T11n0310_086 大寶積經 第86卷

大寶積經卷第八十六

大唐三藏法師菩提流志奉　詔譯

大神變會第二十二之一

[0492b25] 如是我聞：

Thus have I heard:

[0492b25] 一時佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱，菩薩摩訶薩八千人，文殊師利與商主天子俱在會中。

One time, the Buddha was staying in Śrāvastī at Jeta's Grove in Anāthapiṇḍada's Park, together with a great assembly of 1,250 bhikṣus and 8,000 bodhisattva mahāsattvas. Mañjuśrī and the heavenly son Vaṇigīśvara were also present in the assembly.

[0492b27] 爾時商主天子白佛言：「世尊！如來常以幾種神變調伏眾生？」

At that time, the heavenly son Vaṇigīśvara asked the Buddha, "World-Honored One, how many kinds of spiritual transformations does the Tathāgata usually use to tame sentient beings?"

[0492b29] 佛告天子：「我以三種神變調伏眾生：一者說法，二者教誡，三者神通。云何名為說法神變？所謂如來無礙大智，見未來世一切眾生心行差別，於三寶所有信不信，及業果報皆悉了知。如佛所說，若現在世所行惡因當墮惡趣，隨業受報決定無差。若彼眾生善業因緣誓願力故，從惡趣出生人天中，或以聲聞辟支佛乘及以大乘而得解脫，經爾所劫受苦受樂當得涅槃，當得值遇若干諸佛，如是等業決定無差。若彼眾生善業因緣誓願力故，當生欲界色界無色界，經爾所劫以如是乘而得解脫，以如是行當得見佛承事供養。如是一切上中下品善不善業，乃至一念，如來悉知而為說法，是名說法神變。云何名為教誡神變？若如是教諸持戒者，是應作是不應作，是應信是不應信，是應親近是不應親近，是法雜染是法清淨，乃至攝受一切功德善道資糧，行如是道得聲聞乘辟支佛乘、行如是道成就大乘，非法應離、如法應住，如佛所教決定無差。是地獄業、是傍生業，是餓鬼業、是人天業，不善應捨、善法應修，此是聖道應如是學。此等眾生人天往返漸入涅槃，如是示教終不空過，是名教誡神變。云何名為神通神變？若為調伏憍慢眾生，或現一身而作多身，或現多身而作一身，山崖牆壁出入無礙，身上出火身下出水，身下出火身上出水，入地如水履水如地，日月威德以手捫摩，或現大身至於梵世乃至廣大遍覆三千大千世界。隨所應現調伏眾生，是名神通神變。」

The Buddha told the heavenly son: "I use three kinds of spiritual transformations to tame sentient beings: first, teaching the Dharma; second, giving instructions; and third, supernatural powers.

What is called the spiritual transformation of teaching the Dharma? It refers to the Tathāgata's unobstructed great wisdom, seeing the different mental activities of all sentient beings in future worlds, their faith or lack of faith in the Three Jewels, and fully knowing their karma and karmic results. As the Buddha has said, if one performs evil causes in the present life, they will fall into evil destinies, receiving karmic retribution without fail. If sentient beings, due to the power of good karma and vows, emerge from evil destinies and are born among humans and gods, or attain liberation through the vehicles of śrāvakas, pratyekabuddhas, or the Great Vehicle, they will experience suffering and happiness for so many eons before attaining nirvāṇa, and will encounter various Buddhas - such karma is also determined without fail. If those sentient beings, due to the power of good karma and vows, will be born in the desire realm, form realm, or formless realm, and after so many eons attain liberation through such vehicles, and through such practices will see the Buddha and make offerings - the Tathāgata fully knows all such superior, middling, and inferior good and bad karma, down to a single thought, and teaches the Dharma accordingly. This is called the spiritual transformation of teaching the Dharma.

What is called the spiritual transformation of giving instructions? It means teaching those who observe precepts what they should and should not do, what they should and should not believe, whom they should and should not associate with, which dharmas are defiled and which are pure, up to embracing all meritorious provisions for the good path. By practicing such paths one attains the śrāvaka vehicle or pratyekabuddha vehicle, by practicing such paths one accomplishes the Great Vehicle. One should abandon what is not in accord with Dharma and abide in what accords with Dharma, as the Buddha has taught, without fail. This is the karma of hell realms, this is the karma of animal realms, this is the karma of hungry ghost realms, this is the karma of human and heavenly realms. One should abandon what is unwholesome and cultivate what is wholesome. This is the noble path that should be learned in this way. These sentient beings will gradually enter nirvāṇa through repeated births in human and heavenly realms. Such teachings will never be in vain. This is called the spiritual transformation of giving instructions.

What is called the spiritual transformation of supernatural powers? To tame arrogant sentient beings, one may manifest one body as many bodies, or many bodies as one body; pass through walls and cliffs without obstruction; emit fire from the upper body and water from the lower body, or emit fire from the lower body and water from the upper body; enter the earth as if entering water and walk on water as if on land; touch and stroke the sun and moon with one's hand; or manifest a great body reaching up to the Brahma heavens or even covering the entire great trichiliocosm. Manifesting according to what is appropriate to tame sentient beings - this is called the spiritual transformation of supernatural powers."

[0493a01] 爾時商主天子白佛言：「世尊！頗有神變能過此耶？」

At that time, the heavenly son Vaṇigīśvara asked the Buddha, "World-Honored One, are there any spiritual transformations that surpass these?"

