大寶積經

Mahāratnakūṭa Sūtra

富樓那會

Pūrṇa

後秦三藏鳩摩羅什譯

Translated by Tripiṭaka Master Kumārajīva of the Later Qin dynasty

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菩薩行品第一

Part One: Bodhisattva Practice

如是我聞：

Thus have I heard:

一時佛住王舍城竹園中，與大比丘眾俱，及大菩薩摩訶薩其數無量。爾時慧命富樓那彌多羅尼子從坐而起，偏袒右肩，右膝著地，合掌向佛，白佛言：「世尊！我欲少有所問，唯願如來垂愍聽許。」

At one time, the Buddha was dwelling in the Bamboo Grove in Rājagṛha, together with a great assembly of bhikṣus and countless bodhisattva mahāsattvas. At that time, the Venerable Pūrṇa Maitrāyaṇīputra rose from his seat, uncovered his right shoulder, knelt on his right knee, joined his palms together toward the Buddha and said, "World-Honored One! I have a small matter I wish to ask about. I only hope the Tathāgata will be compassionate and allow me to inquire.”

佛告富樓那：「隨意所問。吾當解說，令汝歡喜。」

The Buddha said to Pūrṇa, "Ask whatever you wish. I will explain it and make you happy."

富樓那言：「我今為諸行上功德名聞高遠、常為眾生求安樂者、諸菩薩摩訶薩故，有所諮請。」爾時富樓那以偈頌曰：

Pūrṇa said, "I now have something to inquire about for the sake of bodhisattva-mahāsattvas who practice supreme merit, whose fame reaches far and wide, and who constantly seek happiness for all beings."

行最上功德，　　 名稱極高遠，　 淨戒樂法者，　　 我問其所行。　

Those who practice supreme merit, Whose fame reaches far and wide, Who delight in pure precepts and Dharma - I ask about their practices.

云何修治心？　　 云何廣行施？　 云何度眾生？　　 喜心常行道？」

How do they cultivate their minds? How do they broadly practice giving? How do they liberate beings? How do they joyfully walk the path?

富樓那白佛言：「世尊！我今為是諸大士故，問如是事。菩薩云何修集多聞，猶如大海不可竭盡？云何能集多聞寶藏，能於諸法得決定義，於諸語言善了章句？」而說偈言：

Pūrṇa said to the Buddha, "World-Honored One! For the sake of these great beings, I ask about these matters. How can bodhisattvas cultivate and accumulate vast learning that is inexhaustible like the great ocean? How can they gather the treasure of vast learning, gain definitive understanding of all dharmas, and master the meaning of all words and phrases?" Then he spoke these verses:

菩薩云何求，　　 多聞如大海，　 於法得定義，　　 能善知佛道？　

How do bodhisattvas seek To become vastly learned like the great ocean, To gain definitive understanding of the Dharma, And to skillfully know the Buddha's path?

云何於一言，　　 而解無量義，　 能以智慧力，　　 通達一切法？　

How can one from a single word Understand limitless meanings, And with the power of wisdom Penetrate all dharmas?

多聞無窮盡，　　 問難心不動，　 慈愍故說法，　　 以斷眾生疑。」

With inexhaustible learning, Unmoved by difficult questions, Out of compassion teach the Dharma To eliminate beings' doubts.

富樓那白佛言：「世尊！我今隨地智力請問如來，諸菩薩摩訶薩云何能於阿耨多羅三藐三菩提不退轉？」而說偈言：

Pūrṇa said to the Buddha, "World-Honored One! According to my current level of understanding and wisdom, I wish to ask the Tathāgata - How can bodhisattva-mahāsattvas remain unwavering in their progress toward supreme anuttarā-samyak-saṃbodhi?" Then he spoke these verses:

云何離眾難，　　 得值遇諸佛，　 得值諸佛已，　　 速得清淨信？

How can one escape all difficulties And encounter the Buddhas, And having encountered the Buddhas, Quickly attain pure faith?　

得無上信已，　　 難捨而能捨，　 棄捨一切已，　　 力行無礙道？　

Having attained supreme faith, How can one give up what is hard to give up, And having given up everything, Vigorously practice the unobstructed path?

云何樂出家，　　 閑靜修空智？　 云何不逆法？　　 願具答是事。」

How can one delight in leaving home, Cultivate wisdom of emptiness in tranquility? How can one not oppose the Dharma? Please answer all these questions completely.

富樓那白佛言：「世尊！我等悉知佛已具足一切智慧，已度一切神通彼岸，於三界中第一高尊，得無有比微妙大智，於諸法中行無障礙。是故我今請問是事。」以偈讚曰：

Pūrṇa said to the Buddha, "World-Honored One! We all know that the Buddha has perfected all wisdom, crossed over to the far shore of all supernatural powers, is supreme and most honored in the three realms, has attained incomparable subtle and great wisdom, and moves without obstruction among all dharmas. Therefore, I now ask about these matters." Then he spoke these verses in praise:

佛住上功德，　　 已度神通岸，　 得無障礙智，　　 我為勇猛問。　

The Buddha abides in supreme merit, Has crossed to the shore of supernatural powers, Attained unobstructed wisdom - I ask with courage and determination.

善學一切法，　　 功德最高勝，　 破闇生慧明，　　 令眾悉歡喜。　

Well-learned in all dharmas, Supreme in merit and virtue, Breaking darkness to give rise to wisdom's light, Making all beings rejoice.

怨親無憎愛，　　 無憂無欺誑，　 大戰勝死王，　　 摧破魔軍眾。　

Neither hating foes nor loving friends, Without sorrow or deception, Victorious in the great battle with the king of death, Crushing the armies of Māra.

不執於刀杖，　　 降伏諸怨敵，　 常有慈悲心，　　 堅住清淨戒。　

Without taking up weapons, Subduing all adversaries, Always with a heart of compassion, Firmly abiding in pure precepts.

世尊無諂曲，　　 無慢無戲調，　 得證明解脫，　　 功德中最勝。

The World-Honored One is without flattery, Without pride or frivolity, Has realized bright liberation, Supreme among all merits.　

如本所行道，　　 所得勝智慧，　 願今為我說，　　 云何行得佛？」

Like the path you practiced before, The supreme wisdom you attained - Please explain to me now How to practice to attain Buddhahood?

爾時佛告富樓那言：「善哉善哉！汝能諮問如來是事。諦聽諦聽善思念之，當為汝說諸菩薩發心所行，修集一切無量佛法。」爾時世尊以偈頌曰：

At that time, the Buddha said to Pūrṇa, "Excellent, excellent! You are able to inquire about these matters from the Tathāgata. Listen carefully, listen carefully and keep it well in mind. I will explain to you the practices that bodhisattvas undertake when they first generate their aspiration (i.e. bodhicitta), cultivating and accumulating all the immeasurable Buddha dharmas." Then the World-Honored One spoke these verses:

我今說菩薩，　　 初發菩提心，　 常以勇猛力，　　 樂行菩薩道。　

Now I will speak of bodhisattvas Who first generate bodhicitta, And with vigorous strength Delight in practicing the bodhisattva path.

諸菩薩所行，　　 種種深心行，　 於佛得受記，　　 是事當略說。　

The practices of bodhisattvas, The various ‘profound mind’ practices, And receiving predictions from the Buddha - I will briefly explain these matters.

深心樂法心，　　 無量無有邊，　 種種現諸行，　　 不以一事成。

Their profound minds delight in the mind of Dharma, Limitless and boundless, Manifesting various practices, Not accomplished through just one deed.

喜心內充滿，　　 而行於布施，　 施已心無悔，　　 其意益歡悅。　

With hearts filled with joy, They practice giving (dāna), After giving, their minds have no regret, Their spirits increasingly delighted.

菩薩作是念：　　 『眾生常貧窮，　 無有多聞財，　　 我當為求之。

The bodhisattva thinks thus: ’Beings are always poor, Lacking the wealth of learning (bahu-sruta), I shall seek it for their sake.

眾生常貧窮，　　 皆由於懈怠，　 我當勤精進，　　 從是得菩提。　

Beings are always poor All due to laziness, I shall diligently strive (vīrya), And thereby attain bodhi.

我當為眾生，　　 加心行忍辱，　 惡言罵捶打，　　 默受而不報。』

For the sake of beings, I shall practice kṣānti patience with focused mind, When faced with harsh words, abuse and beatings, I shall accept them silently without retribution.’

當念誰罵我？　　 罵者不可得；　 罵詈瞋恨者，　　 皆悉是空事。　

They should contemplate, ‘Who insults me?’ The insulter cannot be found; Those who curse and hate - All these matters are empty.　

如是思惟已，　　 心無有瞋恨，　 常修行忍辱，　　 從是成佛道。

Having contemplated thus, The mind harbors no hatred, Always practicing patience, And thereby attaining the Buddha Way.

『眾生無善心，　　 當為作世燈，　 令其得歸趣，　　 無財足以財。　

‘Beings lack good hearts, I shall be a lamp for the world, Help them find refuge, And enrich those without wealth.

眾生可愍傷，　　 皆共行邪道，　 我當度脫之，　　 令住於涅槃。　

Beings are pitiable, All following wrong paths, I shall liberate them And establish them in nirvana.

眾生皆貧窮，　　 無有智慧財，　 我得一切智，　　 令其得充足。』　

All beings are poor, Lacking the wealth of wisdom, When I attain all-knowledge, I shall help them become fulfilled.’

如是諸菩薩，　　 為度眾生故，　 發心求菩提，　　 行如是等願。」

Thus do bodhisattvas, For the sake of liberating beings, Generate the aspiration (citta) to seek bodhi, And practice such vows.　　

佛告富樓那：「諸菩薩摩訶薩種種因緣示現其心，不住一法。所以者何？諸菩薩學一切法，然後得道。菩薩有四大希有事，不見餘法勝此事者。何等四？菩薩能於懈怠眾生勤行精進，是名希有。能於強梁瞋恚眾中修行忍辱，是名希有。見諸眾生行於邪道，自勤正道，是名希有。為度眾生轉生死故，而以深心發阿耨多羅三藐三菩提，是名希有。富樓那！此四希有，是名菩薩最大希有。」爾時世尊以偈頌曰：

The Buddha said to Pūrṇa, "Bodhisattva-mahāsattvas manifest their minds through various causes and conditions, not dwelling on any single dharma. Why is this? Because bodhisattvas study all dharmas before attaining the Way. Bodhisattvas have four extraordinary qualities that no other dharmas surpass. What are these four?

When among lazy beings, bodhisattvas practice with vīrya - this is extraordinary. When among angry and hostile beings, they practice kṣānti - this is extraordinary. When seeing beings following wrong paths, they diligently follow the right path - this is extraordinary. For the sake of liberating beings from the cycle of birth and death, with a profound mind they generate anuttarā-samyak-saṃbodhi - this is extraordinary.

Pūrṇa! These four extraordinary qualities are called the bodhisattva's greatest extraordinary qualities." Then the World-Honored One spoke these verses:

見懈怠眾生，　　 勤心發精進： 『我不應效彼，　 行諸非法事。　

Seeing lazy beings, I diligently cultivate vīrya: "I should not imitate them, In doing unwholesome deeds.

不應效瞋恚，　　 瞋恚非佛道，　 常修慈悲心，　　 菩提從是生。　

I should not imitate anger, For anger is not the Buddha's path. Always cultivating a mind of loving-kindness and compassion, From this, bodhi arises.

眾生樂邪徑，　　 依止於邪徑，　 菩薩求正道，　　 令眾住正道。　

Beings delight in wrong paths, Taking refuge in wrong paths, The bodhisattva seeks the right path, Leading beings to dwell in the right path.

見生死過患，　　 一心求佛智，　 我得無上財，　　 當度諸眾生。』　

Seeing the faults of birth and death, Single-mindedly seeking Buddha's wisdom, When I attain the supreme wealth, I shall liberate all beings."

如是希有事，　　 餘更無勝者，　 以是故當知，　　 得離障礙法。　

Such extraordinary matters Have nothing superior to them. Therefore one should know This attains freedom from hindrances.

設使燒身衣，　　 頭然猶不救，　 懈怠心若生，　　 即應速除滅。」

Even if one's clothes and body are burning, Or one's head is on fire, still do not save them - If laziness arises in the mind, It should be quickly eliminated.

佛告富樓那：「菩薩有四法能生喜心。何等四？見諸眾生安處生死不能精進，自見其身在於佛道修行精進，便生喜心。見諸眾生心常懈怠，自見其身在於佛法勤行精進，便生喜心。見諸眾生瞋恨嫉妬，自見其身無有恚嫉常懷慈悲，便生喜心。不見餘人勤行佛法與我等者，便生喜心。」爾時世尊以偈頌曰：

The Buddha said to Pūrṇa, "Bodhisattvas have four dharmas that can give rise to joy. What are these four?

Seeing beings comfortably dwelling in birth and death without being able to practice vīrya, while seeing oneself diligently practicing with vīrya on the Buddha's path - this gives rise to joy.

Seeing beings who are constantly lazy, while seeing oneself practicing the Buddha-dharma of vīrya - this gives rise to joy.

Seeing beings full of hatred and jealousy, while seeing oneself without anger or envy and always maintaining loving-kindness and compassion - this gives rise to joy.

Not seeing others practice the Buddha-dharma as diligently as oneself - this gives rise to joy."

Then the World-Honored One spoke these verses:

見眾生懈怠，　　 已身行精進，　 是故此菩薩，　　 自得歡喜心。

Seeing beings who are lazy, While practicing vīrya oneself, Therefore this bodhisattva Gives rise to a joyful mind.　

見生死過患，　　 而生厭離心，　 怖畏三界獄，　　 勤心求捨離。

Seeing the faults of birth and death, A mind of renunciation arises, Fearing the prison of the three realms, Diligently seeking to escape.　

眾生樂瞋恨，　　 自住慈悲心，　 是故此菩薩，　　 生歡喜悅樂。

Beings delight in hatred, While dwelling in loving-kindness and compassion oneself, Therefore this bodhisattva Gives rise to joy and delight.

『眾生所可作，　　 皆所不應作，　 是故我當求，　　 無有上佛道。　

"All that beings do Are things that should not be done, Therefore I shall seek The unsurpassed Buddha Way.

是名真實智，　　 諸佛所稱歎，　 我當學是智，　　 眾生得歸趣。』　

This is called true wisdom, Praised by all Buddhas. I shall learn this wisdom, So beings may find refuge."

是故此菩薩，　　 常得歡喜心，　 從有無空偽，　　 當生真實法。」

Therefore this bodhisattva Always attains a joyful mind, From existence, non-existence and empty falsity, The true Dharma shall arise.

佛告富樓那：「菩薩有四法，得離諸難、值無難處，值已不失，能修佛法，何等四？一者菩薩謙遜其心柔軟，凡見眾生常言善來，和顏悅色先意問訊，與之共語言常含笑。二者一心求法常樂諮問，勤求善利無有厭足。三者當樂空閑、遠離、獨處。四者自身安住佛菩提道，亦化眾生令住佛道。菩薩有是四法得離諸難、值無難處，值已不失，能修佛法。」爾時世尊以偈頌曰：

The Buddha said to Pūrṇa, "Bodhisattvas have four dharmas that enable them to leave behind difficulties, encounter places free of difficulties, and, having encountered them, not lose them and be able to practice the Buddha's Dharma. What are these four?

First, bodhisattvas are humble and gentle in heart. Whenever they see beings, they always say 'Welcome,' with a warm countenance and pleasant expression, taking the initiative to greet them, speaking with them with a constant smile.

Second, they single-mindedly seek the Dharma and delight in asking questions, diligently seeking wholesome benefits without becoming satiated.

Third, they delight in quiet places, seclusion, and solitude.

Fourth, they themselves abide in the Buddha's path to Bodhi, while also transforming beings to abide in the Buddha's path.

With these four dharmas, bodhisattvas leave behind difficulties, encounter places free of difficulties, and, having encountered them, do not lose them and are able to practice the Buddha's Dharma." At that time the World-Honored One spoke these verses:

具足柔軟心，　　 常樂行慈悲，　 若與眾生語，　　 謙下心和悅。　

With a mind completely gentle, Delighting always in practicing compassion, When speaking with beings, Humble and pleasant in heart.

常求佛所歎，　　 甚深微妙法，　 常持清淨戒，　　 樂行頭陀事。

Always seeking what the Buddha praised, The profound and subtle Dharma, Always upholding pure precepts, Delighting in ascetic practices.　

雖行頭陀法，　　 亦行深妙智，　 是故此菩薩，　　 離難值無難。　

Though practicing ascetic dharmas, Also practicing profound wisdom, Therefore this bodhisattva Leaves difficulties and encounters none.

常於諸佛所，　　 諮問諸深法，　 是故智增長，　　 不生諸難處。　

Always in the presence of Buddhas, Inquiring about profound dharmas, Therefore wisdom increases, And they are not born in difficult places.

常樂在空閑，　　 清淨行頭陀，　 是故此菩薩，　　 離難值無難。　

Always delighting in solitude, Purely practicing dhūta austerities, Therefore this bodhisattva Leaves difficulties and encounters none.

諸有智慧者，　　 親近此四法，　 能離一切難，　　 得值遇諸佛。

Those who have wisdom, Drawing close to these four dharmas, Can leave behind all difficulties, And encounter the Buddhas.　

得值諸佛已，　　 具足不壞信，　 能發上精進，　　 以求於佛智。

Having encountered the Buddhas, They gain unbreakable faith, Can arouse supreme vīrya, To seek the Buddha's wisdom.　

是故求智者，　　 應當學正法，　 若能學正法，　　 得佛道不難。」

Therefore those seeking wisdom Should study the true Dharma, If one can study the true Dharma, Attaining the Buddha Way is not difficult.

多聞品第二

Part Two: The Learned (bahu-sruta)

佛告富樓那：「菩薩有四法，則能修集多聞，猶如大海不可竭盡，常能修集多聞寶藏，能於諸法得決定義，於諸語言善了章句。何等四？菩薩求法，所謂十二部經：脩多羅、祇夜、受記經、伽陀、憂陀那、尼陀那、如是諸經、本生經、方廣經、未曾有經、阿波陀那、論議經。求已誦讀，誦讀已正憶念，正憶念已如所說行。富樓那！菩薩有此初法，則能修集多聞，猶如大海不可竭盡。常能修集多聞寶藏，能於諸法得決定義，於諸語言善了章句。

The Buddha said to Pūrṇa, "Bodhisattvas have four dharmas by which they can accumulate vast learning that is inexhaustible like the great ocean, constantly gather the treasure of vast learning, gain definitive understanding of all dharmas, and skillfully master the meaning of all words and phrases. What are these four?

Bodhisattvas seek the Dharma, namely the twelve divisions of scripture: sūtra, geya, vyākaraṇa, gāthā, udāna, nidāna, itivṛttaka, jātaka, vaipulya, adbhutadharma, avadāna, and upadeśa. Having sought them, they recite them; having recited them, they correctly remember them; having correctly remembered them, they practice according to what was taught.

Pūrṇa! With this first dharma, bodhisattvas can accumulate vast learning that is inexhaustible like the great ocean. They can constantly gather the treasure of vast learning, gain definitive understanding of all dharmas, and skillfully master the meaning of all words and phrases."

「復次富樓那！菩薩於一切法中無所依止，雖入禪定而無所依。無所依故，於諸法中得不住智。得不住智已，於諸法中得無礙知見。何以故？富樓那！無法可貪、作障礙者。菩薩有此三法，則能修集多聞，猶如大海不可竭盡，能常修集多聞寶藏，能於諸法得決定義，於諸語言善了章句。

"Furthermore, Pūrṇa! A bodhisattva does not depend on any dharmas, and though entering meditation, remains without dependency. Because of being without dependency, they attain the wisdom of non-abiding in dharmas. Having attained the wisdom of non-abiding, they gain unobstructed knowledge and vision regarding all dharmas. Why? Pūrṇa! There are no dharmas that can be grasped or that create obstacles. With these three dharmas, bodhisattvas can accumulate vast learning that is inexhaustible like the great ocean, can constantly gather the treasure of vast learning, can gain definitive understanding of all dharmas, and can skillfully master the meaning of all words and phrases.”

「復次富樓那！菩薩以法因緣念佛及念佛法，是人以法因緣念佛念佛法時，不見有法可貪受者。是人不貪受故，於一切法心無所著。是人於一切法無所著故，於諸問難隨所問答而無有礙。菩薩有此三法，則能修集多聞，猶如大海不可竭盡，能常修集多聞寶藏，能於諸法得決定義，於諸語言善了章句。

"Furthermore, Pūrṇa! When bodhisattvas mindfully recollect the Buddha and Buddha's Dharma through the causation of Dharma, when they mindfully recollect the Buddha and Buddha's Dharma in this way, they see no dharma that can be grasped or received. Because they do not grasp or receive, their minds are unattached to any dharmas. Because their minds are unattached to any dharmas, they can answer all questions and challenges without obstruction. With these three dharmas, bodhisattvas can accumulate vast learning that is inexhaustible like the great ocean, can constantly gather the treasure of vast learning, can gain definitive understanding of all dharmas, and can skillfully master the meaning of all words and phrases.”

「復次富樓那！菩薩成就無所得慈，於行無礙。無所得慈者不受諸事。何以故？富樓那！住此相者，或生貪欲、或生瞋恚、或生愚癡。住彼相者，亦或生貪欲、或生瞋恚、或生愚癡。住事相物相、陰相入相界相、法相非法相者，亦或生貪欲、或生瞋恚、或生愚癡。是故富樓那！所有受相皆名邪見，菩薩悉滅一切諸相修集慈心。眾生敗壞故相亦敗壞，相敗壞故事亦敗壞，事敗壞故見亦敗壞，菩薩爾時壞一切法修集於慈。如是慈者名為無所得慈，如是無所得慈名為法慈，如是法慈名為佛慈。富樓那！何名佛慈？無作無壞，是名佛慈。復次富樓那！如實通達一切諸法，是名佛慈。」

“Furthermore, Pūrṇa! Bodhisattvas accomplish loving-kindness that attains nothing, moving without obstruction. The loving-kindness that attains nothing does not receive any phenomena. Why? Pūrṇa! Those who dwell on characteristics give rise to greed, anger, or delusion. Those who dwell on other characteristics also give rise to greed, anger, or delusion. Those who dwell on characteristics of phenomena, objects, aggregates, sense fields, elements, dharmas and non-dharmas also give rise to greed, anger, or delusion. Therefore, Pūrṇa! All grasping of characteristics is called wrong view. Bodhisattvas eliminate all characteristics while cultivating loving-kindness. When beings deteriorate, characteristics also deteriorate; when characteristics deteriorate, phenomena deteriorate; when phenomena deteriorate, views deteriorate. At this time, bodhisattvas destroy all dharmas while cultivating loving-kindness. Such loving-kindness is called loving-kindness that attains nothing, such loving-kindness that attains nothing is called Dharma loving-kindness, such Dharma loving-kindness is called Buddha's loving-kindness. Pūrṇa! What is Buddha's loving-kindness? Without making or destroying - this is Buddha's loving-kindness. Furthermore, Pūrṇa! Truly penetrating all dharmas - this is Buddha's loving-kindness."

「世尊！云何名為如實通達一切諸法？」

"World-Honored One! What does it mean to truly penetrate all dharmas?"

佛告富樓那：「所通達者，不言是法、不言非法。何以故？富樓那！若言有法即是非法。若有無法、無有非法，則於其中無有戲論，若無戲論是名涅槃。汝具觀之，極遠極近。」

The Buddha said to Pūrṇa, "What is truly penetrated is neither called dharma nor non-dharma. Why? Pūrṇa! If one speaks of the existence of dharma, that itself is non-dharma. If there is no dharma and no non-dharma, then there is no conceptual proliferation, and where there is no conceptual proliferation, this is called nirvāṇa. Observe it completely - is it extremely far or extremely near?"

富樓那言：「不遠不近。何以故？世尊！如是義者，無方無處、無內無外。」

Pūrṇa said, "Neither far nor near. Why? World-Honored One! Such meaning has no direction, no location, no inside, and no outside."

佛言：「如是富樓那！於法作數。」

The Buddha said, "So it is, Pūrṇa! Make a count of the dharmas."

「世尊！於何等法為之作數？」

"World-Honored One! What dharmas are there to count?"

「富樓那！如諸凡夫所著之法，如來不得不修不證不通達。如是法者為之作數，富樓那！是諸法數不為分別法故。富樓那！今為汝說，如是第一寂滅法者能攝佛道。富樓那！當來有人欣赴世利，若聞此經不樂聽受。富樓那！我此菩提，汝等但以音聲章句少知之耳，其中義趣汝所不知。此義玄遠不可言宣，唯有智者可以內知。」爾時世尊而說偈言：

"Pūrṇa! The Tathāgata does not attain, cultivate, realize or penetrate dharmas that ordinary beings are attached to. These dharmas are counted as such, but Pūrṇa, this counting of dharmas is not for the sake of discrimination. Pūrṇa! Now I tell you, this supreme quiescent dharma can encompass the Buddha's Way. Pūrṇa! In the future there will be people who delight in worldly benefits - when they hear this sutra they will not take joy in listening to it. Pūrṇa! Regarding my enlightenment, you all understand just a little through its sounds and phrases, but you do not know its inner meaning. This meaning is profound and distant, inexpressible in words - only the wise can know it internally." At that time the World-Honored One spoke these verses:

不能知義者，　　 聞佛法憂苦，　 若能知義者，　　 如來為作師。　

Those who cannot understand the meaning Hear the Buddha's Dharma with anxiety and suffering, But those who can understand the meaning, The Tathāgata becomes their teacher.

若人佛為師，　　 是則求涅槃，　 無有諍訟心，　　 能正思量法。　

For those who take the Buddha as teacher, They then seek nirvāṇa, Without a mind of disputation, They can correctly contemplate the Dharma.

此中無法生，　　 亦無有法滅，　 無生無有滅，　　 是諸法實相。

Herein no dharma arises, Nor is there any dharma that ceases, No arising and no cessation - This is the true characteristic of all dharmas.　

若法無有生，　　 即無有作起，　 是非與一異，　　 此法中皆無。　

When dharmas have no arising, Then there is no production, "Is" and "is not," "one" and "different" - None of these exist within this dharma.

是名為涅槃，　　 中無有滅者，　 若言極遠近，　　 是二俱為空。　

This is called nirvāṇa, Wherein there is no cessation, If one speaks of "extremely far" or "near," Both these concepts are empty.

若能知空者，　　 即名知涅槃，　 若知涅槃者，　　 是名我弟子。

One who can understand emptiness Is said to know nirvāṇa, And one who knows nirvāṇa Is called my disciple.

「富樓那！菩薩有此四法，則能修集多聞，猶如大海而不竭盡，能常修集多聞寶藏，能於諸法得決定義，於諸語言善了章句。」爾時世尊以偈頌曰：

"Pūrṇa! With these four dharmas, bodhisattvas can accumulate vast learning that is inexhaustible like the great ocean, can constantly gather the treasure of vast learning, can gain definitive understanding of all dharmas, and can skillfully master the meaning of all words and phrases." At that time, the World-Honored One spoke these verses:

常欲求多聞，　　 諸佛所稱歎，　 能得定實義，　　 是故如大海。

Always seeking vast learning That the Buddhas praise, Able to gain definitive meaning - Therefore like the great ocean.

能於一字中，　　 及與一句義，　 於千萬億劫，　　 說之而不盡。　

Within a single word And the meaning of a single phrase, Through thousands of millions of kalpas, Speaking of it without end.

故當求正法，　　 求已正思量，　 勿貪取法相，　　 不貪佛所讚。　

Therefore seek the true Dharma, Having sought it, contemplate correctly, Do not grasp at the characteristics of dharmas, Not grasping, the Buddha praises.

憶念諸如來，　　 及念於正法，　 不以貪競心，　　 而求於導師。

Mindfully recollecting all Tathāgatas, And recollecting the true Dharma, Not with a competitive, grasping mind Seeking the Teacher.

常於諸眾生，　　 修行慈愍心，　 而不著眾生，　　 散滅一切法。　

Always toward all beings Practicing with a compassionate mind, Yet not attached to beings, Dispersing all dharmas.

大名稱菩薩，　　 修習如是法，　 疾得陀羅尼，　　 多聞從是生。　

The bodhisattva of great renown, Cultivating such dharmas, Swiftly attains dhāraṇīs, From this vast learning (bahu-sruta) arises.

猶如虛空性，　　 無增無有減，　 法性亦如是，　　 無增無有減。　

Just like the nature of space, Which neither increases nor decreases, The nature of dharmas is also thus, Neither increasing nor decreasing.

我以智慧力，　　 無量劫說法，　 所說無央數，　　 猶亦不名說。

With the power of wisdom, Through countless kalpas, I will teach the Dharma, What is taught is boundless, Yet still not called teaching.　

盡諸眾生性，　　 皆使得人身，　 普共行出家，　　 多聞如阿難。　

Exhausting the nature of all beings, All attaining human bodies, All together leaving home, Vastly learned (bahu-sruta) like Ānanda.

陀羅尼菩薩，　　 為是一切人，　 千億劫說法，　　 智慧猶不盡。　

Dhāraṇī bodhisattva, For all these beings, Through billions of kalpas teaches the Dharma, Yet wisdom remains inexhaustible.

佛智慧無等，　　 同虛空無量，　 虛空無生起，　　 智慧亦如是。

Buddha's wisdom has no equal, Like space, immeasurable; Space has no arising, Wisdom is also thus.　

如龍不取水，　　 而能雨大水，　 是水無住處，　　 所雨無窮盡。　

Like nāgas not gathering water, Yet able to rain great waters, This water has no abiding place, What rains is inexhaustible.

菩薩亦如是，　　 得此陀羅尼，　 諸法無住處，　　 是緣說不盡。　

Bodhisattvas are also thus, Attaining these dhāraṇīs, Dharmas have no abiding place, The conditions for such teaching are inexhaustible.

故應求多聞，　　 求已正思惟，　 以法緣念佛，　　 多聞從是生。

Therefore seek vast learning, Having sought it, contemplate correctly, Through Dharma conditions recollect Buddha, From this vast learning arises.　

慈普覆眾生，　　 散滅眾生相，　 亦滅諸法相，　　 多聞從是生。」

Kindness universally covers beings, Dispersing characteristics of beings, Also dispersing characteristics of dharmas, From this vast learning arises.　

不退品第三

Part Three: avaivartika / Irreversibility

佛告富樓那：「菩薩成就四法，能於阿耨多羅三藐三菩提不退轉。何等四？菩薩聞未聞法，思量義理不即言非。菩薩成就此初法者，則於阿耨多羅三藐三菩提不退轉。」爾時世尊以偈頌曰：

The Buddha said to Pūrṇa, "Bodhisattvas who accomplish four dharmas can remain unwavering in their progress toward anuttarā-samyak-saṃbodhi. What are these four? When bodhisattvas hear teachings they have not heard before, they contemplate their meaning and principle without immediately rejecting them. When bodhisattvas accomplish this first dharma, they remain unwavering in their progress toward anuttarā-samyak-saṃbodhi." At that time the World-Honored One spoke these verses:

聞所未聞法，　　 其心逮不逆，　 思量其義理，　　 不即言非法。　

When hearing teachings not heard before, Their minds remain without rejection, Contemplating their meaning and principle, Not immediately saying 'this is not dharma.'

若聞於空法，　　 常求其義理，　 是故智增長，　　 佛道從是生。　

When hearing teachings about emptiness, Always seeking their meaning and principle, Therefore wisdom increases, And the Buddha Way arises from this.

聞所未聞法，　　 應求其義理，　 不退於菩提，　　 智慧得增長。　

When hearing teachings not heard before, One should seek their meaning and principle, Not retreating from bodhi, Wisdom grows and increases.

聞所未聞法，　　 不隨惡慢心，　 不生於諂曲，　　 生則非菩提。

When hearing teachings not heard before, Not following an evil, prideful mind, Not giving rise to flattery and deception, For these are not bodhi.　

聞所未聞法，　　 應求解其義，　 先雖未曾聞，　　 一心應思念。

When hearing teachings not heard before, One should seek to understand their meaning, Though never heard before, With one mind should contemplate.　

