告善男子。汝見如來法身不。白言。世尊。唯然已見。於一毛孔。見億百那由他諸佛世界。身口業等遍滿一切諸佛世界。又如來密藏中說持速疾菩薩。觀如來頂上。至無量諸佛世界。猶不能見。如目連尋如來說法音聲。乃至野馬世界。猶不能盡于佛音聲。如首楞嚴經中所說。如來處於宮中。而現無量世界初生轉法輪入涅槃。如密藏經中說。如來法身住於一切眾生身中。光影外現。猶如凈彩裹摩尼珠。無所障蔽亦復如是。是故當知。如來法身遍在一切諸眾生中。如佛所說。乃至枯樹焦木亦悉皆入不應生害。況復余類。是故不應稱量眾生。除諸如來。無能知者。如維摩詰所說。一切佛土。皆悉嚴凈。此娑婆世界亦是。大心眾生有如來藏故。釋迦如來以善方便。令諸聲聞大弟子等。現五濁世。諸外道等。雖計一異如是人等。一切身中。亦有法身。悉從菩薩善方便生。皆為顯發摩訶衍道。是故當知。菩薩於三千大千世界。教化眾生故。種種不同。若利根眾生。為贊大乘。而無譏嫌。令心易解。若鈍根眾生。入邪見林。著愚癡網。得見諸佛菩薩因緣故。滅諸邪見。乃入大乘。是故摩訶衍。于諸乘中。最為根本。若有眾生。受持信解此大乘者
【現代漢語翻譯】 現代漢語譯本 以及其餘我所居住的地方， 那些凡夫俗子、沒有智慧的人，即使身處其中也無法看見。
正如《入一切世界大莊嚴三昧經》（Ru Yi Qie Shi Jie Da Zhuang Yan San Mei Jing）中所說。佛告善男子：『你見到如來的法身了嗎？』 答道：『世尊，是的，我已經見到了。』 在一個毛孔中，見到億百那由他（Yi Bai Na You Ta，數量單位，意為極多）諸佛世界。如來的身口意業遍滿一切諸佛世界。又如《如來密藏》（Ru Lai Mi Zang）中說，持速疾菩薩（Chi Su Ji Pu Sa）觀察如來的頭頂，直至無量諸佛世界，仍然不能完全看見。如同目連（Mu Lian，佛陀弟子）尋找如來說法的聲音，乃至野馬世界（Ye Ma Shi Jie，比喻虛幻不實的世界），仍然不能窮盡佛的聲音。如《首楞嚴經》（Shou Leng Yan Jing）中所說，如來處於宮中，而顯現無量世界初生、轉法輪、入涅槃的景象。如《密藏經》（Mi Zang Jing）中說，如來的法身住在一切眾生的身中，光影向外顯現，猶如用乾淨的綵綢包裹的摩尼寶珠（Mo Ni Zhu，如意寶珠），沒有任何遮蔽也是如此。所以應當知道，如來的法身遍在於一切眾生之中。如佛所說，乃至枯樹焦木也全部都有佛性，不應該加以傷害，更何況其他有情眾生。因此不應該輕易地衡量眾生，除了諸佛如來，沒有人能夠完全知曉。如《維摩詰經》（Wei Mo Jie Jing）中所說，一切佛土，都非常莊嚴清凈，這個娑婆世界（Suo Po Shi Jie，我們所居住的充滿煩惱的世界）也是如此，因為大心眾生有如來藏（Ru Lai Zang，佛性）的緣故。釋迦如來（Shi Jia Ru Lai，Sakyamuni Buddha）以善巧方便，讓諸聲聞大弟子等，顯現在五濁惡世（Wu Zhuo E Shi，充滿各種污濁的時代）。那些外道等，雖然計較一異之說，像這樣的人等，一切身中，也有法身，全部都是從菩薩的善巧方便而生，都是爲了顯發摩訶衍道（Mo He Yan Dao，大乘佛法）。所以應當知道，菩薩在三千大千世界（San Qian Da Qian Shi Jie，佛教宇宙觀中的一個大世界），教化眾生，所以種種示現不同。如果對於利根的眾生，就讚歎大乘佛法，而沒有譏諷和嫌棄，使他們容易理解。如果對於鈍根的眾生，進入邪見之林，執著于愚癡之網，因為得見諸佛菩薩的因緣，而滅除各種邪見，最終進入大乘佛法。所以摩訶衍，在各種乘法之中，最為根本。如果有的眾生，能夠受持、信奉、理解這大乘佛法，'
【English Translation】 English version And all the other places where I dwell, Foolish and ignorant beings, even when present, do not see it.