[0493a02] 佛告天子：「如來復有殊勝神變。」即語文殊師利：「汝可演說，令諸菩薩得深法忍摧伏眾魔，亦令如來菩提之法久住於世。」

The Buddha told the heavenly son: "The Tathāgata has even more excellent spiritual transformations." Then he said to Mañjuśrī: "You may expound on this, enabling the bodhisattvas to attain profound acceptance of the Dharma and subdue all māras, and also causing the Dharma of the Tathāgata's enlightenment to long abide in the world."

[0493a04] 文殊師利白佛言：「世尊！如來若以三千世界四大海水置於掌中，水性眾生無所嬈動，如是神變未為殊勝。若如來於一切法不可言說、無名無相、無色無聲、無行無作、無文字、無戲論、無表示、離心意識、一切語言道斷寂靜照明，而以文字語言分別顯示。一切世間所不能解，沙門婆羅門聞者驚怖，是名諸佛最大神變。復次如來若以三千大千世界內於口中，於四天下無所障礙，日月光明亦不隱蔽如本而住，其中眾生亦不覺知往來方所。世尊！如是神變未為殊勝。若如來於一切法不可說、無文字、無名相，乃至離心意識、一切語言道斷寂靜照明，而以文字語言宣說顯示，是名諸佛最大神變。復次如來不共之身神通力故，隨諸眾生種種示現悉令歡喜。如是神變未為殊勝。所謂如來大神變者，無我說我、無眾生說眾生、無人說人、無養育說養育、無名說名、無色說色、無受想行識說受想行識、無處說處、無界說界，雖說眼空眼不言空、雖說色空色不言空、說眼識空識不言空，乃至意空及以法空、意識空等亦復如是。說如是等無名無相、無動無知、無言之法，摧滅一切生滅之相，是則如來最大神變。如是神變，不與眼相應、不與色相應、不與眼識相應，不與耳聲耳識、鼻香鼻識、舌味舌識、身觸身識、意法意識相應。如是神變，不與身合、不與心合，無行無作離諸境界，一切世間所不能信。何以故？言世間者，名為五蘊。凡夫於此妄生執著，或說蘊常、或說無常。以是義故，一切世間妄見蘊常，聞說無常不能生信；妄見蘊樂，聞說蘊苦不能生信；妄見蘊我，聞說無我不能生信；妄見蘊淨，聞說不淨不能生信；計蘊我所，說無我所不能生信；計五蘊實，聞說不實不能生信。以是義故，如來神變出過心相，聞者不欣，一切世間所不能信。復次超眼境界非色法故，是名神變。超耳境界非聲法故，乃至超意境界非意法故，不可顯示非智所知，是名神變。復次空無相願不可言說，而說於空無相無願，是名神變。無起無作、無性無相、無生無滅、本來涅槃不可言說，而說涅槃，是名神變。復次布施清淨，淨三輪故，是名神變。何等為三？謂離我相及眾生相，不念菩提，持戒清淨，是名神變。所謂身口意業無所作故，忍辱清淨，是名神變。剎那壞滅無所著故，精進清淨，是名神變。無去無來身心不動故，禪定清淨，是名神變。心無所依內外寂靜故，智慧清淨，是名神變。照明諸法，滅一切見故。復次法無出相說出離法，是名神變。法無差別文字分別，是名神變。法無所行說有修行，是名神變。法無來去說有來去，是名神變。於一道證建立諸果，是名神變。於一味法分別三乘，是名神變。一切諸佛唯是一佛，說無量佛，是名神變。一切佛土唯一佛土，說無量土，是名神變。無量眾生即一眾生，說無量眾生，是名神變。一切佛法唯一佛法，說無量法，是名神變。法不可示，顯示諸法，是名神變。法無所得，修習作證，是名神變。」

Mañjuśrī said to the Buddha: "World-Honored One, if the Tathāgata were to place the water of the four great oceans of three thousand worlds in his palm without disturbing the aquatic beings, such a spiritual transformation would not be extraordinary. However, if the Tathāgata were to use words and language to explain and reveal all dharmas that are inexpressible, nameless, formless, soundless, without action or creation, without words, without conceptual elaboration, without indication, beyond mind and consciousness, and where all paths of language are cut off in silent illumination - something that all worldly beings cannot understand and that would frighten śramaṇas and brahmins upon hearing - this would be called the greatest spiritual transformation of all Buddhas.

Furthermore, if the Tathāgata were to contain the three thousand great thousand worlds in his mouth without obstructing the four continents, without obscuring the light of the sun and moon which remain as they were, and without the beings within being aware of their comings and goings - World-Honored One, such a spiritual transformation would not be extraordinary. If the Tathāgata were to use words and language to proclaim and reveal all dharmas that are inexpressible, without words, without names and forms, up to being beyond mind and consciousness, where all paths of language are cut off in silent illumination - this would be called the greatest spiritual transformation of all Buddhas.

Furthermore, if the Tathāgata, through the power of his unique body's supernatural abilities, were to manifest in various ways according to all sentient beings, causing them all to rejoice - such a spiritual transformation would not be extraordinary. The so-called great spiritual transformation of the Tathāgata is this: speaking of self where there is no self, speaking of sentient beings where there are no sentient beings, speaking of persons where there are no persons, speaking of nurturers where there are no nurturers, speaking of names where there are no names, speaking of form where there is no form, speaking of sensation, perception, formation and consciousness where there is no sensation, perception, formation and consciousness, speaking of places where there are no places, speaking of realms where there are no realms. Although speaking of the emptiness of the eye, the eye does not say it is empty; although speaking of the emptiness of form, form does not say it is empty; speaking of the emptiness of eye-consciousness, consciousness does not say it is empty - and so on up to the emptiness of mind, dharmas, and mind-consciousness.