是人求法時，　　 能得聞正法，　 常值遇諸佛，　　 不退失菩提。

When such a person seeks the Dharma, They are able to hear the true Dharma, Always encountering Buddhas, Not regressing from bodhi.　

得見諸佛已，　　 則能正問難，　 聲聞人得聞，　　 咸以為歡喜。　

Having seen the Buddhas, They can properly question them, When śrāvakas hear this, All are filled with joy.

是人甚希有，　　 能作如是問，　 我等尚無心，　　 況能聞是事。

Such a person is most rare, Able to ask such questions, "We ourselves lack such resolve, How much less could we hear such things!"　

聲聞稱希有，　　 天神皆歡喜，　 諸佛稱其名，　　 此是多聞果。　

The śrāvakas proclaim it rare, The devas all rejoice, The Buddhas praise their name, This is the fruit of vast learning.

若有所問時，　　 佛答其所問，　 無量諸大眾，　　 皆得大饒益。　

When there are questions asked, The Buddha answers what is asked, Countless great assemblies All gain great benefit.

得聞是多聞，　　 菩薩所問答，　 無量眾皆得，　　 無上之法眼。」

Hearing such vast learning, The questions and answers of bodhisattvas, Countless beings all attain The unsurpassed Dharma eye.

佛告富樓那：「以是因緣，當知菩薩聞未聞法信受不逆，正心思量不即言非，則能饒益無量眾生。富樓那！乃往過去無量無邊不可思議阿僧祇劫，爾時有佛，號一切功德光明王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。富樓那！是一切功德光明王佛壽八十億歲，其佛一會聲聞弟子，不受諸法漏盡解脫，恒河沙數此不可計，是諸阿羅漢皆得共解脫。菩薩眾數亦復如是。富樓那！其佛滅後法住六萬歲。欲涅槃時，百億菩薩皆與神力，為護法故悉遍百億閻浮提內，一一閻浮提各有一菩薩。富樓那！一切功德光明王佛滅度之後，諸弟子眾漸皆懈怠，不復誦持如是深經，諸法空經、淨戒頭陀經漸皆滅盡，以其不能讀誦說故。其法廣大有八百四萬法藏，一一法藏有六十八百萬億那由他修多羅，一一修多羅中有三萬六千憂陀那，一一憂陀那中有七百六萬億偈。富樓那！最後末世法欲滅時，於此爾所佛法藏中餘但有一修多羅憂陀那。時有比丘法師名那羅延，於此閻浮提中。佛與神力，為護法故。是那羅延法師多聞廣博善能說法，嚴飾文辭義理明了，每常樂說所未聞法。當說法時，多有人眾違逆毀破。那羅延法師便作此念：『是諸人眾，所未聞法聞不能信、不樂聽受，若聽不解心不隨順，聞已違逆破壞出過，而作是言：「此非佛語、非大師教。所以者何？我等未曾從師和上聞如是經。又諸長老比丘亦復不言從師和上展轉所聞。」今諸比丘唯有一餘修多羅憂陀那，我今何不獨處閑靜。』富樓那。那羅延法師作是念已，獨入深山。爾時閻浮提中從劫初來有六萬八千大城，城長十二由旬、廣七由旬，莊挍嚴飾街巷相當，人民充滿豐樂安隱。其後續造八十四億小城，有廣七由旬或六五四三二由旬，其最小者廣一由旬。富樓那！爾時閻浮提中有一大城名為安樂，中有長者名為闍匿，有一子名摩訶耐摩陀。是長者子在空閑處，有一天來為說偈言：

The Buddha said to Pūrṇa, "For this reason, know that when bodhisattvas hear teachings they have not heard before, they accept them with faith without rejection, contemplate their meaning with a correct mind without immediately saying they are wrong, and thus can benefit countless beings.

Pūrṇa! In the distant past, countless, boundless, inconceivable asaṃkhya kalpas ago, there was a Buddha named Universal Merit and Light King Tathāgata, Arhat, Samyak-saṃbuddha, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. Pūrṇa! This Buddha Universal Merit and Light King lived for eighty billion years. In one assembly, his śrāvaka disciples who had attained complete liberation were as numerous as the sands of the Ganges River - incalculable - and all these arhats had attained shared liberation. The number of bodhisattvas was just as great.

Pūrṇa! After this Buddha's extinction, the Dharma remained for sixty thousand years. When he was about to enter nirvāṇa, a hundred billion bodhisattvas were empowered with supernatural powers to protect the Dharma throughout a hundred billion Jambudvīpas, with one bodhisattva in each Jambudvīpa.

Pūrṇa! After Universal Merit and Light King Buddha entered extinction, the disciples gradually became lazy and no longer recited and maintained such profound sutras. The sutras on emptiness and the sutras on pure precepts and ascetic practices gradually disappeared because they could not read, recite and explain them. His teachings were vast, with eight million four hundred thousand collections of dharma, each collection containing six hundred eighty million nayuta sutras, each sutra containing thirty-six thousand udānas, and each udāna containing seven hundred sixty million verses.

Pūrṇa! In the final age when the Dharma was about to disappear, of all these collections of Buddha's teachings, only one sutra and udāna remained. At that time there was a Dharma master monk named Nārāyaṇa in Jambudvīpa. The Buddha gave him supernatural power to protect the Dharma. This Dharma master Nārāyaṇa was deeply learned and skilled at teaching the Dharma, with elegant words and clear principles, and always delighted in teaching previously unheard teachings.

When teaching the Dharma, many people opposed and criticized him. Dharma master Nārāyaṇa then thought: "When these people hear teachings they have not heard before, they cannot believe them and do not enjoy listening. If they listen but do not understand, their minds do not follow along. Having heard, they oppose and criticize, saying: 'This is not the Buddha's word, not the Great Teacher's teaching. Why? We have never heard such sutras from our teachers and elders. And the elder bhikṣus also do not say they heard these passed down from their teachers.' Now among the bhikṣus only one sutra and udāna remains - why don't I go dwell in solitude?"

Pūrṇa! After Dharma master Nārāyaṇa had this thought, he went alone into the deep mountains. At that time in Jambudvīpa since the beginning of the kalpa there were sixty-eight thousand great cities, each twelve yojanas long and seven yojanas wide, with orderly streets and lanes, filled with prosperous and peaceful people. Later eighty-four billion smaller cities were built, seven yojanas wide or six, five, four, three or two yojanas, with the smallest being one yojana wide. Pūrṇa! At that time in Jambudvīpa there was a great city called Peace and Joy, where there lived an elder named Jñātika who had a son named Mahā-kṣānti-māṇava. When this elder's son was in a quiet place, a deva came and spoke verses to him, saying:

汝當勤求法，　　 求已正思惟；　　 功德王如來，　　 已記汝作佛。』

"You should diligently seek the Dharma, Having sought it, contemplate it correctly; The Tathāgata Merit King Has already predicted you will become a Buddha."

「富樓那！天說偈已忽然不現。時長者子即詣父所頭面禮足，作如是言：『我欲出家，於一切功德光明王佛法中修習梵行。』爾時闍匿長者以偈答曰。

Pūrṇa! After the deva spoke these verses, he suddenly disappeared. Then the elder's son went to his father, prostrated himself at his feet, and said, "I wish to leave home and practice the holy life within the Dharma of Buddha Universal Merit and Light King." At that time, Elder Jñātika replied in verse:

我家多財寶，　　 金銀無有量，　　 閻浮提所無，　　 我家悉具有。　

Our family has great wealth and treasures, Gold and silver beyond measure, Things that can't be found anywhere in Jambudvīpa, Our family has them all.　

我所求財寶，　　 為子受欲樂，　　 云何行出家，　　 為世所輕賤？』

The wealth and treasures I have sought Were for my son to enjoy pleasures - Why would you want to leave home And be looked down upon by the world?

「爾時長者子偈答父言：

At that time, the elder's son replied to his father in verse:

我樂常求法，　　 求已正思惟，　　 不樂受富樂，　　 當為世作佛。　

I delight in constantly seeking the Dharma, Having sought it, I contemplate it correctly. I do not wish to enjoy wealth and pleasure, I shall become a Buddha for the world.　

不須家業寶，　　 我欲求少欲，　　 所出之法財，　　 今當行出家。　

I do not need family wealth and treasures, I wish to seek contentment with little, With the wealth of Dharma that emerges, I shall now leave home for the spiritual life.　

諸佛出世難，　　 佛說法亦難，　　 我今值佛法，　　 云何當捨離？』

Buddhas rarely appear in the world, And rare is it to hear them teach the Dharma. Now that I have encountered the Buddha's Dharma, How could I abandon it?"

「富樓那！時長者子頭面禮父足，繞已而出，說此偈言：

Pūrṇa! The elder's son prostrated himself at his father's feet, circumambulated him and departed, speaking these verses:

設有一億父，　　 及有百億母，　　 猶尚不能遮，　　 今我出家心。　

Even if there were a hundred million fathers And ten billion mothers, They still could not prevent My mind's resolve to leave home.　

我捨身壽命，　　 父母親族財，　　 唯不捨佛法，　　 當行出家求。』

I abandon my body and life, Parents, relatives and wealth, Only the Buddha's Dharma I will not abandon - I shall seek to leave home and pursue it."

「富樓那！時長者子說此偈已，出家為道。即詣那羅延法師，求欲聽法。時那羅延法師即為演說所未聞經。時摩訶耐摩陀比丘聞所未聞經已，問那羅延法師言：『我於此經先所未聞。如是諸經，誰讀誰誦、誰受持者？從何處聞？』那羅延言：『我以宿命善根因緣故，亦以一切功德光明王佛威神力故，如是深經自然在心。』富樓那！是摩陀比丘聞說此已，加心思念，智力即生。以大智慧方便力故，難問那羅延法師。那羅延隨義答已，而作是言：『一切功德光明王佛時，有一比丘問佛是事，如汝今問，佛如是答。』時是比丘聞已歡喜。富樓那！是摩訶耐摩陀比丘復問那羅延法師。那羅延言：『一切功德光明王佛時，有一比丘問如是事，如汝今問，佛如是答。』時是比丘聞已歡喜。

Pūrṇa! After the elder's son spoke these verses, he left home for the spiritual life. He immediately went to Dharma Master Nārāyaṇa, seeking to hear the Dharma. Then Dharma Master Nārāyaṇa taught him previously unheard sutras.

When Bhikṣu Mahā-kṣānti-māṇava heard these previously unheard sutras, he asked Dharma Master Nārāyaṇa, ‘I have never heard these sutras before. Who has read these sutras? Who has recited them? Who has maintained them? From where did you hear them?’

Nārāyaṇa replied. ‘Due to the karmic roots from my past lives, and also due to the spiritual power of Buddha Universal Merit and Light King, these profound sutras naturally dwell in my mind.’

Pūrṇa! When this Māṇava Bhikṣu heard this, he contemplated deeply and wisdom arose. Through the power of great wisdom and skillful means, he questioned Dharma Master Nārāyaṇa extensively. After Nārāyaṇa answered according to the meaning, he said: "During the time of Buddha Universal Merit and Light King, there was a bhikṣu who asked the Buddha about this matter, just as you are asking now, and the Buddha answered in this way." Upon hearing this, that bhikṣu was delighted.

Pūrṇa! Mahā-kṣānti-māṇava Bhikṣu again questioned Dharma Master Nārāyaṇa. Nārāyaṇa said, ‘During the time of Buddha Universal Merit and Light King, there was a bhikṣu who asked about such matters, just as you are asking now, and the Buddha answered in this way.’ Upon hearing this, that bhikṣu was delighted.

「富樓那！時摩陀比丘語那羅延法師言：『正士！昔日從佛聞如是幾問答事？』那羅延言：『置此勿問。是事難信，餘人身未證增上法亦復難信。』第二第三亦如是問。摩訶耐摩陀問言：『正士！昔日從佛聞是幾問答事？』那羅延言：『置此勿問。不得已者，今當為汝譬喻解說，諸有智者譬喻得解。比丘！我於一切功德光明王佛所，得聞眾生之性多於地種。比丘！假使一切三千大千世界眾生，若有色若無色、若有想若無想若非有想非無想，皆盡其數令得人身有智慧力，一一眾生於彈指頃能起恒河沙等問，然其所問各各不同。比丘！如是展轉，乃至十方無餘世界一切眾生，若一劫若過一劫起此諸問。復有一人，能彈指頃起爾所人一切諸問，差別各異。如是一人，復盡一切無餘眾生，若一劫若減一劫起種種問。於汝意云何？是所起問寧為多不？』答言：『甚多，非是譬喻所能得及。』那羅延語摩陀比丘言：『我今明了告汝，勿生疑悔。如彼一切無餘眾生，若於一劫若減一劫所起疑問，我從佛聞，一法門中所答多彼。如是二門三四五門、十二十三四五十，乃至百千萬億門，比丘！我當略說一切所有算數名字，無量無盡不可思議，過是諸數我盡誦持。比丘！此諸答者悉皆總在一法門中，我悉知之，所謂一切功德光明王如來說是道句、門句、印句、本事句、金剛句、重句、不可動句、難得底句。比丘！於一門中攝一切法，謂無作門。一切諸法一切諸句，是門為本、皆入是門。一切修多羅憂陀那皆入門句，分別一字能入多字。比丘！如是能入七萬八千諸陀羅尼，是中有九萬二千諸根差別。是眾生行門中，有八萬億形色於諸道差別，是諸形色我知其名。一一色中我知百名，如是二百名字三百名字，乃至知千名字，皆在閻浮提中。又復過是十方佛國，其中所有各各緣、各各名字我皆得知。舉要言之，佛所有力，於諸法中各各差別、問答差別，我皆知之，皆是一切功德光明王如來威神之力。』

Pūrṇa! At that time, Bhikṣu Māṇava asked Dharma Master Nārāyaṇa, "Noble One! How many questions and answers did you hear from the Buddha in the past?"

Nārāyaṇa replied, "Let's not discuss this. It is difficult to believe, and for others who have not yet realized the supreme Dharma, it is also hard to believe." He asked the same question a second and third time.

Mahā-kṣānti-māṇava asked, "Noble One! How many questions and answers did you hear from the Buddha in the past?" Nārāyaṇa said: "Let's set this aside. But since you insist, I will explain through analogy which the wise can understand through metaphor.

Bhikṣu! From Buddha Universal Merit and Light King, I heard that beings' natures are more numerous than particles of earth. Bhikṣu! Suppose all beings in the thousand great thousand world systems - whether with form or formless, with perception or without perception or neither with nor without perception - were to obtain human bodies with the power of wisdom. If each being could raise questions as numerous as the sands of the Ganges in a finger-snap, and each question was different.

Bhikṣu! Extending this further to all beings in the countless worlds of the ten directions, whether for one kalpa or more than a kalpa, raising all these questions. And suppose one person could, in a finger-snap, raise all the questions that those beings raised, each different. And suppose this one person could do this for all beings without exception, for one kalpa or less than a kalpa, raising various questions. What do you think? Are these questions numerous?" The answer came: "Extremely numerous, beyond what metaphor can express."

Nārāyaṇa said to Bhikṣu Māṇava: "I will tell you clearly now, do not doubt or regret. All those questions raised by all beings without exception, whether for one kalpa or less than a kalpa - what I heard from the Buddha in just one Dharma door surpasses all those. Similarly with two doors, three, four, five doors, ten, twenty, thirty, forty, fifty, up to hundreds of thousands of millions of doors. Bhikṣu! I will briefly explain all the numerical terms - I can recite and retain what is beyond measureless, endless, and inconceivable numbers.

Bhikṣu! All these answers are contained within one Dharma door, which I completely know - namely what the Tathāgata Universal Merit and Light King taught as the sentences of the path, sentences of the gates, sentences of the seal, sentences of past events, vajra sentences, repeated sentences, immovable sentences, and sentences of the difficult-to-fathom depths. Bhikṣu! In one gate all dharmas are encompassed - this is the gate of non-action. All dharmas and all sentences have this gate as their foundation and all enter this gate. All sutras and udānas enter into the gate sentences, and distinguishing one letter can enter many letters.

Bhikṣu! Thus one can enter the seventy-eight thousand dhāraṇīs, within which there are ninety-two thousand different faculties. Within the gate of beings' practices, there are eight billion forms distinguished in various paths, and I know the names of all these forms. For each form I know a hundred names, two hundred names, three hundred names, up to a thousand names, all within Jambudvīpa. Furthermore, beyond this in the Buddha lands of the ten directions, I know all their various conditions and various names. In short, regarding the Buddha's powers, I know all the distinctions among dharmas and all the distinctions in questions and answers - all this is due to the spiritual power of the Tathāgata Universal Merit and Light King."

「富樓那！時摩陀比丘語那羅延法師言：『唯願正士還詣聚落城邑，隨轉一切功德光明王如來法輪。願受我請，我當衛護、為受法者。』那羅延言：『且置勿說。今世比丘悉皆懈怠，集善法中無有深欲。』摩陀復言：『我從今日當於善法深生欲心，為求是法不敢懈怠。』富樓那！摩陀比丘即請那羅延還入聚落令說正法，當隨衛護諮聽未聞。

Pūrṇa! At that time, Bhikṣu Māṇava said to Dharma Master Nārāyaṇa, "Noble One, I beg you to return to the villages and cities, and continue turning the Dharma wheel of the Tathāgata Universal Merit and Light King. Please accept my request - I will protect you and be a receiver of the Dharma."

Nārāyaṇa replied, "Let's not speak of this. The bhikṣus of today are all lazy, with no deep aspiration for gathering wholesome dharmas." Māṇava said further: "From this day forward, I shall generate deep aspiration for wholesome dharmas, and in seeking these dharmas I will not dare to be lazy." Pūrṇa! Bhikṣu Māṇava then invited Nārāyaṇa to return to the village to teach the true Dharma, saying he would protect and accompany him while listening to teachings not yet heard.

「富樓那！爾時摩陀比丘多為人眾供養恭敬，時人皆謂持戒智慧多聞最上，功德無量。時摩陀比丘入城邑聚落，稱讚那羅延法師，為令眾生入於正法，又使佛法普得流布。富樓那！時摩陀比丘多導人眾，使供養法、恭敬守護那羅延法師，為聽法故。富樓那！其後那羅延法師為摩陀比丘所守護已，後入城邑聚落，種種廣說一切功德光明王如來阿僧祇劫所修菩提，令普流布。如是富樓那！摩陀比丘於百歲中常隨那羅延法師，所問諸法常是新異未曾重說。富樓那！那羅延法師得是摩陀比丘所護助故，使無量眾生住聖法中，無量眾生住佛菩提。富樓那！汝謂爾時那羅延法師，守護法者、善說法者，豈異人乎？即彌勒菩薩是。富樓那！摩陀比丘守護法師，佐助勸請，以是福德力，命終之後即生下方第十世界上眾佛所，於彼佛前問斷一切眾生疑經。佛時稱讚百千善哉，即為演說斷一切眾生疑經。說是經時，無量眾生初發阿耨多羅三藐三菩提心，即入必定。富樓那！摩陀比丘命終之後，復值須彌山佛，於彼佛前問攝出一切法經。時佛稱讚百千善哉，即為廣說攝出一切法門經。說是經時，無量眾生必定得阿耨多羅三藐三菩提。命終之後復值山王佛，於彼佛前問諸法門經。時佛稱讚百千善哉，即為廣說一切法門經。說是經時，無量眾生必定阿耨多羅三藐三菩提。命終之後復值梵音聲佛，於彼佛前問請攝一切法經。佛時稱讚百千善哉，即為廣說攝一切法經。說是經時，無量眾生必定阿耨多羅三藐三菩提。

Pūrṇa! At that time, Bhikṣu Māṇava was greatly revered and respected by the people, who all considered him supreme in precepts, wisdom, and learning, with limitless merit. When Bhikṣu Māṇava entered cities and villages, he praised Dharma Master Nārāyaṇa, helping beings enter the true Dharma and allowing the Buddha's teachings to spread widely.

Pūrṇa! At that time, Bhikṣu Māṇava led many people to make offerings to the Dharma and respectfully protect Dharma Master Nārāyaṇa for the sake of hearing the Dharma. After Dharma Master Nārāyaṇa was thus protected by Bhikṣu Māṇava, he entered cities and villages, extensively teaching about Buddha Universal Merit and Light King's cultivation of bodhi over countless kalpas, spreading it everywhere.

Thus Pūrṇa! For a hundred years, Bhikṣu Māṇava constantly followed Dharma Master Nārāyaṇa, and his questions about the Dharma were always fresh and never repeated. Pūrṇa! Because of Bhikṣu Māṇava's protection and assistance, Dharma Master Nārāyaṇa was able to establish countless beings in the holy Dharma and in buddha-bodhi.

Pūrṇa! Do you know who that Dharma Master Nārāyaṇa was, that protector and teacher of Dharma? He was none other than Bodhisattva Maitreya. Pūrṇa! Through the merit of protecting and assisting the Dharma master, after death Bhikṣu Māṇava was reborn in the presence of the Buddhas in the tenth world below, where he asked about the sutra that eliminates all beings' doubts. The Buddha praised him a hundred thousand times and taught that sutra. When this sutra was taught, countless beings first generated the aspiration for anuttarā-samyak-saṃbodhi and entered the stage of certainty.

Pūrṇa! After death, he again encountered Mount Sumeru Buddha and asked about the sutra that encompasses all dharmas. The Buddha praised him a hundred thousand times and extensively taught the sutra of the gateway to encompassing all dharmas. When this sutra was taught, countless beings became certain to attain anuttarā-samyak-saṃbodhi.

After death he encountered Mountain King Buddha and asked about the dharma gateway sutras. The Buddha praised him a hundred thousand times and extensively taught the sutra of all dharma gateways. When this sutra was taught, countless beings became certain of anuttarā-samyak-saṃbodhi.

After death he encountered Brahma Voice Buddha and requested the sutra that encompasses all dharmas. The Buddha praised him a hundred thousand times and extensively taught the sutra that encompasses all dharmas. When this sutra was taught, countless beings became certain of anuttarā-samyak-saṃbodhi.

「富樓那！摩陀比丘如是展轉，所值諸佛值已問經，所度眾生令住阿耨多羅三藐三菩提。我若以劫若以過劫說諸佛名、眾生所住阿耨多羅三藐三菩提者，不可得盡。富樓那！是摩陀比丘凡所護持諸佛正法，恒沙可數。是諸佛者，若現在世、若已滅度，不可稱計。是故富樓那！當知菩薩摩訶薩聞未聞法，思惟義理，得如是等大功德利。富樓那！汝謂爾時摩訶耐摩陀比丘，於那羅延法師所聞未聞法隨其義趣者，豈異人乎？即橋越兜菩薩是。時摩訶耐摩陀比丘守護正法聞所未聞，隨其義趣不著言辭，以是因緣值無量佛，值已聞諸深妙經。以是往昔善根因緣，今於我所亦問攝一切法大海法門經。我為說時，無量眾生得大饒益。」爾時世尊欲重明此事而說偈言：

Pūrṇa! Bhikṣu Māṇava thus continued to encounter various Buddhas in succession, asking them about the sutras after meeting them, and helping beings establish themselves in anuttarā-samyak-saṃbodhi. If I were to speak of all the names of these Buddhas and the beings who established themselves in anuttarā-samyak-saṃbodhi, even speaking for kalpas or more than kalpas, I could not finish.

Pūrṇa! The number of Buddha's true Dharmas that this Bhikṣu Māṇava protected is as numerous as the sands of the Ganges. These Buddhas, whether presently in the world or already passed into extinction, are beyond counting. Therefore, Pūrṇa! Know that when bodhisattva-mahāsattvas hear teachings they have not heard before and contemplate their meaning and principle, they attain such great merit and benefits.

Pūrṇa! Do you know who that Mahā-kṣānti-māṇava Bhikṣu was, who heard previously unheard teachings from Dharma Master Nārāyaṇa and followed their meaning? He was none other than Bodhisattva Uttarakuru. At that time, Mahā-kṣānti-māṇava Bhikṣu protected the true Dharma and heard previously unheard teachings, following their meaning without being attached to words. Because of these causes and conditions, he encountered countless Buddhas and heard profound and wonderful sutras from them. Due to these roots of goodness from the past, he now also asks me about the sutra of the Dharma gate that encompasses all dharmas like the great ocean. When I teach it, countless beings receive great benefit.

At that time, the World-Honored One, wishing to further clarify this matter, spoke these verses:

菩薩聞未聞，　　 應思其義理，　 不應作是言，　　 我昔未曾聞。　

When bodhisattvas hear what they have not heard before, They should contemplate its meaning and principle, And should not say: "I have never heard this before."

聞所未聞法，　　 正念思其義，　 是故慧增長，　　 如海受眾流。

When hearing teachings not yet heard, They should mindfully contemplate their meaning, Therefore wisdom increases, Like the ocean receiving all streams.　

多聞轉增上，　　 智慧亦復爾，　 能問諸佛事，　　 廣利諸眾生。

As vast learning increasingly grows, So too does wisdom, Able to question the Buddhas about matters, And broadly benefit all beings.　

集多聞如海，　　 智慧不可盡，　 善能知章句，　　 差別中第一。

Gathering vast learning like the ocean, With inexhaustible wisdom, Skillfully understanding verses and phrases, Supreme among all distinctions.　

是故應當聞，　　 所未曾聞法，　 求所未聞法，　　 得如是果報。

Therefore one should hear The Dharma not yet heard, Seek the teachings not yet heard, And attain such rewards.

「復次富樓那！菩薩摩訶薩於求多聞深生欲心，於空閑處深生樂心，一心勤求阿耨多羅三藐三菩提。求已為斷瞋恚修集慈觀，為斷貪欲修不淨觀，為斷愚癡修因緣觀。富樓那！何等是菩薩精進？菩薩云何修集精進？富樓那！若有菩薩，若於一劫若減一劫，若行若坐常發精進。富樓那！如是不名真實精進。有菩薩若於一劫若減一劫修行淨戒，苦行難行具足頭陀，隨所緣事深生欲心，而離諸法實相，如是不名真實精進。」

Furthermore, Pūrṇa! The bodhisattva-mahāsattva generates deep aspiration in seeking vast learning, generates deep delight in dwelling in solitary places, and single-mindedly strives to seek anuttarā-samyak-saṃbodhi. Having sought it, to cut off anger they cultivate contemplation of loving-kindness, to cut off greed they cultivate contemplation of impurity, to cut off delusion they cultivate contemplation of dependent origination.

Pūrṇa! What is the bodhisattva's vīrya? How does a bodhisattva cultivate and accumulate vīrya? Pūrṇa! If there is a bodhisattva who, whether for a kalpa or less than a kalpa, whether walking or sitting, constantly generates vīrya - Pūrṇa! This is not called true vīrya. If there is a bodhisattva who for a kalpa or less than a kalpa practices pure precepts, performs difficult ascetic practices and complete dhūta practices, and generates deep aspiration according to conditions, but is separated from the true characteristics of dharmas - this also is not called true vīrya.

富樓那白佛言：「世尊！何者是菩薩真實精進？諸佛所讚，世俗智者所不譏嫌。」

Pūrṇa said to the Buddha: "World-Honored One! What is a bodhisattva's true vīrya that is praised by the Buddhas and not criticized by worldly wise ones?"

佛告富樓那：「菩薩於所未聞應深空法無有微相合第一義如是深經，不違不逆明了其義，勤發精進心不退沒，聽受讀誦，為人解說，是名菩薩真實精進。謂聞深經通達其義不違不逆，如是精進諸佛所讚，世間智者所不能訶。是故富樓那！菩薩應發如是莊嚴：世間眾生不能得底，我於此中當盡其底。世間眾生所可沒處，我於此中不應沈沒。世間眾生所可畏處，我於此中不應怖畏。所以者何？我發莊嚴不與世合，為離世法故而發莊嚴；不以行世法故而發莊嚴，為不行世法故而發莊嚴；不為隨世法故而發莊嚴，為轉世法故而發莊嚴。富樓那！是名菩薩摩訶薩真實精進。菩薩成就此第二法，則於阿耨多羅三藐三菩提不退轉。」爾時世尊欲明了此義而說偈言：

The Buddha told Pūrṇa: "When bodhisattvas encounter previously unheard profound teachings on emptiness that are without subtle characteristics and accord with ultimate truth - such deep sutras - they do not oppose or reject them, but clearly understand their meaning. They diligently generate vīrya without regressing, listen to and recite them, and explain them to others - this is called a bodhisattva's true vīrya. That is, hearing profound sutras, penetrating their meaning without opposition or rejection - such vīrya is praised by the Buddhas and cannot be criticized by worldly wise ones.

Therefore Pūrṇa! Bodhisattvas should generate such adornment: Where worldly beings cannot reach the bottom, I shall fathom its depths completely. Where worldly beings would sink, I should not sink. Where worldly beings would be afraid, I should not be afraid. Why is this? I generate this adornment not to unite with the world, but to leave worldly dharmas; not to practice worldly dharmas, but to practice non-worldly dharmas; not to follow worldly dharmas, but to transform worldly dharmas. Pūrṇa! This is called the bodhisattva-mahāsattva's true vīrya. When bodhisattvas accomplish this second dharma, they remain unwavering in their progress toward anuttarā-samyak-saṃbodhi." At that time, the World-Honored One, wishing to clarify this meaning, spoke these verses:

菩薩求深法，　　 常勤發精進，　 思量其義理，　　 不隨於音聲。　

Bodhisattvas seek profound dharmas, Constantly generate vīrya, Contemplating their meaning and principle, Not following mere sounds.

菩薩不隨言，　　 知皆是虛誑，　 知諸法空故，　　 但求於善語。

Bodhisattvas do not follow words, Knowing they are all deceptive, Knowing all dharmas are empty, They only seek good speech.　

若於千萬億，　　 無量諸劫數，　 晝夜常行坐，　　 加心行苦行。

Even if for billions and billions Of countless kalpas, Day and night walking and sitting, Adding effort to ascetic practices.　

於所未聞經，　　 不信非精進，　 能得深義底，　　 不名為懈怠。

Regarding unheard sutras, Not believing is not vīrya; Being able to fathom deep meaning Is not called laziness.　

如是精進者，　　 諸佛所稱歎，　 世間不得底，　　 菩薩得其底，　

Such ones of vīrya Are praised by the Buddhas; Where worldly ones cannot reach bottom, Bodhisattvas reach the depths.

世間所畏沒，　　 菩薩不畏沒，　 勤心常欲求，　　 空寂真妙法。

Where worldly ones fear drowning, Bodhisattvas do not fear to sink; With diligent minds they constantly seek The empty, quiet, true and wondrous Dharma.　

空法中無畏，　　 亦無有退沒，　 住我相法相，　　 故生怖畏沒。

In empty dharmas there is no fear, Also no regression; Dwelling in views of self and dharmas Causes fear of sinking.　

散壞一切法，　　 名為菩提道，　 勤心發精進，　　 疾成多聞海。

Dispersing all dharmas Is called the path of bodhi; With diligent mind generating vīrya, Quickly completing the ocean of learning.

「復次富樓那！菩薩善知五陰、善知十二入、善知十八界、善知十二因緣，善知五陰十二入十八界十二因緣故，則能成就無依止智。得無依止智故，則於一切法不念不分別。以不念不分別為眾生說法，破一切見令拔身見。菩薩成就此第三法，則於阿耨多羅三藐三菩提不退轉。」爾時世尊以偈頌曰：

Furthermore, Pūrṇa! When bodhisattvas thoroughly understand the five aggregates, the twelve sense fields, the eighteen elements, and the twelve-fold dependent origination - because of understanding these five aggregates, twelve sense fields, eighteen elements and twelve-fold dependent origination, they can accomplish the wisdom of non-dependence. Having attained the wisdom of non-dependence, they neither conceive nor discriminate regarding all dharmas. Without conception or discrimination, they teach the Dharma to beings, destroying all views and uprooting the view of self. When bodhisattvas accomplish this third dharma, they remain unwavering in their progress toward anuttarā-samyak-saṃbodhi." At that time the World-Honored One spoke these verses:

菩薩知五陰，　　 十二入皆空，　 分別十八界，　　 通達十二緣。　

The bodhisattva understands the five aggregates, The twelve sense fields as all empty, Discriminates the eighteen elements, And penetrates the twelve-fold causation.