As it is said in the Entering All Worlds Great Adornment Samadhi Sutra (Ru Yi Qie Shi Jie Da Zhuang Yan San Mei Jing): 'Tell me, good man, do you see the Dharmakaya (Fa Shen, the body of the Dharma, the ultimate nature of reality) of the Tathagata (Ru Lai, 'Thus Come One', an epithet of the Buddha)?' He replied: 'World-Honored One, yes, I have seen it. In one pore, I see billions of nayutas (Na You Ta, a large number) of Buddha worlds. The body, speech, and mind activities of the Tathagata pervade all Buddha worlds.' Also, as it is said in the Tathagata's Secret Treasury (Ru Lai Mi Zang), the Bodhisattva Holding Swiftness (Chi Su Ji Pu Sa) observes the top of the Tathagata's head, reaching countless Buddha worlds, yet still cannot fully see it. Like Maudgalyayana (Mu Lian, one of the Buddha's chief disciples) seeking the voice of the Tathagata preaching the Dharma, even reaching the world of mirages (Ye Ma Shi Jie, a world of illusions), he still cannot exhaust the Buddha's voice. As it is said in the Surangama Sutra (Shou Leng Yan Jing), the Tathagata is in the palace, yet manifests the initial birth, turning of the Dharma wheel, and entering Nirvana of countless worlds. As it is said in the Secret Treasury Sutra (Mi Zang Jing), the Dharmakaya of the Tathagata dwells in the bodies of all sentient beings, its light and shadow manifesting outwardly, like a mani jewel (Mo Ni Zhu, wish-fulfilling jewel) wrapped in pure colored silk, without any obstruction. Therefore, you should know that the Dharmakaya of the Tathagata pervades all sentient beings. As the Buddha said, even withered trees and scorched wood all possess Buddha-nature, and should not be harmed, let alone other sentient beings. Therefore, one should not easily measure sentient beings; apart from the Buddhas and Tathagatas, no one can fully know them. As it is said in the Vimalakirti Sutra (Wei Mo Jie Jing), all Buddha lands are adorned and pure, and this Saha world (Suo Po Shi Jie, the world we live in, filled with suffering) is also so, because great-minded beings possess the Tathagatagarbha (Ru Lai Zang, the womb of the Buddha, Buddha-nature). Sakyamuni Buddha (Shi Jia Ru Lai, the historical Buddha) uses skillful means to cause the great disciples of the Sravakas (Sheng Wen, disciples who listen to the Buddha's teachings) to appear in the five turbid ages (Wu Zhuo E Shi, an age of decay and corruption). Those heretics and others, although they argue about oneness and difference, even such people have the Dharmakaya in their bodies, all born from the skillful means of the Bodhisattvas, all for the purpose of revealing the Mahayana path (Mo He Yan Dao, the Great Vehicle). Therefore, you should know that the Bodhisattvas teach and transform sentient beings in the three thousand great thousand worlds (San Qian Da Qian Shi Jie, a vast cosmic system in Buddhist cosmology), so their manifestations are various and different. If they are dealing with beings of sharp faculties, they praise the Mahayana Dharma without criticism or disdain, making it easy for them to understand. If they are dealing with beings of dull faculties, who have entered the forest of wrong views and are attached to the net of ignorance, they, through the causes and conditions of seeing the Buddhas and Bodhisattvas, extinguish all wrong views and eventually enter the Mahayana. Therefore, the Mahayana is the most fundamental among all vehicles. If there are beings who receive, uphold, believe, and understand this Mahayana,