Speaking of such dharmas that are nameless, formless, motionless, unknowing, and inexpressible, destroying all characteristics of arising and ceasing - this then is the Tathāgata's greatest spiritual transformation. Such spiritual transformation does not correspond to the eye, does not correspond to form, does not correspond to eye-consciousness, does not correspond to ear, sound, and ear-consciousness, nose, smell, and nose-consciousness, tongue, taste, and tongue-consciousness, body, touch, and body-consciousness, mind, dharmas, and mind-consciousness. Such spiritual transformation does not unite with the body, does not unite with the mind, has no action or creation, is separate from all realms, and cannot be believed by all worldly beings.

Why is this? What is called 'the world' refers to the five aggregates. Ordinary beings falsely give rise to attachment to this, some saying the aggregates are permanent, some saying they are impermanent. For this reason, all worldly beings falsely see the aggregates as permanent and cannot believe when they hear they are impermanent; falsely see the aggregates as pleasurable and cannot believe when they hear they are suffering; falsely see the aggregates as self and cannot believe when they hear they are non-self; falsely see the aggregates as pure and cannot believe when they hear they are impure; conceive of the aggregates as belonging to a self and cannot believe when told there is no self-possession; conceive of the five aggregates as real and cannot believe when told they are unreal. For this reason, the Tathāgata's spiritual transformation transcends mental characteristics, and those who hear it do not rejoice - all worldly beings cannot believe it.

Furthermore, because it transcends the realm of the eye and is not a form dharma, this is called spiritual transformation. Because it transcends the realm of the ear and is not a sound dharma, up to because it transcends the realm of the mind and is not a mind dharma, cannot be demonstrated and is not known by wisdom, this is called spiritual transformation.

Furthermore, emptiness, signlessness, and wishlessness cannot be expressed, yet speaking of emptiness, signlessness, and wishlessness - this is called spiritual transformation. Non-arising, non-doing, non-nature, non-characteristic, non-birth, non-cessation, and primordial nirvāṇa cannot be expressed, yet speaking of nirvāṇa - this is called spiritual transformation.

Furthermore, pure giving, because of purifying the three wheels, is called spiritual transformation. What are the three? Namely, being free from the characteristics of self and sentient beings, not thinking of bodhi, and pure observance of precepts - this is called spiritual transformation. That is to say, because there is no action of body, speech, and mind, pure patience is called spiritual transformation. Because of momentary destruction without attachment, pure diligence is called spiritual transformation. Because there is no coming or going and body and mind are unmoved, pure meditation is called spiritual transformation. Because the mind has no support and is internally and externally tranquil, pure wisdom is called spiritual transformation. It illuminates all dharmas and extinguishes all views.

Furthermore, dharmas have no characteristic of emerging, yet speaking of the dharma of emergence - this is called spiritual transformation. Dharmas have no differentiation, yet differentiating with words - this is called spiritual transformation. Dharmas have no practice, yet speaking of there being practice - this is called spiritual transformation. Dharmas have no coming or going, yet speaking of coming and going - this is called spiritual transformation. Establishing various fruits based on one path - this is called spiritual transformation. Differentiating the three vehicles from the one-flavor dharma - this is called spiritual transformation. All Buddhas are only one Buddha, yet speaking of countless Buddhas - this is called spiritual transformation. All Buddha lands are only one Buddha land, yet speaking of countless lands - this is called spiritual transformation. Countless sentient beings are just one sentient being, yet speaking of countless sentient beings - this is called spiritual transformation. All Buddha dharmas are just one Buddha dharma, yet speaking of countless dharmas - this is called spiritual transformation. Dharmas cannot be demonstrated, yet demonstrating all dharmas - this is called spiritual transformation. Dharmas have nothing to be attained, yet cultivating and realizing - this is called spiritual transformation."

[0493c05] 爾時商主天子白文殊師利言：「如我所解仁所說義，於一切法所有言說悉名神變。」

At that time, the heavenly son Vaṇigīśvara said to Mañjuśrī: "As I understand the meaning of what you have said, all speech about all dharmas is called spiritual transformation."

[0493c06] 文殊師利言：「如是如是。一切言說實無所說，名大神變。」說是法時，一萬二千天子發阿耨多羅三藐三菩提心，五百菩薩得無生法忍。

Mañjuśrī said, "So it is, so it is. All speech is actually without anything being spoken - this is called the great spiritual transformation."

When this teaching was given, twelve thousand heavenly beings generated anuttarā-samyak-saṃbodhi citta, and five hundred bodhisattvas attained the acceptance of the non-arising of dharmas

[0493c10] 爾時長老舍利弗語商主天子言：「汝聞此神變不驚怖耶？」

At that time, the Elder Śāriputra said to the heavenly son Vaṇigīśvara, "Are you not frightened upon hearing of these spiritual transformations?"

[0493c11] 天子答言：「我即神變，云何驚怖？」

The heavenly son replied, "I am the spiritual transformation itself, so how could I be frightened?"

[0493c12] 舍利弗言：「天子以何密意而作是言？」

Śāriputra said, "With what hidden meaning did the heavenly son say this?"