不隨於五陰，　　 知身是虛誑，　 於諸內外入，　　 悉知其性空。　

Not following the five aggregates, Knowing the body as illusory, Regarding all inner and outer sense fields, Understanding their nature as empty.

如是知諸法，　　 知已為人說，　 是故此菩薩，　　 智慧轉高大。

Thus understanding all dharmas, Having understood, teaching others, Therefore this bodhisattva's Wisdom grows ever greater.

「復次富樓那！菩薩摩訶薩如所結戒、如所說戒，善能隨學無所缺犯。何等是菩薩學戒？學一切法是菩薩學戒。何以故？富樓那！菩薩學一切法得一切法智，以是法智得無分別慧，以是無分別慧能知一切事。云何知一切事？菩薩悉知一切內事、一切外事、一切內外事。富樓那！何故名內？內名凡所有受可貪著處，謂是內身從十二因緣生，是中但有世俗假名，所謂此眼此耳此鼻此舌此身此意。富樓那！是名為內。是法凡夫所貪著故，名之為內。作是言：『我當得如是眼、不作如是眼，得如是耳鼻舌身意、不作如是耳鼻舌身意。』是中但以所起業緣有果報生，是故名內。其中差別凡夫貪著，謂是眼是耳身鼻舌意，皆名為內。復次富樓那！內名為二。此事虛誑，諸凡夫人貪著受取而生諍訟。富樓那！如來於此，從本已來如實知之而不貪著。云何如來如實知之而不貪著？如來於此法中不作歸。誰不作歸？謂是愛結。此眼不作歸、離眼不作歸，耳鼻舌身意不作歸、離意不作歸。何以故？富樓那！如來於法不得內、不得外，是故如來於此法中不作歸。如來是實語者，作是言：『比丘！眼非汝等，亦非他人。何以故？本體不可得故。何法是眼？是眼屬誰？何法是耳鼻舌身意？是意屬誰？何以故？本體不可得故。』富樓那！眼者今當推撿，耳鼻舌身意今當推撿，於法無所貪受。何以故？若有受法則生苦惱，苦惱生故則無有樂。是故富樓那！於法有受皆受苦惱，若受苦惱則不離苦。富樓那！是名推撿眼、推撿耳鼻舌身意，無有入處。何以故？富樓那！若有入處則有出處。是故如來於經中說，眼是空無我無我所。本性自爾。耳鼻舌身意是空、無我、無我所，本性自爾。是性無性，如是無性無作無壞。富樓那！如是法性，若諸佛生、若佛不生，是性常住。如來於諸法生知是不生，是故如來是實語者。作是言：『若有佛生、若佛不生，是性常住。』富樓那！云何名無生？云何名無生智？富樓那！諸法平等名為無生，道名無生智。苦盡名無生，道名無生智。是名如來說有二諦，謂世諦、第一義諦。富樓那！如來所說苦相，即是說無相。云何名苦相？謂是無為相，無為即是無相。智者知無為是無相。富樓那！智者云何知無為是無相？謂知無為法空、知是寂滅、知是歸處、知第一利、知無熱惱。智者如是知無為，於是智中亦不生相。富樓那！智者離諸相得第一義利，無作無壞。富樓那！若人有作即是壞，若無作則無壞。無壞相是空，無壞相是無相，無壞相是無願。富樓那！空法無有人作，無有人壞，無相無願無有人作、無有人壞。富樓那！是名諸佛阿耨多羅三藐三菩提不壞相。何等是諸佛阿耨多羅三藐三菩提？謂諸如來所不得是。」

Furthermore, Pūrṇa! The bodhisattva-mahāsattva follows and studies the precepts as established and taught, without any deficiency or transgression. What are the precepts that bodhisattvas study? Studying all dharmas is the bodhisattva's study of precepts. Why? Pūrṇa! By studying all dharmas, the bodhisattva attains wisdom of all dharmas. Through this dharma-wisdom, they attain non-discriminating wisdom. Through this non-discriminating wisdom, they can know all things.

How do they know all things? The bodhisattva knows all internal things, all external things, and all things both internal and external. Pūrṇa! Why is it called internal? Internal refers to all places where attachment and craving can arise - that is, the internal body arising from the twelve links of dependent origination. Within this there are only conventional designations, namely these eyes, ears, nose, tongue, body and mind.

Pūrṇa! This is called internal. Because ordinary beings are attached to these dharmas, they are called internal. They say: "I shall obtain such eyes, not make such eyes; obtain such ears, nose, tongue, body and mind, not make such ears, nose, tongue, body and mind." In this, karmic conditions merely give rise to results, therefore it is called internal. Ordinary beings are attached to these distinctions, namely the eyes, ears, body, nose, tongue and mind - all these are called internal.

Furthermore, Pūrṇa! Internal refers to duality. This matter is false and deceptive - ordinary beings grasp and cling to it, giving rise to disputes. Pūrṇa! The Tathāgata has always known this as it truly is and remains unattached. How does the Tathāgata know it truly and remain unattached? The Tathāgata does not take refuge in these dharmas. What does not take refuge? The fetters of craving. He does not take refuge in eyes or in being apart from eyes; does not take refuge in ears, nose, tongue, body and mind, or in being apart from mind. Why? Pūrṇa! The Tathāgata neither finds anything internal nor external, therefore he does not take refuge in these dharmas.

The Tathāgata is a speaker of truth when he says: "Bhikṣus! The eyes are neither yours nor others'. Why? Because their fundamental nature cannot be obtained. What dharma are the eyes? To whom do the eyes belong? What dharma are the ears, nose, tongue, body and mind? To whom does the mind belong? Why? Because their fundamental nature cannot be obtained."

Pūrṇa! One should now investigate the eyes, investigate the ears, nose, tongue, body and mind, having no attachment to dharmas. Why? If one clings to dharmas, suffering arises. When suffering arises, there is no happiness. Therefore Pūrṇa! All clinging to dharmas brings suffering, and one who experiences suffering does not escape suffering.

Pūrṇa! This is called investigating the eyes, investigating the ears, nose, tongue, body and mind - there is no point of entry. Why? Pūrṇa! If there is a point of entry, there is a point of exit. Therefore the Tathāgata teaches in the sutras that the eyes are empty, without self or possession of self. This is their fundamental nature. The ears, nose, tongue, body and mind are empty, without self or possession of self - this is their fundamental nature. This nature is without nature; such naturelessness is without creation or destruction.

Pūrṇa! Such is the nature of dharmas - whether Buddhas appear or do not appear, this nature remains constant. The Tathāgata knows that what arises is actually unborn; therefore the Tathāgata speaks truth when he says: "Whether Buddhas appear or do not appear, this nature remains constant."

Pūrṇa! What is called non-arising? What is called the wisdom of non-arising? Pūrṇa! The equality of all dharmas is called non-arising; the path is called the wisdom of non-arising. The cessation of suffering is called non-arising; the path is called the wisdom of non-arising. This is called the Tathāgata's teaching of the two truths - conventional truth and ultimate truth.

Pūrṇa! What the Tathāgata calls the characteristic of suffering is precisely teaching characteristiclessness. What is called the characteristic of suffering? It is the characteristic of the unconditioned, and the unconditioned is precisely characteristiclessness. The wise know that the unconditioned is characteristicless. Pūrṇa! How do the wise know that the unconditioned is characteristicless? They know the unconditioned dharma is empty, know it is quiescent, know it is a place of refuge, know it is the supreme benefit, know it is without affliction. The wise thus know the unconditioned, and within this wisdom they do not give rise to characteristics.

Pūrṇa! The wise attain the benefit of ultimate truth by departing from all characteristics, without creating or destroying. Pūrṇa! If one creates, there is destruction; if there is no creation, there is no destruction. The characteristic of indestructibility is emptiness; the characteristic of indestructibility is characteristiclessness; the characteristic of indestructibility is wishlessness.

Pūrṇa! Empty dharmas have no creator and no destroyer. The characteristicless and wishless have no creator and no destroyer. Pūrṇa! This is called the indestructible characteristic of the Buddhas' anuttarā-samyak-saṃbodhi. What is the Buddhas' anuttarā-samyak-saṃbodhi? It is that which all Tathāgatas do not attain.

富樓那白佛言：「世尊！何等法是諸如來所不得？」

Pūrṇa said to the Buddha, "World-Honored One! What dharmas are those that the Tathāgatas do not attain?"

佛言：「富樓那！一切法是諸如來所不得。」

The Buddha said, "Pūrṇa! The Tathāgatas do not attain any dharmas."

「世尊！以是故一切法是諸佛菩提耶？」

"World-Honored One! Therefore are all dharmas the Buddha's bodhi?"

佛言：「如是。富樓那！一切法是諸佛菩提，而是菩提不名一切法。言一切法是諸佛菩提者，但是世俗假名言而說，不精進者難解難知。所以者何？不精進者不能修習諸法平等，若不平等則與佛諍。富樓那！何人不能修行平等？富樓那！一切世間行不平等，諸佛菩提是中無等亦無不等。富樓那，我以是道得阿耨多羅三藐三菩提。以是因緣，我經中說一切諸法於正位中皆入必定，是名必定入菩提門。是故富樓那！一切法皆是菩提。」

The Buddha said, "Yes, Pūrṇa! All dharmas are the Buddha's bodhi, yet this bodhi is not called 'all dharmas.' To say that all dharmas are the Buddha's bodhi is merely speaking in conventional terms - this is difficult for those without vīrya to understand and know. Why? Those without vīrya cannot cultivate the equality of all dharmas, and if one does not realize equality, one disputes with the Buddha. Pūrṇa! Who cannot cultivate equality? Pūrṇa! All worldly practices are unequal, but in the Buddha's bodhi there is neither equality nor inequality. Pūrṇa, through this path I attained anuttarā-samyak-saṃbodhi. For this reason, I teach in my sutras that all dharmas in their true position enter into certainty - this is called certainly entering the gate of bodhi. Therefore Pūrṇa! All dharmas are bodhi."

爾時富樓那白佛言：「希有世尊！是諸佛阿耨多羅三藐三菩提，亦定亦不定、亦入文字亦不入文字、亦入語言亦不入語言。何以故？世尊！我今從佛聞說是經，於諸法中普得決定光明。世尊！我今如是於諸法中得決定光明，於一事中知一切事，知一切事中知一事。」

At that time, Pūrṇa said to the Buddha: "How extraordinary, World-Honored One! The anuttarā-samyak-saṃbodhi of all Buddhas is both definite and indefinite, both enters into words and does not enter into words, both enters into speech and does not enter into speech. Why? World-Honored One! Having now heard this sutra from the Buddha, I have attained definitive illumination regarding all dharmas. World-Honored One! Having thus attained definitive illumination regarding all dharmas, in one thing I know all things, and in all things I know one thing."

爾時佛讚富樓那言：「善哉善哉！富樓那！汝能如是疾入諸佛一切法利，當知汝已曾於過去世，供養諸佛、種諸善根、親近諮問。富樓那！我念過去於此土地虛空分中，汝已曾於六萬八千諸佛所得聞是經。以是善根功德因緣，汝於諸法普得決定光明。」

At that time, the Buddha praised Pūrṇa saying: "Excellent, excellent! Pūrṇa! You have been able to swiftly enter into all the beneficial dharmas of the Buddhas. You should know that in past lives, you have made offerings to Buddhas, planted roots of goodness, and drawn near to question them. Pūrṇa! I remember that in the past, in this land's space, you have already heard this sutra from sixty-eight thousand Buddhas. Due to these roots of goodness and meritorious causes and conditions, you have now attained definitive illumination regarding all dharmas."

「世尊！若我已於若千佛所得聞是經，我何故乃不以一念發阿耨多羅三藐三菩提？」

"World-Honored One! If I have already heard this sutra from thousands of Buddhas, why did I not generate the aspiration for anuttarā-samyak-saṃbodhi in a single thought?"

佛告富樓那：「我念過去世，汝曾一劫發阿耨多羅三藐三菩提心，不雜餘心而還退失。以是福德因緣，我今說汝於諸法師為最第一。」

The Buddha told Pūrṇa: "I remember that in a past life, you generated the aspiration for anuttarā-samyak-saṃbodhi for one kalpa, without mixing in other thoughts, but then fell back. Due to these meritorious causes and conditions, I now declare you to be foremost among dharma teachers."

[富樓那白佛言：「世尊！我本作何罪障，於一劫中發阿耨多羅三藐三菩提心而還退失？」

Pūrṇa said to the Buddha: "World-Honored One! What karmic obstacles did I create that caused me to fall back from the aspiration for anuttarā-samyak-saṃbodhi after maintaining it for one kalpa?"

佛言：「富樓那！隨逐依止惡知識故，又不能廣流布法故，汝於阿耨多羅三藐三菩提心而還退失。富樓那！有四法退失阿耨多羅三藐三菩提，成聲聞乘。何等四？菩薩親近惡知識故，能於善根增惡遠離，作是言：『何用如是發菩提心？生死長遠苦惱無量，往來五道，值無難難、值諸佛難、淨信復難、雖得值佛出家復難。汝今得值無難，勿復還失。汝於諸佛未受阿耨多羅三藐三菩提記，善根未定、不得涅槃、輪轉五道。』是人聞說是已心則退沒，於菩提道懈怠不樂。富樓那！菩薩有是初法，退失菩提成聲聞乘。復次富樓那！菩薩不聞應菩薩經，謂菩薩藏經、發菩薩心經、攝菩薩事經、應六波羅蜜經。以不聞故不如說行、不如說學，是人不知菩薩何法應親近、何法應遠離、何法應受、何法不應受、何法是菩薩法、何法是聲聞法。如是不知不分別故，應親近法而不親近、不應親近法而反親近。是人應親近法而不親近、不應親近法而親近故，則便退失諸佛菩提，心弱懈厭廢捨本願。富樓那！菩薩有此二法，退失菩提成聲聞乘。復次富樓那！菩薩計得諸法、貪著吾我，行於邪見、墮在邊見，沒在惡邪難可拔出。得聞深經，應第一義、無有微相，違逆不信、不能通達，起破法罪。以是因緣，生在難處不得值佛、不得聞法、不值諸佛所教化法、不得善知識。是人不見佛故不聞法，不聞法故不值諸佛所教導法，不值諸佛所教導法故不得善知識，不得善知識故失無難處生在難處，在難處故離善知識遇惡知識，與惡知識共從事故忘失本念，是人失本念故捨菩薩心，捨菩薩乘而便退轉，永失菩提念，但行生死法，不能修習大乘行法。富樓那！菩薩有此第三法，退失菩提成聲聞乘。復次富樓那！菩薩得聞如是等經，不能深心教化他人，其心退沒但樂獨行，慳悋惜法心不欲說，不能以法廣攝人眾。以是不善根因緣故失智慧念。失智慧念已，不共他人讀誦經法。不能以法與他共同，是人轉身失菩薩心忘菩薩念。富樓那！菩薩有此第四法，退失菩提成聲聞乘。」爾時世尊欲明了此事而說偈言：

The Buddha said to Pūrṇa, "Because you followed and relied on evil friends, and because you were unable to widely spread the Dharma, you regressed from the aspiration for anuttarā-samyak-saṃbodhi. Pūrṇa! There are four dharmas that cause regression from anuttarā-samyak-saṃbodhi and lead to the śrāvaka vehicle. What are these four?

First, when bodhisattvas associate with evil friends, they increase in evil and move away from good roots, saying: 'What use is generating the bodhi mind? Birth and death are long with endless suffering, wandering through the five paths. It is difficult to encounter favorable conditions, difficult to meet Buddhas, difficult to gain pure faith, and even after meeting a Buddha, it is difficult to leave home. You have now encountered favorable conditions - do not lose them again. You have not yet received the prediction of anuttarā-samyak-saṃbodhi from the Buddhas, your good roots are not yet established, you have not attained nirvāṇa, and you cycle through the five paths.' Upon hearing this, one's mind becomes discouraged and grows lazy and disinterested in the path of bodhi.

Second, when bodhisattvas do not hear the sutras appropriate for bodhisattvas - namely the Bodhisattva Pitaka Sutras, the Generating Bodhisattva Mind Sutras, the Gathering of Bodhisattva Matters Sutras, and the Six Pāramitās Sutras. Because they do not hear these, they do not practice or study according to them. Such people do not know which dharmas to draw near to, which to avoid, which to accept, which not to accept, which are bodhisattva dharmas, and which are śrāvaka dharmas. Due to this lack of knowledge and discrimination, they do not draw near to dharmas they should draw near to, and draw near to dharmas they should avoid. Because of this, they regress from the bodhi of all Buddhas, becoming weak-minded, weary, and abandoning their original vows.

Third, when bodhisattvas grasp at dharmas and are attached to self, practicing wrong views and falling into extreme views, sinking into evil and wrong views that are difficult to extract them from. When they hear profound sutras that accord with ultimate truth and are without characteristics, they disbelieve and oppose them, unable to penetrate their meaning, and commit the sin of destroying the Dharma. Because of this, they are born in difficult circumstances where they cannot meet Buddhas, cannot hear the Dharma, cannot encounter the teachings of the Buddhas, and cannot find good spiritual friends. Because they do not see Buddhas they do not hear the Dharma, because they do not hear the Dharma they do not encounter the Buddhas' teachings, because they do not encounter the Buddhas' teachings they do not find good spiritual friends, because they do not find good spiritual friends they lose favorable conditions and are born in difficult circumstances, and in difficult circumstances they leave good spiritual friends and meet evil friends. Associating with evil friends, they forget their original aspiration. Having forgotten their original aspiration, they abandon the bodhisattva mind, regress from the bodhisattva vehicle, permanently lose the thought of bodhi, merely practice the dharmas of birth and death, and cannot cultivate the practices of the Great Vehicle.

Fourth, when bodhisattvas hear such sutras but cannot wholeheartedly teach and transform others, their minds become discouraged and they only enjoy practicing alone, being stingy with the Dharma and unwilling to teach it, unable to gather beings through the Dharma. Due to these unwholesome roots, they lose their wisdom and mindfulness. Having lost wisdom and mindfulness, they do not read and recite sutras with others. Unable to share the Dharma with others, in their next life they lose the bodhisattva mind and forget their bodhisattva aspiration.

Pūrṇa! These are the four dharmas that cause regression from bodhi and lead to the śrāvaka vehicle." At that time, the World-Honored One, wishing to clarify this matter, spoke these verses:

親近惡知識，　　 懈怠於菩提，　 以是因緣故，　　 失上菩提心。　

Associating with evil friends, Being lazy regarding bodhi, Because of these causes and conditions, One loses the supreme bodhi mind.

深生惡我見，　　 墮在邊邪見，　 而起破法罪，　　 生在於難處。　

Deeply giving rise to wrong views of self, Falling into extreme wrong views, And committing the sin of destroying the Dharma, One is born in difficult circumstances.

生於難處已，　　 則斷菩提心，　 忘失本憶念，　　 是故失菩提。　

Having been born in difficult circumstances, One then severs the bodhi mind, Forgetting one's original aspiration, Thus losing bodhi.

是人不得聞，　　 生菩提心法，　 是心若增長，　　 能成於菩提。

Such a person does not get to hear The dharma of generating bodhicitta; If this mind were to grow, It could accomplish bodhi.　

得廣大妙法，　　 慳悋不欲說，　 以是因緣故，　　 退失於菩提。

Having obtained the vast wonderful Dharma, Being stingy and unwilling to teach it, Because of these causes and conditions, One regresses from bodhi.　

求大乘菩薩，　　 應知是四法，　 若知此四法，　　 菩提得以生。　

Bodhisattvas seeking the Great Vehicle Should know these four dharmas; If one knows these four dharmas, Bodhi can arise from them.

是故應遠離，　　 如此四惡法，　 勤修行空法，　　 得近善知識。

Therefore one should stay far away from These four evil dharmas, Diligently practice the dharma of emptiness, And draw near to good spiritual friends.　

得如是經已，　　 不應慳悋惜，　 勤心為人說，　　 從是生菩提。」

Having obtained such sutras, One should not be miserly and stingy, But diligently teach them to others - From this, bodhi arises.

佛告富樓那：「菩薩成就四法，隨迴向菩提心不退失，隨迴向諸善根亦不退失。何等四？菩薩持戒清淨，憶念成就有念安慧，勤心精進而不懈退，成就多聞生慧。富樓那！菩薩有此四法，隨迴向菩提心不退失，隨迴向諸善根亦不退失。」爾時世尊欲明了此義而說偈言：

The Buddha told Pūrṇa, "Bodhisattvas who accomplish four dharmas do not regress from their aspiration for bodhi when transferring merit, nor do they regress from their roots of goodness when transferring merit. What are these four? Bodhisattvas maintain pure precepts, accomplish mindfulness with stable wisdom, diligently practice with vīrya without becoming lax, and accomplish wisdom through vast learning. Pūrṇa! With these four dharmas, bodhisattvas do not regress from their aspiration for bodhi when transferring merit, nor do they regress from their roots of goodness when transferring merit." At that time, the World-Honored One, wishing to clarify this meaning, spoke these verses:

菩薩具持戒，　　 所憶念深遠，　 勤心當精進，　　 多聞莊嚴慧。　

Bodhisattvas complete in upholding precepts, Their mindfulness deep and far-reaching, With diligent minds they practice vīrya, Vast learning adorns their wisdom.

菩薩常親近，　　 如是之四法，　 隨心所起事，　　 皆能得成就。　

Bodhisattvas constantly draw near to These four dharmas, Whatever matters arise in their minds, All can be accomplished.

是故應常持，　　 淨戒勤精進，　 不斷憶念法，　　 常勤求多聞。

Therefore they should constantly maintain Pure precepts and practice vīrya, Never cease mindfulness of Dharma, Always diligently seek vast learning.

持戒淨生處，　　 憶念能淨智，　 精進淨佛法，　　 多聞生大慧。　

Precepts purify the place of birth, Mindfulness can purify wisdom, Vīryapurifies Buddha dharmas, Vast learning gives rise to great wisdom.　

是故諸菩薩，　　 當學是上法，　 學是上法已，　　 當轉無上輪。

Therefore all bodhisattvas Should study these supreme dharmas, Having studied these supreme dharmas, They shall turn the unsurpassed wheel.

「復次富樓那！菩薩有四法，則能利益菩提。持戒則是利菩提法，忍辱則是利菩提法，精進則是利菩提法，多聞則是利菩提法。富樓那！是名四法利益菩提。」爾時世尊欲明了此義而說偈言：

Furthermore, Pūrṇa! Bodhisattvas have four dharmas that can benefit bodhi. Upholding precepts benefits bodhi, patience benefits bodhi, vīrya benefits bodhi, and vast learning benefits bodhi. Pūrṇa! These are called the four dharmas that benefit bodhi." At that time, the World-Honored One, wishing to clarify this meaning, spoke these verses:

菩薩淨持戒，　　 利益於菩提，　 精進及忍辱，　　 多聞亦如是。　

When bodhisattvas purely uphold precepts, It benefits their bodhi; Vīrya and patience, And vast learning are likewise.

清淨持戒者，　　 所願皆得成，　 戒淨多利益，　　 菩提不為難。　

Those who purely uphold precepts, All their aspirations are fulfilled; Pure precepts bring many benefits, Making bodhi not difficult.

菩薩行忍辱，　　 身相智慧成，　 是故當行忍，　　 求佛相智慧。

When bodhisattvas practice patience, Their physical marks and wisdom are perfected; Therefore one should practice patience, Seeking the Buddha's marks and wisdom.　

精進亦復能，　　 多利益菩提，　 常行精進者，　　 菩提則不難。　

Vīrya also can Greatly benefit bodhi; For those who constantly practice vīrya, Bodhi is not difficult.

多聞亦能利，　　 聞已得近法，　 遠離於非法，　　 菩提則不難。　

Vast learning also brings benefit, Having heard, one draws near to Dharma, Departing from what is not Dharma, Making bodhi not difficult.

四法是種子，　　 從是生菩提，　 是故諸菩薩，　　 應近是利法。

These four dharmas are the seeds From which bodhi grows; Therefore all bodhisattvas Should draw near to these beneficial dharmas.

「復次富樓那！菩薩摩訶薩成就四法，則得身色具足、財物具足、眷屬具足，終常不生諸惡難處，常值諸佛、諸佛所讚。何等四？菩薩行慈不瞋不惱一切眾生。富樓那！何謂菩薩行慈不瞋不惱一切眾生？菩薩行慈，於諸眾生起我救慈，見諸眾生身苦心苦，當作是念：『我當勤行精進度是眾生。於生死苦是諸眾生，我應與樂、我應拔濟離生死苦。』於諸眾生應發是心，發是心已勤行精進，修習六波羅蜜：布施、持戒、忍辱、精進、禪定、智慧。富樓那！菩薩因般若波羅蜜，得具足六波羅蜜。何等為菩薩般若波羅蜜？菩薩云何因般若波羅蜜勤發精進？富樓那！菩薩作是思量：『何法名我？何法名我所？』如是思量時，不見法是我、不見法是我所。作是念：『作是念已，於此法中無我法、無我所法。』菩薩離我我所故知身空，身空故眾生空。何以故？諸法中我我所尚空，何況眾生。菩薩如是離我我所故知眾生空，眾生空故知色陰空，色陰空故受想行識陰空。菩薩如是離我我所故知身空，身空故知眾生空，眾生空故知諸陰空。諸陰空故知種亦空，謂地水火風虛空識種，地種地種相空，水火風虛空識種識種相空。是種無作者、無使作者，若無作者是法即空。富樓那！菩薩於此離我我所故知身空，身空故知眾生空，眾生空故知諸陰空，知諸陰空故知諸種空，諸種空故知諸入空，諸入空故諸入相空。諸入無作者、無使作者，若法無作者無使作者是法即空。富樓那！菩薩以是觀一切法空。觀一切法空時，不見諸法本體可生瞋處。富樓那！是名菩薩摩訶薩大慈。知身空慈、眾生空慈、陰入種空慈，菩薩若能行如是慈，是名行一切法空慈。富樓那！是名菩薩行於大慈。如是菩薩離我我所，心深生欲心於阿耨多羅三藐三菩提，生大悲心於諸眾生。若有眾生不知如是諸法實相，為令知故發大莊嚴，是名菩薩行於大悲。我救故名慈，我作故名悲。菩薩成就如是大慈，能為眾生作救作歸、作舍作洲，能作究竟。是故菩薩應如是修行大慈，不貪著眾生、亦不生瞋恨，是名菩薩眾生空慈無有瞋恚。富樓那！若菩薩因慈因離因空，能入一切諸法不生不滅，是名菩薩常行大慈。菩薩如是通達諸法，諸魔魔民及魔所使皆不能壞。菩薩成就是初法者，能斷一切功德中縛，斷功德縛故得平等波羅蜜。」爾時世尊欲明了此事而說偈言：

Furthermore, Pūrṇa! When bodhisattva-mahāsattvas accomplish four dharmas, they attain perfect physical form, perfect wealth, perfect retinue, and are never born in difficult circumstances, always encountering Buddhas and receiving their praise. What are these four? Bodhisattvas practice loving-kindness without anger or affliction toward any beings.

What does it mean for bodhisattvas to practice loving-kindness without anger or affliction toward beings? Bodhisattvas practice loving-kindness by generating the wish to save all beings. Seeing beings' physical and mental suffering, they think: "I should practice diligently to liberate these beings. I should give happiness to these beings suffering in birth and death, I should rescue them from the suffering of birth and death." They should generate this mind toward beings, and having generated it, practice diligently, cultivating the six pāramitās: giving, morality, patience, diligence, meditation, and wisdom.

Through prajñā-pāramitā, bodhisattvas perfect all six pāramitās. What is the bodhisattva's prajñā-pāramitā? How do bodhisattvas practice diligently through prajñā-pāramitā? Bodhisattvas contemplate: "What dharma is called 'self'? What dharma is called 'mine'?" When contemplating thus, they see no dharma that is self, no dharma that is mine. They realize: "In these dharmas there is no self-dharma, no dharma of mine."

By abandoning self and mine, bodhisattvas know the body is empty. Because the body is empty, beings are empty. Why? If even self and mine are empty within dharmas, how much more so are beings! Thus abandoning self and mine, bodhisattvas know beings are empty. Because beings are empty, they know the form aggregate is empty. Because the form aggregate is empty, the feeling, perception, formations and consciousness aggregates are empty.

By abandoning self and mine, bodhisattvas know all aggregates are empty. Because aggregates are empty, they know the elements are also empty - earth, water, fire, wind, space and consciousness elements. The earth element and its characteristics are empty, water, fire, wind, space and consciousness elements and their characteristics are empty. These elements have no creator and no one causing creation. Where there is no creator, that dharma is empty.

Through this abandoning of self and mine, bodhisattvas know all sense fields and their characteristics are empty. The sense fields have no creator and no one causing creation. Where there is no creator or causer, that dharma is empty. Thus bodhisattvas observe all dharmas as empty. When observing all dharmas as empty, they see no inherent nature in dharmas that could give rise to anger.

This is called the bodhisattva-mahāsattva's great loving-kindness - knowing the emptiness of body, beings, aggregates, elements and sense fields. When bodhisattvas can practice such loving-kindness, this is called practicing the loving-kindness of the emptiness of all dharmas.

Having abandoned self and mine, bodhisattvas generate deep aspiration for supreme enlightenment and great compassion for beings. For beings who do not know the true nature of dharmas, they generate the great adornment to help them understand - this is called practicing great compassion. It is called loving-kindness because of saving beings, and compassion because of acting for them.

Accomplishing such great loving-kindness, bodhisattvas become beings' savior, refuge, shelter and island, able to bring them to completion. Therefore bodhisattvas should practice great loving-kindness in this way, without attachment to beings or generating hatred - this is called the bodhisattva's loving-kindness of empty beings without anger.

Through loving-kindness, non-attachment and emptiness, bodhisattvas can enter into all dharmas as unborn and unceasing - this is called the bodhisattva's constant practice of great loving-kindness. Penetrating dharmas in this way, no māras or their followers can destroy them. When bodhisattvas accomplish this first dharma, they can cut through all bondage within merits, and by cutting through bondage of merits attain the pāramitā of equality.

菩薩常如是，　　 修慈而觀空，　 知陰入界離，　　 是中無有我。　

Thus do bodhisattvas constantly Practice loving-kindness while contemplating emptiness, Knowing the aggregates, sense fields and elements are separate, Within which there is no self.

我我所二法，　　 決定不可得，　 為不得諸法，　　 而修行慈心。

The two dharmas of self and possessions of self Are definitively unobtainable. Because all dharmas cannot be obtained, They practice loving-kindness.　

不依止諸法，　　 亦非不依止，　 是名諸佛道，　　 諸不依止法。

Not depending on any dharmas, Yet also not non-depending - This is called the Buddha's Way, The dharmas of non-dependence.　

能得無上忍，　　 忍諸法實相，　 諸法無生滅，　　 能善通其理。　

Able to attain supreme patience, Patient with the true characteristics of dharmas, All dharmas neither arise nor cease - They skillfully penetrate this principle.

諸有大智者，　　 親近於是法，　 常得妙身色，　　 亦得樂說辯，

Those of great wisdom Draw near to these dharmas, Always attaining wonderful physical form And also gaining joy in teaching eloquently.　

常得值諸佛，　　 知諸法義利，　 是故此菩薩，　　 得無為上道。

Always encountering Buddhas, Understanding the meaning and benefit of dharmas - Therefore these bodhisattvas Attain the supreme unconditioned path.

「復次富樓那！菩薩摩訶薩精勤供養諸佛塔寺，敬心以好花香纓珞、塗香末香、幡蓋妓樂種種供具而以供養。菩薩成就此第二法，能得具足一切功德。」爾時世尊欲明了此義而說偈言：

Furthermore, Pūrṇa! The bodhisattva-mahāsattva diligently makes offerings to Buddha stupas and temples, respectfully offering fine flowers, incense, garlands, perfumes, powdered incense, banners, canopies, music and various kinds of offerings. When bodhisattvas accomplish this second dharma, they can perfect all merits.

At that time, the World-Honored One, wishing to clarify this meaning, spoke these verses:

菩薩以上妙，　　 供養上智塔，　 花香及幡蓋，　　 以求上智慧。

Bodhisattvas with supreme offerings Make offerings to stupas of supreme wisdom, With flowers, incense, banners and canopies, Seeking supreme wisdom.　

