T07n0220_576 大般若波羅蜜多經(第401卷-第600卷) 第576卷

大般若經第八會那伽室利分

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西明寺沙門玄則撰

載惟清規外滌乃照晉於襟靈，神理內康俄發揮於事業，若不訊諸動寂，將或謬以隨迎。是故妙祥資舍衛之稟、龍祥扣分衛之節，挫舉下而迂足、措屈伸而矯手，慮不慮以思惟、行無行以發趣，食夫幻食，反類懸匏；資以無資，翻同冽井。俄而縱觀空術、澄襟海定，孕生靈為水性、罄功德為珍府，晏六動而不搖、走三乘以終駐，無宰不宰，黜心王而利見；無親不親，恢善友而遙集。是令近事取鉢，駭脩臂之不存；應供投襟，兀撫心其已滅。譬蜃樓切景，知積氣以忘躋；鸞鏡含姿，悟唯空而輟攬。故能自近而鑒遠、由真以立俗，識危生之露集、知幻質之泡浮，電倐青紫之輝、雲空軒蓋之影。文約理贍，昔祕今傳，雖一軸且單譯，而三復固多重味矣。

大般若波羅蜜多經卷第五百七十六

三藏法師玄奘奉　詔譯

第八那伽室利分

如是我聞：

Thus have I heard:

一時，薄伽梵在室羅筏住誓多林給孤獨園，為諸大眾宣揚正法。

At that time, the Bhagavān was staying in Śrāvastī at Jeta's Grove in Anāthapiṇḍada's Park, expounding the Dharma to the great assembly.

爾時，妙吉祥菩薩摩訶薩於日初分著衣持鉢，漸次將入室羅筏城。

Then, in the early morning, the Bodhisattva Mahāsattva Mañjuśrī put on his robes and took his alms bowl, gradually entering the city of Śrāvastī.

時，有菩薩名龍吉祥，見已問言：「尊者何所往？」

At that time, there was a bodhisattva named Nāgaśrī who, upon seeing him, asked: "Venerable one, where are you going?"

妙吉祥曰：「我欲入此室羅筏城巡行乞食，為欲利樂多眾生故，哀愍世間大眾生故，利益安樂諸天、人故。」

Mañjuśrī replied: "I wish to enter this city of Śrāvastī to beg for alms, in order to benefit and bring joy to many sentient beings, out of compassion for the great beings of the world, and to benefit and bring peace to all gods and humans."

龍吉祥言：「唯然！尊者！今於食想猶未破耶？」

Nāgaśrī said: "Indeed! Venerable one, have you not yet ‘broken’ (overcome) the notion of food?"

妙吉祥曰：「吾於食想都不見有，知何所破？所以者何？以一切法本性空寂，猶若虛空無壞無斷，我何能破？諸天、魔、梵，世間沙門、婆羅門等亦不能破。所以者何？諸法自性等虛空界，畢竟皆空，不可動搖，無能破者。又一切法如太虛空，無有天、魔、梵、沙門等諸有情類可能攝受。所以者何？以一切法性遠離故非所攝受。」

Mañjuśrī said: "I do not see any notion of food at all, so what is there to overcome? Why is this? Because all dharmas are fundamentally empty and quiescent, like space without destruction or severance, how could I overcome them? Even the devas, Māras, Brahmas, śramaṇas and brahmins of the world cannot overcome them. Why is this? Because the inherent nature of all dharmas is equal to the realm of space, ultimately empty, immovable, and unbreakable. Moreover, all dharmas are like vast space, without any sentient beings such as gods, Māras, Brahmas, or śramaṇas that can be grasped. Why is this? Because the nature of all dharmas is far removed and cannot be grasped."

龍吉祥言：「若如所說，云何菩薩與魔戰諍？」

Nāgaśrī said: "If it is as you say, how do bodhisattvas contend with Māra?"

妙吉祥曰：「菩薩未嘗與擊大鼓魔軍戰諍，菩薩爾時亦不見法有少真實可依入定。所以者何？菩薩見彼雖擊鼓等而無怖畏。譬如幻師幻作怨敵，雖現擾惱而不生怖；如是菩薩知法性空皆如幻等，都無怖畏。若時菩薩有怖畏者，非天、人等所應供養，然諸菩薩解空無怖，堪為一切真淨福田。」

Mañjuśrī said: "Bodhisattvas have never contended with the armies of Māra who beat great drums. At that time, bodhisattvas also do not see any dharmas as having even a little true reality that can be relied upon to enter samādhi. Why is this? Bodhisattvas see that although they beat drums and so on, there is no fear. It is like a magician who conjures up enemies - although they appear to cause disturbance, they do not generate fear. Similarly, bodhisattvas know the empty nature of dharmas is all like illusions, and thus have no fear at all. If at any time a bodhisattva has fear, they are not worthy of offerings from gods and humans. However, bodhisattvas who understand emptiness have no fear, and are worthy to be true pure fields of merit for all."

龍吉祥言：「頗有能證菩提者不？」

Nāgaśrī asked: "Are there those who can realize bodhi?"

妙吉祥曰：「亦有能證。」

Mañjuśrī said: "There are those who can realize it."

龍吉祥言：「誰為證者？

Nāgaśrī asked: "Who are those who realize it?"」

妙吉祥曰：「若無名姓、施設、語言，彼為能證。」

Mañjuśrī said: "Those without names, designations, or speech - they are able to realize it."

龍吉祥言：「彼既如是，云何能證？」

Nāgaśrī asked: "If they are like that, how are they able to realize it?"

妙吉祥曰：「彼心無生，不念菩提及菩提座，亦不愍念一切有情，以無表心、無見心等能證無上正等菩提。」

Mañjuśrī said: "Their minds do not give rise [to thoughts], they do not contemplate bodhi or the seat of bodhi, nor do they have compassion for all sentient beings. With minds that do not manifest or perceive, they are able to realize unsurpassed perfect enlightenment."

龍吉祥言：「若爾，尊者以何心等當得菩提？」

Nāgaśrī asked: "If so, Venerable One, with what mind will you attain bodhi?"

妙吉祥曰：「我無所趣亦非能趣，都無所學。非我當來詣菩提樹，坐金剛座證大菩提，轉妙法輪拔濟生死。所以者何？諸法無動，不可破壞，不可攝受，畢竟空寂。我以如是非趣心等當得菩提。」

Mañjuśrī said: "I have no destination, nor am I able to reach a destination. I have nothing to learn. It is not that in the future I will go to the bodhi tree, sit on the vajra seat, realize great bodhi, turn the wondrous Dharma wheel, and rescue beings from birth and death. Why is this? All dharmas are motionless, indestructible, ungraspable, and ultimately empty and quiescent. With such a non-goal-oriented mind and so on, I will attain bodhi."

龍吉祥言：「尊者所說皆依勝義，令諸有情信解是法解脫煩惱。若諸有情煩惱解脫，便能畢竟破魔羂網。」

Nāgaśrī said: "Venerable one, what you have said is all based on the ultimate truth, causing sentient beings to understand and have faith in this Dharma to liberate them from afflictions. If sentient beings are liberated from afflictions, they can ultimately break through Māra's net."

妙吉祥曰：「魔之羂網不可破壞。所以者何？魔者不異菩提增語。何以故？魔及魔軍性俱非有都不可得，是故我說魔者不異菩提增語。」

Mañjuśrī said: "Māra's net cannot be destroyed. Why is this? 'Māra' is just another term for bodhi. Why? Because Māra and Māra's army are both non-existent and cannot be apprehended. Therefore, I say that 'Māra' is not different from the term 'bodhi'."

龍吉祥言：「菩提何謂？」

Nāgaśrī asked: "What is bodhi?"

妙吉祥曰：「言菩提者，遍諸時處一切法中。譬如虛空都無障礙，於時處法無所不在，菩提亦爾，無障礙故遍在一切時處法中。如是菩提最為無上，仁今欲證何等菩提？」

Mañjuśrī replied: "Bodhi pervades all times, places, and dharmas. Like space, it is without obstruction and is present everywhere in time, place, and dharmas. Bodhi is likewise unobstructed and thus pervades all times, places, and dharmas. Such bodhi is supreme. What kind of bodhi do you now wish to realize?"

龍吉祥言：「欲證無上。」

Nāgaśrī said: "I wish to realize the supreme bodhi."