[0493c12] 天曰：「一切諸法，若善不善無動而動，名大神變。是故舍利弗！作善業者生於天上有大威德，如是善業不可思議。一切眾生往來生死亦不可思議，不可思議者名大神變。如佛所說，四種境界不可思議：一者業境界不可思議，二者龍境界不可思議，三者禪境界不可思議，四者佛境界不可思議。以是義故，說一切法名大神變不應驚怖。復次舍利弗！若如來說此神變，虛空界寧有怖耶？」

The heavenly son said: "All dharmas, whether good or bad, moving without moving, are called great spiritual transformations. Therefore, Śāriputra, those who perform good deeds are born in the heavens with great majesty and power. Such good deeds are inconceivable. The coming and going of all sentient beings in birth and death is also inconceivable. That which is inconceivable is called a great spiritual transformation. As the Buddha has said, there are four inconceivable realms: first, the realm of karma is inconceivable; second, the realm of dragons is inconceivable; third, the realm of meditation is inconceivable; fourth, the realm of the Buddha is inconceivable. For this reason, all dharmas are called great spiritual transformations and should not be feared. Furthermore, Śāriputra, if the Tathāgata speaks of these spiritual transformations, would the realm of space be frightened?"

[0493c21] 答言：「不也。」

He answered, "No."

[0493c21] 天曰：「若虛空不怖，云何問言汝不驚怖？」

The heavenly son said, "If space is not frightened, why do you ask if I am not frightened?"

[0493c22] 舍利弗言：「汝豈同虛空耶？」

Śāriputra said, "Are you the same as empty space?"

[0493c23] 天曰：「如佛所說，若內空外空，是虛空不？」

The heavenly son said, "As the Buddha has said, if there is emptiness within and without, is this not empty space?"

[0493c24] 答言：「如是。」

He replied, “So it is.”

[0493c24] 天曰：「是故一切眾生是虛空性。」

The heavenly son said, "Therefore, all sentient beings are of the nature of empty space."

[0493c25] 舍利弗言：「天子！如汝所說，不久亦當現此神變。何以故？超過一切境界是大神變故。」

Śāriputra said, "Heavenly son! As you have said, you will soon manifest this spiritual transformation. Why? Because transcending all realms is the great spiritual transformation."

[0493c28] 爾時舍利弗白佛言：「世尊！此商主天子往昔供養諸佛世尊及文殊師利，乃能成就如是辯才。」

At that time, Śāriputra said to the Buddha, "World-Honored One, this heavenly son Vaṇigīśvara must have made offerings to many Buddhas and World-Honored Ones in the past, as well as to Mañjuśrī, to have attained such eloquence."

[0494a01] 佛告舍利弗：「如是如是，如汝所說，是文殊師利之所成熟。舍利弗！乃往古世過無量劫，有佛名等須彌如來、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，出現於世。國名安樂，劫名歡喜。舍利弗！彼佛世界一切眾生具足安樂，乃至無有少苦惱聲。彼佛國土四寶所成，金、銀、琉璃及以頗梨，地平如掌，清淨柔軟如天妙衣，無諸難處。天人充滿，安隱熾盛快樂無量，是故名為安樂世界。彼佛法中純是菩薩，精進勇猛智慧光明，得修多羅王陀羅尼，辯才無盡善巧方便，分別說法神通智慧，摧破惡魔解脫無礙，成就定忍，善知根性應病與藥，具大福德智慧資糧，為諸眾生不請之友。以神通力遍遊佛剎，入智行海，安住施戒智慧多聞，無邊善根方便迴向，住於十力四無所畏一切佛法，遊戲三昧諸禪解脫。彼佛世尊以如是等諸大菩薩而為眷屬。於彼世界有轉輪王名淨莊嚴，正法化世王四天下，七寶具足。王有千子，悉發阿耨多羅三藐三菩提心。淨莊嚴王及其後宮，亦皆已發阿耨多羅三藐三菩提心。彼等須彌如來壽七十俱胝歲，爾時淨莊嚴王於百千歲中承事供養彼佛如來及菩薩眾，衣服飲食一切樂具。王與千子及其後宮得清淨信，愛法歡喜更無異心，常於佛前手自供養，親近聽法過百千歲已。時王千子及以內宮獲得四念。何者為四？一者念佛菩薩，二者念施，三者念戒，四者不忘菩提之心。得此念故，若晝若夜常得見佛及諸菩薩。後於一時，淨莊嚴王及其眷屬為聽法故往至佛所。時彼如來為欲教化諸菩薩故，於大眾中現種種神變。爾時淨莊嚴王前白佛言：『世尊！頗有神變能過此耶？』佛告大王：『如來復有殊勝神變，所謂了知過去已滅、現在不住、未來未生，無心心所而說三世心心所法，於一味中說三解脫，於一滅證說四聖諦，開示諸法空無相願，成熟顛倒苦惱眾生，說無相無為成就菩提。於不取不捨說檀波羅蜜，於無住無作說尸波羅蜜，於無我法說羼提波羅蜜，身心寂靜說毘離耶波羅蜜，不亂不攝說禪波羅蜜，離彼此岸說般若波羅蜜，無所動念而行方便，離依怙相修習於慈，以無作法修習於悲，以離欣悅而修於喜，以不住法而修於捨。以無所見起於天眼，無所聞故起於天耳，無所攀緣起他心智，離於前際起宿命智，身心不動起於神足。不住於法修於念處，以無生滅修四正勤，非根說根，非力說力，諸法寂靜說菩提分法，無差別修八聖道，不住寂靜修奢摩他，遠離法相修毘鉢舍那，本來寂滅而說涅槃。』彼佛世尊為淨莊嚴王千子眷屬說此神變法時，八萬四千眾生發阿耨多羅三藐三菩提心。淨莊嚴王及以千子證於法忍，以佛神力即於佛前以偈讚曰：