以此功德緣，　　 受身常端正，　 饒財多寶珍，　　 眷屬具成就。　

Through these meritorious conditions, They always receive bodies of perfect form, Abundant in wealth and precious treasures, With retinues fully accomplished.

必定於菩提，　　 常安住於法，　 在在所生處，　　 功德轉高增。

Certain in their progress toward bodhi, Always abiding in the Dharma, Wherever they may be born, Their merits increasingly grow.　

諸王所恭敬，　　 天龍神常念，　 一切諸眾生，　　 亦皆共恭敬。　

Kings pay them respect, Devas, nagas and spirits constantly remember them, And all beings Also join in revering them.

若人供養佛，　　 現在若滅後，　 所生得供養，　　 常在無難處。

Those who make offerings to the Buddha, Whether during his life or after his extinction, Receive offerings wherever they are born, And always dwell in places free from difficulties.

「復次富樓那！菩薩摩訶薩常當勤心供養於法。云何名為法？云何名供養法？名四念處、四正勤、四如意足、四禪、五根、五力、七覺意、八聖道、止觀、明、解脫、三解脫門、盡智、無生智，是名為法。云何供養？於是法中如所說行隨順不逆，生欲精進具足修習，是名供養法。復次富樓那！供養法，法名如是等經，信解思惟分別隨順心不違逆，是名供養法。菩薩成就此第三法，能得具足一切功德。」爾時世尊欲明了此義而說偈言：

Furthermore, Pūrṇa! The bodhisattva-mahāsattva should always diligently make offerings to the Dharma. What is called Dharma? What is called making offerings to the Dharma? The Dharma refers to the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the four meditations, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path, cessation and insight, illumination, liberation, the three gates of liberation, the wisdom of extinction, and the wisdom of non-arising - this is called the Dharma.

What are offerings? To practice according to what is taught without opposition, generating desire and diligence to cultivate completely - this is called making offerings to the Dharma. Furthermore, Pūrṇa, making offerings to the Dharma means having faith in, understanding, contemplating, and distinguishing such sutras with a mind that follows without opposition - this is called making offerings to the Dharma. When bodhisattvas accomplish this third dharma, they can perfect all merits.

At that time, the World-Honored One, wishing to clarify this meaning, spoke these verses:

常勤供養法，　　 如所說中住，　 聞深空妙法，　　 其心不違逆，

Always diligently making offerings to the Dharma, Dwelling according to what is taught, Hearing profound and wondrous dharmas of emptiness, Their minds without opposition.　

故身常端正，　　 亦得樂說辯。　 如我所讚法，　　 以此轉高增。

Therefore their bodies are always dignified, And they gain joy in eloquent teaching. Like the Dharma that I praise, Through this they grow ever higher.

「復次富樓那！菩薩摩訶薩勤心供養如來聖眾，若花若香、若以瓔珞、若以末香、若以塗香、若以幡蓋衣服飲食臥具醫藥資生之物、若起僧坊、若立園林、若經行處、若以浴池、若以井泉、若以人使，如是等餘供養具，種種供養如是聖眾。菩薩成就此第四法，能得具足一切功德。」爾時世尊欲明了此義而說偈言：

Furthermore, Pūrṇa! The bodhisattva-mahāsattva diligently makes offerings to the holy assembly of the Tathāgata with flowers, incense, garlands, powdered incense, perfumes, banners, canopies, clothing, food and drink, bedding, medicines and necessities, by establishing monasteries, creating gardens, making walking paths, providing bathing pools, digging wells and springs, and offering servants - with these and other such offerings, making various kinds of offerings to this holy assembly. When bodhisattvas accomplish this fourth dharma, they can perfect all merits.

At that time, the World-Honored One, wishing to clarify this meaning, spoke these verses:

無上供養具，　　 供養如來眾，　 以此功德緣，　　 所生多財寶，

With supreme offerings Making offerings to the assembly of the Tathāgata, Through these meritorious conditions, One gains abundant wealth and treasures.　

身色常端正，　　 亦得樂說辯，　 具足諸功德，　　 智慧轉高增。

Their physical form is always dignified, And they gain joy in eloquent teaching, Perfect in all merits, Their wisdom ever increasing.　

供養正直心，　　 無我我所者，　 以此智因緣，　　 生處得供養。

Making offerings with an upright mind, Free from self and possessions of self, Through these causes of wisdom, They receive offerings wherever they are born.　

諸佛所稱讚，　　 四法常親近，　 所生常尊貴，　　 功德轉高增。」

Praised by all Buddhas, Always drawing near to these four dharmas, Born always noble and honored, Their merits ever increasing.

具善根品第四

Part Four: Perfecting the Roots of Goodness

爾時佛告富樓那：「菩薩摩訶薩發於大乘，常當修習親近四法，則能具攝一切善法，亦能具足一切善根。何等四法？富樓那！善男子善女人發大乘心，修習親近行忍辱法。如是修行忍辱法時，如心平等故，則得平等波羅蜜，亦得一切眾生平等波羅蜜，是菩薩成就心平等波羅蜜、智平等波羅蜜。若行若立、若坐若臥、若覺若睡，時有人來，若持屎瓶、若持毒瓶、若持沸湯瓶、若諸糞掃、若持火炭、若持屎尿、若持熱灰、搥其頭上、若搥其身，菩薩於此不應瞋恨令心散亂而生忿恚，不應自言我有何罪，又不應以惡心視彼，但應一心求自利法，於所修事專心不捨。應當如是調伏其心：『是人為以何因緣故，持此屎瓶毒瓶灰火來加我身？我身不以此物因緣而得痛惱。』菩薩是時應如是觀眾因緣法，誰與此物？此物異誰？以何物與？是人如是如實思惟，不見有法誰是與者、誰是受者、何者是法。如是正念思惟觀時，此彼不可得故，一切諸法皆不可得、皆不可見。是菩薩不得、不見一切法故，不生瞋恨。富樓那！若菩薩如是思惟猶有瞋恨心起，復應如是正念思惟：『何觸因緣使我身痛？是諸觸者為觸何處？為在於身、為在於心？若在身者，身如草木瓦石影像，無覺無知，非我非彼。若在心者，心無形色，念念生滅須臾不住，非我非彼。但以虛妄憶想分別，說言是苦、是樂、不苦不樂。我今不應生此虛妄憶想分別，我今應觀平等實相，我當修習賢聖所作，不應隨逐凡夫所作。何等為是賢聖所作？謂於諸法遠離解脫。我為遠離故學，不為和合故學。如是虛妄憶想分別是皆和合。為誰和合？為是貪欲和合。為是瞋恚愚癡和合。云何名為貪欲瞋恚愚癡和合？以身癡故、身見癡故、貪身見故，身受苦時瞋恚他人，是名瞋恚和合。有以身見癡故、貪身見故，不隨意故瞋恚他人，是名愚癡和合。若人如是，三毒所縛，或起如是罪業因緣，諸佛不救，何況餘人。我應善觀諸因緣法、觀於空法。』菩薩如是隨順正觀諸因緣法，不見有法誰與誰受、以何物與。爾時菩薩當作是念：『一切諸法從眾緣生，自性本空定不可得。我當云何於無所得虛妄法中，得法作業而生瞋恚、起行因緣？我今應生無瞋恨心，修行無作無起無生之法，當觀空法不隨我心。我今應觀不作不起無生之法，不應依止起作之法。我應如實思惟諸法，我今不應於此虛妄無所有中而強作法，虛妄強作謂是瞋恨。所以者何？依止法體則有瞋恨，諸法實相畢竟空中無法本體可依止者。』菩薩如是思惟諸法，其心寂然瞋恨不起。

At that time, the Buddha told Pūrṇa: "When bodhisattva-mahāsattvas who have generated the aspiration for the Great Vehicle constantly cultivate and draw near to four dharmas, they can encompass all wholesome dharmas and perfect all roots of goodness. What are these four dharmas? Pūrṇa! When good men and good women generate the mind of the Great Vehicle, they cultivate and draw near to the practice of patience.

When practicing patience in this way, through the equality of mind, they attain the perfection of equality and also attain the perfection of equality regarding all beings. These bodhisattvas accomplish both the perfection of mental equality and the perfection of wisdom's equality. Whether walking, standing, sitting, lying down, awake or asleep - if someone comes carrying vessels of excrement, poison, boiling water, garbage, burning coals, urine, or hot ashes to pour on their head or strike their body, the bodhisattva should not harbor hatred or let their mind become scattered in anger.

They should not say 'What crime have I committed?' nor look upon that person with ill will. They should single-mindedly seek the dharma that benefits oneself, maintaining focus on their practice without abandoning it. They should train their mind thus: 'For what reason does this person bring vessels of excrement, poison, ashes and fire to afflict my body? My body does not suffer pain through these things.' At this time the bodhisattva should contemplate the dharma of dependent origination: Who gives these things? To whom are these things different? With what are they given? When contemplating thus in accord with reality, they see no dharma that is giver, receiver, or thing given.

When contemplating mindfully in this way, since neither this nor that can be obtained, all dharmas cannot be obtained or seen. Because this bodhisattva does not obtain or see any dharmas, they do not give rise to hatred. Pūrṇa! If a bodhisattva contemplates thus but hatred still arises, they should further contemplate mindfully: 'Through what sensory contact does my body feel pain? Where are these contacts touching - in the body or in the mind? If in the body, the body is like grass, wood, tiles, stones or reflections - without sensation or knowing, neither self nor other. If in the mind, the mind has no form or color, arising and ceasing moment by moment without remaining - neither self nor other.'

Through false imagination and discrimination one speaks of this as suffering, pleasure, neither suffering nor pleasure. 'I should not give rise to these false imaginations and discriminations. I should contemplate the true characteristic of equality. I should cultivate what the noble ones practice, not following what ordinary beings do. What do the noble ones practice? They practice detachment and liberation regarding all dharmas. I study for the sake of detachment, not for the sake of attachment. Such false imaginations and discriminations are all forms of attachment. What are they attached to? They are attached to desire, anger and delusion.

What is meant by attachment to desire, anger and delusion? Due to delusion about the body, delusion about the view of body, and craving for the view of body, when the body experiences suffering one becomes angry at others - this is called the combination of anger. Due to delusion about the view of body and craving for the view of body, when things don't go as wished one becomes angry at others - this is called the combination of delusion. When someone is bound by these three poisons and creates such causes and conditions of wrongdoing, even the Buddhas cannot save them, much less anyone else. I should properly contemplate the dharma of dependent origination and contemplate emptiness.'

When bodhisattvas thus properly contemplate the dharma of dependent origination, they see no dharma of who gives to whom or what is given. At this time the bodhisattva should think: 'All dharmas arise from conditions, their inherent nature is originally empty and definitely cannot be obtained. How could I give rise to anger and create karmic conditions in these unobtainable, false dharmas? I should now generate a mind free from hatred, cultivating the dharma of non-action, non-arising and non-production. I should contemplate empty dharmas without following my mind's inclinations.

I should now contemplate the dharma of non-action, non-arising and non-production, not depending on dharmas of action and arising. I should contemplate all dharmas as they truly are. I should not now forcefully create dharmas within this false emptiness - forceful creation is hatred. Why? When depending on dharmatic essence there is hatred, but in the true nature of dharmas which is ultimately empty, there is no dharmatic essence to depend upon.' When bodhisattvas contemplate dharmas in this way, their minds become peaceful and hatred does not arise.

「又是菩薩，若行若立、若坐若臥、若覺若睡，時有人來，以好美香末香塗香、以好名花散其身上，若以上妙香花瓔珞、瞻蔔花、鬘婆梨師花、鬘眾華瓔珞以覆其身，若以上妙細軟衣服，謂加尸衣、若拘攝衣、若拘珍婆衣、若憍施耶衣、若芻摩衣、若劫貝衣、若細欽婆羅、若細繒衣，以如是等柔軟細衣以覆其身。若以上妙繒蓋幢幡張施其上，若以諸天名花香妙、衣珍寶瓔珞以覆其身，若以天上甘美飲食而以進上。菩薩於此種種供養，不應生愛令心貪著，不以此緣親附其人。隨順其意往來問訊，不應偏心而起愛著。菩薩於此應以等心，通達一切諸法平等，應作是念：『我於眾生不應瞋恨、不應愛念。所以者何？憎愛二事俱是煩惱。我今於此不應生愛，應善通了諸法如實。所以者何？諸煩惱中，愛緣所合此最為重。如是煩惱深徹骨髓，謂於能生結使法中愛心染著。所以者何？所貪著事若不隨意則生瞋恨。人皆自欲貪愛其身，有侵惱者則生瞋恨。是故當知，瞋恚則是染愛果報，貪著則是愚癡果報。我今當離染愛惡心，於諸法中無所貪著。我等不為貪欲故學、不為瞋恚故學、不為愚癡故學，我當廣學諸法真實，於諸法相如實觀之，隨所說中當如實行。但應依止業報因緣，於諸供養苦惱事中，當知皆是宿業行緣，是故於諸隨順法中不生喜愛、違逆法中不生瞋恨，但應清淨其心無所忿恚，不令隨愛隨瞋隨癡惡法得生於心。』富樓那！菩薩成就此初法者，能得具足一切功德。」

Furthermore, when this bodhisattva is walking, standing, sitting, lying down, awake or asleep - if someone comes offering fine fragrances, powdered incense, perfumes, scattering excellent flowers on their body, or covering their body with supreme flower garlands, campaka flowers, māli and variṣa flower garlands, and many flower ornaments, or offering supreme soft clothing like Kāśī cloth, Kośa cloth, Kauśeya cloth, Kauśumbha cloth, Kṣauma cloth, Karpāsa cloth, fine Kambala wool, or fine silk cloth, covering their body with such soft fine garments, or spreading excellent silk canopies, banners and flags above them, or covering their body with divine flowers, fragrances, clothes and precious ornaments, or offering celestial sweet foods and drinks - regarding all such offerings, the bodhisattva should not generate attachment or let their mind cling to them, nor draw close to people because of these conditions.

Though they may respond appropriately to others' greetings, they should not develop a biased mind of attachment. The bodhisattva should maintain an equal mind toward all this, penetrating the equality of all dharmas, and should think: "I should neither hate nor be attached to beings. Why? Because both aversion and attachment are afflictions. I should not generate attachment now, but should thoroughly understand dharmas as they truly are. Why? Among all afflictions, those connected with attachment are the heaviest. Such afflictions penetrate to the marrow, namely the mind's attachment to dharmas that generate bondage. Why? When desired objects don't follow one's wishes, hatred arises. People all wish to cherish and love their bodies, and when others harm them, they generate hatred. Therefore know that hatred is the result of defiled attachment, and attachment is the result of delusion.

I should now abandon the evil mind of defiled attachment and be without clinging to any dharmas. We do not study for the sake of desire, hatred or delusion. I should broadly study the true reality of dharmas, observe all dharmic characteristics as they truly are, and practice according to what is taught. One should only rely on the causation of karmic results. Regarding matters of offerings and suffering, know they all arise from past karmic conditions. Therefore do not generate joy and attachment toward agreeable dharmas, nor hatred toward disagreeable dharmas. Simply maintain a pure mind without anger, not allowing the evil dharmas of attachment, hatred and delusion to arise in the mind."

Pūrṇa! When bodhisattvas accomplish this first dharma, they can perfect all merits.

爾時世尊欲明了此義而說偈言。

At that time, the World-Honored One, wishing to clarify this meaning, spoke these verses:

我常讚智慧，　　 亦讚持戒者，　 稱揚行忍辱，　　 亦常讚多聞。　

I constantly praise wisdom, And praise those who uphold precepts, I extol those who practice patience, And always praise vast learning.

我讚行善法，　　 慈心愛語者，　 為饒益眾生，　　 隨宜讚眾德。　

I praise those who practice good dharmas, Those with kind hearts and loving speech, Who benefit sentient beings, Praising virtues as appropriate.

我常訶五欲，　　 瞋恨愚癡人，　 嫉妬慢諂曲，　　 濁亂嬈眾生。

I always reproach the five desires, And those full of hatred and delusion, The jealous, proud and deceitful, Who trouble and confuse beings.　

懈怠嬾惰心，　　 儱戾難與語，　 背恩無反復，　　 小事發大恚。　

With lazy and indolent minds, Harsh and difficult to speak with, Ungrateful without reciprocity, Getting greatly angry over small matters.

貪求於利養，　　 我當得利養，　 不欲令人得，　　 是等我不讚。　

Greedily seeking gains, Thinking "I should obtain gains," Not wishing others to obtain them - Such ones I do not praise.

小智於利養，　　 自欲嫉彼得，　 於他家生苦，　　 是等我不讚。　

Those of little wisdom regarding gains, Selfishly envying others' attainments, Bringing suffering to others' homes - Such ones I do not praise.

為求得利養，　　 轉易威儀行，　 此命非清淨，　　 離我法甚遠。　

For the sake of seeking gains, Changing their dignified conduct, Such life is not pure, Far removed from my Dharma.

不修行道者，　　 有此諸過咎，　 是等惡道緣，　　 無一事可讚。

Those who do not practice the path Have all these faults, These are causes of evil paths, Not one thing worthy of praise.　

不斷惡我見，　　 貪愛心則多，　 貪愛心多故，　　 勤求於利養。　

Not cutting off wrong views of self, Their minds of craving increase, Because of much craving in mind, They diligently seek gains.

菩薩作是念：　　 『行忍益眾生，　 摧伏剛強心，　　 疾得成佛道。

The bodhisattva thinks thus: ’Practicing patience benefits beings, Subduing stubborn mindedness, One swiftly attains the Buddha Way.　

我當行慈心，　　 忍辱愍眾生，　 而知諸法空，　　 從緣無所屬。　

I shall practice loving-kindness, Patient compassion for beings, While knowing all dharmas are empty, Arising from conditions with no inherent nature.

何緣有諸法？　　 是法興於心，　 妄想生瞋恚，　　 不念則皆空。　

How do all dharmas exist? These dharmas arise in mind, Delusion gives birth to anger, Without thought, all is empty.

妄想生三界，　　 相續身不絕，　 不分別妄想，　　 則無如是過。』

Delusion creates the three realms, Bodies continue without end, Not discriminating delusions, Then such faults do not arise.’　

常思量諸法，　　 知皆從緣生，　 常觀諸法空，　　 而能度一切。　

Always contemplating dharmas, Knowing all arises from conditions, Always observing dharmas' emptiness, They are thus able to liberate all.

離戒苦眾生，　　 憍慢所傷害，　 為說滅苦法，　　 多有所饒益。　

Beings suffering without precepts, Harmed by pride and arrogance, Teaching them dharma that ends suffering, Bringing great benefit to many.

若人從東來，　　 南西北四維，　 執持屎毒瓶，　　 以搥其頭上。　

If people come from the east, South, west, north and all directions, Holding vessels of filth and poison, To strike upon one's head.

我不生瞋心，　　 誰與誰受者？　 何法名為我？　　 觀以勤精進。　

I do not generate an angry mind, Who gives and who receives? What dharma is called 'self'? Contemplating with diligent vigor.

不惡色視彼，　　 何罪而見加，　 但發堅強思，　 慈心覆於彼。

Not looking at them with hostile eyes, Asking, ‘What crime have I committed to receive this?’ Only generating firm and strong thoughts, Covering them with a mind of loving-kindness.　

知是宿業緣，　　 今受此果報，　 償已更不作，　　 安住佛道中。　

Knowing these are karmic conditions from past lives, Now receiving these karmic results, Having repaid, I'll create no more, Dwelling peacefully in the Buddha's path.

餘人無有此，　　 輕毀苦惱事，　 此必是業緣，　　 雖久而不失。

Other people do not have these same Experiences of contempt and suffering. This must be from karmic conditions, Though long past, they are not lost.　

眾生在世間，　　 常起善惡業，　 我今受此苦，　　 當知是業緣。

Beings in the world Always create good and evil karma. Now I receive this suffering - Know this is from karmic conditions.　

若還以惡報，　　 後復受苦果，　 寧可以惡事，　　 而加於彼人。

If one repays evil with evil, Later one receives fruits of suffering. How could I with evil deeds Inflict harm upon that person?　

當求無上法，　　 求已為人說，　 度脫眾生類，　　 一切諸苦惱。

One should seek the supreme Dharma, Having sought it, teach it to others, Liberating all kinds of beings From all their sufferings and afflictions.　

若人以香花，　　 瓔珞供養我，　 不應生愛心，　　 當習平等觀。　

If people with fragrant flowers And garlands make offerings to me, One should not generate attachment, But practice contemplating equality.

憎愛則非道，　　 常應行捨心，　 當正觀諸法，　　 誰與誰受者？　

Aversion and attachment are not the path, One should always practice equanimity, Correctly contemplate all dharmas - Who gives and who receives?

空與空受耶？　　 內空外亦空，　 空無與無受，　　 一切皆無我。

Does emptiness receive emptiness? Inner empty, outer also empty, Empty - nothing given or received, All without any self.　

空無有貪離，　　 空無有煩惱，　 亦無有清淨，　　 離垢淨是空。　

Emptiness has no attachment or detachment, Emptiness has no afflictions, There is also no purity - Freedom from defilement is emptiness.

空中無分別，　　 空中無諸性，　 空常空無相，　　 是比清淨道。　

In emptiness there are no discriminations, In emptiness there are no natures, Emptiness is eternally empty and without characteristics - This is the pure path.

若使有人來，　　 段段解我身，　 於中不生恚，　　 知從業緣有。

If people come and Cut my body piece by piece, I will not give rise to anger, Knowing what comes from karmic conditions.　

眾生起善惡，　　 隨業自受果，　 我必先世惡，　　 今受此苦報。　

Beings create good and evil, According to karma they receive their fruits. My evil from past lives Now brings this suffering as result.

今受此惡報，　　 觀身如影像，　 水沫幻化炎，　　 無空畢竟空。

Receiving this evil result now, I observe the body to be like a reflection, Like foam, an illusion, or a mirage, Empty, ultimately empty.　

若人支解身，　　 有人將養我，　 當念報恩者，　　 不以為歡喜。　

If someone cut apart my body, While others care for me, I should think of repaying kindness, Yet not feel joy about it.

利養不以喜，　　 惡罵不瞋恨，　 二皆是障礙，　　 非佛正真道。

Not rejoicing in gains, Not hating harsh words, Both are obstacles, Not the Buddha's true path.　

當離諸一切，　　 貪愛瞋恚心，　 常當修空寂，　　 悉斷諸障礙。

One should leave behind all Hearts of craving and hatred, Always cultivate empty quiescence, Cutting off all obstacles.　

忍辱十力本，　　 諸佛神通原，　 無礙智大悲，　　 皆以忍為本。

Patience is the root of the ten powers, The source of Buddhas' spiritual powers, Unobstructed wisdom and great compassion All have patience as their root.　

四諦念正勤，　　 根力覺道分，　 皆以忍為本，　　 何智不修忍？

The four truths, right mindfulness and effort, Faculties, powers, factors of enlightenment and the path, All have patience as their root - What wisdom does not cultivate patience?　

我於波羅奈，　　 轉無上法輪，　 亦以忍為本，　　 諸佛常讚忍。

At Varanasi when I Turned the supreme Dharma wheel, This too had patience as its root - All Buddhas praise patience.　

汝等亦應修，　　 空忍無生滅，　 諸法相常爾，　　 乃得佛功德。

You too should cultivate Empty patience without arising or ceasing. The characteristics of dharmas are ever thus - Only then can Buddha's merits be attained.

「復次富樓那！菩薩摩訶薩能離五欲，常樂出家心順出家，趣向出家不貪五欲。得出家已離諸憒閙，遠處山林不失善法。菩薩成就此第二法，則能具足一切功德。」爾時世尊以偈頌曰：

Furthermore, Pūrṇa! The bodhisattva-mahāsattva is able to abandon the five desires, always delighting in leaving home with a mind that accords with leaving home, inclining toward leaving home without craving the five desires. Having left home, they depart from all clamor, dwelling far away in mountains and forests without losing the wholesome dharmas. When bodhisattvas accomplish this second dharma, they can perfect all merits.

At that time, the World-Honored One spoke these verses:

心常樂出家，　　 而能常出家，　 常樂在山林，　　 增益功德處。　

The mind always delights in leaving home, And is able to constantly leave home, Always delighting in mountain forests, Places that increase merit.

親近在空閑，　　 即離五欲著，　 此中無眾閙，　　 失諸善法緣。

Drawing near to solitary places, One departs from attachment to the five desires, Here there is no clamor of crowds, [Avoiding] conditions that lose wholesome dharmas.　

無有諸語言，　　 往來問訊事，　 空閑寂然快，　　 諸佛所稱讚。　

Without various speech and talk, Affairs of coming and going, greetings, Tranquil and peaceful in solitude - This the Buddhas praise.

是故諸菩薩，　　 所應常親近，　 勿貪樂聚落，　　 近生利養心。　

Therefore all bodhisattvas Should constantly draw near to this, Not craving delight in villages, Where minds arise seeking gain.

若得利養喜，　　 失則生憂惱，　 此人供養佛，　　 不名為供養。　

If one rejoices in obtaining gains, When lost, gives rise to sorrow, Though such a person makes offerings to Buddha, It is not called true offering.

欲除如是過，　　 當離諸利養，　 遠離在空閑，　　 修習於空法。

Wishing to eliminate such faults, One should leave behind all gains, Dwelling far away in solitude, Cultivating the dharma of emptiness.

「復次富樓那！菩薩常學求法，求已讀誦，謂求淨戒頭陀細法、不求多欲無厭足法，求滅貪欲不益貪欲，求破瞋恚不增瞋恚，求斷愚癡不益愚癡，求破憍慢不求起慢，求破我慢不求長慢，求斷我我所法、不求增我我所法，求無我法、不求依止我人眾生壽命法，常求能得大智慧法、不求退失大智慧法，常求為得無等慧法、不為求得小慧法，求得具足一切諸法、不求不具足諸功德法。求如是法，求已讀誦，思惟正觀，如所說行，為人演說，不求世利乃至不求稱讚善哉，教多眾生令住是法。富樓那！菩薩成就此第三法，能得具足一切功德。」爾時世尊以偈頌曰：

Furthermore, Pūrṇa! Bodhisattvas constantly study and seek the Dharma, and having sought it, recite it - namely seeking the subtle dharmas of pure precepts and ascetic practices, not seeking dharmas of many desires and insatiability; seeking to extinguish craving, not increasing craving; seeking to destroy anger, not increasing anger; seeking to cut off delusion, not increasing delusion; seeking to break pride, not seeking to raise pride; seeking to break self-conceit, not seeking to extend conceit; seeking to cut off dharmas of self and possession of self, not seeking to increase dharmas of self and possession of self; seeking dharmas of non-self, not seeking to depend on dharmas of self, person, beings, or lifespan; constantly seeking dharmas that can attain great wisdom, not seeking to lose great wisdom; constantly seeking to attain incomparable wisdom, not seeking to attain lesser wisdom; seeking to perfect all dharmas, not seeking dharmas that lack complete merit.

Having sought such dharmas, they recite them, contemplate them with right view, practice according to what was taught, expound them for others without seeking worldly gain or even praise, and teach many beings to dwell in these dharmas. Pūrṇa! When bodhisattvas accomplish this third dharma, they can perfect all merits.

At that time the World-Honored One spoke these verses:

菩薩樂出家，　　 持戒行頭陀，　 以是增智慧，　　 智雨益終流。

Bodhisattvas delight in leaving home, Upholding precepts and practicing asceticism, Through this increasing wisdom, The rain of wisdom eternally flows.　

得是深淨法，　　 正念思其義，　 於如所說中，　　 能如所聞行。　

Having attained this profound pure Dharma, With right mindfulness contemplating its meaning, According to what was taught, Able to practice as they have heard.

常以清淨心，　　 為人廣解說，　 饒益諸眾生，　　 心無所悕望。

Always with a pure mind Broadly explaining for others, Benefiting all beings, With minds free of expectations.　

得諸功德味，　　 自住是法中，　 亦令餘人住，　　 是故增佛法。　

Having attained the taste of merits, Themselves dwelling in this Dharma, Also helping others dwell therein, Thus increasing the Buddha's Dharma.

若於無量劫，　　 所集諸功德，　 令皆現在前，　　 攝入菩薩道。

If through countless kalpas, All the merits accumulated Are made manifest now, They are encompassed in the bodhisattva path.　

故應求深法，　　 佛所稱讚者，　 常為眾生說，　　 功德從是生。

Therefore one should seek the profound Dharma That the Buddha praises, Always teaching it to beings - From this, merit arises.

「富樓那！菩薩摩訶薩安住持戒頭陀法中，能具一切善根福德。富樓那！過去久遠無量無邊不可思議阿僧祇劫，爾時有佛，號彌樓揵馱如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。佛壽六十歲。一會說法，八十億比丘得阿羅漢道。富樓那！彌樓揵馱佛滅後，法住五百歲。般涅槃後七日之中，諸大弟子皆亦隨佛入於涅槃。富樓那！是佛出於五濁惡世，如我今也。諸大弟子滅度之後，多有眾生皆作是念：『沙門法中安隱快樂。我等何不各共出家？』作是念已，咸剃鬚髮法服出家。出家之後唯行三事：一常周旋往來白衣舍，二唯貪著利養自活，三長肌肥無有福慧。行是三事不修餘業，百歲之後諸大弟子皆悉滅盡。是等比丘多與白衣和合，佛諸深經持戒頭陀細行妙法多皆廢捨不復讀誦。富樓那！當爾之時，諸比丘眾樂行五欲貪嗜飲食。爾時國王唯有一子，名陀摩尸利，王甚愛重，時於靜處而作是念：『彌樓揵馱佛為得何法？今諸弟子皆共放逸，與諸白衣所行無異。』作是思惟疑時，有天神來至其所，隱身不現而作是言：『王子！彌樓揵馱佛所得深法清淨決定。』爾時王子聞天所說，即作是言：『彌樓揵馱佛所得深法清淨決定，其事云何？』答言：『王子！是法無色無受想行識、無陰界入、無有五欲亦無欲心。彌樓揵馱佛得是深法清淨決定，為眾生說。』爾時王子復問天言：『我等可得聞是法不？可得解知如說行不？』天言：『王子！汝能一心勤行精進，得之不難。』富樓那！爾時王子即作是念：『今是天神開悟我意，我當出家求是深法。』即詣父母，頭面作禮，白父母言：『我今欲於彌樓揵馱佛法中出家為道。』父母報言：『汝今何用捨我出家？今諸道人於佛法中白衣無異。』爾時父母以偈答言：

Pūrṇa! When bodhisattva-mahāsattvas abide in the precepts and ascetic practices, they can perfect all roots of goodness and merit. Pūrṇa! In the distant past, countless, boundless, inconceivable asaṃkhya kalpas ago, there was a Buddha named Meru-gandha Tathāgata, Arhat, Samyak-saṃbuddha, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. This Buddha lived for sixty years. In one assembly, eighty billion bhikṣus attained arhatship.

After Meru-gandha Buddha's extinction, the Dharma remained for five hundred years. Seven days after his parinirvāṇa, all his great disciples also entered nirvāṇa following the Buddha. Pūrṇa! This Buddha appeared in the five defilements of an evil age, just as I have now. After the great disciples passed away, many beings thought: "There is peace and happiness in the śramaṇa's Dharma. Why don't we all leave home together?" Having thought this, they all shaved their heads, donned Dharma robes and left home.

After leaving home, they only practiced three things: first, constantly going back and forth to lay people's homes; second, being attached only to gains for their livelihood; third, growing fat without merit or wisdom. Practicing these three things without cultivating other practices, after a hundred years all the great disciples had passed away. These bhikṣus associated much with lay people, and the Buddha's profound sutras on maintaining precepts and ascetic practices were mostly abandoned and no longer recited.

Pūrṇa! At that time, the assembly of bhikṣus delighted in the five desires and craved food and drink. At that time the king had only one son named Dama-śrī, whom the king deeply loved. Once in a quiet place, he thought: "What Dharma did Meru-gandha Buddha attain? Now his disciples are all indulgent, no different from lay people." While he was pondering this doubt, a deva came to where he was, remaining invisible, and said: "Prince! The profound Dharma that Meru-gandha Buddha attained is pure and definitive."