妙吉祥曰：「汝今應止！無上菩提非可證法，汝欲證者便行戲論。何以故？無上菩提離相寂滅，仁今欲取，成戲論故。譬如有人作如是說：『我令幻士坐菩提座，證幻無上正等菩提。』如是所言極成戲論，以諸幻士尚不可得，豈令能證幻大菩提！幻於幻法，非合非散，無取無捨，自性俱空。諸佛世尊說一切法不可分別皆如幻事，汝今欲證無上菩提，豈不便成分別幻法？然一切法皆不可取亦不可捨，無成無壞。非法於法能有造作及有滅壞，無法於法能有和合及有別離。所以者何？以一切法非合非散，自性皆空，離我、我所，等虛空界，無說無示、無讚無毀、無高無下、無損無益、不可想像、不可戲論，本性虛寂，皆畢竟空，如幻如夢，無對無比，寧可於彼起分別心？」

Mañjuśrī said: "You should stop now! Supreme bodhi is not a dharma that can be realized. Your desire to realize it is engaging in conceptual proliferation. Why? Supreme bodhi is free from characteristics and quiescent. Your current wish to grasp it becomes conceptual proliferation. It's like someone saying, 'I will make an illusory person sit on the bodhi seat and realize illusory supreme perfect enlightenment.' Such words are extreme conceptual proliferation. Since illusory persons cannot even be apprehended, how could they realize illusory great bodhi? Illusion upon illusion is neither combined nor dispersed, neither grasped nor relinquished, and inherently empty. The World-Honored Buddhas have said that all dharmas are indiscriminable and like illusions. Now you wish to realize supreme bodhi - isn't this discriminating illusory dharmas? However, all dharmas can neither be grasped nor relinquished, neither created nor destroyed. No dharma can create or destroy another dharma, and no dharma can combine with or separate from another dharma. Why is this so? Because all dharmas are neither combined nor dispersed, inherently empty, free from self and possession, equal to the realm of space - unspeakable and indemonstrable, neither praiseworthy nor blameworthy, neither high nor low, neither harmful nor beneficial, unimaginable and beyond conceptual proliferation, inherently quiescent, ultimately empty, like illusions and dreams, without comparison. How could one give rise to a discriminating mind towards them?"

龍吉祥言：「善哉！尊者！我今由此定得菩提，何以故？由尊為我說深法故。」

Nāgaśrī said: "Excellent, Venerable One! I have now certainly attained bodhi because of this. Why? Because you have explained the profound Dharma to me."

妙吉祥曰：「吾於今者，曾未為汝有所宣說若顯若密、若深若淺，云何令汝能得菩提？所以者何？諸法自性皆不可說，汝謂我說甚深法者，為行戲論；然我實非能說法者，諸法自性亦不可說。如有人言：『我能辯說幻士識相，謂諸幻士識有如是如是差別。』彼由此說害自實言。所以者何？夫幻士者尚非所識，況有識相！汝今謂我說甚深法，令汝證得無上菩提，亦復如是。以一切法皆如幻事，畢竟性空尚不可知，況有宣說！」

Mañjuśrī said: "I have not expounded anything to you today, whether obvious or hidden, profound or shallow. How could I enable you to attain bodhi? Why is this? The inherent nature of all dharmas is inexpressible. Your claim that I have explained a profound Dharma is engaging in conceptual proliferation. In reality, I am not one who can expound the Dharma, as the inherent nature of all dharmas is also inexpressible. It's like someone saying, 'I can explain the characteristics of an illusory person's consciousness, saying that illusory persons have such and such differences in consciousness.' By saying this, they harm their own truthful words. Why? Even illusory persons cannot be known, let alone the characteristics of their consciousness! Your current claim that I have explained profound Dharma, enabling you to realize supreme bodhi, is just like this. Since all dharmas are like illusions, their ultimately empty nature cannot even be known, how much less can it be expounded!"

爾時，無能勝菩薩摩訶薩來至其所，聞已讚言：「善哉！善哉！正士！大士！能共辯說甚深法門。」

At that time, the Bodhisattva Mahāsattva Ajita (Maitreya) came to that place, and upon hearing this, praised: "Excellent! Excellent! Righteous One! Great Being! You are able to discuss such profound Dharma Doors together."

時，妙吉祥詰無能勝言：「正士、大士為說何法？夫為菩薩不作是念：『我是菩薩正士、大士，能為有情說甚深法。』作是念者便行戲論。又，無能勝！頗有谷響，自性實有能發語言，生聞者識詮諸法不？」

Then Mañjuśrī questioned Ajita, saying: "Righteous One, Great Being, what Dharma are you speaking of? A bodhisattva should not think: 'I am a bodhisattva, a Righteous One, a Great Being, able to expound profound Dharma for sentient beings.' Thinking in this way is engaging in conceptual proliferation. Furthermore, Ajita! Can an echo, which has no inherent nature, actually produce speech, generate consciousness in listeners, and explain all dharmas?"

時，無能勝答曰：「不也！」

To which Ajita replied: "No, it cannot."

妙吉祥言：「如是諸法一切非實，皆如谷響無名、無相、無所取著，於斯有執便行戲論，若行戲論流轉生死。彼於如響一切法中不如實知，起諸乖諍，乖諍起故心則動搖，心動搖時多諸迷謬，迷謬增故諸趣輪迴。是故世尊親於晝夜教誡教授諸苾芻言：『汝等苾芻勿行戲論，於我所說寂滅法中，常應思惟、審諦觀察、精勤修習無得法忍。』如是能寂大聖法王說諸法空本性寂靜，無染、無得、無所依住。能如實知解脫生死，定當證得菩提涅槃。」

Mañjuśrī said: "All these dharmas are unreal, like an echo in a valley - without name, without characteristics, without attachment. To cling to them is to engage in conceptual proliferation, and engaging in conceptual proliferation leads to the cycle of birth and death. Those who do not truly understand all dharmas as being like echoes give rise to disputes. Because of disputes, the mind becomes agitated. When the mind is agitated, many delusions arise. As delusions increase, one cycles through various realms of rebirth. Therefore, the World-Honored One personally instructed the bhikṣus day and night, saying: 'Bhikṣus, do not engage in conceptual proliferation. In the quiescent Dharma that I have taught, you should constantly contemplate, carefully examine, and diligently cultivate the patience of non-attainment.' Thus the Great Holy Dharma King, capable of quiescence, teaches that all dharmas are empty and inherently tranquil, without defilement, without attainment, without dependence or abiding. One who truly understands this is liberated from birth and death, and will certainly realize bodhi and nirvana."

時，龍吉祥聞是語已，因即復問妙吉祥言：「尊者從何生死解脫？」

Then, having heard these words, Nāgaśrī asked Mañjuśrī: "Venerable One, from what birth and death are you liberated?"

妙吉祥曰：「仁謂如來從何生死而得解脫？十力世尊常說過去未來現在為生死法。」

Mañjuśrī replied: "From what birth and death do you think the Tathāgata was liberated? The World-Honored One of the Ten Powers always spoke of past, present, and future as the dharmas of birth and death."

龍吉祥言：「世尊！豈不說一切法皆如幻化，既爾，有情應本已證無上菩提，寧有生死？所以者何？尊者亦說諸法非實皆如幻化。」

Nāgaśrī said: "World-Honored One! Did you not say that all dharmas are like illusions? If so, shouldn't sentient beings have already realized supreme bodhi? How can there be birth and death? Why? Because the Venerable One also said that dharmas are unreal, all like illusions."

妙吉祥曰：「我從昔來於法性相曾未宣說，亦不分別，取著造作。所以者何？諸法性相不可表示、不可分別、不可取著、不可造作。

Mañjuśrī said: "From ancient times until now, I have never expounded on the nature and characteristics of dharmas, nor have I discriminated, grasped, or created them. Why? Because the nature and characteristics of dharmas cannot be indicated, cannot be discriminated, cannot be grasped, and cannot be created.