The Buddha told Śāriputra: "So it is, so it is, as you have said. This is due to Mañjuśrī's maturation. Śāriputra! In the distant past, countless eons ago, there was a Buddha named Tathāgata Sumerukalpa, who was worthy of offerings, of right and universal knowledge, perfect in conduct and understanding, well-gone, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, buddha, world-honored one, who appeared in the world. The country was named Peaceful Bliss, and the eon was called Joy.

Śāriputra! In that Buddha's world, all beings were completely at peace, to the extent that there was not even the slightest sound of suffering or affliction. That Buddha's land was made of four precious substances: gold, silver, lapis lazuli, and crystal. The ground was as flat as the palm of a hand, pure and soft like heavenly fine cloth, without any difficult places. It was filled with gods and humans, peaceful, prosperous, and with immeasurable happiness. Therefore, it was called the World of Peaceful Bliss.

In that Buddha's teachings, there were only bodhisattvas, diligent and courageous, with wisdom shining brightly. They had obtained the king of sutras dhāraṇī, possessed inexhaustible eloquence and skillful means, could distinguish and expound the Dharma with supernatural wisdom, could crush evil māras and attain unobstructed liberation. They had accomplished concentration and patience, knew well the nature of faculties and could prescribe medicine according to the illness. They possessed great merit and wisdom as provisions, and were unsolicited friends to all beings. With their supernatural powers, they traveled throughout all Buddha lands, entered the ocean of wisdom and conduct, abided in giving, morality, wisdom, and extensive learning, had boundless good roots and skillful dedication, dwelt in the ten powers, four fearlessnesses, and all Buddha dharmas, and played in samādhi, various meditations, and liberations.

That World-Honored One had such great bodhisattvas as his retinue. In that world, there was a wheel-turning king named Pure Adornment, who ruled the four continents with righteous law and possessed the seven treasures. The king had a thousand sons, all of whom had generated the aspiration for anuttarā-samyak-saṃbodhi. King Pure Adornment and his consorts had also all generated the aspiration for anuttarā-samyak-saṃbodhi.

The lifespan of that Tathāgata Sumerukalpa was seventy koṭi years. At that time, King Pure Adornment served and made offerings to that Tathāgata and the assembly of bodhisattvas for a hundred thousand years, providing clothes, food, drink, and all kinds of enjoyments. The king, along with his thousand sons and consorts, attained pure faith, loved the Dharma with joy and had no other thoughts. They constantly made offerings with their own hands before the Buddha and listened to the Dharma closely for over a hundred thousand years.

Then, the king's thousand sons and the inner palace attained four kinds of mindfulness. What are these four? First, mindfulness of the Buddha and bodhisattvas; second, mindfulness of giving; third, mindfulness of precepts; and fourth, not forgetting the mind of bodhi. Having attained these mindfulnesses, they could see the Buddha and all bodhisattvas day and night.

Later, on one occasion, King Pure Adornment and his retinue went to where the Buddha was to hear the Dharma. At that time, that Tathāgata, in order to teach the bodhisattvas, manifested various spiritual transformations in the great assembly. Then King Pure Adornment came forward and said to the Buddha, "World-Honored One! Are there any spiritual transformations that surpass these?"

The Buddha told the great king: "The Tathāgata has even more excellent spiritual transformations, namely, knowing that the past has ceased, the present does not abide, and the future has not yet arisen, yet speaking of the mental phenomena of the three times without mind or mental factors; speaking of the three liberations in one flavor; speaking of the Four Noble Truths in one extinction; revealing all dharmas as empty, signless, and wishless; maturing deluded and suffering beings; speaking of the uncharacterized and unconditioned to accomplish bodhi.

Speaking of the perfection of giving in non-grasping and non-abandoning; speaking of the perfection of morality in non-abiding and non-doing; speaking of the perfection of patience in the dharma of non-self; speaking of the perfection of diligence in body and mind tranquility; speaking of the perfection of meditation in non-scattering and non-grasping; speaking of the perfection of wisdom in leaving both shores; practicing skillful means without moving thoughts; cultivating loving-kindness by leaving the characteristic of dependence; cultivating compassion with the dharma of non-doing; cultivating joy by leaving delight; cultivating equanimity with the dharma of non-abiding.

Arousing the divine eye without seeing; arousing the divine ear without hearing; arousing the knowledge of others' minds without grasping; arousing the knowledge of past lives by leaving the former limit; arousing supernatural powers with body and mind unmoved. Cultivating the foundations of mindfulness without abiding in dharmas; cultivating the four right efforts with non-arising and non-ceasing; speaking of roots that are not roots; speaking of powers that are not powers; speaking of the factors of enlightenment with all dharmas tranquil; cultivating the eightfold noble path without discrimination; cultivating śamatha without abiding in tranquility; cultivating vipaśyanā by leaving dharma characteristics; speaking of nirvāṇa which is originally extinguished."