When the prince heard what the deva said, he asked: "What is this pure and definitive profound Dharma that Meru-gandha Buddha attained?" The deva replied: "Prince! This Dharma is without form, feeling, perception, formations or consciousness; without aggregates, elements or sense fields; without the five desires or desire-mind. Meru-gandha Buddha attained this pure and definitive profound Dharma and taught it to beings."

The prince then asked the deva: "Can we hear this Dharma? Can we understand and practice it as taught?" The deva said: "Prince! If you can single-mindedly practice with diligence, it is not difficult to attain."

Pūrṇa! At that time the prince thought: "Now this deva has awakened my understanding. I should leave home to seek this profound Dharma." He immediately went to his parents, bowed his head at their feet and said: "I now wish to leave home and practice the path within Meru-gandha Buddha's Dharma." His parents replied: "What use is it for you to abandon us and leave home? The practitioners today within the Buddha's Dharma are no different from lay people." At that time his parents answered in verse:

今諸比丘眾，　　 放逸受五欲，　　 耕種行販賣，　　 白衣無有異。　

Now all these bhikṣus Are indulgent in the five desires, Farming and trading goods - No different from laypeople.　

貧窮多苦惱，　　 不能自活者，　　 如是諸人等，　　 求活故出家。　

Poor and full of suffering, Unable to support themselves, Such people as these Leave home just to make a living.　

汝今生王家，　　 富樂受五欲，　　 多諸珍寶物，　　 何用出家為？』

You are now born in a royal family, Enjoying wealth and the five desires, With many precious treasures - What use is it to leave home?"

「陀摩尸利王子以偈答父母言：

Prince Dama-śrī replied to his parents in verse:

我不求榮位，　　 若得當捨離，　　 我今唯欲求，　　 佛法深淨戒。　　

I do not seek glory and position, If obtained I would abandon them. Now I only wish to seek The Buddha's profound pure precepts.

有天開悟我，　　 勸進我出家，　　 佛所說深法，　　 我冀當得知。　　

A deva has awakened my understanding, Encouraging me to leave home. The profound Dharma taught by the Buddha - I hope to come to know it.

我聞天所說，　　 心中大歡喜，　　 佛法今欲滅，　　 我當助護持。』

Having heard what the deva said, My heart is filled with great joy. The Buddha's Dharma is about to decline - I shall help protect and maintain it."

「父母以偈答陀摩尸利言：

His parents replied to Dama-śrī in verse:

深經已滅盡，　　 無有持誦者，　　 汝今當何從，　　 得聞佛深法？　　

The profound sutras have already disappeared, There is no one who maintains and recites them. From where now Could you hear the Buddha's profound Dharma?

若於四眾中，　　 有誦深義者，　　 汝先從彼受，　　 然後可出家。』

If among the four assemblies There is one who recites the profound meaning, First receive it from them, And only then leave home."

「陀摩尸利以偈答父母言：

Dama-śrī replied to his parents in verse:

我今勤精進，　　 淨戒行頭陀，　　 遠處山林中，　　 求佛深淨法。』

Now I diligently practice with vigor, Pure precepts and ascetic practices, Dwelling far in mountain forests, Seeking the Buddha's profound pure Dharma."

「富樓那！陀摩尸利說此偈已，頭面作禮辭行出家，父母默然不能制止。即詣比丘，剃除鬚髮著袈裟受戒，以恭敬心問諸比丘：『彌樓揵馱佛云何說法教諸弟子？我得聞已當如說修行。』富樓那！諸比丘語陀摩尸利比丘言：『我等不聞佛所說法，但隨和尚諸師所行。汝今亦應行如是法。』爾時陀摩尸利比丘答諸比丘言：『汝等必從貧賤出家，是故今者但貴衣食，所行如是白衣無異。汝等今應與我共求佛深淨法。』時諸比丘以偈答陀摩尸利比丘言：

Pūrṇa! After Dama-śrī spoke these verses, he prostrated himself and took leave to renounce the world. His parents remained silent, unable to stop him. He immediately went to the bhikṣus, shaved his head and beard, donned the kāṣāya robes and received the precepts. With a reverent mind he asked the bhikṣus: "How did Buddha Meru-gandha teach and instruct his disciples? After hearing it, I wish to practice according to what was taught."

Pūrṇa! The bhikṣus said to Bhikṣu Dama-śrī: "We have not heard the Buddha's teachings directly, we just follow what our upādhyāyas and teachers do. You too should practice such dharmas." At that time, Bhikṣu Dama-śrī replied to the bhikṣus: "You must have left home from poverty and lowly status, that is why now you only value clothes and food, behaving no differently from laypeople. You should join me in seeking the Buddha's profound pure Dharma." Then the bhikṣus replied to Bhikṣu Dama-śrī in verse:

我等所為者，　　 是事皆已得，　　 衣食極豐足，　　 免離王使役，

All that we sought, We have already attained; Abundant food and clothing, Free from royal service duties.　　

安隱甚快樂，　　 無敢輕慢者，　　 白衣時苦惱，　　 今皆無復有。

Peaceful and greatly joyful, None dare show us disrespect; The sufferings of lay life Are now all gone.　　

是即名涅槃，　　 第一快安樂，　　 過是事以外，　　 我皆不復用。　

This is called nirvana, Supreme peace and happiness; Beyond these matters, We need nothing more.　

我等多衣鉢，　　 湯藥物甚多，　　 白衣常給施，　　 檀越家亦多。』

We have many robes and bowls, Medicines in abundance, Laypeople constantly make offerings, And we have many patrons."

「富樓那！爾時陀摩尸利比丘聞諸比丘說此偈已，心則悲惱涕零啼泣。詣餘精舍，復以是事問諸比丘：『彌樓揵馱佛云何說法教諸弟子？我得聞已當如說行。』諸比丘眾亦如是答。爾時陀摩尸利比丘即便捨離此諸比丘，獨入山林幽遠之處，精誠一心欲求深法。先時彌樓揵馱佛諸弟子中有大弟子名為堅牢，修空閑行獨住深山，少欲知足心樂遠離，所作已辦，六通三明大阿羅漢，亦如我今摩訶迦葉。是堅牢比丘所住深山石窟壁上，書此偈言：

Pūrṇa! When Bhikṣu Dama-śrī heard these verses from the bhikṣus, his heart became sorrowful and he wept with tears streaming down. He went to other monasteries and again asked the bhikṣus there: "How did Buddha Meru-gandha teach and instruct his disciples? When I hear it, I will practice according to what was taught." The assembly of bhikṣus gave the same answer.

At that time, Bhikṣu Dama-śrī then left these bhikṣus, entered alone into remote mountain forests, and with utmost sincerity and single-mindedness sought the profound Dharma. Among the earlier disciples of Buddha Meru-gandha, there had been a great disciple named Firm and Stable, who practiced in solitary places and dwelt alone in deep mountains. He had few desires and knew contentment, his mind delighting in seclusion. He had completed what was to be done, possessed the six supernatural powers and three clear knowledges, and was a great arhat - just like my disciple Mahākāśyapa today. This Bhikṣu Firm and Stable had written these verses on the wall of the mountain cave where he dwelled:

生死不斷絕，　　 貪欲嗜味故，　　 養怨入丘塚，　　 唐受諸辛苦。　

Birth and death continue without end, Due to craving and attachment to pleasures, Nurturing enemies into the grave mound, In vain enduring bitter sufferings.　

身臭如死尸，　　 九孔流不淨，　　 如廁蟲樂糞，　　 愚貪身無異。　

The body stinks like a corpse, Nine openings flowing with impurity, Like toilet insects delighting in filth, Those foolishly attached to the body are no different.　

憶想妄分別，　　 則是五欲本，　　 智者不分別，　　 五欲則斷滅。

False imagination and discrimination Are the root of the five desires; The wise do not discriminate, And thus the five desires are extinguished.　　

邪念生貪著，　　 貪著生煩惱，　　 正念無貪著，　　 餘煩惱亦盡。』

Wrong thoughts give rise to attachment, Attachment gives rise to afflictions; With right mindfulness free from attachment, All remaining afflictions are also eliminated."

「富樓那！堅牢比丘石窟壁上書此四偈。陀摩尸利比丘經歷深山，見此石窟壁上四偈。見已讀誦思惟其義，未久之間得五神通，至彌樓揵馱佛本所燒處。到已作禮圍遶三匝，結跏趺坐發誓願言：『我不見佛、不聞餘法，不起於此。』富樓那！彌樓揵馱佛所說經名八百千門，釋提桓因誦持是經。釋提桓因知陀摩尸利比丘深心愛法，從忉利天上來下至其所，為說八百千門經，又與四多聞本句、七種重句、十四門句。陀摩尸利比丘聞已誦持，於諸法中得智慧明，彌樓揵馱佛所說清淨應空應離諸深妙經自然在心。又彌樓揵馱佛為現其身，及比丘眾并所住處精舍床榻，大會四眾，天、龍、夜叉、揵闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，一切眾會悉令得見。陀摩尸利比丘於諸法中得智慧眼，從坐處起，漸漸遊行還至本國到父母所，為說清淨應空應離諸深妙經，稱揚讚佛法眾功德。

Pūrṇa! Bhikṣu Firm and Stable wrote these four verses on the cave wall. When Bhikṣu Dama-śrī traveled through the deep mountains and saw these four verses on the cave wall, he read, recited and contemplated their meaning. Before long, he attained the five supernatural powers and arrived at the place where Buddha Meru-gandha had been cremated. Upon arriving, he made obeisance, circumambulated three times, sat in the lotus position and made this vow: "Without seeing the Buddha and hearing the rest of the Dharma, I will not rise from this spot."

Pūrṇa! Buddha Meru-gandha had taught a sutra called "The Eight Hundred Thousand Gates" which Śakra (Lord Indra) had memorized and maintained. Knowing Bhikṣu Dama-śrī's deep love for the Dharma, Śakra descended from the Heaven of the Thirty-Three to where he was and taught him the "Eight Hundred Thousand Gates" sutra, along with the four fundamental verses of vast learning, the seven types of repeated verses, and the fourteen gateway verses. After hearing these, Bhikṣu Dama-śrī memorized them and attained the light of wisdom regarding all dharmas. The pure sutras that accord with emptiness and non-attachment taught by Buddha Meru-gandha naturally dwelled in his mind.

Furthermore, Buddha Meru-gandha manifested his form for him, along with the assembly of bhikṣus, their dwelling place, monastery and seats, and the great assembly of the four groups of followers - devas, nagas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans - allowing him to see them all. Bhikṣu Dama-śrī attained the wisdom eye regarding all dharmas. Rising from his seat, he gradually traveled back to his homeland to see his parents, and taught them the pure sutras that accord with emptiness and non-attachment, praising the merits of the Buddha, Dharma and Sangha.

「富樓那！爾時陀摩尸利比丘父母宮人、大臣官屬，聞是法已信心恭敬，語陀摩尸利比丘言：『唯願大德濟度我等，得於彌樓揵馱佛法中出家。』富樓那！爾時八萬四千人俱，隨逐國王及王夫人一時出家。出家之後，皆號陀摩尸利語諸比丘眾。富樓那！是陀摩尸利比丘還令彌樓揵馱佛法續復熾盛，使多眾生得住其中，是其宿命大慈悲心願護法故。於是陀摩尸利比丘，從一聚落至一聚落，從城至城從國至國，遊行稱讚彌樓揵馱佛及弟子功德。又以清淨應空應離諸深經法，為諸眾生廣演解說。爾時陀摩尸利比丘多為眾人供養恭敬，尊重讚歎名聞流布。富樓那！陀摩尸利比丘如是廣益諸眾生已，後則命終。其諸弟子比丘、比丘尼、優婆塞、優婆夷皆共和合，以一切香木為積供養燒身。共起塔廟縱廣十里，以眾花香末香塗香瓔珞幡蓋，供養恭敬尊重讚歎。

Pūrṇa! At that time, when Bhikṣu Dama-śrī's parents, palace attendants, ministers and officials heard this Dharma, they developed faithful and respectful minds, and said to Bhikṣu Dama-śrī: "We beg you, noble one, to help liberate us, allowing us to leave home within Meru-gandha Buddha's Dharma." Pūrṇa! At that time, eighty-four thousand people, along with the king and queen, all left home together. After leaving home, they were all known as the assembly of Dama-śrī's bhikṣus.

Pūrṇa! Bhikṣu Dama-śrī caused Meru-gandha Buddha's Dharma to flourish again, enabling many beings to dwell within it, due to his great compassionate vow from past lives to protect the Dharma. Then Bhikṣu Dama-śrī traveled from village to village, city to city, and country to country, praising the merits of Meru-gandha Buddha and his disciples. He also extensively explained the profound sutras of purity, emptiness and non-attachment for all beings. At that time, Bhikṣu Dama-śrī received many offerings and respect, his fame and praise spreading widely.

Pūrṇa! After Bhikṣu Dama-śrī had thus broadly benefited all beings, he passed away. All his disciples - bhikṣus, bhikṣuṇīs, upāsakas and upāsikās - gathered together and created a pyre of fragrant wood to cremate his body. They built a stupa ten li wide, making offerings with various flowers, incense, perfumes, garlands, banners and canopies, paying homage with respect and praise.

「富樓那！陀摩尸利比丘臨命終時，願還生此閻浮提內。即得隨願生在王家，名為得念。於彌樓揵馱佛後第三百歲法中出家，以其本願宿命智故，諸門句陀羅尼句自然還得。以得陀羅尼力故，先未聞經能為眾生敷演廣說，不說前身曾所說者。富樓那！時諸陀摩尸利比丘眾中，深智明利厚善根者，聞得念所說諸經，心皆隨喜信受恭敬，供養守護得念比丘。其中比丘無有威德鈍根者、頑鈍闇塞薄善根者，聞得念比丘所說新法，不信不受違逆說過，作是言：『如是等經，我等不從和上諸師所聞，本亦不從陀摩尸利大師所聞。』富樓那！其中深智、依止義者不隨語言，以依義故心不違逆，不違逆故則護彌樓揵馱佛法，恭敬守護得念比丘。富樓那！爾時比丘、比丘尼、優婆塞、優婆夷，有八十那由他人隨順得念比丘所說經法。富樓那！時陀摩尸利諸弟子眾別為二部：一名陀摩尸利諸比丘眾，二名得念諸比丘眾。得念比丘不說我是陀摩尸利。所以者何？陀摩尸利比丘人皆謂得阿羅漢道非是菩薩，若自說者人則疑惑。得念比丘人皆知是菩薩非阿羅漢。富樓那！得念比丘如是廣利諸眾生已，後復命終。諸弟子眾以一切香木為積供養燒身。四眾普集，為欲供養大師菩薩，共起塔廟縱廣五里，以眾香花末香塗香瓔珞幡蓋，供養恭敬尊重讚歎。

Pūrṇa! When Bhikṣu Dama-śrī was near death, he vowed to be reborn in this Jambudvīpa. According to his wish, he was reborn into a royal family and named Smṛtilābha (Gaining Mindfulness). He left home to practice in the three-hundredth year after Meru-gandha Buddha. Due to his original vow and knowledge of past lives, he naturally regained all the dhāraṇī verses and gateway verses. Through the power of dhāraṇī, he could extensively teach sutras not previously heard, without repeating what he had taught in his previous life.

Pūrṇa! Among Dama-śrī's assembly of bhikṣus, those of deep wisdom and thick roots of goodness rejoiced in faith upon hearing Smṛtilābha's teachings, making offerings and protecting him. However, those bhikṣus lacking in dignity and with dull faculties and thin roots of goodness did not believe or accept his new teachings, opposing them saying: "We have never heard such sutras from our teachers, nor from the great teacher Dama-śrī."

Pūrṇa! Those of deep wisdom who relied on meaning rather than words did not oppose him. Because they relied on meaning, they protected Meru-gandha Buddha's Dharma and respectfully protected Bhikṣu Smṛtilābha. Pūrṇa! At that time, eighty nayutas of bhikṣus, bhikṣuṇīs, upāsakas and upāsikās followed Smṛtilābha's teachings.

Pūrṇa! The disciples of Dama-śrī split into two groups: one called the Assembly of Dama-śrī's Bhikṣus, and one called the Assembly of Smṛtilābha's Bhikṣus. Smṛtilābha did not reveal that he was Dama-śrī. Why? Because people considered Dama-śrī to have attained arhatship rather than being a bodhisattva - if he had revealed this, people would have doubted. People knew Smṛtilābha was a bodhisattva, not an arhat.

Pūrṇa! After Smṛtilābha had thus broadly benefited beings, he passed away. His disciples created a pyre of fragrant wood to cremate his body. The four assemblies gathered to make offerings to the great teacher bodhisattva, building a stupa five li wide, making offerings with various flowers, incense, perfumes, garlands, banners and canopies, paying homage with respect and praise.

「富樓那！得念比丘臨命終時，還復願生此閻浮提。隨願得生大長者家，名為耶舍。以本願故得識宿命，於彌樓揵馱佛第四百歲、始年七歲出家為道，得諸陀羅尼。陀羅尼力故，能為人說所未聞經。於是得念諸比丘眾、陀摩尸利諸比丘眾，其中厚善根者，得聞耶舍所說諸法，心大歡喜皆得法樂。富樓那！是諸比丘依止於義不隨語言，是故聞耶舍比丘聞所未聞應空深經，合第一義，信受不逆，能受持誦如所說行。富樓那！中有比丘頑鈍闇塞薄善根者，從耶舍比丘聞所未聞，所未合第一義應空深經，不信不受違逆毀壞，而作是言：『如是法者，我等不從和尚諸師所聞，亦復不從得念菩薩大師所聞。』富樓那！諸從耶舍比丘聞法歡喜心信受者，皆為陀摩尸利比丘，得念比丘等憎嫉輕慢不聽住止，不共讀誦講說經法，反更謗言：『此非佛法非大師教。』富樓那！爾時耶舍比丘廣宣流布彌樓揵馱佛法，從一聚落至一聚落，為眾生說多所饒益，教化八十億那由他人發阿耨多羅三藐三菩提心。耶舍比丘所饒益如是，後復命終。其諸隨逐耶舍比丘有七萬人，為耶舍比丘起七萬塔，以眾香花塗香末香瓔珞幡蓋，供養恭敬尊重讚歎。

Pūrṇa! When Bhikṣu Smṛtilābha was near death, he again vowed to be reborn in this Jambudvīpa. According to his wish, he was born into a great elder's family and named Yaśas. Due to his original vow, he could remember his past lives. In the four hundredth year after Meru-gandha Buddha, at just seven years old, he left home for the path and attained dhāraṇīs. Through the power of dhāraṇī, he could teach previously unheard sutras to people.

Among the assemblies of Smṛtilābha's bhikṣus and Dama-śrī's bhikṣus, those with thick roots of goodness who heard the dharmas taught by Yaśas were greatly delighted and attained joy in the Dharma. Pūrṇa! These bhikṣus relied on meaning rather than words, therefore when hearing previously unheard profound sutras on emptiness from Bhikṣu Yaśas that accorded with ultimate truth, they accepted them with faith without opposition, and could maintain, recite and practice according to what was taught.

However, Pūrṇa, there were some dull and ignorant bhikṣus with thin roots of goodness who, upon hearing these previously unheard profound sutras on emptiness that accorded with ultimate truth from Bhikṣu Yaśas, did not believe or accept them but opposed and rejected them, saying: "We have never heard such dharmas from our teachers and elders, nor from the great teacher Bodhisattva Smṛtilābha."

Pūrṇa! Those who joyfully heard and accepted the Dharma from Bhikṣu Yaśas were all despised, envied and looked down upon by Bhikṣu Dama-śrī and Bhikṣu Smṛtilābha's followers, who would not let them stay, would not read or recite sutras with them, and instead slandered them saying: "This is not the Buddha's Dharma, not the Great Teacher's teaching."

Pūrṇa! At that time, Bhikṣu Yaśas widely spread Meru-gandha Buddha's Dharma, traveling from village to village, teaching beings and bringing great benefit. He inspired eighty billion nayutas of people to generate the aspiration for anuttarā-samyak-saṃbodhi. After bringing such benefits, Bhikṣu Yaśas passed away. His seventy thousand following bhikṣus built seventy thousand stupas for him, making offerings with various flowers, incense, perfumes, garlands, banners and canopies, paying homage with respect and praise.

「富樓那！耶舍比丘臨命終時，還復願生此閻浮提。命終之後即得隨願復生王家，生時諸天發大聲言：『今王所生，多益眾生。』即隨此聲字為導師。至年十四，於彌樓揵馱佛法第五百歲出家學道。是導師比丘廣誦經書多聞深入，文詞清辯善巧說法。富樓那！是導師比丘，從一聚落至一聚落，從城至城從國至國，流布彌樓揵馱佛法多所饒益。爾時陀摩尸利、得念、耶舍諸比丘眾，皆來合集，造詣導師欲共毀破。爾時導師比丘知諸比丘來，作是言：『汝諸比丘問難何事？以何事問？云何而問？』諸比丘等聞是語已，憂愁不樂默不能答，不能障礙導師比丘。富樓那！隨此菩薩壽命在世佛法熾盛，隨其終後佛法則滅。是導師比丘末後惡世法欲滅時，從一聚落至一聚落，從城至城從國至國，為多眾生敷說清淨應空深經，化八百萬人令發阿耨多羅三藐三菩提心，是人命終皆生天上。富樓那！是導師比丘所益如是。今夜命終，明日夜法滅。富樓那！彌樓揵馱佛法滅故，諸深清淨應空經法皆悉滅盡。富樓那！如是菩薩摩訶薩以是深經守護佛法，能自具足善根福德。富樓那！是導師菩薩命終之後，即生彼土上方第十世界。時彼佛號善眼多陀阿伽陀、阿羅訶、三藐三佛陀。即復出家，宿世善根福德因緣，深慧明利辯才無盡捷利無礙。是導師比丘於善眼佛法中，八萬四千歲修諸善法。命終更生值第二佛，號日增肩。於是佛所出家修集善根，求阿耨多羅三藐三菩提。命終之後還生此土，復值後佛，號不空行多陀阿伽陀、阿羅呵、三藐三佛陀，於佛法中復行出家，七萬歲中勤修善根求阿耨多羅三藐三菩提，時名首羅不空行。佛授其記言：『我滅之後，是首羅比丘當得作佛，號無礙眼多陀阿伽陀、阿羅呵、三藐三佛陀。』富樓那！菩薩成就是第三法，能得具足一切功德。」

Pūrṇa! When Bhikṣu Yaśas was near death, he again vowed to be reborn in this Jambudvīpa. After death, according to his wish, he was reborn into a royal family. At his birth, the devas proclaimed in great voices: "The one born to the king will greatly benefit beings." Following this proclamation, he was named Guide. At age fourteen, in the five hundredth year after Buddha Meru-gandha, he left home to study the path. This Guide bhikṣu widely recited scriptures, was deeply learned, and was skilled at eloquently teaching the Dharma.

Pūrṇa! This Guide bhikṣu traveled from village to village, city to city, and country to country, spreading Meru-gandha Buddha's Dharma and bringing great benefit. At that time, the assemblies of bhikṣus of Dama-śrī, Smṛtilābha, and Yaśas all gathered together and approached Guide with the intention to destroy him. When Guide bhikṣu knew they were coming, he said: "What questions do you bhikṣus have? About what matter? How will you ask?" Upon hearing this, the bhikṣus became anxious and unhappy, unable to answer, and could not obstruct Guide bhikṣu.

Pūrṇa! While this bodhisattva was alive, the Buddha's Dharma flourished, but after his death, the Dharma declined. When the Dharma was about to disappear in this final evil age, Guide bhikṣu traveled from village to village, city to city, and country to country, expounding the pure and profound sutras on emptiness for many beings, converting eight million people to generate the aspiration for anuttarā-samyak-saṃbodhi, and they were all reborn in the heavens after death.

Pūrṇa! Such were the benefits brought by Guide bhikṣu. He died that night, and the next night the Dharma disappeared. Pūrṇa! With the disappearance of Meru-gandha Buddha's Dharma, all the profound, pure sutras on emptiness were completely extinguished.

Pūrṇa! Thus this bodhisattva-mahāsattva protected the Buddha's Dharma through these profound sutras and perfected his roots of goodness and merit. After death, he was reborn in the tenth world above where Buddha Good Eye Tathāgata, Arhat, Samyak-saṃbuddha dwelled. He again left home and, due to his roots of goodness and merit from past lives, had profound wisdom and inexhaustible eloquence without obstruction. This Guide bhikṣu practiced wholesome dharmas under Good Eye Buddha for eighty-four thousand years.

After death he encountered a second Buddha named Sun-Increasing-Shoulders. Under this Buddha he left home and cultivated roots of goodness, seeking anuttarā-samyak-saṃbodhi. After death he was reborn in this land and encountered another Buddha named Not-Empty-Practice Tathāgata, Arhat, Samyak-saṃbuddha. He again left home under this Buddha's Dharma and diligently cultivated roots of goodness for seventy thousand years seeking anuttarā-samyak-saṃbodhi, at which time he was named Śūla Not-Empty-Practice. The Buddha gave him this prediction: "After my extinction, this Bhikṣu Śūla will become a Buddha named Unobstructed Eye Tathāgata, Arhat, Samyak-saṃbuddha."

Pūrṇa! When bodhisattvas accomplish this third dharma, they can perfect all merits.

爾時世尊欲明了此義而說偈言：

At that time the World-Honored One, wishing to clarify this meaning, spoke these verses:

菩薩聞甚深，　　 清淨決定法，　 身自能安住，　　 亦復教餘人。　

When bodhisattvas hear the profound, Pure and definitive Dharma, They themselves can abide in it, And also teach it to others.

世間不得底，　　 菩薩而不沒，　 住於淨戒中，　　 廣利諸眾生。　

In the world without finding bottom, Bodhisattvas do not sink, Dwelling in pure precepts, Broadly benefiting all beings.

本事及譬喻，　　 示眾以佛道，　 諸佛之所說，　　 此是決定法。

Through past events and parables, Showing the masses the Buddha's path, What all Buddhas have taught - This is the definitive Dharma.　

菩薩能行利，　　 亦能利眾生，　 守護諸佛法，　　 教眾以菩提。

Bodhisattvas can practice benefit, And also benefit beings, Protecting all Buddhas' Dharma, Teaching the masses about bodhi.　

眾生如法事，　　 菩薩皆為作，　 教眾以佛道，　　 是則近菩提。

Whatever dharmic matters beings have, Bodhisattvas do them all, Teaching the masses the Buddha's path - This draws near to bodhi.　

護持諸佛道，　　 亦廣利眾生，　 諸天龍鬼神，　　 大人所敬養。

Protecting and upholding the Buddha's path, Also broadly benefiting beings, Devas, nagas, spirits and ghosts, The great ones make offerings.　

是故聞清淨，　　 諸空深妙法，　 一心應思求，　　 是則智增長。

Therefore hearing the pure Profound and wondrous dharmas of emptiness, With one mind should seek and contemplate - Thus wisdom increases.

「復次富樓那！菩薩摩訶薩具足諸行，諸行具故則能具足善根福德。何等為行？富樓那！菩薩親近善知識，行布施、持戒、忍辱、精進、禪定、智慧方便。何等為菩薩善知識？菩薩所從聞如是經，及教化方便諸佛阿羅漢，及有深心求佛道菩薩，皆名菩薩善知識。菩薩成就此第四法，則能具足一切功德。」爾時世尊以偈頌曰：

Furthermore, Pūrṇa! When bodhisattva-mahāsattvas perfect all practices, because their practices are complete they can perfect roots of goodness and merit. What are these practices? Pūrṇa! Bodhisattvas draw near to good spiritual friends and practice giving, morality, patience, diligence, meditation, and the skillful means of wisdom.

What are the bodhisattva's good spiritual friends? The Buddhas and arhats from whom bodhisattvas hear such sutras and learn skillful means of teaching, as well as bodhisattvas who deeply seek the Buddha's path - all these are called the bodhisattva's good spiritual friends. When bodhisattvas accomplish this fourth dharma, they can perfect all merits.

At that time the World-Honored One spoke these verses:

我說諸菩薩，　　 所當應行法，　 施已心歡喜，　　 無有諸悔恨。　

I speak of bodhisattvas' Dharmas they should practice: After giving, their hearts are joyful Without any regret.

云何為歡喜？　　 謂樂悉遍身，　 常以此喜心，　　 而行菩薩道。　

What is this joy? Joy pervades their entire body, Always with this joyful mind They practice the bodhisattva path.

菩薩所布施，　　 迴向於菩提，　 饒益諸眾生，　　 自利無有量。　

The bodhisattvas' giving Is transferred toward bodhi, Benefiting all beings, Their self-benefit is immeasurable.

若見有乞者，　　 心生於佛想，　 念是人今來，　　 施遺我佛道。

When they see someone begging, They generate thoughts of Buddha, Thinking: "This person now comes To leave me the Buddha's path.　

我因於是人，　　 得淨佛國土，　 是人示我佛，　　 教化我佛道。

Because of this person, I attain a pure Buddha land, This person shows me Buddha, Teaching me the Buddha's path.　

我今值此人，　　 快得大吉利，　 歡樂遍滿身，　　 更不樂餘事。

Now encountering this person, I quickly gain great fortune, Joy pervades my entire body, No longer delighting in other things.　

若有人來詣，　　 遙見而問訊，　 仁者須何物？　　 我當盡相與。　

If someone comes, Seeing them from afar and greeting them: 'Noble one, what do you need? I shall give you everything.'

若言無所須，　　 菩薩亦歡喜，　 為欲教化我，　　 故言無所須。　

If they say they need nothing, The bodhisattva is still joyful: 'Wishing to teach me, Therefore they say they need nothing.

此賢以所樂，　　 少欲知足法，　 今來開悟我，　　 使得菩提緣。

This wise one, with what delights them - The dharma of few desires and contentment - Now comes to awaken me, Helping me gain conditions for bodhi.　

我今因此人，　　 復得教以法，　 汝言無所須，　　 是語為善哉。

Now because of this person, I again receive teachings in the Dharma. You say you need nothing - These words are excellent indeed!'　

若言須此物，　　 以是可與我，　 菩薩若有者，　　 歡喜言汝取。

If they say 'I need this thing, With this you can give to me,' If the bodhisattva has it, Joyfully says 'Take it.'　

若行布施已，　　 於後無所悔，　 以念佛道故，　　 心常得歡喜。　

After practicing giving, Having no regrets afterward, Because of mindfulness of the Buddha's path, The heart constantly attains joy.

布施已迴向，　　 眾生皆有分，　 普令無所乏，　　 盡使得知足。　

Having transferred the merit of giving, All beings have a share, Universally causing them to lack nothing, All made to attain contentment.

若行菩薩道，　　 眾生聞我名，　 自然知止足，　　 不生慳貪心。

When practicing the bodhisattva path, Beings hearing my name Naturally know contentment, Not giving rise to miserly, greedy minds.　

今我國眾生，　　 順道皆知足，　 捨諸五欲著，　　 皆樂行出家。　

Now the beings in my land Following the path all know contentment, Abandoning attachment to the five desires, All delighting in leaving home.

如是無量行，　　 以施而迴向，　 願常行布施，　　 眾生亦效我。　

Such limitless practices, Through giving and transferring merit, Wishing to constantly practice giving, And beings to follow my example.

菩薩行布施，　　 以慈覆眾生，　 一切諸世間，　　 無有如是樂。　

When bodhisattvas practice giving, Covering beings with loving-kindness, In all the worlds There is no joy like this.

如大富長者，　　 多財饒珍寶，　 唯正有一子，　　 積年久遠行。

Like a greatly wealthy elder With abundant precious treasures, Having only one son Who has journeyed far for many years.　

長者聞子還，　　 歡樂遍滿身，　 久別而今歸，　　 便若如更生。

When the elder hears his son's return, Joy pervades his entire body, Long separated and now returned, As if born anew.　

菩薩見乞人，　　 其心大歡喜，　 長者歡喜分，　　 十六不及一。　

When bodhisattvas see those who beg, Their hearts feel great joy - The elder's joy Is not one-sixteenth of this.