「一切有情設能如實了達諸法皆如幻化，應本已證無上菩提；然由有情於一切法，不能通達皆如幻化故，於諸趣生死輪迴。如工幻師隨依何物，幻作種種所幻化事，所謂世間天、魔、梵、釋、沙門、梵志、諸龍、藥叉、阿素洛等人非人眾，諸愚癡類迷執實有，智者幻師知無實性，但有種種虛妄相現。如是諸法雖如幻化，而有情類愚癡不了，非有謂有、無常計常，於諸法中種種分別，或分別色或分別心，有為無為、有漏無漏如是等類種種分別，由此分別於諸法中，不如實知皆如幻化，由不知故生死輪迴。設諸有情於一切法如實了知皆如幻化，則於佛法不復增長。所以者何？諸有情類本來皆有，諸佛妙法一切已有，無退佛智故。

"If all sentient beings could truly understand that all dharmas are like illusions, they should have already realized supreme bodhi. However, because sentient beings cannot comprehend that all dharmas are like illusions, they cycle through various realms of birth and death. It's like a skilled magician who, depending on various objects, creates all sorts of illusory phenomena, such as worldly devas, māras, Brahmas, Śakras, śramaṇas, brahmins, nāgas, yakṣas, asuras, and other human and non-human beings. The foolish are deluded and cling to these as real, while the wise magician knows they have no real nature, but are merely various false appearances. Similarly, although all dharmas are like illusions, sentient beings in their ignorance do not understand this. They regard the non-existent as existent, the impermanent as permanent, and make various discriminations among dharmas - discriminating form or discriminating mind, conditioned or unconditioned, defiled or undefiled, and so on. Because of these discriminations, they do not truly know that all dharmas are like illusions, and due to this lack of knowledge, they cycle through birth and death. If all sentient beings truly understood that all dharmas are like illusions, they would no longer progress in the Buddha's Dharma. Why? Because all sentient beings inherently possess all the wonderful Dharmas of the Buddhas, and there is no regression from Buddha wisdom."

「諸有情咸可安立於佛妙法覺慧無動，知法性空，無名無相、無依無住、無取無執、無礙無著、猶如虛空，無阿賴耶、無尼延底，無上寂靜、最極寂靜，無生無滅、無染無淨、無成無壞、非有非無。由此於中成甚深忍，常不遠離諸佛妙法。所以者何？諸佛妙法離性離相，不可施設、不可宣說、不可表示，遍有情類猶若虛空。」

"All sentient beings can be established in the Buddha's wondrous Dharma with unmoving awakened wisdom, knowing the emptiness of the nature of dharmas, without name or form, without dependence or abiding, without grasping or clinging, without obstruction or attachment, like space, without ālaya or nidāna, supremely tranquil, utterly quiescent, without birth or cessation, without defilement or purity, without arising or destruction, neither existent nor non-existent. Because of this, they develop profound patience within it, never departing from the Buddha's wondrous Dharma. Why is this? The Buddha's wondrous Dharma is free from nature and characteristics, cannot be established, cannot be explained, cannot be indicated, pervading all sentient beings like space."

時，龍吉祥聞甚深法歡喜踊躍，讚妙吉祥：「善哉！善哉！尊者所說，甚深微妙不可思議，說諸有情常不遠離諸佛妙法，誰能信解？」

Then, Nāgaśrī, hearing this profound Dharma, was overjoyed and praised Mañjuśrī: "Excellent! Excellent! What the Venerable One has said is profound, subtle, and inconceivable. Who can understand and have faith in the teaching that all sentient beings never depart from the Buddha's wondrous Dharma?"

妙吉祥曰：「諸佛真子皆能信解，謂隨信行、若隨法行、若第八、若預流、若一來、若不還、若阿羅漢、若諸獨覺、若諸菩薩已得不退，於諸白法無動無轉，已善安住畢竟空法無所得法，能深信解。所以者何？是諸菩薩妙菩提座已現在前，能對世間天、魔、梵、釋、沙門、梵志、阿素洛等人非人前大師子吼：『我於此座結跏趺坐，乃至未得無上菩提，終不中間暫解斯坐。』何以故？是諸菩薩已善安住畢竟空法無所得法，不可動故。譬如帝杙極善安固，諸牛王等不能動搖；如是菩薩已善安住畢竟空法無所得法，一切有情不能傾動，令離覺所覺及菩提座處。」

Mañjuśrī said: "The true children of the Buddhas can all understand and have faith, namely those who follow faith, those who follow the Dharma, the eighth-stage bodhisattvas, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, and bodhisattvas who have attained non-regression. They are unwavering in all wholesome dharmas, well-established in the ultimately empty dharma of non-attainment, and can deeply understand and have faith. Why is this? These bodhisattvas have the wondrous bodhi seat manifested before them, and can roar the lion's roar before the world's devas, māras, Brahmas, Śakras, śramaṇas, brahmins, asuras, and other human and non-human beings, saying: 'I will sit cross-legged on this seat, and until I attain supreme bodhi, I will not rise from this seat even for a moment.' Why? Because these bodhisattvas are well-established in the ultimately empty dharma of non-attainment, they cannot be moved. Just as Indra's pillar is extremely stable and cannot be shaken by any bull kings, so too are these bodhisattvas well-established in the ultimately empty dharma of non-attainment, and cannot be swayed by any sentient beings, causing them to depart from the place of awakening and the bodhi seat."

龍吉祥言：「覺所覺處、菩提座處何所謂耶？」

Nāgaśrī asked: "What is meant by the place of awakening and the bodhi seat?"

時，妙吉祥還詰彼曰：「云何名為如來變化？云何如來變化之處？云何如來變化所依？云何如來變化證法，由此說為如來變化說法示導？」

Then Mañjuśrī questioned him, saying: "What is called the Tathāgata's transformation? Where is the place of the Tathāgata's transformation? What is the basis of the Tathāgata's transformation? What is the Dharma realized by the Tathāgata's transformation, by which it is said that the Tathāgata's transformation teaches and guides?"

龍吉祥言：「我尚不見有實如來，況當見有如來變化及變化處、變化所依、變化證法，由此可說如來變化說法示導！」

Nāgaśrī said: "I do not even see a real Tathāgata, how much less could I see the Tathāgata's transformation, the place of transformation, the basis of transformation, or the Dharma realized by transformation, by which it could be said that the Tathāgata's transformation teaches and guides!"

妙吉祥曰：「善哉！善哉！所說所知甚為如理，汝已起證於一切法無所得忍能作是說，覺所覺等應知亦然。」

Mañjuśrī said: "Excellent! Excellent! What you have said and understood is very reasonable. You have already arisen the patience of non-attainment regarding all dharmas and can speak thus. The awakening and the awakened should also be known in this way."

龍吉祥言：「非一切法無所得忍有起有壞。所以者何？以一切法空無自性，自相亦空。如是諸法無相、無對、無色、無見，與虛空等，云何得起於一切法無所得忍？若一切法無所得忍有可起義，則谷響忍、若光影忍、若聚沫忍、若浮泡忍、若陽焰忍、若芭蕉忍、若幻事忍、若夢境忍、若變化忍、若鏡像忍、若尋香城忍、若虛空界忍應有起義。所以者何？虛空等忍有起義者必無是處。若菩薩摩訶薩聞如是法，不驚、不怖、無惑、無疑、心不沈沒，即是菩薩無上法忍。」

Nāgaśrī said: "The patience of non-attainment regarding all dharmas does not arise or perish. Why? Because all dharmas are empty and without self-nature, their own characteristics are also empty. Thus, all dharmas are without characteristics, without opposition, without form, without appearance, equal to empty space. How can the patience of non-attainment regarding all dharmas arise? If the patience of non-attainment regarding all dharmas could arise, then the patience of an echo, of a light's shadow, of foam, of a bubble, of a mirage, of a plantain tree, of an illusion, of a dream, of a transformation, of a mirror image, of a fragrant city, of empty space should also be able to arise. Why? It is impossible for the patience of empty space and such to have the meaning of arising. If bodhisattva mahāsattvas hear such dharmas and are not startled, not frightened, not confused, not doubtful, and their minds do not sink, this is the bodhisattva's supreme patient tolerance of the birthlessness of dharmas."

妙吉祥言：「諸菩薩眾無得法忍豈無差別？」

Mañjuśrī said: "Is there no difference in the patience of non-attainment among the assembly of bodhisattvas?"