。當知是人業報煩惱皆悉消除如世尊為阿阇世王解諸疑悔經中所說光相。勿作是言。何以故。汝于余佛世界。十劫修諸禪定。不如於此娑婆世界。能一食頃修行慈心。何以故。于余世界。斷除煩惱。亦復不如於此娑婆世界。一食頃中修習善業。如與文殊師利授記中說。及余諸經。皆具分別。若有眾生誹謗正法。如般若經及法花中廣說。其謗法過逆罪。若能受持信解大乘。乃至五無間等。皆悉消盡。如佛所說偈。
所作重惡業 能深自悔責 敬信大乘法 拔除諸罪根
佛說如是。真實法相。信心次第相續連注。皆悉空寂。先所造惡。即能消滅。如世尊解除疑悔經中說也。大王觀察汝心。以何心殺父。為過去心未來心現在心耶。若過去心。過去心已滅。若心已滅。則無方所。亦無住處。若未來心。未來心未至。若現在心。現在心不住。譬如幻化。非青黃赤白。紫頗梨色。體性純凈。乃至非相非可見。如是廣說。即得勝趣。是故當知。摩訶衍者。是根本乘。如彌勒莊嚴經中說。發菩提心事。解菩提心。住菩提心。得大利益。不墮惡趣。解菩提心。凈菩提心。從地至地。漸漸增益。而得法身。能現神通。如盧舍那佛所作變化。而說偈言。
若得無垢身 色像則無量 或出於閻浮 或處於兜率 從
【現代漢語翻譯】 現代漢語譯本：應當知道，這樣的人的業報煩惱都能夠消除，就像世尊為阿阇世王（Ajatasattu，未生怨，印度摩揭陀國國王）解除各種疑惑悔恨的經文中所說的光相一樣。不要這樣說：『為什麼呢？』因為你在其他佛世界，用十劫的時間修習各種禪定，也不如在這個娑婆世界（Saha World，我們所居住的這個世界）用一頓飯的時間修行慈心。為什麼呢？在其他世界斷除煩惱，也不如在這個娑婆世界用一頓飯的時間修習善業，就像《文殊師利授記經》中所說的那樣，以及其他各種經典，都詳細地分別說明了這一點。如果有人誹謗正法，就像《般若經》和《法華經》中廣泛敘述的那樣，這種誹謗佛法的罪過，即使是五逆罪等極重的罪業，都能夠完全消除，就像佛所說的偈頌： 『所作重惡業， 能深自悔責， 敬信大乘法， 拔除諸罪根。』 佛是這樣說的，這是真實的法相。信心次第相續不斷，都歸於空寂。先前所造的惡業，就能消滅，就像世尊在《解除疑悔經》中所說的那樣。大王，觀察你的心，用什麼心殺父？是用過去的心、未來的心還是現在的心呢？如果是過去的心，過去的心已經滅了；如果心已經滅了，就沒有方位，也沒有住處。如果是未來的心，未來的心還沒有到來；如果是現在的心，現在的心不住留，就像幻化一樣，不是青黃赤白紫頗梨色（various colors），體性純凈，乃至非相非可見，像這樣廣泛地說明，就能得到殊勝的境界。所以應當知道，摩訶衍（Mahayana，大乘）是根本的乘。就像《彌勒莊嚴經》中所說的那樣，發起菩提心的事，理解菩提心，安住于菩提心，得到巨大的利益，不墮入惡趣。理解菩提心，清凈菩提心，從地到地，漸漸地增益，而得到法身，能夠顯現神通，就像盧舍那佛（Locana Buddha，報身佛）所作的變化，而說偈頌： 『若得無垢身， 色像則無量， 或出於閻浮（Jambudvipa，我們所居住的這個世界）， 或處於兜率（Tusita Heaven，彌勒菩薩所居住的凈土）， 從』
【English Translation】 English version: It should be known that the karmic retributions and afflictions of such a person can all be eliminated, just like the light and appearances described in the sutra where the World Honored One resolved all doubts and regrets for King Ajatasattu (Ajatasattu, Unborn Enemy, King of Magadha in India). Do not say, 'Why is that?' Because if you cultivate various meditations for ten kalpas (aeons) in other Buddha worlds, it is not as good as practicing loving-kindness for the duration of a meal in this Saha World (Saha World, the world we live in). Why is that? Eradicating afflictions in other worlds is also not as good as cultivating good deeds for the duration of a meal in this Saha World, as stated in the Sutra of Prediction for Manjushri (Manjushri, Bodhisattva of Wisdom), and other various sutras, which all explain this in detail. If there are beings who slander the Dharma, as extensively described in the Prajna Sutra (Prajna Sutra, Perfection of Wisdom Sutra) and the Lotus Sutra, such transgressions of slandering the Dharma, even the extremely grave offenses such as the five heinous crimes, can all be completely eliminated, just like the verse spoken by the Buddha: 'The heavy evil deeds committed, If one can deeply repent and blame oneself, And respectfully believe in the Mahayana Dharma, One can uproot all the sources of sin.' The Buddha spoke thus, this is the true Dharma characteristic. The sequential and continuous succession of faith all returns to emptiness and tranquility. The evil deeds previously committed can then be eliminated, just like what the World Honored One said in the Sutra of Resolving Doubts and Regrets. Great King, observe your mind, with what mind did you kill your father? Was it with a past mind, a future mind, or a present mind? If it was a past mind, the past mind has already ceased; if the mind has ceased, then there is no direction, nor is there a dwelling place. If it was a future mind, the future mind has not yet arrived; if it was a present mind, the present