When that World-Honored One spoke this dharma of spiritual transformations to King Pure Adornment, his thousand sons and retinue, eighty-four thousand beings generated the aspiration for anuttarā-samyak-saṃbodhi. King Pure Adornment and his thousand sons attained the patience of dharmas. By the Buddha's spiritual power, they immediately praised the Buddha in verse before him, saying:⁠

如須彌山，　　 映于大海，　　 如來威光，　　 蔽諸大眾。　　

Like Mount Sumeru Reflected in the great ocean, The Tathāgata's majestic light Outshines all in the assembly.

如日初出，　　 破一切闇，　　 世尊毫相，　　 遍照佛剎。　

Like the sun first rising, Breaking through all darkness, The World-Honored One's hair-tuft mark Illuminates all Buddha lands.　

如月圓滿，　　 光明熾盛，　　 佛德圓滿，　　 慧光普照。　

Like the full moon, Its light blazing brilliantly, The Buddha's virtues are complete, His wisdom light shines everywhere.　

譬如蓮花，　　 不著於水，　　 佛處于世，　　 無所染著。　　

Like a lotus flower, Unstained by water, The Buddha dwells in the world, Unattached to anything.

如師子王，　　 吼於林野，　　 人中師子，　　 吼於性空。　

Like the lion king Roaring in the wild forest, The lion among humans Roars of the nature of emptiness.　

說一切法，　　 非有非無，　　 令離邊見，　　 名師子吼。　　

Speaking of all dharmas As neither existent nor non-existent, Causing one to leave extreme views, Is called the lion's roar.

於一切相，　　 若生若滅，　　 說無生滅，　　 名師子吼。　

Regarding all characteristics, Whether arising or ceasing, Speaking of non-arising and non-ceasing, Is called the lion's roar.　

分別此岸，　　 或示彼岸，　　 不住諸法，　　 名師子吼。

Distinguishing this shore, Or showing the other shore, Not dwelling in any dharmas, Is called the lion's roar.　　

分別二相，　　 是染是淨，　　 諸法性淨，　　 名師子吼。　

Distinguishing two characteristics, As defiled or pure, [Knowing] all dharmas are pure in nature, Is called the lion's roar.　

貪瞋癡行，　　 從分別生，　　 不起分別，　　 名師子吼。　

The actions of greed, hatred, and delusion Arise from discrimination, Not giving rise to discrimination, Is called the lion's roar.　

說生死法，　　 無常無我，　　 從顛倒起，　　 名師子吼。

Speaking of the dharmas of birth and death As impermanent and non-self, Arising from delusion, Is called the lion's roar.　　

生死涅槃，　　 本來寂靜，　　 是大菩提，　　 名師子吼。

Birth-death and nirvana, Originally tranquil, This is great bodhi, Is called the lion's roar.　　

諸見所縛，　　 流轉世間，　　 開示性空，　　 名師子吼。　　

Bound by various views, Flowing and turning in the world, Revealing the nature of emptiness, Is called the lion's roar.

如來導師，　　 所現神變，　　 悉能開示，　　 名師子吼。

The Tathagata, the guide, The spiritual transformations he manifests, Being able to reveal them all, Is called the lion's roar.

於一切違順，　　 其心不傾動，　　 常住於平等，　　 名隨順法忍。　

Amid all favorable and unfavorable circumstances, One's mind remains unmoved, Always abiding in equanimity, This is called the patience of accordance with the Dharma.　

隨順佛所說，　　 甚深寂靜法，　　 亦不於中證，　　 名隨順法忍。　　

Accordance with what the Buddha has taught, The extremely profound and tranquil Dharma, Yet not attaining realization within it, This is called the patience of accordance with the Dharma.

遠離諸過惡，　　 增長於善法，　　 於中無所著，　　 名隨順法忍。　

Distancing oneself from all faults and evils, Increasing good dharmas, Yet not being attached to them, This is called the patience of accordance with the Dharma.　

說諸法空聲，　　 及一切見聲，　　 二俱無所著，　　 名隨順法忍。　　

Speaking of the sound of all dharmas being empty, And the sound of all views, Not being attached to either, This is called the patience of accordance with the Dharma.

無邊佛法聲，　　 種種煩惱聲，　　 不起聲分別，　　 名隨順法忍。　

The sound of boundless Buddha dharmas, And the sounds of various afflictions, Not arising discriminations about these sounds, This is called the patience of accordance with the Dharma.　

於施戒多聞，　　 精進及定慧，　　 如法而修行，　　 名隨順法忍。　

In giving, morality, learning, Diligence, meditation, and wisdom, Practicing according to the Dharma, This is called the patience of accordance with the Dharma.　

不捨菩提心，　　 平等觀一切，　　 清淨菩提道，　　 名隨順法忍。　　

Not abandoning the bodhicitta, Viewing all equally, Purifying the path of enlightenment, This is called the patience of accordance with the Dharma.

如來自意語，　　 開示諸佛法，　　 於此無疑惑，　　 名隨順法忍。　　

The Tathāgata's own intended speech, Revealing the Dharma of all Buddhas, Having no doubt about this, This is called the patience of accordance with the Dharma.

若我證菩提，　　 當大師子吼，　　 演說此神變，　　 如今佛所說。

When I attain enlightenment, I shall roar the great lion's roar, Expounding these spiritual transformations, Just as the Buddha has now spoken.　　