龍吉祥曰：「若菩薩眾於少分法有執著者，是則名為行有所得。若諸菩薩作是念言：『我於甚深悉能解了。』是則名為行有所得。若諸菩薩作是念言：『我是成就甚深忍者。』是則名為行有所得。若諸菩薩作是念言：『我於甚深悉能信受。』是則名為行有所得。若諸菩薩作是念言：『我於諸義悉能解了。』是則名為行有所得。若諸菩薩作是念言：『我於諸法悉能覺了。』是則名為行有所得。若諸菩薩作是念言：『我能解了諸法本性。』是則名為行有所得。若諸菩薩作是念言：『我能修行諸菩薩道。』是則名為行有所得。若諸菩薩作是念言：『我能嚴淨種種佛土。』是則名為行有所得。若諸菩薩作是念言：『我能成熟諸有情類。』是則名為行有所得。若諸菩薩作是念言：『我於菩提決定當證。』是則名為行有所得。若諸菩薩作是念言：『我定能轉無上法輪。』是則名為行有所得。若諸菩薩作是念言：『我能濟拔諸有情類。』是則名為行有所得。若諸菩薩作是念言：『我有所行、我有所證。』是則名為行有所得。若諸菩薩作是念言：『我能修行布施、淨戒、安忍、精進、靜慮、般若波羅蜜多。』是則名為行有所得。若諸菩薩作是念言：『我能修行四念住等三十七種菩提分法。』是則名為行有所得。若諸菩薩作是念言：『我能修行靜慮、無量、等持、等至、陀羅尼門。』是則名為行有所得。若諸菩薩作是念言：『我能趣證如來十力、四無所畏、四無礙解、大慈、大悲、大喜、大捨并十八佛不共法等無量無邊諸佛妙法。』是則名為行有所得。菩薩不行有所得故，無得法忍非有差別。」

Nāgaśrī said: "If any in the assembly of bodhisattvas have even slight attachment to dharmas, this is called practicing with attainment. If any bodhisattvas think, 'I can fully understand the profound,' this is called practicing with attainment. If any bodhisattvas think, 'I have accomplished profound patience,' this is called practicing with attainment. If any bodhisattvas think, 'I can fully believe and accept the profound,' this is called practicing with attainment. If any bodhisattvas think, 'I can fully understand all meanings,' this is called practicing with attainment. If any bodhisattvas think, 'I can fully realize all dharmas,' this is called practicing with attainment. If any bodhisattvas think, 'I can understand the original nature of all dharmas,' this is called practicing with attainment. If any bodhisattvas think, 'I can practice all the bodhisattva paths,' this is called practicing with attainment. If any bodhisattvas think, 'I can purify various buddha-lands,' this is called practicing with attainment. If any bodhisattvas think, 'I can bring all sentient beings to maturity,' this is called practicing with attainment. If any bodhisattvas think, 'I will definitely attain bodhi,' this is called practicing with attainment. If any bodhisattvas think, 'I will definitely be able to turn the unsurpassed Dharma wheel,' this is called practicing with attainment. If any bodhisattvas think, 'I can rescue and liberate all sentient beings,' this is called practicing with attainment. If any bodhisattvas think, 'I have something to practice, I have something to realize,' this is called practicing with attainment. If any bodhisattvas think, 'I can practice the six pāramitās of giving, morality, patience, diligence, meditation, and wisdom,' this is called practicing with attainment. If any bodhisattvas think, 'I can practice the thirty-seven factors of enlightenment, such as the four foundations of mindfulness,' this is called practicing with attainment. If any bodhisattvas think, 'I can practice the dhyānas, immeasurables, samādhis, samāpattis, and dhāraṇī gates,' this is called practicing with attainment. If any bodhisattvas think, 'I can realize the ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha, as well as the innumerable and boundless wonderful Dharmas of the Buddhas,' this is called practicing with attainment. Because bodhisattvas do not practice with attainment, the patience of non-attainment has no distinctions."

妙吉祥言：「若爾，菩薩云何修學趣菩提行？」

Mañjuśrī said: "If so, how do bodhisattvas practice and progress towards bodhi?"

龍吉祥曰：「若菩薩眾於諸法中無所取著，是為修學趣菩提行；若菩薩眾於諸法中無所恃怙，是為修學趣菩提行；若菩薩眾現觀諸法依託眾緣、空無自性、離我、我所，是為修學趣菩提行；若菩薩眾雖有所行而無行想，是為修學趣菩提行。」

Nāgaśrī said: "When bodhisattvas have no attachment to any dharmas, this is practicing and progressing towards bodhi. When bodhisattvas have no reliance on any dharmas, this is practicing and progressing towards bodhi. When bodhisattvas directly observe that all dharmas depend on conditions, are empty of self-nature, and free from self and possession, this is practicing and progressing towards bodhi. When bodhisattvas practice without the notion of practice, this is practicing and progressing towards bodhi."

妙吉祥言：「如是！如是！誠如所說。如人夢中雖謂遊止種種方所，而無去、來、行、住、坐、臥，亦無真實遊止處所。菩薩亦爾，雖住寤時，有所修行而無行想，觀所行行本性皆空，於諸法中無所取著，達一切法無狀、無相、無阿賴耶、無尼延底，與虛空等本性空寂。若諸菩薩能如是行，無所執取、離諸戲論，是天、人等真淨福田，堪受世間恭敬供養。」

Mañjuśrī said: "So it is! So it is! It is truly as you have said. It's like a person in a dream who thinks they are traveling to various places, but there is no coming or going, walking, standing, sitting or lying down, and no real place of travel. Bodhisattvas are also like this. Although they are awake and practicing, they have no notion of practice. They observe that the nature of all practices is empty, have no attachment to any dharmas, and realize that all dharmas are without characteristics, without form, without ālaya, without nidāna, equal to empty space in their inherently empty and quiescent nature. If bodhisattvas can practice like this, without grasping and free from conceptual proliferation, they are true pure fields of merit for gods and humans, worthy of receiving the world's reverence and offerings."

爾時，龍吉祥菩薩摩訶薩聞是語已，歡喜踊躍而作是言：「唯然！尊者！我今欲往室羅筏城，為有情故巡行乞食。」

At that time, the Bodhisattva Mahāsattva Nāgaśrī, having heard these words, was filled with joy and said: "Yes, Venerable One! I now wish to go to the city of Śrāvastī to beg for alms for the sake of sentient beings."

妙吉祥曰：「隨汝意往，然於行時，勿得舉足，勿得下足，勿屈、勿伸，勿起於心，勿興戲論，勿生路想，勿生城邑、聚落之想，勿生小大、男女之想，勿生街巷、園林、舍宅、戶牖等想。所以者何？菩提遠離諸所有想，無高無下、無卷無舒，心絕動搖，言亡戲論，無有數量，是為菩薩所趣菩提。仁今若能如是行者，隨意所往而行乞食。」

Mañjuśrī said: "Go as you wish, but when you go, do not raise your feet, do not lower your feet, do not bend, do not stretch, do not give rise to thoughts, do not engage in conceptual proliferation, do not form notions of roads, do not form notions of cities or villages, do not form notions of big or small, male or female, do not form notions of streets, gardens, houses, doors or windows. Why? Because bodhi is far removed from all notions, without high or low, without contraction or expansion, with mind beyond agitation, speech beyond conceptual proliferation, without measure. This is the bodhi that bodhisattvas progress towards. If you can go like this, then go as you wish to beg for alms."

時，龍吉祥既承教授教誡威力入海喻定。譬如大海其水廣深，盈滿湛然豐諸珍寶，含育種種水族生命。如是此定威力廣深、神用難思、三業安靜，具功德寶攝養含識。

Then, Nāgaśrī, having received this instruction and admonition, entered the ocean-like samādhi. Just as the great ocean is vast and deep, full of tranquil waters and abundant treasures, nurturing all kinds of aquatic life, so too was this samādhi vast and deep in power, with inconceivable spiritual functions, tranquil in the three karmas, possessing the jewels of merit and nurturing all sentient beings.