mind does not abide, just like an illusion, it is not blue, yellow, red, white, or purple crystal color (various colors), its essence is purely clean, even to the point of being without form and invisible, like this extensively explained, one can attain a supreme state. Therefore, it should be known that the Mahayana (Mahayana, Great Vehicle) is the fundamental vehicle. Just like what is said in the Maitreya Adornment Sutra, initiating the aspiration for Bodhi, understanding the Bodhi mind, abiding in the Bodhi mind, one obtains great benefits and does not fall into evil realms. Understanding the Bodhi mind, purifying the Bodhi mind, from ground to ground, gradually increasing and benefiting, and attaining the Dharma body, one can manifest supernatural powers, just like the transformations performed by Locana Buddha (Locana Buddha, Reward Body Buddha), and speak the verse: 'If one obtains a stainless body, The forms and appearances will be limitless, Sometimes appearing in Jambudvipa (Jambudvipa, the world we live in), Sometimes dwelling in Tusita Heaven (Tusita Heaven, the pure land where Maitreya Bodhisattva resides), From'
于定光佛 乃盡生死際 知時與非時 當知定光化 非是形色處 亦復非無相 悉由於本行 亦如水中月 身口意皆密 悉是不共法 一切諸世界 色身現解脫 持世諸天人 欲觀見佛頂 無邊不思議 過於億世界 目連諸弟子 至心求佛聲 亦過百千界 尋聲無邊際 法身功德業 一切無能知 不可以形類 言辭巧宣說 見聞唯佛力 非我之境界 念報佛恩者 頂戴信奉行 今我所說法 回施諸眾生 悉滅煩惱結 得證無上道
入大乘論卷下
【現代漢語翻譯】 現代漢語譯本： 于定光佛（Dipamkara Buddha），能夠完全了知生死輪迴的邊際。 他知曉何時應出現，何時不應出現，應當明白定光佛的教化。 他的顯現並非侷限於某種具體的形態或色彩，也並非完全沒有形象。 這一切都源於他往昔的修行，如同水中月亮的虛幻不實。 他的身、口、意都保持著秘密，完全是不共法（Buddha's unique qualities）。 在一切世界中，他以色身顯現並示現解脫。 護持世界的天人和阿修羅，如果想要見到佛的頂相。 那將是無邊無際、不可思議的，遠超過億萬個世界。 即使是目連（Maudgalyayana）和他的弟子們，至誠懇切地尋求佛的聲音。 聲音也傳過百千個世界，追尋佛的聲音沒有邊際。 法身的功德和事業，一切眾生都無法完全知曉。 無法用具體的形象或類別來描述，也無法用巧妙的言辭來完全宣說。 所見所聞都唯有依靠佛的力量，不是我們所能達到的境界。 如果有人想要報答佛的恩德，就應當頂戴佛法，深信並奉行。 現在我所宣說的佛法，迴向給一切眾生。 愿他們都能夠滅除煩惱的束縛，證得無上的菩提之道。
《入大乘論》卷下
【English Translation】 English version: Dipamkara Buddha, completely understands the boundaries of the cycle of birth and death. He knows when it is the right time to appear and when it is not, one should understand the teachings of Dipamkara. His manifestation is not limited to a specific form or color, nor is it completely without form. All of this originates from his past practices, like the illusory nature of the moon in water. His body, speech, and mind are all kept secret, entirely the unique qualities of a Buddha (Buddha's unique qualities). In all worlds, he manifests in a physical body and demonstrates liberation. The gods and asuras who uphold the world, if they wish to see the crown of the Buddha's head. That would be boundless and inconceivable, far exceeding billions of worlds. Even Maudgalyayana (Maudgalyayana) and his disciples, sincerely seeking the Buddha's voice. The voice also travels beyond hundreds of thousands of worlds, pursuing the Buddha's voice without end. The merits and deeds of the Dharma body, all beings cannot fully know. It cannot be described with concrete forms or categories, nor can it be fully proclaimed with skillful words. What is seen and heard relies solely on the power of the Buddha, not a realm we can reach. If someone wishes to repay the Buddha's kindness, they should uphold the Dharma, deeply believe and practice it. Now, the Dharma that I proclaim, I dedicate to all sentient beings. May they all be able to extinguish the bonds of afflictions and attain the unsurpassed path of enlightenment.
Chapter of Entering the Mahayana Treatise, Volume 2