我於不思議，　　 無上大福田，　　 已植於種子，　　 終無有退轉。　

In the inconceivable, Supreme field of merit, I have already planted seeds, Which will never regress.　

假令大地壞，　　 大海悉枯竭，　　 我所種善根，　　 永無有退失。　

Even if the great earth were to be destroyed, And all the great oceans dried up, The good roots I have planted Will never be lost.

了知眾生心，　　 其性如虛空，　　 深植菩提種，　　 得無邊福德。　

Understanding the minds of sentient beings, Their nature like empty space, Deeply planting the seeds of enlightenment, Obtaining boundless merit.　

如我今志樂，　　 唯佛能證知，　　 天人乾闥婆，　　 無有能知者。

My present aspirations Only the Buddha can truly know, Gods, humans, and gandharvas Have no way of knowing them.　　

我今終不求，　　 諸天勝妙報，　　 我當得智慧，　　 如佛人中尊。

I now no longer seek The excellent rewards of the heavens, I shall attain wisdom Like the Buddha, the most honored among humans.　　

我於百千歲，　　 親近供養佛，　　 發趣菩提故，　　 修此無邊業。　

For hundreds of thousands of years, I will closely attend and make offerings to the Buddha, For the sake of progressing towards enlightenment, Cultivating these boundless deeds.　

我今與千子，　　 及後宮眷屬，　　 願常供養佛，　　 為成熟菩提。　　

I now, along with my thousand sons And the retinue of my inner palace, Vow to constantly make offerings to the Buddha, To bring enlightenment to maturity.

我今得善利，　　 善見於諸佛，　　 善得聞此法，　　 愛樂於菩提。　　

I have now gained great benefit, Well seeing all the Buddhas, Well hearing this Dharma, And delighting in enlightenment.

若愛樂菩提，　　 則為愛樂法，　　 憐愍眾生故，　　 不捨於佛乘。』

If one delights in enlightenment, Then one delights in the Dharma, Out of compassion for sentient beings, Not abandoning the Buddha vehicle.

[0495a23] 「爾時眾中有菩薩名法速疾，語淨莊嚴王言：『大王！汝不隨順如來神變，亦非發趣無上菩提。何以故？大王！菩提者住於法界，不來不去、無知無行、非色非相、不取不捨，如畫虛空無所觸礙，本性清淨。大王！菩提者入一切處，諸法平等故。菩提無分別，離諸相故。菩提寂靜，止息相故。菩提性淨，離計著故。菩提不動，無雜亂故。大王！菩提者名心平等，無所起故。菩提者名眾生平等，本無生故。菩提者名不生生，因緣無性故。菩提者不可顯示，離心意識故。大王！菩提無所行，過諸境界故。菩提無戲論，離尋思相故。菩提為空，性相空故。菩提無相，離一切相故。菩提無願，無所住故。菩提無作，無業報故。菩提無為，離三相故。大王！菩提者性相如是。若於此法有所願求，徒自疲勞。何以故？如菩提性菩薩應行，能如是行名為正行。』

At that time, there was a bodhisattva in the assembly named Dharma Swift, who said to King Pure Adornment: "Great King! You are not following the Tathāgata's spiritual transformations, nor are you progressing towards supreme enlightenment. Why? Great King! Enlightenment abides in the dharma realm, neither coming nor going, without knowledge or action, neither form nor characteristic, neither grasping nor rejecting, like drawing in empty space without obstruction, inherently pure.

Great King! Enlightenment enters all places because all dharmas are equal. Enlightenment is without discrimination, being free from all characteristics. Enlightenment is tranquil, ceasing all marks. Enlightenment is inherently pure, free from attachments. Enlightenment is immovable, without confusion.

Great King! Enlightenment is called equality of mind, because it arises from nowhere. Enlightenment is called equality of beings, because they are originally unborn. Enlightenment is called non-arising arising, because causes and conditions have no inherent nature. Enlightenment cannot be demonstrated, because it is beyond mind, thought, and consciousness.

Great King! Enlightenment has no course of action, because it transcends all realms. Enlightenment is without conceptual elaboration, being free from the marks of discursive thought. Enlightenment is emptiness, because its nature and characteristics are empty. Enlightenment is without characteristics, being free from all marks. Enlightenment is without wishes, having nowhere to dwell. Enlightenment is without doing, having no karmic results. Enlightenment is unconditioned, being free from the three marks.

Great King! Such is the nature and characteristic of enlightenment. If one has any wishes or seeking regarding this dharma, it is merely exhausting oneself in vain. Why? Bodhisattvas should practice according to the nature of enlightenment. Being able to practice thus is called correct practice."