時，有菩薩名曰善思，為欲令彼速出定故，設大加行觸動其身，雖令三千大千世界諸山、大地六反變動，而龍吉祥身心宴寂，安固不動如妙高山。所以者何？彼由此定，令身、語、意安住無動。後從定起，雨諸香花，向誓多林曲躬合掌，至誠恭敬而作是言：「歸命如來、應、正等覺，所證所說無不甚深，自性皆空無染無得，能令聞者獲斯勝定。」

At that time, there was a bodhisattva named Suvicintita who, wishing to make Nāgaśrī quickly emerge from his samādhi, exerted great effort to touch his body. Although this caused the mountains and earth of the three thousand great thousand world-system to shake six times, Nāgaśrī's body and mind remained tranquil and unmoved, as stable as Mount Sumeru. Why was this? Because through this samādhi, his body, speech, and mind remained motionless. Later, when he emerged from the samādhi, he caused fragrant flowers to rain down, and bowing towards Jeta's Grove with palms joined, he sincerely and respectfully said: "I take refuge in the Tathāgata, the Arhat, the Fully Enlightened One. What he has realized and taught is all extremely profound, inherently empty, without defilement or attainment, able to cause those who hear it to attain this excellent samādhi."

善思菩薩便問彼言：「仁在定中覺地動不？」

Bodhisattva Suvicintita then asked him: "Did you feel the earth move while you were in samādhi?"

龍吉祥曰：「善思當知！若諸身心有動轉者，見大地等亦有傾搖。諸佛世尊、不退菩薩及大獨覺、大阿羅漢，身心安靜遠離動搖，於諸法中不見不覺有動、有轉、有傾、有搖。所以者何？以常安住無動、無轉、無傾搖法，謂空、無相、無願、寂靜，證相本空、性遠離法，由住此法身心無動。」

Nāgaśrī replied: "Suvicintita, you should know! If body and mind are moving, one will perceive the great earth and so on as shaking. The Buddhas, irreversible bodhisattvas, great pratyekabuddhas, and great arhats have bodies and minds that are tranquil and free from movement. Among all dharmas, they neither see nor perceive any movement, turning, tilting, or shaking. Why is this? Because they constantly abide in the dharma of non-movement, non-turning, and non-shaking, namely emptiness, signlessness, wishlessness, and quiescence. They realize that characteristics are fundamentally empty and the nature of dharmas is remote from all things. By abiding in this dharma, their bodies and minds are unmoved."

時，妙吉祥見聞此已，歡喜讚歎龍吉祥言：「善哉！善哉！能成是事，今者隨意入城乞食。」

Then Mañjuśrī, having seen and heard this, joyfully praised Nāgaśrī, saying: "Excellent! Excellent! You have accomplished this. Now you may enter the city to beg for alms as you wish."

龍吉祥曰：「我今已證海喻勝定無上法食，於諸段食不復希求。我今唯求布施、淨戒、安忍、精進、靜慮、般若、方便善巧、妙願、力、智波羅蜜多及餘無邊菩薩勝行，疾證無上正等菩提，轉妙法輪拔有情類生死大苦，令住究竟清淨涅槃。我今欣求棄捨諸行，不欲資養雜穢身心。今我由尊真淨善友哀愍我力證獲勝定，我今頂禮殊妙吉祥、無邊吉祥、勇猛吉祥、廣大吉祥、妙法吉祥、勝慧吉祥、難思吉祥、大仙善友、真淨善友。」

Nāgaśrī said: "I have now realized the ocean-like excellent samādhi of supreme Dharma food, and no longer seek material food. I now only seek the pāramitās of giving, morality, patience, diligence, meditation, wisdom, skillful means, excellent vows, power, and knowledge, as well as the other boundless excellent practices of bodhisattvas, to quickly realize unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, and rescue sentient beings from the great suffering of birth and death, causing them to abide in ultimate pure nirvana. I now joyfully seek to abandon all conditioned activities and do not wish to nourish this impure body and mind. Now, through the compassionate power of you, my true and pure good friend, I have realized and attained this excellent samādhi. I now bow my head to the wondrous Mañjuśrī, the boundless auspiciousness, the courageous auspiciousness, the vast auspiciousness, the wondrous Dharma auspiciousness, the supreme wisdom auspiciousness, the inconceivable auspiciousness, the great sage good friend, the true and pure good friend."

妙吉祥言：「善哉！仁者！能得如是海喻勝定，了達諸法如響、如像、如夢、如幻、如陽焰、如光影、如變化事、如尋香城。汝今應求如來十力、四無所畏、四無礙解、大慈、大悲、大喜、大捨并十八佛不共法等無量無邊無上法食，用自資益解脫法身。一切如來、應、正等覺皆由此食，能經無量、無數、無邊不可思議殑伽沙等大劫而住。所以者何？如是法食無漏無繫，能永解脫執著世間不出離法，亦能永滅一切憍慢，無阿賴耶、無尼延底，無諸戲論本性空寂。一切菩薩摩訶薩眾皆希此食，汝亦當求，勿求世間下劣法食。」

Mañjuśrī said: "Excellent, worthy one! You have attained such an ocean-like excellent samādhi, realizing that all dharmas are like echoes, reflections, dreams, illusions, mirages, light shadows, magical creations, and illusory cities. Now you should seek the Tathāgata's ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha, as well as the immeasurable, boundless, supreme Dharma food, to nourish yourself and benefit the Dharma body of liberation. All Tathāgatas, Arhats, and Perfectly Enlightened Ones sustain themselves with this food and can abide for immeasurable, countless, boundless, inconceivable great kalpas as numerous as the sands of the Ganges. Why is this? Because this Dharma food is without outflows and without bondage, able to permanently liberate one from attachment to worldly dharmas that do not lead to liberation, and also able to permanently eliminate all pride, without ālaya, without nidāna, without conceptual proliferation, inherently empty and quiescent. All bodhisattva mahāsattvas aspire to this food. You should also seek it, and not seek the inferior Dharma food of the world."

龍吉祥曰：「我今聽尊所讚如斯無上法食已為充足，況得食耶！我若當來得斯法食，即以無食而為方便，自充足已，復持充足一切有情。」

Nāgaśrī said: "Having heard the Venerable One praise such supreme Dharma food, I am already satisfied, how much more so if I were to eat it! If in the future I obtain this Dharma food, I will use non-eating as a skillful means, and having satisfied myself, I will then satisfy all sentient beings."

妙吉祥言：「汝能充足虛空界不？」

Mañjuśrī said: "Can you satisfy the realm of space?"

答曰：「不能！」

He answered: "I cannot!"

妙吉祥言：「汝能充足響、像、夢幻、陽焰、光影、諸變化事、尋香城不？」

Mañjuśrī said: "Can you satisfy echoes, reflections, dreams, illusions, mirages, light shadows, magical creations, and illusory cities?"

答曰：「不能！」

He answered: "I cannot!"

妙吉祥言：「汝頗能以眾流充足諸大海不？」

Mañjuśrī said: "Can you fill all the great oceans with streams?"

答曰：「不能！」

He answered: "I cannot!"

妙吉祥言：「諸法亦爾，云何汝欲充足一切？汝欲一切皆充足者，則欲充足太虛空界，亦欲充足響、像、夢等，亦欲充足一切大海，亦欲充足一切法空、無相、無願、無造、無作、無生、無滅，亦欲充足遠離、寂靜、離染、涅槃、畢竟、解脫，亦欲充足無色、無見、無對、一相與虛空等不可執取真如、法界。」

Mañjuśrī said: "All dharmas are also like this. How can you wish to satisfy all? If you wish to satisfy all, then you wish to satisfy the vast realm of space, you also wish to satisfy echoes, reflections, dreams, and so on, you also wish to satisfy all the great oceans, you also wish to satisfy all dharmas' emptiness, signlessness, wishlessness, non-creation, non-action, non-arising, non-cessation, you also wish to satisfy detachment, tranquility, freedom from defilement, nirvana, ultimate liberation, you also wish to satisfy the formless, invisible, unobstructed, single characteristic equal to space, the ungraspable true suchness and dharma realm."

龍吉祥言：「如尊所說食及食者無不皆空，則諸有情應不資食。」

Nāgaśrī said: "As you have said, if both food and eater are all empty, then sentient beings should not need to eat."

妙吉祥曰：「如是！如是！一切有情皆不資食。設佛化為殑伽沙等諸有情類無不須食，汝令誰造爾所食耶？」

Mañjuśrī said: "Yes, yes! All sentient beings do not actually eat. Even if the Buddha were to create as many sentient beings as there are grains of sand in the Ganges, all needing food, who would you have create so much food?"

龍吉祥言：「化無所食，何假為造？」

Nāgaśrī said: "Illusory beings do not eat, so why create food for them?"