若得施行已，　　 心則大歡喜，　 慈心所生樂，　　 此樂無有比。

Having accomplished the practice of giving, The mind feels great joy; The happiness born of loving-kindness - This happiness has no comparison.　

如王治罪人，　　 勅使支節解，　 殺者將殺處，　　 舉刀垂當下。

Like when a king judges a criminal, Ordering them cut limb from limb, The executioner takes them to the execution ground, Raising the blade about to fall.　

王恕賜榮位，　　 是人大歡喜，　 猶不及菩薩，　　 施貧得歡樂。　

If the king pardons and bestows rank, That person feels great joy - Yet it does not match the bodhisattva's Joy in giving to the poor.

菩薩行道時，　　 不求於福田，　 有乞則便與，　　 故得大歡樂。　

When bodhisattvas practice the path, They seek no field of merit, When someone begs, they simply give, Thus attaining great joy.

菩薩若值佛，　　 羅漢辟支佛，　 敬心知難遇，　　 故往供養施。

When bodhisattvas encounter Buddhas, Arhats or Pratyekabuddhas, Knowing such meetings are rare, they respectfully Go to make offerings.　

菩薩有威德，　　 明利心調順，　 樂功德求道，　　 供養佛及眾。　

Bodhisattvas have dignity and virtue, Their bright minds well-disciplined and compliant, Delighting in merit and seeking the path, Making offerings to Buddha and Sangha.

不以深恭敬，　　 奉事諸天神，　 唯除於諸佛，　　 及諸佛弟子。　

They do not with deep reverence Serve the various devas, Except for all the Buddhas And the Buddha's disciples.

若有辟支佛，　　 自然得涅槃，　 亦行而供養，　　 有是諸功德。　

If there are Pratyekabuddhas Who naturally attain nirvana, They also go to make offerings, Having such merits.

菩薩亦能知，　　 福田善不善，　 世間諸智者，　　 不敬惡外道。　

Bodhisattvas also know Which fields of merit are good or bad; The wise ones of the world Do not respect evil non-Buddhist paths.

安住持戒品，　　 慈心覆眾生， 精進無有比，　　 忍智多聞廣。　

Abiding in the category of precepts, With loving minds covering all beings, Their vīrya beyond compare, Their patience, wisdom and learning vast.

行是諸功德，　　 於世為高尊，　 能證佛菩提，　　 轉無上法輪。

Practicing these merits, They are highly honored in the world, Able to realize Buddha's bodhi, Turning the supreme Dharma wheel.　

菩薩能修行，　　 如是上四法，　 一切諸善根，　　 悉皆現在前。　

When bodhisattvas can cultivate These four supreme dharmas, All roots of goodness Manifest before them.

無量億數劫，　　 所修諸功德，　 悉皆攝入此，　　 所行菩薩道。　

Through countless billions of kalpas, All the merits cultivated Are completely encompassed within This bodhisattva path they practice.

是故諸菩薩，　　 應常修慈心，　 出家處山林，　　 樂在空閑處。

Therefore all bodhisattvas Should constantly cultivate loving-kindness, Leave home for mountain forests, Delighting in solitary places.　

常求諸清淨，　　 甚深決定法，　 具足菩薩行，　　 以此自增長。」

Always seeking all pure, Profound and definitive dharmas, Perfecting bodhisattva practices, Through this they grow.

神力品第五

Part Five: Spiritual Power

爾時世尊以神通力，從身一一毛孔俱放百千萬億光明，又從一一毛孔出如須彌山等大猛火炎，又從一一毛孔出恒河沙等諸佛說法。時會大眾普見如是大神通力。爾時世尊現神力已還復如故，語富樓那言：「汝見如來從諸毛孔出是神力不？」

At that time, the World-Honored One, through his supernatural powers, emitted hundreds of thousands of millions of billions of light rays from each pore of his body. Also from each pore emerged great blazing flames as large as Mount Sumeru, and from each pore emerged Buddhas teaching the Dharma as numerous as the sands of the Ganges. The great assembly all witnessed these great supernatural powers. After displaying these powers, the World-Honored One returned to his normal state and said to Pūrṇa: "Did you see the Tathāgata display these supernatural powers from his pores?"

「已見。世尊！」

"Yes, World-Honored One!"

「富樓那！如來常有如是神力無有休廢。今諸弟子但知如來在此說法，而我實於十方恒河沙等世界常作佛事無有休息，亦於十方世界如是說法。富樓那！若人實語，何者是無等等無比人？兩足福田極深難測，無邊行者舉足一步，一切眾生不能得知不能思量。何心何行舉足下足，當說我是。富樓那！一切眾生不能思量，如來為以何思何心何行舉足下足。」爾時世尊欲明了此義而說偈言：

"Pūrṇa! The Tathāgata always has such supernatural powers without cessation. Now my disciples only know that the Tathāgata is teaching the Dharma here, but I am actually constantly performing Buddha-deeds without rest in worlds as numerous as the sands of the Ganges in the ten directions, and teaching the Dharma in this way in the ten directions. Pūrṇa! If one speaks truthfully, who is the person without equal, incomparable? The field of merit of the Two-Legged One is extremely deep and immeasurable. When the practitioner of boundless practices takes a single step, no being can know or conceive what mind, what practice raises and lowers the foot - they should say it is me. Pūrṇa! No being can conceive with what thought, what mind, what practice the Tathāgata raises and lowers his foot."

At that time, the World-Honored One, wishing to clarify this meaning, spoke these verses:

世尊以何思、　　 何行舉下足？　 動不動眾生，　　 常不知此事。　

With what thought and conduct Does the World-Honored One raise and lower his feet? Moving and unmoving beings Never know this matter.

神通力無量，　　 行處亦無量，　 功德無量故，　　 第一極高尊，　

Immeasurable spiritual powers, Places of practice also immeasurable, Because of immeasurable merit, Supreme and most honored.

大神慧無量，　　 無能盡知者。　 假令一切人，　　 智慧神通力，　

Great spiritual wisdom immeasurable, None can fully know it. Even if all people had Wisdom and spiritual powers

皆如舍利弗，　　 及與目揵連，　 亦不能知我，　　 舉足下足事。　

Like Śāriputra And Maudgalyāyana, They still could not know my Raising and lowering of feet.

正使一切人，　　 皆作辟支佛，　 不知我一步，　　 況餘深佛法。

Even if all people Became Pratyekabuddhas, They could not know one of my steps, How much less other profound Buddha dharmas.　

假無量日月，　　 合為一日輪，　 不能及如來，　　 一毛孔光明。

If countless suns and moons Were combined into one solar disc, They could not match the Tathāgata's Light from a single pore.　

假使七萬億，　　 那由他世界，　 日輪縱廣等，　　 遍照無量土。　

If seven billion Nayuta world systems' Suns were equal in length and breadth, Illuminating countless lands;

如是諸大日，　　 如十方恒沙，　 合以為一日，　　 一光如須彌。　

If such great suns Like sands of the ten directions Were combined into one sun With light like Mount Sumeru;

如是諸大日，　　 常照十方界，　 比於佛光明，　　 不現如焦樹。

If such great suns Constantly illuminated the ten directions, Compared to the Buddha's light They would be invisible like burnt trees.　

是諸大日光，　　 不能徹樹葉，　 諸山河石壁，　　 皆悉能障礙。　

All these great sun-lights Cannot penetrate tree leaves, Mountains, rivers and stone walls All can obstruct them.

如來光所照，　　 一切須彌山，　 鐵圍金剛山，　　 徹過無有障。

Where the Tathāgata's light shines, All Mount Sumerus, Iron-Ring and Vajra mountains Are penetrated without obstruction.　

光明神通力，　　 威德無有量，　 誰見不發心？　　 唯除於不信。

Light and spiritual powers, Awesome virtue without measure, Who sees and does not generate aspiration? Only those without faith.　

眾生見如是，　　 光明大神力，　 多發無上心，　　 我等亦當得。」

When beings see such Light and great spiritual powers, Many generate the supreme mind: "We too shall attain this."　

時佛則微笑，　　 阿難即問訊： 「世尊何故笑？　　 無礙智願答。」　

Then the Buddha smiled, And Ānanda immediately asked: "World-Honored One, why do you smile? Please answer with unobstructed wisdom."

時佛答阿難：　　 「眾生今見我，　 所現大神力，　　 發心願作佛。」　

Then the Buddha answered Ānanda: "Beings now seeing my Manifested great spiritual powers Generate the aspiration to become Buddhas."

眾中三萬人，　　 願護持是法： 「我等於佛後，　　 讚誦如是經。」

Thirty thousand people in the assembly Vowed to protect this Dharma: "After the Buddha, We shall praise and recite this sutra."

「是人我滅後，　　 得聞是經法，　 中時及後時，　　 聞已如說行。

"These people after my extinction, Will hear this Dharma sutra, In middle and later times, Hearing it, they'll practice as taught.　

發道心者難，　　 深樂佛法難，　 後世能持誦，　　 是等經復難。　

Generating the mind of the Way is difficult, Deeply delighting in Buddha's Dharma is difficult, In later ages to maintain and recite Such sutras is even more difficult.

千萬億數劫，　　 諸佛出甚難，　 於後末世中，　　 說是經復難。」

Through thousands of millions of kalpas, Buddhas' appearing is extremely rare, And in the later degenerate age, Teaching this sutra is rarer still."

爾時佛告阿難：「我以如是等經倍囑累汝。所以者何？閻浮提內隨有如是菩薩藏經，則有佛法。阿難！如是等深經滅故，如說行法亦滅。如說行法滅故，佛法則滅。阿難！汝今當以第一供養具供養於我。云何為弟子以第一供養具供養於我？汝心勿謂名花好香末香塗香、幡蓋瓔珞衣服妓樂、讚歎如來為上供養。阿難！如是不名第一供養。若人得聞如是等深經，受持讀誦如所說行，是名以第一供養具供養恭敬尊重讚歎於佛。何以故？諸佛皆共供養恭敬尊重於法，不貴世間諸供養具。是故阿難！今以此經鄭重殷勤囑累於汝。何以故？阿難！我學如是等經，今得阿耨多羅三藐三菩提，轉無上法輪。過去諸佛本行菩薩道時亦學如是等經，得阿耨多羅三藐三菩提，轉無上法輪。未來諸佛亦學如是等經，當得阿耨多羅三藐三菩提，轉無上法輪。現在十方世界諸佛本行菩薩道時，亦學如是等經，得阿耨多羅三藐三菩提，今轉法輪。是故阿難！是菩薩藏經，名為『轉法輪經』，當奉持之。我於波羅奈國梨師山鹿園中，與聲聞弟子轉於法輪。阿難！我今於此竹園中，轉此菩薩藏經不退轉輪，斷一切眾生疑。阿難！過去諸佛亦皆於此虛空地分說是菩薩藏經，未來諸佛亦皆於此虛空地分說此菩薩藏經，我今得阿耨多羅三藐三菩提，亦於此虛空地分說此菩薩藏經。是故當知，此地是佛大塔，天人世間所供養處。阿難！此地獨有不共功德，所謂過去諸佛於此說諸深經。阿難！所有貪欲瞋恚愚癡眾生，入此竹園不發貪欲瞋恚愚癡。阿難！如來雖住諸餘精舍，而皆無有如是功德。何以故？阿難！今此迦蘭陀竹林，畜生入者不發婬欲，眾鳥入者非時不鳴。摩竭洴沙澆頂大王昔初登位，與諸婇女入此園中共相娛樂。入以自覺，心無婬欲娛樂戲事。諸婬女眾亦皆自覺，心無有欲不樂戲樂。時王歡喜每作是念：『願世有佛出於我國，我當得見。見已心信。信已供養。當以是園奉上於佛。佛於中住。我當聞法。何以故？可供養者應住此園，非五欲人所應得住。』阿難！洴沙王入此竹園生是善心，皆以過去諸佛住此園中說此菩薩藏經。是故此園所有功德不與餘共，一切世間天、人、阿修羅皆應禮敬。阿難！是園無有虺蛇蜈蚣蚊虻毒螫，若住其中無復毒心，亦是竹園不共功德。我若百歲稱說此園所有功德猶不能盡。何以故？阿難！今此竹園精舍成就無量功德，餘處不爾。」

At that time, the Buddha told Ānanda: "I doubly entrust these sutras to you. Why? Wherever such bodhisattva treasury sutras exist within Jambudvīpa, there the Buddha's Dharma exists. Ānanda! When such profound sutras disappear, the practice according to what was taught also disappears. When the practice according to what was taught disappears, the Buddha's Dharma disappears.

Ānanda! You should now make the supreme offering to me. How should a disciple make the supreme offering to me? Do not think that famous flowers, fine incense, powdered incense, perfumes, banners, canopies, garlands, clothing, music, or praising the Tathāgata constitutes the supreme offering. Ānanda! These are not called the supreme offering. When someone hears such profound sutras and upholds, reads, and recites them, practicing according to what was taught - this is called making the supreme offering with the supreme offering items, paying homage, respect, and praise to the Buddha. Why? All Buddhas together make offerings, pay homage and respect to the Dharma, not valuing worldly offering items.

Therefore Ānanda! I now earnestly and diligently entrust this sutra to you. Why? Ānanda! By studying such sutras, I have now attained anuttarā-samyak-saṃbodhi and turn the supreme Dharma wheel. When past Buddhas practiced the bodhisattva path, they also studied such sutras and attained anuttarā-samyak-saṃbodhi, turning the supreme Dharma wheel. Future Buddhas will also study such sutras and attain anuttarā-samyak-saṃbodhi, turning the supreme Dharma wheel. When present Buddhas in the worlds of the ten directions practiced the bodhisattva path, they also studied such sutras, attained anuttarā-samyak-saṃbodhi, and now turn the Dharma wheel.

Therefore Ānanda! This bodhisattva treasury sutra is called the 'Dharma Wheel Turning Sutra' - you should uphold it. At Ṛṣipatana in the Deer Park of Vārāṇasī, I turned the Dharma wheel for the śrāvaka disciples. Ānanda! Now in this Bamboo Grove, I turn this irreversible wheel of the bodhisattva treasury sutra, cutting off all beings' doubts.

Ānanda! Past Buddhas all taught this bodhisattva treasury sutra in this space, future Buddhas will all teach this bodhisattva treasury sutra in this space, and I, having attained anuttarā-samyak-saṃbodhi, also teach this bodhisattva treasury sutra in this space. Therefore know that this ground is a great Buddha stupa, a place of offerings for devas and humans in the world.

Ānanda! This ground alone has uncommon merit, namely that past Buddhas taught profound sutras here. Ānanda! When beings with greed, anger and delusion enter this bamboo grove, they do not give rise to greed, anger and delusion. Ānanda! Though the Tathāgata dwells in other monasteries, none have such merit. Why? Ānanda! In this Karaṇḍa Bamboo Grove, animals that enter do not give rise to sexual desire, and birds that enter do not cry at improper times.

When King Bimbisāra of Magadha first ascended to the throne, he entered this grove with his courtesans for pleasure. Upon entering, he naturally realized his mind was free from sexual desire and playful pleasures. The group of courtesans also naturally realized their minds were without desire and did not delight in pleasures. The king rejoiced and always thought: 'May a Buddha appear in my country that I may see. Having seen, may I have faith. Having faith, may I make offerings. I shall offer this grove to the Buddha. May the Buddha dwell here. May I hear the Dharma. Why? Those worthy of offerings should dwell in this grove, not those of the five desires.'

Ānanda! When King Bimbisāra entered this bamboo grove and gave rise to this good mind, it was all because past Buddhas had dwelt in this grove teaching this bodhisattva treasury sutra. Therefore the merits of this grove are unshared with others - all worldly devas, humans and asuras should pay homage to it. Ānanda! This grove has no vipers, centipedes, mosquitoes or poisonous stings, and those who dwell within lose their poisonous minds - this too is an uncommon merit of the bamboo grove. Even if I spoke of this grove's merits for a hundred years, I could not exhaust them. Why? Ānanda! This bamboo grove monastery has accomplished immeasurable merits that other places do not have."

阿難白佛言：「我本不知竹園乃有如是功德。世尊！我本不欲為佛侍者。我今懺謝如是過罪。」

Ānanda said to the Buddha: "I did not know that the Bamboo Grove had such merits. World-Honored One! I initially did not wish to be the Buddha's attendant. I now repent of this fault."

佛告阿難：「汝初於法得法眼淨，爾時已為除滅是罪也。」

The Buddha told Ānanda: "When you first attained the pure Dharma eye regarding the Dharma, at that time this fault was already eliminated."

大悲品第六

Part Six: Great Compassion

爾時大目揵連作是念：「希有世尊！世尊成就如是大悲，善能解說諸菩薩事。所以者何？菩薩具足修集佛法，為無生滅示悟眾生。」

At that time, Mahāmaudgalyāyana thought, ‘How extraordinary is the World-Honored One! The World-Honored One has perfected such great compassion and can skillfully explain all matters concerning bodhisattvas. Why? Bodhisattvas perfectly cultivate and gather the Buddha's Dharma to enlighten beings about non-arising and non-ceasing."

爾時佛知目連所念，而告之曰：「如是如是。目連！諸佛成就大悲之心。若我弟子聞說此悲具足義者，心則迷悶無所復樂。目連！且置如來大悲。若我具說為菩薩時所有大悲，汝亦迷悶無所復樂。」

At that time, the Buddha knew Maudgalyāyana's thoughts and said to him, "So it is, so it is. Maudgalyāyana! All Buddhas perfect the mind of great compassion. If my disciples were to hear the complete meaning of this compassion explained, their minds would become confused and lose all joy. Maudgalyāyana! Let alone the Tathāgata's great compassion - if I were to fully explain the great compassion I had when I was a bodhisattva, you too would become confused and lose all joy."

爾時目連白佛言：「善哉世尊！願說本行菩薩道時大悲少分。」

At that time, Maudgalyāyana said to the Buddha: "Excellent, World-Honored One! Please teach us a small portion about your great compassion when you practiced the bodhisattva path."

佛告目連：「汝今諦聽，善念持之。當為汝說本行菩薩道時大悲少分，當以譬喻解說其義。本行菩薩道時所行大悲說不可盡，而是大悲依於四事。何等為四？是菩薩大悲，菩薩隨所住悲能修佛法，名為大悲。目連！我本於眾生有如是大悲、有如是大願：所有眾生於阿鼻大地獄受諸苦惱，黑繩大地獄、僧伽陀地獄、活地獄、叫喚地獄、大叫喚地獄、炙地獄、大炙地獄，我常代此眾生受諸大地獄中苦，乃至罪畢受諸苦時心無憂悔。目連！若可有是因緣得度眾生，我能盡代，令諸眾生出大地獄。我代受苦一入地獄，盡諸眾生所作罪業，我於爾時心無憂悔。目連！我發如是大願，精進諮問有智，所謂佛及弟子：『可有如是道理因緣代受苦惱，令諸眾生出地獄不？』目連！智者聞已，但為我讚說多聞、深發道心、布施持戒忍辱精進，讚說親近善知識。目連！我聞是已大發精進，為求法故深生欲心，求得成就諸佛大法，勤行精進具諸波羅蜜，深行忍辱。目連！我本云何深行忍辱？本為菩薩時發如是心：十方所有眾生，若有色若無色、若有想若無想、若非有想若非無想，假使是諸眾生盡得人身來詣我所，作是言：『仁者發阿耨多羅三藐三菩提心，我等多所乏短五欲樂具資生之物。汝若不能悉與我者，不得阿耨多羅三藐三菩提。』若是眾生時皆惡口，苦切罵詈妄說過惡，不稱意故以刀杖瓦石加害我身。我於爾時不應生恚、不應悔退，我應如是調伏其心：『是諸眾生愚癡，不知起愚癡業。若我於此愚癡眾生起瞋恨者，與此何異。此不入道，我入善道，我今於此眾生忍受諸苦不起瞋業，心當如地等受好醜。』目連！我本深行如是忍辱。

The Buddha told Maudgalyāyana, "Listen carefully and remember well. I will tell you a small portion about my great compassion when practicing the bodhisattva path, explaining it through metaphors. The great compassion practiced on the bodhisattva path cannot be fully described, but this great compassion depends on four things. What are these four? This bodhisattva's great compassion - the compassion in which bodhisattvas dwell that enables them to cultivate Buddha's Dharma - is called great compassion.

Maudgalyāyana! I had such great compassion and made such great vows regarding beings: For all beings suffering in the Avīci hell, the Black Rope hell, the Saṃghāta hell, the Revival hell, the Screaming hell, the Great Screaming hell, the Burning hell, and the Great Burning hell - I would constantly take their place suffering in these great hells, until their crimes were exhausted, with my mind free from sorrow or regret. Maudgalyāyana! If through such conditions I could liberate beings, I would fully take their place, allowing all beings to leave the great hells. Taking their suffering and entering hell once, exhausting all beings' karmic crimes - even then my mind would have no sorrow or regret.

Maudgalyāyana! Having made such great vows, I diligently consulted the wise, namely the Buddhas and disciples: 'Can there be such principles and conditions to take others' suffering and allow beings to leave hell?' Maudgalyāyana! Having heard this, the wise ones simply praised vast learning, deep aspiration for the path, giving, maintaining precepts, patience, diligence, and praised drawing near to good spiritual friends.

Maudgalyāyana! Having heard this, I generated great diligence. For the sake of seeking the Dharma I gave rise to deep aspiration, seeking to accomplish the great Dharma of all Buddhas, practicing diligently to perfect all pāramitās, deeply practicing patience. Maudgalyāyana! How did I deeply practice patience? When I was a bodhisattva I generated this mind: If all beings in the ten directions - whether with form or formless, with perception or without perception, with neither perception nor non-perception - if all these beings obtained human bodies and came to me saying: 'Noble one who has generated the aspiration for anuttarā-samyak-saṃbodhi, we lack many pleasures of the five desires and necessities of life. If you cannot give us everything, you will not attain anuttarā-samyak-saṃbodhi.' And if these beings all spoke harshly, severely cursed and slandered me, falsely speaking of my faults, and because things did not go as they wished, attacked my body with swords, sticks, tiles and stones - at that time I should not generate anger or regret and retreat. I should thus tame my mind: 'These beings are deluded, not knowing they create deluded karma. If I were to generate hatred toward these deluded beings, how would I be any different? They do not enter the path, while I enter the good path. Now toward these beings I shall endure suffering without generating angry karma, my mind should be like the earth accepting both good and bad equally.' Maudgalyāyana! I deeply practiced such patience in the past."

「復次目連！我常長夜於一切眾生如視一子。如大長者饒財巨富，多諸珍寶奴婢人使，行百種戒求得一子，深心愛念情無厭足。目連！是長者於子常求好事、常與好事、常與利益不與衰惱。如是目連！我常長夜於諸眾生視如一子，我常長夜為諸眾生求諸好事，而以饒益不與衰惱。目連！我於長夜失道眾生邪道眾生，示以正道令住正道。目連！以是因緣，當知如來長夜於諸眾生深心愛念視如一子。目連！於過去世有賈客眾，夜行失道入於邪徑。夜黑闇故不知所趣，皆作是言：『我等失道，無救無歸無所依止。誰諸眾生，若天、若龍、若夜叉神、若人非人，示導我等令得正道？誰能憐愍饒益我等，於此夜闇邪隘道中與我光明？』目連！爾時空林澤中有外道仙人草菴中住，於夜闇中聞諸賈客悲喚音聲，而作是言：『今諸賈客夜闇於此空林中失道，若我不救則為非理，是諸賈客或為虎狼師子大象野牛諸惡獸等惱害奪命。』目連！仙人即時以大音聲告諸賈客：『汝等勿畏，我今相救，當作光明示汝正道。』爾時仙人安慰告諸賈客已，即以疊衣纏裹兩臂，以油遍灌以火然之，與諸賈客光明示道。目連！時諸賈客皆作是念：『今此仙人甚為希有，為我等故不惜身命。』目連！時是仙人以臂光明照示賈客道已，於諸眾生悲心轉增，作是念：『我得阿耨多羅三藐三菩提時，邪道眾生為作法明示以正道。』目連！我於爾時雖然兩臂，身心不異。何以故？目連！深心菩薩於求他利不貪身命，以淨心布施因緣，臂還平復無有瘡瘢。諸賈客等即得正道，至天明旦見仙人兩臂無有瘡瘢，生希有心：『今是仙人有大神力，能於竟夜然其兩臂為照我等使得正道，然其手臂都不燒然，必成大行、必有大德。』目連！時諸賈客語仙人言：『善哉仙人！能為第一難行苦行。今以是行欲願何事？』仙人答言：『諸賈客！我以此事，願得阿耨多羅三藐三菩提已，當度汝等於生死苦，邪道眾生為說正道。』時諸賈客心大歡喜，皆作是言：『我等當以何事報此仙人？』仙人言：『汝等當共專行善法，慎勿放逸。』諸賈客言：『敬從所誨。』諸賈客等恭敬歡喜，於是別去。目連！汝謂爾時外道仙人，為諸賈客然臂照道，豈異人乎？勿作是念，即我身是。諸賈客者，今千二百五十比丘是。目連！如來長夜怖畏眾生施以無畏，邪道眾生示以正道，無眼眾生令得淨眼，病重眾生能治令差。以是因緣，當知如來長夜於諸眾生深有大悲。

Furthermore, Maudgalyāyana! Through the long night I have viewed all beings as if they were my only child. Like a great elder who is abundantly wealthy, with many precious treasures and servants, who observes a hundred precepts to gain one child, and loves that child deeply with inexhaustible feeling.

Maudgalyāyana! Just as that elder constantly seeks good things for his child, constantly gives good things, constantly provides benefit and not harm - so too, Maudgalyāyana, through the long night I have viewed all beings as my only child, through the long night seeking good things for all beings, providing benefit and not harm.

Maudgalyāyana! Through the long night, for beings who have lost the path or follow wrong paths, I show them the right path and establish them in the right path. Maudgalyāyana! For this reason, know that the Tathāgata through the long night deeply loves all beings, viewing them as his only child.

Maudgalyāyana! In the past there was a group of merchants who, traveling at night, lost their way and entered a wrong path. Due to the darkness of night they did not know where to go, and all said: "We have lost our way, with no savior, no refuge, no support. What being - whether deva, naga, yakṣa spirit, human or non-human - will guide us to find the right path? Who will take pity and benefit us, giving us light in this dark and narrow wrong path?"

Maudgalyāyana! At that time there was a non-Buddhist sage dwelling in a grass hut in the empty forest who heard the merchants' sorrowful cries in the darkness of night. He thought: "Now these merchants have lost their way in this empty forest in the dark night. If I do not save them it would be wrong, for these merchants might have their lives taken by tigers, wolves, lions, great elephants, wild oxen and other evil beasts."

Maudgalyāyana! The sage immediately called out in a great voice to the merchants: "Do not fear! I will save you now, making light to show you the right path." Then after comforting and telling the merchants this, he wrapped both his arms in cloth, thoroughly soaked them in oil and set them on fire, using this to give light and show the path to the merchants.

Maudgalyāyana! At that time all the merchants thought: "This sage is most extraordinary, not sparing his own life for our sake." Maudgalyāyana! After that sage had used the light from his arms to illuminate and show the path to the merchants, his compassion for beings increased even more, and he thought: "When I attain anuttarā-samyak-saṃbodhi, I will make the light of Dharma for beings on wrong paths to show them the right path."

Maudgalyāyana! Although I burned both arms at that time, my body and mind remained unchanged. Why? Maudgalyāyana! A bodhisattva of profound mind does not cherish his life when seeking to benefit others. Through the karmic conditions of pure-hearted giving, the arms were restored without any scars.

The merchants found the right path, and at dawn when they saw the sage's arms had no scars, they generated thoughts of wonder: "This sage has great spiritual power, being able to burn his arms all night to illuminate our path, yet his arms were not burned - he must achieve great practice and have great virtue."

Maudgalyāyana! Then the merchants said to the sage: "Excellent, sage! You were able to perform the supreme difficult practice. What do you wish to achieve through this practice?" The sage replied: "Merchants! Through this deed, I wish to attain anuttarā-samyak-saṃbodhi and then liberate you all from the suffering of birth and death, teaching the right path to beings on wrong paths."

The merchants were greatly delighted and all said: "How should we repay this sage?" The sage said: "You should all diligently practice good dharmas together - be careful not to be negligent." The merchants said: "We respectfully follow your instruction." The merchants respectfully and joyfully departed.

Maudgalyāyana! Do you think that non-Buddhist sage who burned his arms to illuminate the path for the merchants was someone else? Do not think so - it was myself. Those merchants are now the twelve hundred and fifty bhikṣus.

Maudgalyāyana! Through the long night the Tathāgata gives fearlessness to fearful beings, shows the right path to those on wrong paths, gives pure eyes to those without eyes, and heals those gravely ill. For these reasons, know that through the long night the Tathāgata has had deep great compassion for all beings.

「復次目連！過去久遠，於此閻浮提中大病劫至，眾生普為大病所惱。爾時閻浮提王名摩醯斯那，有八萬四千大城，王於此中威勢自在。時王最大夫人懷妊，若以身手觸諸眾生病皆除差。月滿產男，生已即言：『我能治諸病人。』又亦生時，閻浮提內諸天鬼神皆共唱言：『今王所生便是人藥。』以是音聲普流聞故，字為人藥。時人皆將病人示此王子，諸病人至，王子手觸、若以身觸，即皆得差安隱快樂。如是展轉閻浮提內，皆將病人以示王子。王子手觸病皆除差安隱快樂。目連！人藥王子於千歲中如是治病，後則命終。命終之後諸病人來，聞其已死憂愁涕泣：『誰復度我病痛苦惱？』諸病人言：『人藥王子於何燒身？』問知所在，趣其燒處，出骨擣末以塗其身，即皆得差，作是唱言：『人藥王子於今猶能治諸病人。』目連！如是因緣治諸病人，骨漸消盡。骨盡之後，至然身處取地灰炭，各塗其身，病皆得差。目連！如是人藥王子於大病劫，以是方便治諸病人。目連！汝謂爾時人藥王子，豈異人乎？勿作是念，即我身是。我於多病苦惱眾生無救無依，療治其病。我今得阿耨多羅三藐三菩提，亦以大智慧藥治諸眾生畢竟盡苦。目連！我為眾生受身，隨可饒益即便饒益。目連！以是因緣，當知故為眾生受身而作饒益。

“Furthermore, Maudgalyāyana! In the distant past, a great plague kalpa came to this Jambudvīpa, where all beings were afflicted by severe illness. At that time, the king of Jambudvīpa named Mahīsena ruled over eighty-four thousand great cities with sovereign authority. The king's chief queen became pregnant, and by her touch, she could cure the illnesses of all beings. When her time was complete, she gave birth to a son who immediately said: "I can cure all sick people." At his birth, all the devas and spirits in Jambudvīpa proclaimed: "The king's newborn is medicine for humans." Because this proclamation spread everywhere, he was named Medicine-for-Humans.

People brought all their sick to show this prince. When the sick arrived, the prince would touch them with his hand or body, and they would immediately be cured, becoming peaceful and happy. Thus throughout Jambudvīpa, people brought their sick to show the prince. The prince's touch cured all illnesses, bringing peace and happiness. Maudgalyāyana! The Medicine-for-Humans Prince cured illness in this way for a thousand years, and then passed away.

After his death, sick people came and, hearing of his death, wept sorrowfully: "Who will now save us from the suffering of illness?" The sick people asked: "Where was Medicine-for-Humans Prince cremated?" Learning the location, they went to his cremation site, ground his bones into powder and applied it to their bodies, and were immediately cured. They proclaimed: "Medicine-for-Humans Prince can still cure the sick even now!" Maudgalyāyana! Through these conditions the sick were cured, until the bones gradually were used up. After the bones were gone, they took ashes from where his body was burned, each applying them to their bodies, and their illnesses were cured.

Maudgalyāyana! Thus did the Medicine-for-Humans Prince use these skillful means to cure people during the great plague kalpa. Maudgalyāyana! Do you think that Medicine-for-Humans Prince was someone else? Do not think so - it was myself. For beings afflicted by many illnesses without savior or support, I treated their diseases. Now having attained anuttarā-samyak-saṃbodhi, I also use the medicine of great wisdom to cure all beings' suffering completely. Maudgalyāyana! I take birth for the sake of beings, benefiting them however possible. Maudgalyāyana! For these reasons, know that I deliberately take birth to benefit beings.