妙吉祥曰：「法及有情皆如幻化，是故一切無資食者。若諸有情不能如實了達諸法皆如幻化，則於諸趣生死輪迴，虛妄執為有所資持，然彼資持都不可得。如實觀察法及有情，自性俱空無少真實，則於諸食無所資持。」

Mañjuśrī said: "Both dharmas and sentient beings are like illusions, therefore there is no one who actually eats. If sentient beings cannot truly realize that all dharmas are like illusions, they will cycle through various realms of birth and death, falsely clinging to the idea of sustenance, yet this sustenance cannot actually be obtained. When one truly observes dharmas and sentient beings, their inherent nature is empty without any true reality, thus there is no sustenance in any food."

龍吉祥言：「我今欲住斷除飢渴。」

Nāgaśrī said: "I now wish to abide in the cessation of hunger and thirst."

妙吉祥曰：「飢渴尚無，何有能斷？譬如幻士作如是言：『我今欲求陽焰中水斷除飢渴。』汝今亦然。所以者何？以一切法皆如陽焰，一切有情皆如幻士，云何欲住斷除飢渴？虛妄分別所作法中，能斷、所斷俱不可得，既無飢渴，除斷者誰？諸法本來自性充足都無飢渴，何所除斷？愚夫於此不如實知，謂我飢渴欲求除斷；諸有智者能如實知飢渴本無不求除斷，既能了達諸法性空，不復輪迴生死諸趣，遠離戲論無所分別，於一切法住無所住，無依、無染，無入、無出，畢竟解脫，分別永無。」

Mañjuśrī said: "When there is no hunger and thirst, what is there to cease? It's like an illusory person saying, 'I now wish to seek water in a mirage to quench my thirst.' You are just the same. Why? Because all dharmas are like mirages, all sentient beings are like illusory persons, so how can you wish to abide in the cessation of hunger and thirst? In the dharmas created by false discrimination, both the ability to cease and that which is to be ceased cannot be obtained. When there is no hunger or thirst, who is there to cease it? All dharmas are inherently self-sufficient without hunger or thirst, so what is there to cease? The foolish do not truly understand this and think, 'I am hungry and thirsty and wish to seek cessation.' The wise truly know that hunger and thirst fundamentally do not exist and do not seek to cease them. Having realized the emptiness of all dharmas, they no longer cycle through the realms of birth and death, are far from conceptual proliferation without discrimination, abide in non-abiding in all dharmas, without dependence or defilement, without entering or exiting, ultimately liberated, forever free from discrimination."

龍吉祥言：「如如尊者說諸法要，如是如是法界出現。」

Nāgaśrī said: "As the Venerable One expounds the essentials of all dharmas, so does the dharma realm appear."

妙吉祥曰：「非真法界有出、有沒、有屈、有伸。所以者何？真法界者，離相寂然，無出、無沒，不可分別、不可戲論，無依、無住，無取、無捨，無動、無轉，無染、無淨。如虛空界，無動、無轉，無取、無捨，無依、無住，不可戲論、不可分別，無出、無沒；諸法亦爾，自相本空，性亦非有，相不可得。若諸法相有可得者，已般涅槃佛應可得故。

Mañjuśrī said: "The true dharma realm does not have arising or ceasing, contracting or expanding. Why is this? The true dharma realm is devoid of characteristics and quiescent, without arising or ceasing, cannot be discriminated or conceptually elaborated, has no support or abode, no grasping or rejecting, no movement or change, no defilement or purity. Like the realm of space, it has no movement or change, no grasping or rejecting, no support or abode, cannot be conceptually elaborated or discriminated, has no arising or ceasing. All dharmas are also like this - their own characteristics are fundamentally empty, their nature is also non-existent, and their characteristics cannot be apprehended. If the characteristics of dharmas could be apprehended, then Buddhas who have already entered parinirvana should be able to be apprehended.

「一切法無阿賴耶、無尼延底，無色、無見、無對、無相，本來寂滅。是故諸佛如殑伽沙，雖已般涅槃而無一法滅，謂無色蘊滅及受、想、行、識蘊滅，亦無眼處滅及耳、鼻、舌、身、意處滅，亦無色處滅及聲、香、味、觸、法處滅，亦無眼界滅及耳、鼻、舌、身、意界滅，亦無色界滅及聲、香、味、觸、法界滅，亦無眼識界滅及耳、鼻、舌、身、意識界滅，亦無眼觸滅及耳、鼻、舌、身、意觸滅，亦無眼觸為緣所生諸受滅及耳、鼻、舌、身、意觸為緣所生諸受滅，亦無地界滅及水、火、風、空、識界滅。如是諸佛雖般涅槃，而無一法般涅槃者。諸有欲令般涅槃位有法滅者，即為欲令太虛空界彼位亦滅。所以者何？一切法性本來寂滅，自性寂靜，最極寂靜，不可更滅。

"All dharmas have no ālaya, no nidāna, no form, no appearance, no opposition, no characteristics, and are originally quiescent. Therefore, although Buddhas as numerous as the sands of the Ganges have entered parinirvana, not a single dharma has ceased. That is to say, there is no cessation of the form aggregate, nor of the feeling, perception, formation, and consciousness aggregates. There is also no cessation of the eye sense base, nor of the ear, nose, tongue, body, and mind sense bases. There is also no cessation of the form sense object, nor of sound, smell, taste, touch, and dharma sense objects. There is also no cessation of the eye element, nor of the ear, nose, tongue, body, and mind elements. There is also no cessation of the form element, nor of sound, smell, taste, touch, and dharma elements. There is also no cessation of the eye consciousness element, nor of the ear, nose, tongue, body, and mind consciousness elements. There is also no cessation of eye contact, nor of ear, nose, tongue, body, and mind contacts. There is also no cessation of feelings arising from eye contact as a condition, nor of feelings arising from ear, nose, tongue, body, and mind contacts as conditions. There is also no cessation of the earth element, nor of the water, fire, wind, space, and consciousness elements. Thus, although the Buddhas have entered parinirvana, not a single dharma has entered parinirvana. Those who wish for the cessation of dharmas in the state of parinirvana are like those who wish for the cessation of vast empty space in that state. Why is this? The nature of all dharmas is originally quiescent, inherently tranquil, utterly tranquil, and cannot be further extinguished.

「諸愚夫類不如實知，般涅槃時方起滅想，謂：『我、我所今時乃滅。』彼由執著我及有情廣說乃至知者、見者，及由執有、無自性法般涅槃時一切永滅，我說彼類皆不能解脫生老病死愁歎苦憂惱。所以者何？彼愚癡類於法本性不知不覺，由不知覺法本性故，與佛世尊及大弟子不退菩薩於甚深法有深信解，恒樂受行無所得行，於過去佛多種善根，有大神通具大勢力，真淨商主、無上天仙常有違諍。以違諍故，彼諸愚夫長夜沈淪不淨臭穢，一切賢聖咸遠避之，智者共訶鄙惡生死。如近城邑村落糞壤，如如晝夜人畜往來，如是如是增長不淨、可惡、臭穢便利等物；如是愚夫於法本性不能覺了，增長極惡、生臭、爛臭、不淨生死，聖賢訶毀，智者遠離，我說彼類不能解脫生老病等種種過患。」

"Foolish ordinary beings do not know this as it truly is. Only at the time of parinirvana do they give rise to the notion of cessation, thinking: 'My self and what belongs to me are now extinguished.' Due to their attachment to self and sentient beings, and so on up to knowers and seers, and due to their clinging to the existence or non-existence of inherent nature, they think that everything is permanently extinguished at the time of parinirvana. I say that such people cannot be liberated from birth, old age, sickness, death, sorrow, lamentation, suffering, and distress. Why is this? These foolish beings do not know or realize the original nature of dharmas. Because they do not know or realize the original nature of dharmas, they are in constant conflict with the Buddha, the World-Honored One, the great disciples, and irreversible bodhisattvas who have deep faith and understanding of the profound Dharma, who always delight in practicing the practice of non-attainment, who have planted many roots of goodness with past Buddhas, who have great spiritual powers and great strength, who are true pure merchants and unsurpassed celestial sages. Due to this conflict, these foolish beings sink for long nights into impure and foul states. All the sages and saints avoid them, and the wise collectively revile the evils of birth and death. It is like being near the dung heaps of cities and villages - as people and animals come and go day and night, so too do impure, detestable, foul-smelling excretions and such increase. Similarly, foolish beings who cannot realize the original nature of dharmas increase extremely evil, foul-smelling, rotten, impure births and deaths. The sages and saints revile them, the wise avoid them, and I say that such people cannot be liberated from the various afflictions of birth, old age, sickness, and so on."