「復次目連！過去久遠我曾獨行，時有惡獸來奪我命欲噉我肉。我臨死時心發是願：『我今死後，當生於此空林澤中作大畜身，若諸惡獸奪我命者，悉皆令得充足飽滿。所以者何？是諸惡獸常害小蟲以噉其肉，多起殺罪而不飽足。』我時發願，當生於此作大畜身，令諸噉肉飲血眾生皆得飽足。即時死已，於中化生作大畜身，令諸惡獸飲血噉肉皆得充足。如是展轉百千萬億那由他世，故為受身饒益眾生乃至一劫。目連！若我自說本行道時，飢渴眾生以身血肉施令飽滿，若以一劫若減一劫說不可盡。目連！我本如是於諸苦惱眾生深生悲心。

Furthermore, Maudgalyāyana! In the distant past when I was walking alone, there came an evil beast wanting to take my life and devour my flesh. As I was near death, my heart made this vow: "After my death, I shall be reborn in this empty forest as a great animal body. If evil beasts take my life, may they all be fully satisfied. Why? These evil beasts constantly harm small creatures to eat their flesh, accumulating many sins of killing yet remaining unsatisfied."

At that time I vowed to be reborn there as a great animal body, allowing all flesh-eating and blood-drinking beings to be satisfied. Immediately after death, I was reborn there transformed into a great animal body, allowing the evil beasts to drink blood and eat flesh until fully satisfied. Thus I continued through hundreds of thousands of millions of nayutas of lives, deliberately taking on bodies to benefit beings for up to a kalpa.

Maudgalyāyana! If I were to speak of my past practice of the path, giving my body's blood and flesh to satisfy hungry and thirsty beings - even speaking for a kalpa or less than a kalpa could not exhaust it. Maudgalyāyana! Thus did I in the past generate deep compassion for suffering beings.

「復次目連！過去久遠我念本身，見諸苦惱眾生即作是念：『我今不應捨而不救。』即至其所而問之言：『汝有何苦？何所須欲？』答言：『仁者！我等今者甚大飢渴。』我聞是已即語之言：『汝等今須何等飲食？』答言：『我等唯欲飲血噉肉。若能以身血肉與我，我則快樂無復病痛。』我即許之，便自割肉出血與諸眾生。目連！我於爾時心無悔惜、不愁不沒，但作是念：『我今割肉亦滅爾所生死苦分。』我常長夜樂如是施，如是施已深得歡樂。以是因緣，當知如來於諸眾生深有大悲。

Furthermore, Maudgalyāyana! In the distant past I recall my original body - seeing suffering beings, I thought: "I should not abandon them without helping." I went to them and asked: "What suffering do you have? What do you need?" They answered: "Noble one! We are now extremely hungry and thirsty." Having heard this, I said: "What food and drink do you need?" They replied: "We only wish to drink blood and eat flesh. If you could give us your body's flesh and blood, we would be happy and free from pain and illness."

I immediately agreed and cut my own flesh and gave blood to these beings. Maudgalyāyana! At that time I had no regret or sorrow, did not sink into despair, but only thought: "By cutting my flesh now, I also eliminate that portion of the suffering of birth and death." Through the long night I delighted in giving like this, and after such giving gained deep joy. For these reasons, know that the Tathāgata has deep great compassion for all beings.

「目連！我念過去時世有王名為大力，有大德力厚種善根。時大力王而作是念：『我今何不設大施會充滿眾生？』作是念已，設大施會恣所求欲，須食與食、須飲與飲、有須衣服臥具、金銀寶物、車乘錢財，有須車璩馬瑙、頗梨琉璃、珊瑚虎珀等寶，悉能與之。花香瓔珞、塗香末香、繒綵幢蓋、男女大小、奴婢人使、象馬牛羊、田地產業，皆悉與之。目連！是大力王如是大施。爾時帝釋而作是念：『我今何不與此國王作障礙事，令其不果。』時即自化作婆羅門，往詣王所而問王言：『今大會中何所布施？』答言：『婆羅門！我所有物悉以布施，無所愛惜。』婆羅門言：『汝所志願，我今所乞能見與不？』大力王言：『我既發言，所有盡與。』婆羅門言：『王如是者，我今須王身分。』王便念言：『是婆羅門不須財物，今來直欲破我大施。我若不以身分與者，我則自破大會施事。』作是念已，語婆羅門言：『與汝身分，截取持去。』婆羅門言：『大王今者作如是語，將無悔耶？』大力王言：『我心不悔。但以今者多有乞人四方來集，我皆應使悉得滿足。』婆羅門言：『我今一人尚不充足，何論餘人。』目連！時大力王即以利刀自割其臂與婆羅門：『汝可取是一臂。』目連！其大力王自割臂時，心無變異無有悔恨。如是一心布施故、能捨一切故，臂還平復。時大力王以刀割身分與婆羅門，與已還生。目連！爾時帝釋以是因緣天福則盡，心熱苦惱大喚，現身即墮阿鼻大地獄中。目連，汝謂爾時大力國王以身施者，豈異人乎？勿作是念，即我身是。爾時帝釋欲障礙我大施會者，豈異人乎？勿作是念，即調達是。目連！是時調達癡人生嫉恚心，欲障我施而不能壞，墮大地獄。我今得阿耨多羅三藐三菩提，設大法施，調達癡人猶生恚嫉，貪利養故，謀合人眾欲共殺我。我時經行在於耆闍崛山下，自上山上機關發石。自破善根於我生惡，自失利養豪尊勢力，身墮阿鼻大地獄中。目連！我於調達癡人無有身口意惡，而於長夜以我為怨，世世障我修集善法，而亦不能障我行善。我常長夜慈悲覆潤，而不能使以我為親。目連！調達世世不識我恩，我今舉手，如調達等亦復不識天人世間阿修羅恩，如是等人入邪定位。目連！調達於後臨入阿鼻大地獄時，於我乃生深實好心，此亦是如來威神之力。調達第一不知恩義，臨入阿鼻大地獄時，聞大聲言：『癡人調達！瞋恚於佛，不可殺人而欲橫起殺害因緣。以是罪故，今墮阿鼻大地獄中。』聞是大怖心即摧伏，而作是言：『我今唯以肉骨一心歸命於佛。』心即得樂於佛生信，作大音聲，即入阿鼻大地獄中。以是因緣，後出地獄得生人中，出家學道得辟支佛，號曰骨髓。目連！我今授調達記作辟支佛，則為已度於生死苦。目連！我度調達如我本願。所以者何？我於先世要度調達：『我當度汝，餘無度者。』目連！調達但於我所種涅槃因緣，不於餘種。調達從是已後，亦復不於餘種善根，但於我所信心清淨，言歸命佛。以是善根因緣，後得辟支佛道。

Maudgalyāyana! I remember in the past there was a king named Great Power (Mahābala), who had great virtuous power and thick roots of goodness. At that time, King Great Power thought, "Why don't I establish a great assembly of giving to fulfill all beings?" Having thought this, he established a great assembly of giving, freely providing whatever was desired - giving food to those who needed food, drink to those who needed drink. To those who needed clothing, bedding, gold and silver treasures, vehicles and wealth; to those who needed agate, crystal, lapis lazuli, coral, amber and other jewels - he gave them all. Flowers, incense, garlands, perfumes, powdered incense, silk banners and canopies, men and women young and old, servants and attendants, elephants, horses, cattle and sheep, fields and properties - he gave them all.

Maudgalyāyana! This King Great Power gave like this. At that time, Śakra had this thought, ‘I should create obstacles for this king so that [his offerings] do not bear fruit.’ Then he transformed himself into a brāhmin and, going up to the king, he asked, “What are you giving away at this great assembly?”

He replied, “Brāhmin! I am giving away all my wealth, without any reservations.”

The brāhmin said, “If that is your wish, can I ask you for something, or not?

King Great Power replied, “I have already said, I am giving everything away.”

The brāhmin said, “That being so, King, I now beg you to cut apart your body.”

The King then thought, ‘This brahmin does not want material wealth, he has come directly to destroy my great assembly of giving. If I do not give him my body parts, I will destroy my own great assembly of giving.’ After he had this thought he said to the brāhmin, “You and the parts of my body; I will cut them off and you can take them with you.

The brāhmin said, "King, having spoken thus, will you not regret it?"

King Great Power said, "My heart has no regret. However, now there are many beggars gathered from the four directions - I should ensure they all become satisfied."

The brāhmin said, "I alone am not yet satisfied, how can we speak of others?”

Maudgalyāyana! The King then took a knife and cut off his own arm and, to the brāhmin said, “You can have an arm.”

Maudgalyāyana! When King Great Power cut off his own arm, his mind remained unwavering, without regret. Because of his single-minded giving and ability to renounce everything, his arm was restored. Then King Great Power cut portions of his body with a knife to give to the brahmin, and after giving, they regrew.

Maudgalyāyana! At that time, due to these causes and conditions, Śakra's heavenly merit was exhausted. His heart burning with anguish, he cried out loudly and immediately fell into the Avīci great hell in his present body. Maudgalyāyana, do you know who King Great Power was who gave his body? Do not think otherwise - it was I myself. And do you know who that Śakra was who wanted to obstruct my great assembly of giving? Do not think otherwise - it was Devadatta.

Maudgalyāyana! At that time, the foolish Devadatta generated a mind of jealousy and hatred, wishing to obstruct my giving but unable to destroy it, and fell into the great hell. Now that I have attained anuttarā-samyak-saṃbodhi and make great Dharma offerings, the foolish Devadatta still generates hatred and jealousy. Due to his craving for gains, he plotted with a group of people wanting to kill me. When I was walking below Vulture Peak Mountain, he triggered rocks to fall from the mountaintop. Having destroyed his own roots of goodness by generating evil toward me, he lost his gains and prestigious power, and his body fell into the Avīci great hell.

Maudgalyāyana! I have no evil of body, speech or mind toward the foolish Devadatta, yet through the long night he has considered me an enemy, life after life obstructing my cultivation of wholesome dharmas, though he could not obstruct my practice of good. Through the long night I constantly covered him with loving-kindness and compassion, yet could not make him treat me as kin. Maudgalyāyana! Life after life Devadatta did not recognize my kindness. I now raise my hand - like Devadatta, they also do not recognize the kindness of devas, humans, and asuras in the world. Such people enter the fixed position of wrongness.

Maudgalyāyana! Later when Devadatta was about to enter the Avīci great hell, he finally generated a deeply sincere good mind toward me - this too was through the Tathāgata's spiritual power. Devadatta was foremost in not knowing gratitude and righteousness. When he was about to enter the Avīci great hell, he heard a great voice saying...

"Foolish Devadatta! You were angry at the Buddha, and though one cannot kill him, you wished to create conditions for murder. Because of this crime, you now fall into the Avīci great hell." Hearing this great terror, his heart was crushed, and he said: "Now with my flesh and bones, with single mind I take refuge in the Buddha." His heart immediately found joy and generated faith in the Buddha. Making a great sound, he entered the Avīci great hell.

Because of these causes and conditions, after leaving hell he was reborn among humans, left home to study the path and attained pratyekabuddhahood, being called Marrow. "Maudgalyāyana! I now give Devadatta the prediction of becoming a pratyekabuddha, which means he will be liberated from the suffering of birth and death. Maudgalyāyana! I liberate Devadatta according to my original vow. Why? In a previous life I had to liberate Devadatta, saying: 'I shall liberate you, when no one else can liberate you.' Maudgalyāyana! Devadatta only planted causes and conditions for nirvana with me, not with others. After this, Devadatta also did not plant roots of goodness with others, but only maintained pure faith in me, saying he took refuge in the Buddha. Through these roots of goodness as causes and conditions, he later attained the path of the pratyekabuddha."

「目連！我常長夜於諸眾生如父母想，愍其孤窮無有財物，往來生死險難惡道，愚癡無智常盲無目，誰能示導？誰能救護？唯我一人應示應救。目連！我念是已，若有眾生惡口罵我，我不還報。苦切責我，我亦不報。若瞋若打，我終不報。所以者何？我應常與一切眾生畢定安樂、應除一切苦惱衰患，今我不應與諸苦惱。是諸眾生誰能忍者？唯我能忍。我今當學眾生忍法、善寂滅法、柔和順法，當如調伏大象，不如不調伏象。目連！譬如調伏大象，入戰陣時心不退縮，能忍鼓聲螺聲角聲大叫喚聲，聞如是等可畏音聲不驚不畏。能忍寒熱蚊虻毒蟲風雨飢渴，能忍種種鋒劍所傷，弓弩箭矟刀鉾戟劍鐵輪鞭打，皆能忍受不驚不畏，直衝戰陣不退不縮。目連！調伏大象不作是念：『我於賊陣不能衝入。』但作是念：『我當勝此賊陣。』目連！我本行菩薩道時，發大心願亦復如是，於諸眾生調伏其心。若諸眾生惡口罵我，我不加報。於我有諍，我亦不報。若以刀杖瓦石加我及奪我命，我於爾時心不退轉於阿耨多羅三藐三菩提，亦不分別是則可受是不可受、是應親近是不應近，於是事中無憂無悔無有恚恨，於菩薩道心無厭離。不作是念：『我今不能入大賊陣。』但作是念：『我能破是大惡賊陣，當得阿耨多羅三藐三菩提，度脫三界無量眾生。』目連！我本行菩薩道時所行忍辱，於諸眾生所有慈悲，若以言說不可得盡。

Maudgalyāyana! Through the long night I have viewed all beings as parents view their children, pitying their loneliness and poverty without wealth, cycling through dangerous evil paths of birth and death, foolish and without wisdom, constantly blind without eyes - who can guide them? Who can protect them? Only I should show the way and save them.

When beings curse me with harsh words, I do not retaliate. When they severely criticize me, I do not respond. Whether they are angry or strike me, I never retaliate. Why? I should constantly give all beings definitive peace and remove all suffering and decline. I should not give them suffering. Among these beings, who can endure? Only I can endure. I should now learn the dharma of patience toward beings, the dharma of good extinction, the dharma of gentleness and compliance, like a well-tamed elephant, not like an untamed elephant.

Maudgalyāyana! Just as a well-tamed elephant, when entering battle, does not retreat in heart, able to endure the sounds of drums, conches, horns and great shouts, hearing such fearsome sounds without terror or fear. It can endure cold and heat, mosquitos and poisonous insects, wind and rain, hunger and thirst, able to endure various wounds from sharp swords, bows and arrows, spears and halberds, iron wheels and whips, enduring all without fear or terror, charging straight into battle without retreat or shrinking.

The well-tamed elephant does not think "I cannot charge into the enemy ranks." It only thinks "I shall overcome these enemy ranks." Maudgalyāyana! When I formerly practiced the bodhisattva path, I generated such great aspiration and vows, taming my mind regarding all beings. When beings cursed me with harsh words, I did not retaliate. When they disputed with me, I did not respond. Even if they attacked me with swords, sticks, tiles and stones or took my life, my mind did not retreat from anuttarā-samyak-saṃbodhi.

I did not discriminate what should be accepted or not accepted, what should be approached or not approached. In these matters I had no sorrow, regret or hatred, and regarding the bodhisattva path my mind had no weariness. I did not think "I cannot now enter the great enemy ranks." I only thought "I can break through these great evil enemy ranks and will attain anuttarā-samyak-saṃbodhi, liberating countless beings in the three realms." Maudgalyāyana! The patience I practiced when formerly on the bodhisattva path, the loving-kindness and compassion I had for all beings - if expressed in words it could not be exhausted.

「復次目連！過去久遠有外道仙人名為忍力，受如是法，我於眾生不生瞋恨。爾時有魔名為惡意，而作是念：『我今何不往詣仙人壞其忍法，令發起瞋恨退捨忍心。』即遣巧罵千人前後圍繞，惡口罵詈妄說其過，穢言鄙詞苦切備至。行時亦罵，到聚落亦罵，入聚落亦罵，食時亦罵，食已亦罵，從座起亦罵，從聚落出亦罵，還至住處林樹亦罵，立亦罵，坐亦罵，臥亦罵，經行時亦罵，乃至息入息出亦罵，常隨逐罵，種種不淨醜惡罵詈無有休息。目連！爾時千人為魔所使，於八萬四千歲惡口罵詈忍力仙人。爾時惡意魔於忍力仙人入聚落時，自以屎灌其頭上、著鉢中、塗衣鉢身，以糞掃灑其頭上。時忍力仙人八萬四千歲健罵千人惡口罵詈輕賤，心終不瞋恨，乃至不生退沒之心，亦不自言我有何罪，終不生怨恨。八萬四千歲亦不以惡眼視惡意魔，亦不自言我有何罪。目連！是健罵千人罵於忍力仙人過八萬四千歲已，知不可壞，生淨信心懺悔除罪，作是言：『汝以是事欲求何法？我亦願得是法。』目連！是健罵千人於仙人所得清淨心，供養恭敬尊重讚歎。仙人既受供養，而亦不生貪愛之心。目連！汝謂爾時忍力仙人，豈異人乎？勿作是念，則我身是。我時受是忍辱法，惡意魔所遣千人，惡口罵詈不休不息常輕於我，亦不能令我心異。目連！健罵千人於忍力仙人生清淨心已，懺悔罵罪，隨學忍力仙人，發阿耨多羅三藐三菩提心。我時教化令住佛法，是千人具足是六波羅蜜次第成佛，皆已入於無餘涅槃。目連！汝謂爾時惡意魔，常遣千人罵詈我者，豈異人乎？勿作是念，即調達是。

Furthermore, Maudgalyāyana! In the distant past there was a non-Buddhist sage named Power of Patience, who upheld this dharma: "I shall not generate hatred toward any being." At that time there was a māra named Evil Intent who thought: "Why don't I go to this sage and destroy his dharma of patience, making him generate hatred and abandon his patient mind?" He immediately sent a thousand skilled insulters to surround him, cursing him with evil words, falsely speaking of his faults, using filthy and harsh speech to the utmost.

They cursed him while walking, cursed him when arriving at villages, cursed him when entering villages, cursed him while eating, cursed him after eating, cursed him when rising from his seat, cursed him when leaving villages, cursed him when returning to his dwelling among the trees, cursed him while standing, sitting, lying down, and walking in meditation - even cursed him while breathing in and out. They constantly followed and cursed him with all kinds of impure and ugly insults without rest.

Maudgalyāyana! At that time these thousand people, controlled by the māra, cursed and insulted the sage Power of Patience for eighty-four thousand years. At that time when the sage Power of Patience entered villages, Evil Intent Māra would pour excrement on his head, put it in his bowl, smear it on his robes, bowl and body, and scatter garbage on his head.

During these eighty-four thousand years while these thousand strong insulters cursed, reviled and despised him, the sage's mind never generated hatred, never gave rise to thoughts of retreat, never said "What crime have I committed?", and never generated resentment. For eighty-four thousand years he never looked at Evil Intent Māra with angry eyes, never said "What crime have I committed?"

Maudgalyāyana! After these thousand strong insulters had cursed the sage Power of Patience for over eighty-four thousand years, knowing they could not destroy him, they generated pure faith and repented their crimes, saying: "What dharma do you seek through this? We also wish to attain this dharma."

Maudgalyāyana! These thousand insulters gained pure minds regarding the sage and made offerings with respect and praise. Though the sage received their offerings, he did not generate thoughts of attachment or craving.

Maudgalyāyana! Do you think that sage Power of Patience was someone else? Do not think so - it was myself. At that time I upheld this dharma of patience, and though the thousand people sent by Evil Intent Māra constantly cursed and despised me without rest, they could not make my mind waver.

Maudgalyāyana! After the thousand insulters generated pure minds toward the sage Power of Patience, repented their cursing crimes, and followed to learn from him, they generated the aspiration for anuttarā-samyak-saṃbodhi. I then taught them to dwell in the Buddha's Dharma. These thousand people perfected the six pāramitās and successively became Buddhas, all having entered parinirvāṇa without remainder.

Maudgalyāyana! Do you think that Evil Intent Māra who constantly sent the thousand people to curse me was someone else? Do not think so - it was Devadatta.

「復次目連！我念過世，自以其身施與眾生，為世間人而作奴僕。爾時眾人種種使我，有人使我分除屎尿、有人使我作除糞人、有人使我除土、有人使我取草、有人使我取穀米乳酪蘇油蜜、有人使我取薪炭火水，如是等種種事務皆使我取。目連！我不憶爾時生如是心，有人使我分除屎尿不隨去者，有人使我取花香瓔珞塗香末香飲食果[卄/爪]而便隨去。目連！我不憶爾時所好作務隨去，不好作務而不隨去。目連！我不念爾時隨剎利不隨婆羅門，隨婆羅門不隨剎利，隨逐毘舍不隨首陀羅，隨逐首陀羅不隨毘舍，隨逐剎利、婆羅門不隨毘舍、首陀羅，隨逐毘舍、首陀羅不隨剎利、婆羅門。亦不念有如是差別，是人大是人小，隨逐是人不隨是人。目連！但隨先喚我者，歡喜隨去。目連！我念本行菩薩道時，不念有人以如法事使我令作，終無有力而不為作。目連！我念本行菩薩道時，無有為事而不究竟，無有作善而善不終訖。舉要言之，我念本行菩薩道時，未曾貪身，何況財物。我行菩薩道時，於財物中不生我物想，我但以先業果報有財，於是財物生如是念：『此物當與眾生共用，於此物中我有分者眾生亦有。』目連！隨我行菩薩道得近佛法，不作是念：『於我物中言我有分、眾生有分，但念所有物是眾生物、我無有分。』目連！隨我得近佛法，則於其中樂不貪著、不攝不取，樂遠離諸法、不樂受諸法，樂一切空法、不樂一切法有，樂一切法寂、不樂諸法事相，樂本性無所有、不樂本性有所有。目連！我念本行菩薩道時，無量百千萬世，於夜闇中自然其身，失道眾生照示道處。目連，我念本行菩薩道時，無量百千萬世，噉肉眾生割肉施與。目連。我念本行菩薩道時。無量百千萬世。飲血眾生刺血施與。令得飽滿快樂。目連！舉要言之，於世間中若諸財物資生所用，於諸眾生終不貪惜，皆為不惱不害眾生，智者所許、賢聖所讚。我常如是長夜於諸眾生深行悲心。

Furthermore, Maudgalyāyana! I remember in past lives, I offered my own body to beings, becoming a servant for people of the world. At that time, people had me do various tasks - some had me clean excrement and urine, some had me remove manure, some had me clear earth, some had me gather grass, some had me collect grain, rice, milk, cheese, ghee, oil and honey, some had me fetch firewood, charcoal, fire and water - they had me perform all such various tasks.

Maudgalyāyana! I do not recall ever having such thoughts at that time - that I would not go with those who had me clean excrement and urine, but would go with those who had me collect flowers, incense, garlands, perfumes, powdered incense, food and fruits. Maudgalyāyana! I do not recall following only pleasant tasks and avoiding unpleasant ones.

Maudgalyāyana! I do not remember discriminating between following kshatriyas but not brahmins, following brahmins but not kshatriyas, following vaishyas but not shudras, following shudras but not vaishyas, following kshatriyas and brahmins but not vaishyas and shudras, or following vaishyas and shudras but not kshatriyas and brahmins. I also do not recall making such distinctions between great people and small people, following some but not others. Maudgalyāyana! I simply followed whoever called me first, going joyfully.

Maudgalyāyana! When I practiced the bodhisattva path, I never thought there were tasks that were too difficult or beyond my strength - I did them all. When practicing the bodhisattva path, there was no task I did not complete, no good deed I did not see through to the end. In short, when practicing the bodhisattva path, I never cherished my body, much less material possessions.

When practicing the bodhisattva path, regarding possessions I did not generate thoughts of "mine." I only had wealth due to past karma's results, and regarding these possessions I thought: "These things should be shared with all beings - whatever portion is mine, beings also have a share."

Maudgalyāyana! As I practiced the bodhisattva path and drew near to the Buddha's Dharma, I did not think: "In my possessions I have a share and beings have a share." Rather, I thought: "All possessions belong to beings - I have no share."

Maudgalyāyana! As I drew near to the Buddha's Dharma, I took no pleasure in attachment, grasping or acquisition. I delighted in renouncing all dharmas, not in accepting dharmas; delighted in the emptiness of all dharmas, not in dharmas having existence; delighted in the tranquility of all dharmas, not in dharmas' characteristics; delighted in inherent non-existence, not in inherent existence.

Maudgalyāyana! When practicing the bodhisattva path through countless hundreds of thousands of lifetimes, in the darkness of night I illuminated my body to show the way to beings who had lost their path. For countless hundreds of thousands of lifetimes, I cut off my flesh to give to flesh-eating beings. For countless hundreds of thousands of lifetimes, I let my blood flow to give to blood-drinking beings, allowing them to be satisfied and happy.

Maudgalyāyana! In short, regarding all worldly wealth and necessities of life, I never was miserly toward any beings. All was done to avoid troubling or harming beings, as approved by the wise and praised by the noble ones. Thus I constantly practiced deep compassion toward all beings through the long night.

「復次目連！我念過去作賈客主名為吉利，入於大海取大珍寶，安隱而出還達本國。是人入城到家門前，是時城中多有乞兒，圍繞在前作如是言：『善來安隱吉利大檀越！我等欲有所乞。若見許者，我等當乞。』目連！爾時吉利語諸乞人：『汝等可乞我所有物，能以相與無所貪惜。』時諸乞人語吉利言：『汝從大海所得寶物盡以與我，我等若爾皆得吉利。』如是目連！吉利即時以諸珍寶盡與乞兒，凡有八十億摩尼珠，一一皆直百億兩金。目連！是吉利以是多物施已，心無有異不生疑悔。爾時吉利以多寶物與乞人已，不入其家，復還至海採取珍寶。入海之後倍得寶物，過八十歲還到本國。欲入城時，見犯罪人殺者執縛，打惡聲鼓街巷唱令，將至殺處加以刑戮。時應死者遙見吉利，作是言：『賈客主施我無畏，救我死罪與我壽命。汝是大檀越賢善好人。』吉利聞已語應死者：『咄人！我今施汝無畏，救汝死罪。』即至殺者所，人人皆與一摩尼珠，價直一億兩金。『汝今小住，待我今者至王邊還。』爾時吉利疾至王所，白言大王：『我欲以好珍寶買此人命。』王答吉利：『是人罪不可恕，不可得買。若必欲買，汝所有物盡以與我，并自伏死乃可得脫。』目連！爾時吉利聞已歡喜，我得大利得滿所願，能救此人得稱我意。即時吉利得救此人免於死罪，即以居家所有財物，及於大海所得珍寶，無量千億金銀寶物，皆送與王。白大王言：『可放此人。我所有物盡現在此。』王受物已語殺者言：『將吉利殺。』答言：『爾諾。』受王命已，即縛吉利將至殺處，右手舉刀欲斫吉利。手直不下驚怪恐怖，即將吉利白王此事。目連！王聞此語，即自執刀欲殺吉利。舉刀欲斫，其王即時兩臂落地，得大衰惱發聲而死。目連！汝謂爾時吉利賈客主，豈異人乎？勿作是念，即我身是。爾時王者，即調達癡人是。目連！爾時調達欲奪我命，不能得奪。至於今世，我得阿耨多羅三藐三菩提，欲奪我命而亦不能。何以故？如來一切世間天人阿修羅中無能害者，何況調達癡人。調達於今謀集惡人來欲殺我，亦自方便欲得殺我，而失利養名聞勢力，生身直入阿鼻地獄。目連！我本行菩薩道時，不見利益眾生如調達者，而調達不知恩義。我本修菩薩道時，於眾生中猶如父母，以是因緣，當知如來於諸眾生悲心深厚。

Furthermore, Maudgalyāyana! I remember in the past when I was a merchant leader named Kṣema who went to sea to obtain great treasures and returned safely to his homeland. When this person entered the city and reached his doorstep, many beggars in the city surrounded him saying: "Welcome back safely, great benefactor Kṣema! We wish to make a request. If you permit, we shall beg."

Maudgalyāyana! At that time Kṣema said to the beggars: "You may request whatever I have - I can give it all without holding anything back." The beggars said to Kṣema: "Give us all the treasures you obtained from the sea - if you do so, we will all receive good fortune." Thus Maudgalyāyana, Kṣema immediately gave all his treasures to the beggars - there were eighty billion maṇi jewels, each worth a hundred billion gold pieces. Maudgalyāyana! After Kṣema gave away these many things, his mind remained unchanged without doubt or regret.

At that time, after giving the many treasures to the beggars, without entering his home, Kṣema returned to sea to gather more treasures. After going to sea he obtained twice as many treasures, and after eighty years returned to his homeland. When about to enter the city, he saw a criminal bound for execution, with drums beaten and announcements made in the streets as they took him to be executed. When the condemned man saw Kṣema from afar, he said: "Merchant leader, grant me fearlessness, save me from death and give me life. You are a great benefactor, a wise and good person." Upon hearing this, Kṣema said to the condemned man: "Hey there! I now grant you fearlessness and will save you from death." He immediately went to the executioners and gave each one a maṇi jewel worth one billion gold pieces, saying "Wait a moment while I go to the king."

At that time Kṣema quickly went to the king and said: "I wish to buy this man's life with fine treasures." The king replied to Kṣema: "This person's crimes cannot be pardoned, his life cannot be bought. If you insist on buying it, you must give me all your possessions and submit to death yourself - only then can he be freed." Maudgalyāyana! When Kṣema heard this he rejoiced, thinking "I have gained great benefit and fulfilled my wish, being able to save this person as I desired." Immediately Kṣema saved this person from death by giving the king all his household wealth and sea-obtained treasures - countless billions in gold, silver and precious things. He said to the great king: "Please release this person. All my possessions are here before you."

After receiving the wealth, the king ordered the executioner: "Kill Kṣema." The executioner replied: "Yes, your majesty." Having received the king's order, he bound Kṣema and took him to the execution ground, raising his sword to strike Kṣema. But his arm would not come down - amazed and frightened, he brought Kṣema back to report this to the king. Maudgalyāyana! When the king heard this, he personally took up the sword to kill Kṣema. As he raised the sword to strike, both the king's arms fell to the ground and he died crying out in great anguish.

Maudgalyāyana! Do you think that merchant leader Kṣema was someone else? Do not think so - it was myself. And that king was the foolish Devadatta. Maudgalyāyana! At that time Devadatta tried to take my life but could not. Even now in this life, when I have attained anuttarā-samyak-saṃbodhi, he tries to take my life but cannot. Why? Among all worldly devas, humans and asuras, none can harm the Tathāgata - how much less the foolish Devadatta. Now Devadatta schemes and gathers evil people trying to kill me, and personally devises ways to kill me, but he has lost his gains, fame and power, and while still alive will fall directly into the Avīci Hell.

Maudgalyāyana! When I practiced the bodhisattva path, I saw no one who benefited beings like Devadatta, yet Devadatta does not recognize this kindness. When I cultivated the bodhisattva path, I was like a parent to all beings. From this you should know that the Tathāgata has deep compassion for all beings.

「復次目連！過去久遠雪山王邊有五百群象，於中有一大象王為主，體貌可愛大力有智。時是象群宿出在山嶮隘難之處，唯有一道。爾時獵師見此象群，即夜於嶮道中大作坑埳，作是念：『此諸群象當墮此中，得屬於我，隨我所取。』夜作坑已，驅逐群象向嶮道坑。群象欲出，見有大坑不能得過。目連！時象群主以身橫在坑上為橋，使五百群象於脊上過。群象過已作勢踊跳。爾時山神說是偈言：

Furthermore, Maudgalyāyana! Long ago in the past, near the King of Snow Mountains, there was a herd of five hundred elephants, among which there was one great elephant king as their leader, who was handsome, powerful and wise. At that time, this herd of elephants came to rest at a dangerous, narrow and difficult place in the mountains where there was only one path. At that time, a hunter saw this herd of elephants and immediately dug a large pit in the narrow path at night, thinking: "These elephants will fall into this pit and become mine, to be taken as I wish." After digging the pit at night, he drove the herd of elephants toward the pit on the narrow path. When the elephants wanted to leave, they saw the great pit and could not cross it. Maudgalyāyana! At that time the leader of the elephant herd laid his body across the pit as a bridge, allowing the five hundred elephants to cross over his back. After the herd had crossed, he made an effort to jump up. At that time, the mountain spirit spoke these verses:

惡人作深坑，　　 中有智象王，　　 度彼亦自度，　　 唐勞作深坑。』

Evil people dig a deep pit, Within is a wise elephant king, Who saves them while saving himself - Their labor digging the deep pit was in vain.