時，龍吉祥問言：「尊者！云何於法能如實知？」

Then, Nāgaśrī asked: "Venerable One, how can one truly know the dharmas?"

妙吉祥曰：「諸有能以無分別心隨順遠離、趣向遠離、臨至遠離，如是於法能如實知。」

Mañjuśrī said: "Those who can, with a non-discriminating mind, conform to detachment, move towards detachment, and approach detachment, can truly know the dharmas in this way."

龍吉祥言：「誰於幻事而能遠離？」

Nāgaśrī said: "Who can detach from illusions?"

妙吉祥曰：「即此能於幻事遠離。」

Mañjuśrī said: "It is this very [non-discriminating mind] that can detach from illusions."

爾時，善現來到其所，言：「二大士何所談論？」

At that time, Subhūti came to where they were and said: "What are you two great beings discussing?"

時，妙吉祥詰言：「大德！今說何法名為大士？我等不見有少實法可名大士而共談論，大聖法王亦未曾說有少實法名大士者。諸法如響皆非真實，其響豈能有所談論？」

Then Mañjuśrī questioned him, saying: "Venerable One, what dharma is now called a great being? We do not see any real dharma that can be called a great being for us to discuss together. The Great Holy Dharma King has also never spoken of any real dharma called a great being. All dharmas are like echoes and are not real. How can an echo have any discussion?"

具壽善現聞是語已，入無所得三摩地門，經須臾間還從定起，合掌恭敬向誓多林作如是言：「我今歸佛所證所說，無不甚深、微妙、寂靜，難見、難覺，非所尋思、超尋思境，永害執取，斷諸纏、縛，如是妙法不可思議，令諸有情聞獲利樂。若諸菩薩已得不退，曼殊室利而為上首，乃至或有最初發心趣大菩提諸菩薩眾，皆共於此甚深法中，展轉相親作斯談論。」

Upon hearing these words, Venerable Subhūti entered the samādhi door of non-attainment. After a short while, he emerged from samādhi, joined his palms respectfully towards Jeta's Grove, and said: "I now take refuge in what the Buddha has realized and taught. It is all extremely profound, subtle, and tranquil, difficult to see and realize, beyond the realm of thought, permanently destroying attachment, cutting off all fetters and bonds. Such wondrous Dharma is inconceivable, causing all sentient beings who hear it to gain benefit and happiness. If there are bodhisattvas who have already attained non-regression, with Mañjuśrī as their leader, and even those who have just initially aroused the mind towards great bodhi, all these assemblies of bodhisattvas together discuss this profound Dharma, becoming close to each other in turn."

妙吉祥曰：「大德！當知此中無親、無不親者，亦無迷謬、不迷謬者，又無展轉共談論事。所以者何？無有少法能與少法為親怨等。何以故？以一切法無所有故。」

Mañjuśrī said: "Venerable One, you should know that here there is no closeness or non-closeness, no delusion or non-delusion, and no matter of mutual discussion. Why is this? There is not even a small dharma that can be close to or hostile to any other small dharma. Why? Because all dharmas have no existence."

具壽善現復言：「向者見二大士共論深法，云何而言無談論事？」

Venerable Subhūti said again: "Just now I saw two great beings discussing profound Dharma. How can you say there is no matter of discussion?"

妙吉祥曰：「大德！頗聞幻士、夢境、響、像、陽焰、光影、變化及尋香城展轉共論深法義不？」

Mañjuśrī said: "Venerable One, have you ever heard of illusory persons, dream states, echoes, reflections, mirages, light shadows, transformations, and fragrant cities mutually discussing the meaning of profound Dharma?"

答言：「不也！」

He answered: "No, I have not."

妙吉祥言：「諸法如幻、夢境、響等，云何可言見共談論？豈有幻士聞化佛說甚深法義，信解、受持、取相思惟名身等事？」

Mañjuśrī said: "All dharmas are like illusions, dreams, echoes, and so on. How can one say they are seen discussing together? How could an illusory person hear a transformation Buddha explain the meaning of profound Dharma, believe and understand it, receive and uphold it, grasp its characteristics and contemplate the affairs of name and form?"

爾時，善現聞是語已，於此方所便入滅定。

At that time, upon hearing these words, Subhūti entered into the samādhi of cessation in that place.

時，舍利子來至其處，問妙吉祥：「大士！頗知善現今者入何等定？」

Then, Śāriputra came to that place and asked Mañjuśrī: "Great Being! Do you know what kind of samādhi Subhūti has entered now?"

妙吉祥言：「唯！舍利子！大德善現不違少法，由此常入不違法定、無所住定、無依法定、無執藏定、害執藏定。非住此中，有言有說，有來有往，有住有臥。何以故？大德善現信解諸法自性皆空、不可得故。」

Mañjuśrī said: "Indeed, Śāriputra! The Venerable Subhūti does not contradict even the slightest dharma, and thus he constantly enters the samādhi of non-contradiction of dharmas, the samādhi of non-abiding, the samādhi of non-dependence on dharmas, the samādhi of non-grasping, and the samādhi of destroying grasping. While abiding in this, there is no speech, no coming or going, no staying or lying down. Why is this? Because the Venerable Subhūti understands and believes that the inherent nature of all dharmas is empty and unobtainable."

時，舍利子復問：「諸法以何為性？」

Then Śāriputra asked again: "What is the nature of all dharmas?"

妙吉祥言：「諸法皆以無性為性，如是無性亦不可得。」

Mañjuśrī said: "All dharmas have non-nature as their nature, and even this non-nature cannot be obtained."

善現爾時便從定起。

At that time, Subhūti emerged from his samādhi.

妙吉祥曰：「食時將至，宜速入城巡行乞食。」

Mañjuśrī said: "It's almost mealtime, we should quickly enter the city to beg for alms."

善現對曰：「大士當知！我今不復入城乞食。所以者何？我已遠離一切城邑、村落等想，亦已遠離諸色、聲、香、味、觸、法想。」

Subhūti replied: "Great Being, you should know that I will no longer enter the city to beg for alms. Why? I have already abandoned all notions of cities, villages, and such, and I have also abandoned all notions of form, sound, smell, taste, touch, and dharmas."

妙吉祥曰：「大德善現！若已遠離一切想者，云何現有遊履往來？」

Mañjuśrī said: "Venerable Subhūti! If you have abandoned all notions, how is it that you still appear to move about?"

善現詰言：「如來變化，云何現有色、受、想、行、識等諸法，云何現有遊履往來、屈伸、顧視？」

Subhūti questioned: "How does the Tathāgata's transformation appear to have form, feeling, perception, formations, consciousness, and other dharmas? How does it appear to move about, bend and stretch, look around?"

妙吉祥曰：「善哉！善哉！大德善現！佛之真子，是故如來常說：『善現得無諍住最為第一。』」

Mañjuśrī said: "Excellent! Excellent! Venerable Subhūti! You are truly a son of the Buddha. This is why the Tathāgata always says: 'Subhūti is foremost in attaining the dwelling of non-contention.'"

復言：「大德！且止斯事，我欲入城巡行乞食，飯食事訖詣如來所。我當奉請令諸大德，設希有食令獲善利。」

He further said: "Venerable One! Let's set this matter aside. I wish to enter the city to beg for alms. After the meal, I will go to see the Tathāgata. I will make a request for all the Venerable Ones to partake in a rare meal, so that they may obtain good benefits."

舍利子言：「大士！今者欲為我輩設何等食？」

Śāriputra said: "Great Being! What kind of food do you wish to provide for us now?"

妙吉祥曰：「大德！我今所設食者，不可分段，不可吞咽，非香、味、觸，非三界攝，亦非不繫。大德當知！如是妙食是如來食，非餘食也！」

Mañjuśrī said: "Venerable One! The food I am providing now cannot be divided into portions, cannot be swallowed, has no smell, taste, or touch, is not included in the three realms, and is also not unconditioned. Venerable One, you should know! Such wondrous food is the food of the Tathāgata, not any other food!"