「目連！汝謂爾時象王利根大力者，豈異人乎？勿作是念，即我身是。時五百群象，今五百比丘為調達所壞者是。爾時獵者，調達等五百比丘是，所謂蹇陀達多、迦樓羅提舍、三聞陀達多、拘迦梨提婆達多。目連！我常長夜見怖畏眾生施以無怖畏，見苦惱眾生施與安樂，貧窮眾生施以財物，墮邪道眾生示以正道，病痛眾生除其病苦，飢餓眾生施以飲食，食肉飲血眾生以身肉血施與。目連！我隨所願皆作不虛，我許眾生不生懈怠。目連！我發阿耨多羅三藐三菩提，於其中間所有誠言終不有異，所作精進懈廢休息，我不得阿耨多羅三藐三菩提耶。目連！我隨語而行、隨行而語。」

Maudgalyāyana! Do you think that Elephant King Sharp Faculties and Great Power was someone else? Do not think so - it was myself. The five hundred elephants in the herd are the five hundred bhikṣus who were corrupted by Devadatta. The hunters at that time were Devadatta and the five hundred bhikṣus, namely Kokālika, Kaṭamorakatiṣya, Samudradatta, and Devadatta.

Maudgalyāyana! Through the long night, I have given fearlessness to fearful beings, given peace and happiness to suffering beings, given wealth to poor beings, shown the right path to those fallen into wrong paths, removed the suffering of illness from sick beings, given food and drink to hungry beings, and given my body's flesh and blood to flesh-eating and blood-drinking beings. Maudgalyāyana! According to all my vows, I have acted without falsity, and in my promises to beings I have never grown lazy.

Maudgalyāyana! From when I generated the aspiration for anuttarā-samyak-saṃbodhi, throughout that time, no sincere words of mine were ever different, and the diligence I practiced never became lax or ceased. Did I not attain anuttarā-samyak-saṃbodhi? Maudgalyāyana! I acted according to my words, and spoke according to my actions.”

答難品第七

Part Seven: Answering Difficulties (Controversies)

爾時會中有一比丘名曰象手，從座而起，偏袒右肩右膝著地，合掌白佛言：「世尊！我從如來聞此難事，身毛為竪涕淚流下。我今欲問一事。世尊自言，我為菩薩時隨語而行、隨行而語。世尊從初願度一切眾生，若作是願，於今所度眾生未盡當入涅槃。如來滅後，或有人來難諸比丘：『汝等大師本願，當度一切眾生；眾生未盡而自滅度。』若有是難，當云何答？」

At that time, in the assembly there was a bhikṣu named Gajahasta (’Elephant Hand’) who rose from his seat, uncovered his right shoulder, knelt on his right knee, joined his palms and said to the Buddha, "World-Honored One! Having heard these difficult matters from the Tathāgata, my hair stands on end and tears flow down. I now wish to ask one thing. The World-Honored One has said that when you were a bodhisattva, you acted according to your words and spoke according to your actions. World-Honored One, from your initial vow to liberate all beings, if you made such a vow, now you will enter nirvāṇa before all beings have been liberated. After the Tathāgata's extinction, if someone comes to challenge the bhikṣus saying: 'Your great teacher's original vow was to liberate all beings, yet beings are not yet all liberated and he himself has entered extinction.' If there is such a challenge, how should we answer?”

佛告象手比丘：「若有如是難者，應還問彼：『汝以何法為眾生？』彼人若言：『陰入界是眾生。』應還問彼：『為陰入界和合是眾生？為離散是眾生？』彼人若言：『陰入界和合是眾生。』應還語彼：『汝自答已。所以者何？和合是眾生，陰入界非眾生。佛所說法為離散故，不為和合。世尊樂離散行，不樂和合，和合中無眾生。』彼人若言：『但陰入界是眾生。』應還問言：『若爾者，一切草木瓦石皆是眾生。所以者何？汝說陰入界是眾生，是中亦有陰入界。』彼人答言：『是中無心、無心數法，故非眾生者。』應還問彼：『若爾者，一切眾生應是一眾生。何以故？如來不說陰入界有異。』彼人若言：『如來經中說有眾生，是故有眾生。』應還語彼：『汝自答已。何以故？如來經說離有離無。』彼人若言：『若爾者，無有道果。』應還問彼：『汝以何為果？』彼人若言：『我說決定第一義為果。』應還問彼：『決定第一義中無音聲語言，無音聲語言中不得言決定有無。汝說決定第一義為果，是決定第一義中無眾生、無眾生名字。是故汝說有眾生，此語自破。』

The Buddha told Bhikṣu Gajahasta, "If there is such a challenge, one should ask in return: 'What dharma do you consider to be a being?' If they say: 'The aggregates, sense fields and elements are beings,' one should ask further: 'Are beings the combination of aggregates, sense fields and elements? Or are they their separation?' If they say: 'Beings are the combination of aggregates, sense fields and elements,' one should reply: 'You have answered yourself. Why? If combination is beings, then aggregates, sense fields and elements are not beings. The Buddha taught Dharma for the sake of separation, not combination. The World-Honored One delights in separated practices, not in combination, and within combination there are no beings.'

If they say: 'Just the aggregates, sense fields and elements are beings,' one should ask: 'If so, then all grass, trees, tiles and stones would be beings. Why? You say aggregates, sense fields and elements are beings, and these too have aggregates, sense fields and elements.' If they answer: 'These lack mind and mental factors, therefore they are not beings,' one should ask them: 'If so, then all beings should be one being. Why? The Tathāgata did not teach that aggregates, sense fields and elements differ.'

If they say: 'The Tathāgata's sutras speak of beings, therefore beings exist,' one should reply: 'You have answered yourself. Why? The Tathāgata's sutras speak of transcending existence and non-existence.' If they say: 'If so, then there are no fruits of the path,' one should ask them: 'What do you consider to be fruits?' If they say: 'I say the definitive ultimate truth is the fruit,' one should ask them: 'In the definitive ultimate truth there are no sounds or words, and where there are no sounds or words one cannot speak of definitive existence or non-existence. You say the definitive ultimate truth is the fruit, but in this definitive ultimate truth there are no beings and no names for beings. Therefore your statement that beings exist is self-contradictory.'

「復次象手！如來經說，於諸法中無有滅者，但滅苦惱。我如是通達諸法實相，隨所得法為眾生說，為無貪取、為遠離、為無戲論、為無作起。象手！若人如是知我法義，是人即能不為有無而起行業。若人不為有無而起行業，是人云何見有眾生、見無眾生？象手！是名常住諸法實相。是中無有憶想分別，無垢無淨、無來無去、無道無道果、無長無短、無方無圓、無形無色，是故說諸法一門，謂是定門。象手！是名見法門。入是見法門，名為能見佛。象手！於意云何？隨以何法見佛，是法已滅、今滅、當滅滅相耶？」

Furthermore, Gajahasta! The Tathāgata's sutras say that among all dharmas there is nothing that is extinguished - only suffering and afflictions are extinguished. Having thus penetrated the true characteristic of all dharmas, I teach the Dharma to beings according to what I have attained, for the sake of non-attachment, for separation, for freedom from conceptual proliferation, for non-arising.

Gajahasta! If someone understands the meaning of my Dharma in this way, they will be able to avoid creating karma based on existence or non-existence. If one does not create karma based on existence or non-existence, how could they see beings as either existing or not existing?

Gajahasta! This is called the eternally abiding true characteristic of all dharmas. Within it there is no memory or discrimination, no defilement or purity, no coming or going, no path or fruit of the path, no long or short, no square or round, no form or color. Therefore all dharmas are spoken of as one gate - namely, the gate of samādhi.

Gajahasta! This is called the gate of seeing the Dharma. Entering this gate of seeing the Dharma is called seeing the Buddha. Gajahasta! What do you think? By whatever dharma one sees the Buddha, does that dharma have the characteristic of being extinguished in the past, present or future?

「不也。世尊！」

“No, World-Honored One!”

「於意云何？隨以何法見佛，是法已生、今生、當生生相耶？」

"What do you think? By whatever dharma one sees the Buddha, does that dharma have the characteristic of arising in the past, present, or future?"

「不也。世尊！」

“No, World-Honored One!”

「象手！若爾者，如來不名為滅。」

"Gajahasta! If so, then the Tathāgata cannot be called extinguished."

「如是。世尊！」

"So it is, World-Honored One!"

「象手！彼人若言所有身相，我為是故言如來滅入涅槃已不復轉還，但見身相不轉還故名如來滅。應還問彼：『汝說身相成就為如來耶？』彼人若言：『我說身相成就名為如來。』應還答彼：『如佛經中不說身相名為如來。若說身相是如來者，一切瓦石山河草木皆是如來。』彼人若言：『一切瓦石山河草木，無有三十二大人相名如來者。』應答彼言：『汝說有三十二相名如來者，轉輪聖王則是如來。何以故？轉輪聖王身有三十二相。』彼人若言：『相入相法知相婆羅門說當作佛，是事為實。』應答彼言：『若有三十二相即應是佛。而汝自說相師見有三十二相，記當得作佛。汝今說佛相。』彼人若言：『我說佛十力、四無所畏、十八不共法、無漏根力覺道禪定解脫三昧等是為佛相。』應答彼言：『汝說十力等是佛相者，今應說佛體性。』彼人若言：『佛與是相異耶？』應答彼言：『汝自言是佛相，佛相非佛。』彼人若言：『更有無形無色法，是佛十力等為相。』應答彼言：『無形無色法，云何以有形有色為相？又汝若說無形無色法名為佛者，餘無形無色法皆可是佛。若是等法亦是佛者，是十力、四無所畏、十八不共法、根力覺道禪定解脫三昧等，亦應與是為相應。』象手！我諸弟子應當如是降伏癡人。

"Gajahasta! If someone says that all physical marks [are the Tathāgata], and I therefore say that when the Tathāgata enters nirvāṇa he does not return - it is only because they see the physical marks do not return that they call it the Tathāgata's extinction. One should ask them in return: 'Do you say that the perfection of physical marks is the Tathāgata?'

If they say: 'I say the perfection of physical marks is called the Tathāgata,' one should reply: 'The Buddha's sutras do not say physical marks are called the Tathāgata. If you say physical marks are the Tathāgata, then all tiles, stones, mountains, rivers, grass and trees would be the Tathāgata.'

If they say: 'All tiles, stones, mountains, rivers, grass and trees do not have the thirty-two marks of a great person that are called the Tathāgata,' one should reply: 'If you say having the thirty-two marks is called the Tathāgata, then a wheel-turning sage king would be the Tathāgata. Why? Because a wheel-turning sage king has the thirty-two marks.'

If they say: 'The Brahmins who know the marks of marks say one will become a Buddha - this is true,' one should reply: 'If having the thirty-two marks means one should be a Buddha, yet you yourself say the mark-masters see the thirty-two marks and predict one will become a Buddha in the future. Now you speak of Buddha's marks.'

If they say: 'I say the Buddha's ten powers, four fearlessnesses, eighteen unique dharmas, undefiled faculties and powers, enlightenment factors, meditation, liberation, samādhi and so forth are the Buddha's marks,' one should reply: 'If you say the ten powers and so forth are the Buddha's marks, now you should explain the Buddha's essential nature.'

If they say: 'Is the Buddha different from these marks?' one should reply: 'You yourself say these are the Buddha's marks - Buddha's marks are not the Buddha.'

If they say: 'There are furthermore formless and colorless dharmas, and the Buddha's ten powers and so forth are their marks,' one should reply: 'How can formless and colorless dharmas have form and color as their marks? Moreover, if you say formless and colorless dharmas are called the Buddha, then all other formless and colorless dharmas could be the Buddha. If these dharmas are also the Buddha, then the ten powers, four fearlessnesses, eighteen unique dharmas, faculties, powers, enlightenment factors, meditation, liberation, samādhi and so forth should also be corresponding marks.'

Gajahasta! My disciples should thus subdue foolish people."

「復次象手！我本願得阿耨多羅三藐三菩提，度脫一切眾生。我坐道場得阿耨多羅三藐三菩提已，不得眾生、不得眾生名字。我坐道場但通達十二因緣法，是事有故是事有，是事無故是事無。何事有故有何事？何事無故無何事？所謂無明因緣故有諸行，諸行因緣故有識，識因緣故有名色，名色因緣故有六入，六入因緣故有觸，觸因緣故有受，受因緣故有愛，愛因緣故有取，取因緣故有有，有因緣故有生，生因緣故有老死，老死因緣故有憂悲苦惱，如是展轉但是大苦聚集。無明滅故諸行滅，諸行滅故識滅，識滅故名色滅，名色滅故六入滅，六入滅故觸滅，觸滅故受滅，受滅故愛滅，愛滅故取滅，取滅故有滅，有滅故生滅，生滅故老死滅，老死滅故憂悲苦惱滅，是中但是大苦聚滅。我於是中生眼智明覺，通達如是無中無後無壞解脫。如來通達是解脫故不得餘法，但得眾因緣生法。象手！如來是通達諸法，隨以如是為眾生說。象手！若諸佛生、若諸佛不生，諸法性相常住不異，謂名色不失、不相違背、不生不起。象手！我常如是說法，汝等亦應隨我意知。我為汝等說如是法，汝等但當勤修行之。象手！大師所應為弟子事事，我盡作已。汝等如所說行，於諸法中當得智明。」

Furthermore, Gajahasta! I originally vowed to attain anuttarā-samyak-saṃbodhi and liberate all beings. After I sat at the bodhimaṇḍa and attained anuttarā-samyak-saṃbodhi, I found no beings and no names of beings. At the bodhimaṇḍa, I only penetrated the twelve-linked law of dependent origination: when this exists, that exists; when this does not exist, that does not exist. What exists because of what? What does not exist because of what?

Namely: ignorance conditions formations; formations condition consciousness; consciousness conditions name-and-form; name-and-form conditions the six sense bases; the six sense bases condition contact; contact conditions feeling; feeling conditions craving; craving conditions clinging; clinging conditions becoming; becoming conditions birth; birth conditions aging-and-death; aging-and-death conditions sorrow, lamentation, pain and despair. Thus in succession this is only the accumulation of a great mass of suffering.

With the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging-and-death ceases; with the cessation of aging-and-death, sorrow, lamentation, pain and despair cease. In this there is only the cessation of this great mass of suffering.

Regarding this, I gave rise to the eye, wisdom, knowledge and awakening, penetrating such liberation that has no middle, no after, and no destruction. The Tathāgata, having penetrated this liberation, attains no other dharma but only conditioned dharmas. Gajahasta! The Tathāgata thus penetrates all dharmas and accordingly teaches beings.

Gajahasta! Whether Buddhas appear or do not appear, the nature and characteristics of dharmas remain constant and unchanging - name-and-form is not lost, not contradictory, not born and not arising. Gajahasta! I constantly teach the Dharma in this way, and you too should understand according to my meaning. I have taught you such Dharma - you should only diligently practice it. Gajahasta! Whatever a great teacher should do for disciples, I have done completely. If you practice according to what was taught, you will attain wisdom and illumination regarding all dharmas.

爾時象手白佛言：「世尊！若有人言：『如來所說正法滅故，誰當示導？無說導故名正法滅，正法滅故名如來滅，如是亦名不度一切眾生。』」

At that time, Gajahasta said to the Buddha, "World-Honored One! If someone says: 'When the true Dharma taught by the Tathāgata disappears, who will guide beings? With no teaching and guidance it is called the disappearance of the true Dharma, and with the disappearance of the true Dharma it is called the extinction of the Tathāgata, and this also means not liberating all beings.'"

佛告象手：「若人如是難問，應如是答：『佛是一切智人，皆知皆見，常待眾生可度時節，雖入涅槃猶能有益。又佛今與未來世佛授記作佛，是則佛種相續不絕。一切佛法是一佛法，是故說名如來法，如來法者即是佛法。』是故當知，如來本行菩薩道時，隨語而行、隨行而語。」

The Buddha told Gajahasta, "If someone raises such a challenging question, one should answer thus: 'The Buddha is the one with all-knowledge, knowing and seeing everything, always waiting for the right time to liberate beings, and even after entering nirvāṇa can still bring benefit. Furthermore, the Buddha now gives predictions to future Buddhas that they will become Buddhas, thus the Buddha lineage continues unbroken. All Buddha dharmas are one Buddha dharma, therefore it is called the Tathāgata's Dharma, and the Tathāgata's Dharma is precisely the Buddha's Dharma.' Therefore know that when the Tathāgata practiced the bodhisattva path, he acted according to his words and spoke according to his actions.”

象手白佛言：「希有世尊！如來善能通達推求一切諸法。善能通達一切法故，身口意業智慧為首，皆隨智慧。世尊本行菩薩道時，隨語而行、隨行而語。」

Gajahasta said to the Buddha: "How extraordinary, World-Honored One! The Tathāgata can skillfully penetrate and investigate all dharmas. Because of skillfully penetrating all dharmas, his physical, verbal and mental karma have wisdom as their leader, all following wisdom. When the World-Honored One practiced the bodhisattva path, he acted according to his words and spoke according to his actions.”

佛告象手：「如是如是。象手！如汝所說。我本行菩薩道時，隨語而行、隨行而語。象手！若人實說，誰不錯謬，出於世間饒益眾生安樂天人，一切大師說正道者，正智解脫無有戲論，到於彼岸度未度者，如來世尊當說我是，是為實語者。象手！若人實語，誰是不誑者？知恩報恩者當說我是，是我為實語。若有眾生小事於我，是事不失。象手！我從初發阿耨多羅三藐三菩提心已來，於其中間心無退轉，亦不憶念貪樂聲聞辟支佛乘、我當得是法。但一發心，欲教弟子求辟支佛。象手！過去久遠我時作外道仙人，智慧明利多聞辯才得深法忍。時有五百年少婆羅門，見在居家五欲過患，見出家利出家學道，皆來詣我。即為說法，得辟支佛道具六神通，心得自在具如意足，常以神力飛入城邑聚落乞食，供養於我。我作是念：『如是成就大淨智人，我則不應受其供養。是諸仙人我教化故得如是法，而我不得。』為得是法、未證當證，故勤行精進。象手！我勤精進為證是法，時淨居天來現其身而告我言：『莫貪是智。汝應當得阿耨多羅三藐三菩提，應度無量無邊眾生。』象手！我時聞已不復修道，心得第一歡喜快樂，半月靜坐樂悉遍身。象手！菩薩成就四法，諸天開悟得歡喜心，自知當得阿耨多羅三藐三菩提。何等四？一者菩薩自深發阿耨多羅三藐三菩提心，亦教他人令深發心。二者見發大乘人心不生嫉，不作是念：『阿耨多羅三藐三菩提唯我當得，餘不應得。』三者眾生所行隨時而誨，好意共語將護其善。四者常自勤心廣求諸法，為他人說無所慳悋。象手！菩薩摩訶薩成就此四法，諸天開悟知當作佛。」

The Buddha told Gajahasta, "So it is, so it is. As you have said, when I practiced the bodhisattva path, I acted according to my words and spoke according to my actions. Gajahasta! If one speaks truthfully, who is without error, appearing in the world to benefit beings and bring peace to devas and humans, teaching the true path as the teacher of all, with right wisdom and liberation free from conceptual proliferation, reaching the other shore to help those not yet crossed over - one should say it is the Tathāgata World-Honored One, this is a speaker of truth. Gajahasta! If one speaks truthfully, who is not deceptive? One who knows and repays kindness should say it is me - this is my truth. If any being does even a small deed for me, this is not lost.

Gajahasta! Since first generating the aspiration for anuttarā-samyak-saṃbodhi, during that time my mind has never regressed, nor have I thought with attachment about delighting in the śrāvaka or pratyekabuddha vehicles, thinking 'I should attain this dharma.' Only once did I generate the aspiration to teach disciples to seek the pratyekabuddha path.

Gajahasta! Long ago in the past when I was a non-Buddhist sage, with sharp wisdom, vast learning and eloquence, I attained deep patience with dharma. At that time five hundred young brahmins, seeing the faults of the five desires in household life and seeing the benefits of leaving home, left home to study the path and all came to me. I taught them the Dharma and they attained the pratyekabuddha path with six supernatural powers, their minds attaining mastery and complete psychic powers, always using supernatural powers to fly into cities and villages to beg for food and make offerings to me. I thought: 'Such people who have accomplished great pure wisdom - I should not receive their offerings. These sages attained such dharma through my teaching, yet I have not attained it.' To attain this dharma, not yet realized but to be realized, I practiced diligently.

Gajahasta! As I practiced diligently to realize this dharma, a Pure Abode deva manifested and told me: 'Do not crave this wisdom. You should attain anuttarā-samyak-saṃbodhi and liberate countless limitless beings.' Gajahasta! Having heard this, I no longer cultivated that path, and my mind attained supreme joy and happiness, sitting peacefully for half a month with joy pervading my body.

Gajahasta! When bodhisattvas accomplish four dharmas, the devas enlighten them and they attain joyful minds, knowing they will attain anuttarā-samyak-saṃbodhi. What are these four? First, bodhisattvas deeply generate the aspiration for anuttarā-samyak-saṃbodhi themselves and also teach others to generate this deep aspiration. Second, seeing those who generate the Mahāyāna aspiration, they do not give rise to jealousy or think 'Only I should attain anuttarā-samyak-saṃbodhi, others should not attain it.' Third, they teach beings according to their practices, speaking with good intentions to protect their goodness. Fourth, they constantly and diligently seek all dharmas with focused minds, teaching others without stinginess. Gajahasta! When bodhisattva-mahāsattvas accomplish these four dharmas, the devas enlighten them, knowing they will become Buddhas."

爾時世尊欲明了此事而說偈言：

At that time, the World-Honored One, wishing to clarify this matter, spoke these verses:

菩薩以堅心，　　 住於無上乘，　 亦能化眾生，　　 令住於此乘。　

Bodhisattvas with firm minds Dwell in the supreme vehicle, And can transform beings, Leading them to dwell in this vehicle.

本行菩薩時，　　 常無嫉恚心，　 勤行發精進，　　 喜心轉增益。

When practicing the bodhisattva path, Always without jealousy or hatred, Diligently generating vīrya, Their joyful minds increasingly grow.　

見諸眾生惡，　　 知時而化喻，　 常以慈悲心，　　 而無有瞋恚。　

Seeing the evil of beings, Knowing the time to teach and explain, Always with minds of loving-kindness and compassion, Without any anger.

常勤行求法，　　 流布與眾生，　 以法充一切，　　 如雨普流潤。　

Always diligently seeking the Dharma, Spreading it to beings, Filling all with Dharma, Like rain universally flowing and moistening.

行是四法者，　　 諸天所開悟，　 汝當得作佛，　　 勿生疑惑心。

Those who practice these four dharmas Are awakened by the devas: "You shall become a Buddha - Do not give rise to doubting minds."　

菩薩聞是已，　　 勇猛發精進，　 是事必應實，　　 我定當作佛。　

Having heard this, the bodhisattvas Courageously generate vīrya: "This matter must be true, I shall definitely become a Buddha."

如是諸菩薩，　　 以精進及願，　 憶念智與慧，　　 而自轉高大。　

Thus these bodhisattvas, Through vīrya and vows, Mindfulness, knowledge and wisdom, Themselves grow ever higher.

若有諸如來，　　 出現於世間，　 是菩薩則有，　　 如是諸功德。　

When there are Tathāgatas Appearing in the world, These bodhisattvas then have Such merits as these.

大人所恭敬，　　 諸王及臣民，　 皆生歡喜心，　　 知是有道者。　

Respected by great ones, Kings and their subjects All give rise to joyful minds, Knowing one who has the Way.

經書章句義，　　 文頌算數事，　 皆悉善通達，　　 眾生中最上。

In sutras, verses' meanings, Literature, hymns and calculations, All are thoroughly mastered - Supreme among beings.　

聰達有智慧，　　 造事不以力，　 但以其策謀，　　 而能有所成。

Intelligent and wise, Accomplishing tasks not through force, But through strategy and planning, Thus able to achieve success.　

摧伏諸戰陣，　　 不以身手力，　 但以智慧力，　　 自然而降伏。　

Subduing battle formations, Not through physical strength, But through the power of wisdom, Naturally causing submission.

諸王及臣民，　　 皆歎未曾有，　 憐愍眾生故，　　 生在於世間。　

Kings and their subjects All marvel at the unprecedented: Out of compassion for beings, Born into this world.

諸人僉皆知，　　 謂與天共語，　 何故知如此？　　 以知我心故。　

All people somehow know, As if speaking with devas - How do they know this? Because they know my mind.

是菩薩常得，　　 值遇見諸佛，　 往詣諮請問，　　 能大益眾生。　

These bodhisattvas constantly Encounter and meet Buddhas, Going to inquire and question, Able to greatly benefit beings.

諸佛答問已，　　 斷了所疑惑，　 能利諸眾生，　　 皆使得歡喜。

After Buddhas answer questions, Cutting through all doubts, Benefiting all beings, Making all attain joy.　

佛示神通力，　　 受記當作佛，　 是故此菩薩，　　 心得大歡喜。

Buddhas display spiritual powers, Giving predictions of Buddhahood, Therefore these bodhisattvas Hearts attain great joy.　

所愛貴重物，　　 內外無貪惜，　 是故大歡喜，　　 自知當作佛。

Precious and valued things, Within and without, no greed or attachment, Therefore great joy arises, Self-knowing they will become Buddhas.　

普慈覆一切，　　 常無瞋恨心，　 是故大歡喜，　　 自知當作佛。

Universal kindness covers all, Always without minds of hatred, Therefore great joy arises, Self-knowing they will become Buddhas.

諸佛所稱讚，　　 已得深妙忍，　 是故大歡喜，　　 自知當作佛。　

Praised by all Buddhas, Having attained profound wondrous patience, Therefore great joy arises, Self-knowing they will become Buddhas.　

不依止諸法，　　 知法不可依，　 得如是智慧，　　 身能飛虛空。　

Not depending on dharmas, Knowing dharmas cannot be depended on, Attaining such wisdom, Bodies can fly through space.

其心不在內，　　 亦復不在外，　 出過一切想，　　 故得無上忍。

Their minds not dwelling within, Also not dwelling without, Transcending all conceptions, Thus attaining supreme patience.　

長夜以慈悲，　　 普念諸眾生，　 以是福德故，　　 得見無量佛。

Through long nights with compassion, Mindful of all beings, Through these merits, Seeing countless Buddhas.　

一切身皆是，　　 佛身無差別，　 能得如是忍，　　 以法自增長。

All bodies are Buddha bodies without difference; Able to attain such patience, Growing through Dharma.　

發心菩提者，　　 誰不隨而學，　 堅住於正法，　　 得如是功德。

Those who generate bodhicitta - Who would not follow and learn? Firmly dwelling in true Dharma, Attaining such merits.　

是故求道者，　　 常應勤求法，　 以法求自利，　　 增益於菩提。」

Therefore those seeking the Way Should constantly diligently seek Dharma, Through Dharma seeking self-benefit, Increasing in bodhi.

富樓那品第八

Part Eight: Pūrṇa

爾時富樓那彌多羅尼子白佛言：「希有世尊！世尊過去世行菩薩道時，善能堅住種種善法。」

At that time, Pūrṇa Maitrāyaṇīputra said to the Buddha, "How extraordinary, World-Honored One! When the World-Honored One practiced the bodhisattva path in past lives, you were able to firmly abide in various wholesome dharmas."

佛言：「如是如是。富樓那！我長夜行菩薩道時，堅住善法。」爾時世尊欲明了此事而說偈言：

The Buddha said, "So it is, so it is. Pūrṇa! Through the long night of practicing the bodhisattva path, I firmly abided in wholesome dharmas." At that time, the World-Honored One, wishing to clarify this matter, spoke these verses:

求法能得法，　　 是為佛道本。　 常勤修習法，　　 遠離於非法，　

Seeking the Dharma and attaining the Dharma, This is the foundation of the Buddha's path. Constantly diligently cultivating the Dharma, Departing from what is not Dharma.

常行於正道，　　 遠離諸邪道，　 常修習諸佛，　　 所可親近道，　

Constantly practicing the right path, Departing from all wrong paths, Constantly cultivating what all Buddhas Have taken as their path of drawing near.

是則離諸難，　　 能得無難處。　 得無難處已，　　 精進必不虛，

Thus departing from all difficulties, Able to attain places free from difficulty. Having attained places free from difficulty, Their diligence will not be in vain.　

在二最尊貴，　　 諸形色中上，　 眷屬具成就，　　 於諸一切勝。

Among the two most noble ones, Supreme among all forms, Retinue perfectly accomplished, Victorious among all.　

堅心常安住，　　 戒品忍辱品，　 亦住精進品，　　 增長於禪智，　

With firm mind constantly dwelling in The categories of precepts and patience, Also dwelling in the category of diligence, Increasing meditation and wisdom.

於諸眾生中，　　 常能為上首，　 功德中亦勝，　　 了義無所畏。」

Among all beings, Always able to be foremost, Supreme in merits, Fearless in definitive meaning.

爾時富樓那白佛言：「世尊！如是妙法，誰當不學？但念我等本昔懈怠，不望佛智、不自信得如是佛慧，以聲聞乘而自出度。世尊！我從今日示教利喜諸菩薩眾令住佛法。何以故？諸佛世尊行難行者。世尊本行菩薩道時，為眾生故常行如是甚難大事，如是事者一切阿羅漢辟支佛尚無，況餘眾生。世尊！如是甚難大事，唯諸菩薩摩訶薩等憐愍饒益一切眾生故，行菩薩道時有如是等無量無邊阿僧祇甚難大事。世尊！諸菩薩行如是甚難大事，得阿耨多羅三藐三菩提已，能轉法輪度脫苦惱眾生。」

At that time, Pūrṇa said to the Buddha: "World-Honored One! Such wonderful Dharma - who would not study it? But I remember how lazy we were in the past, not aspiring to Buddha's wisdom, not believing we could attain such Buddha-wisdom, and seeking liberation only through the śrāvaka vehicle. World-Honored One! From today onward I will teach, benefit and bring joy to the assembly of bodhisattvas, helping them abide in the Buddha's Dharma. Why? Because the Buddha World-Honored Ones practice what is difficult to practice.

World-Honored One, when you practiced the bodhisattva path in the past, for the sake of beings you constantly practiced such extremely difficult great deeds - deeds that even all arhats and pratyekabuddhas do not have, much less other beings. World-Honored One! Such extremely difficult great deeds are practiced only by bodhisattva-mahāsattvas who, out of compassion to benefit all beings, have countless, boundless, incalculable extremely difficult great deeds while practicing the bodhisattva path. World-Honored One! When bodhisattvas practice such extremely difficult great deeds and attain anuttarā-samyak-saṃbodhi, they can turn the Dharma wheel and liberate suffering beings."

佛言：「如是如是。富樓那！如汝所說。諸菩薩摩訶薩深發阿耨多羅三藐三菩提心，為一切眾生求利安樂，於一切眾生有大慈悲。為一切眾生故行菩薩道時，有如是等無量無邊阿僧祇甚深極難大願大事。」

The Buddha said: "So it is, so it is. Pūrṇa! As you have said. When bodhisattva-mahāsattvas deeply generate the aspiration for anuttarā-samyak-saṃbodhi, seeking benefit and happiness for all beings, having great loving-kindness and compassion for all beings - when practicing the bodhisattva path for the sake of all beings, they have such countless, boundless, incalculable, profound and extremely difficult great vows and great matters."

佛說經已，慧命富樓那，時會四眾，天、人、龍神、乾闥婆、阿修羅等，皆大歡喜，信受佛語。

When the Buddha had finished speaking this sutra, the Venerable Pūrṇa and the four assemblies present - devas, humans, nāgas, gandharvas, asuras and others - all rejoiced greatly and faithfully accepted the Buddha's words.

大寶積經卷第七十九