舍利子言：「今我等輩聞大士說希有食名悉已飽滿，況當得食！」

Śāriputra said: "Now, upon hearing the Great Being speak of this rare food, we are all already full. How much more so if we were to actually eat it!"

妙吉祥曰：「我此食者，肉、天、慧眼皆不能見。」

Mañjuśrī said: "This food of mine cannot be seen by the fleshly eye, the heavenly eye, or the wisdom eye."

爾時，善現及舍利子聞如是語俱入滅定。

At that time, Subhūti and Śāriputra, upon hearing these words, both entered the samādhi of cessation.

時，善思菩薩問妙吉祥言：「今二上人食何等食、入何等定？」

Then, the Bodhisattva Suvicintita asked Mañjuśrī: "What kind of food are these two venerable ones eating, and what kind of samādhi have they entered?"

妙吉祥言：「此二尊者食無漏食，入無所依、無雜染定。諸食此食、住此定者，畢竟不復食三界食。」

Mañjuśrī said: "These two venerable ones are eating uncontaminated food and have entered the samādhi of non-dependence and non-defilement. Those who eat this food and abide in this samādhi will ultimately no longer eat the food of the three realms."

爾時，善現及舍利子俱從定起，與妙吉祥及諸菩薩、聲聞等眾互相慶慰，各各入城，隨意所往巡行乞食。

At that time, Subhūti and Śāriputra both emerged from their samādhi, and together with Mañjuśrī and the assembly of bodhisattvas and śrāvakas, they congratulated each other. Then they each entered the city, going wherever they wished to beg for alms.

具壽善現隨入一家空靜之所默然而住，有近事女見已問言：「大德！住斯為何所欲？」

The Venerable Subhūti entered a quiet place in one house and remained silent. A laywoman saw him and asked: "Venerable One! What do you wish by staying here?"

善現報曰：「姊妹當知！為乞食故，我來住此。」

Subhūti replied: "Sister, you should know that I have come to stay here for the purpose of begging for alms."

近事女言：「聖者善現！今於食想未遍知耶？」

The laywoman said: "Venerable Subhūti! Have you not yet fully understood the notion of food?"

善現報言：「我從本際所有食想皆已遍知。所以者何？一切食想前、中、後際皆自然空。」

Subhūti replied: "I have fully understood all notions of food from the very beginning. Why is this? All notions of food, in their past, present, and future aspects, are naturally empty."

近事女言：「唯然！聖者！應自伸手，我當奉食。」

The laywoman said: "Indeed, Venerable One! Please extend your hand, and I will offer you food."

具壽善現便伸其手。

The Venerable Subhūti then extended his hand.

近事女言：「聖者善現！阿羅漢手今此是耶？」

The laywoman said: "Venerable Subhūti! Is this now the hand of an Arhat?"

善現報言：「阿羅漢手非所能見，亦不可伸。譬如幻士問幻士曰：『何等名為幻士之手，吾今欲見請為伸之。』姊妹當知！彼幻士手頗有能見及可伸耶？」

Subhūti replied: "The hand of an Arhat cannot be seen, nor can it be extended. It's like an illusory person asking another illusory person: 'What is called the hand of an illusory person? I wish to see it now, please extend it.' Sister, you should know, can the hand of that illusory person be seen or extended?"

近事女言：「不也！大德！」

The laywoman said: "No, Venerable One!"

善現報曰：「如是！姊妹！佛說一切如幻皆空故，不可言阿羅漢手實有可見及有可伸。」

Subhūti replied: "Just so, sister! The Buddha has said that all is like an illusion and empty, therefore one cannot say that the hand of an Arhat can truly be seen or extended."

時，彼女人聞如是說，尋即不見善現之手，遂經淹久不得施食，欲置鉢中，鉢復不現。彼近事女遶善現身，循環覓手竟不能得，瞬息之間身亦不現，即便恭敬讚善現言：「善哉！善哉！聖者！聖者！乃能如是身亦不住、相亦不現，實為希有，是故如來常說：『善現得無諍住最為第一。』」

At that time, upon hearing these words, the woman suddenly could not see Subhūti's hand. After a long while, she was unable to offer food, and when she tried to place it in his bowl, the bowl also disappeared. The laywoman circled around Subhūti's body, searching for his hand but could not find it. In an instant, even his body vanished. She then respectfully praised Subhūti, saying: "Excellent! Excellent! Venerable One! Venerable One! You are able to be thus - your body does not abide, and your characteristics do not appear. This is truly rare. This is why the Tathāgata always says: 'Subhūti is foremost in attaining the dwelling of non-contention.'"

時，近事女即於是處，永斷我見獲預流果。

At that moment, the laywoman permanently cut off her view of self and attained the fruit of stream-entry.

具壽善現便現其身，讚言：「善哉！善哉！姊妹！遂能如是成丈夫業。」

The Venerable Subhūti then manifested his body and praised her, saying: "Excellent! Excellent! Sister! You have thus accomplished a manly deed."

爾時，女人踊躍歡喜，以所持食奉施善現，善現受已出還食之。

At that time, the woman was overjoyed and offered the food she was holding to Subhūti. Subhūti accepted it, left, and ate it.

時，妙吉祥與諸菩薩、聲聞等眾，各飯食已，俱詣佛所，頂禮雙足，右遶三匝，退坐一面，以如上事具白世尊。

Then, Mañjuśrī and the assembly of bodhisattvas and śrāvakas, having finished their meals, all went to where the Buddha was. They bowed their heads to his feet, circumambulated him three times, and sat to one side. They reported all the above matters to the World-Honored One.

爾時，如來聞其所述，即便讚曰：「善哉！善哉！汝等乃能成斯勝事，當知皆是佛之神力。」

At that time, the Tathāgata, having heard their account, immediately praised them, saying: "Excellent! Excellent! You have been able to accomplish such excellent deeds. You should know that this is all due to the Buddha's spiritual power."

具壽善現亦以所經化近事女得初果事以白於佛，爾時，世尊亦讚歎彼善巧方便。

The Venerable Subhūti also reported to the Buddha about his experience of converting the laywoman to attain the first fruit. At that time, the World-Honored One also praised his skillful means.

時，妙吉祥謂善現曰：「彼近事女所斷我見即非我見，是故如來說名我見。如是，大德！諸有發趣菩薩乘者，於一切法應知、應見、應深信解。云何信解？謂如其法不住於想。所以者何？大德善現！夫法想者即非法想，是故如來說名法想。大德當知！若菩薩摩訶薩無數世界成滿七寶，持用布施，有善男子、善女人等於此般若波羅蜜多，乃至受持一四句頌，為他開示無開示想。是善男子、善女人等所獲福聚甚多於前。」

Then, Mañjuśrī said to Subhūti: "The view of self that the laywoman cut off is not a view of self. Therefore, the Tathāgata calls it a view of self. Thus, Venerable One, those who set out on the bodhisattva vehicle should know, should see, and should deeply understand all dharmas. How should they understand? They should not abide in perceptions of dharmas as they are. Why is this? Venerable Subhūti! A perception of dharmas is not a perception of dharmas. Therefore, the Tathāgata calls it a perception of dharmas. Venerable One, you should know! If a bodhisattva mahāsattva were to fill innumerable world systems with the seven precious substances and offer them as a gift, and if there were good men or good women who would receive and uphold even a four-line verse of this Prajñāpāramitā and explain it to others without the perception of explaining, the merit accumulated by these good men or good women would far exceed the former."

爾時，世尊而說頌曰：

At that time, the World-Honored One spoke this verse:

如星翳燈幻，　　 露泡夢電雲，　 於一切有為，　　 應作如是觀。」

Like a star, an eye floater, a lamp, an illusion, A dewdrop, a bubble, a dream, a lightning bolt, a cloud, All conditioned phenomena Should be viewed in this way.

時，薄伽梵說是經已，一切菩薩及諸苾芻，世間天、人、阿素洛等一切眾會，聞佛所說皆大歡喜、信受奉行。

When the Bhagavān had finished speaking this sutra, all the bodhisattvas and bhikṣus, as well as the worldly devas, humans, asuras, and all other assemblies, having heard what the Buddha had said, were greatly delighted and faithfully accepted and upheld it.

大般若波羅蜜多經卷第五百七十六

End of Volume 576 of the Great Prajñāpāramitā Sūtra