[0495b11] 「爾時淨莊嚴王白法速疾菩薩言：『願為我說菩薩正行。』法速疾言：『大王！捨諸所有是菩薩行，眾生平等無分別故。頭陀學戒是菩薩行，戒性平等無所行故。離瞋熱惱是菩薩行，忍性平等無心相故。堅固勇猛是菩薩行，精進平等離心行故。三昧解脫是菩薩行，禪定平等無所緣故。聞慧資糧是菩薩行，慧性平等無所念故。生於梵住是菩薩行，染淨平等二俱離故。起諸神通是菩薩行，神通平等不生念故。具足辯才是菩薩行，法義平等離心相故。成就勝解是菩薩行，法界平等無所動故。修七覺分是菩薩行，觀照平等不懈怠故。起四攝法是菩薩行，諸法平等同其事故。等心眾生是菩薩行，心性平等無分別故。莊嚴佛土是菩薩行，清淨平等如虛空故。三十二相是菩薩行，觀法無相入平等故。淨身口意是菩薩行，離於三業性平等故。隨喜眾生是菩薩行，一切眾生等無我故。不厭生死是菩薩行，了知如夢性平等故。常修善業是菩薩行，知業平等無業報故。堅固修行是菩薩行，觀一切法如幻化故。安忍眾苦是菩薩行，了知平等苦不生故。親近善友是菩薩行，於友非友心平等故。勤修深心是菩薩行，果報平等無所求故。多聞無厭是菩薩行，說法聽法俱平等故。不慳悋法是菩薩行，平等說法不希求故。攝受正法是菩薩行，平等成熟諸佛法故。常求實智是菩薩行，第一義諦性平等故。謙下其心是菩薩行，等心謙下諸眾生故。普攝一切諸善功德是菩薩行，功德平等無所念故。』

At that time, King Pure Adornment said to the Bodhisattva Dharma Swift: "Please explain to me the correct practices of a bodhisattva." Dharma Swift replied: "Great King! Renouncing all possessions is a bodhisattva practice, because all beings are equal and without discrimination.

Practicing ascetic precepts is a bodhisattva practice, because the nature of precepts is equal and without action.

Abandoning anger and affliction is a bodhisattva practice, because the nature of patience is equal and without mental characteristics.

Being firm and courageous is a bodhisattva practice, because diligence is equal and free from mental activity.

Samādhi and liberation are bodhisattva practices, because meditation is equal and without objects.

Accumulating wisdom through learning is a bodhisattva practice, because the nature of wisdom is equal and without thought.

Dwelling in the Brahma abodes is a bodhisattva practice, because purity and defilement are equal and both are abandoned.

Manifesting supernatural powers is a bodhisattva practice, because supernatural powers are equal and do not give rise to thoughts.

Possessing eloquence is a bodhisattva practice, because dharmas and their meanings are equal and free from mental characteristics.

Achieving superior understanding is a bodhisattva practice, because the dharma realm is equal and immovable.

Cultivating the seven factors of enlightenment is a bodhisattva practice, because observation is equal and without laziness.

Employing the four means of attraction is a bodhisattva practice, because all dharmas are equal in their function.

Having an equal mind towards all beings is a bodhisattva practice, because the nature of mind is equal and without discrimination.

Adorning Buddha lands is a bodhisattva practice, because purity is equal like empty space.

The thirty-two marks are a bodhisattva practice, because observing dharmas as without characteristics enters into equality.

Purifying body, speech, and mind is a bodhisattva practice, because the three actions are abandoned and their nature is equal.

Rejoicing in all beings is a bodhisattva practice, because all beings are equally without self.

Not being weary of birth and death is a bodhisattva practice, because they are understood to be like dreams and equal in nature.

Constantly cultivating good deeds is a bodhisattva practice, because karma is known to be equal and without karmic results.

Practicing firmly is a bodhisattva practice, because all dharmas are observed as illusory.

Patiently enduring all sufferings is a bodhisattva practice, because equality is understood and suffering does not arise.

Associating with good friends is a bodhisattva practice, because the mind is equal towards friends and non-friends.

Diligently cultivating profound mind is a bodhisattva practice, because rewards are equal and without seeking.

Being insatiable in learning is a bodhisattva practice, because teaching and listening to the Dharma are both equal.

Not being stingy with the Dharma is a bodhisattva practice, because teaching the Dharma equally without hope for reward.

Embracing the true Dharma is a bodhisattva practice, because it equally matures all Buddha dharmas.

Constantly seeking true wisdom is a bodhisattva practice, because the nature of ultimate truth is equal.

Humbling one's mind is a bodhisattva practice, because it equally humbles all beings.

Embracing all good merits is a bodhisattva practice, because merits are equal and without thought."

[0495c12] 「爾時淨莊嚴王聞說如是諸菩薩行，歡喜踊躍生愛樂心，即脫衣服嚴身之具與法速疾菩薩。時王千子亦各脫身莊嚴之具，用上菩薩，作如是言：『願令一切眾生成菩薩行，得是辯才。我等今者快得善利，得見如是真善知識恭敬供養。』爾時速疾菩薩告淨莊嚴王：『汝所供養甚為下劣，當知復有殊勝供養。』時法速疾菩薩以偈頌曰：

At that time, when King Pure Adornment heard about these bodhisattva practices, he was filled with joy and delight, and his heart was filled with love. He immediately took off his clothes and ornaments and gave them to the Bodhisattva Dharma Swift. The king's thousand sons also each took off their bodily ornaments and offered them to the bodhisattva, saying: "May all sentient beings accomplish the bodhisattva practices and attain such eloquence. We have now gained great benefit, being able to see and pay respects to such a true good friend."

Then Bodhisattva Swift said to King Pure Adornment: "Your offerings are quite inferior. You should know that there are even more excellent offerings." At that time, Bodhisattva Dharma Swift spoke these verses:

大千界眾生，　　 皆發趣菩提，　　 假令盡一劫，　　 男女以奉施；　　

If all beings in the great thousand worlds Were to aspire to enlightenment, And for an entire eon Men and women made offerings;

若人發道意，　　 以信而出家，　　 隨佛而修學，　　 其福勝於彼。　　

If a person generates the intention for the Way, And with faith leaves home, Following the Buddha to study and practice, Their merit surpasses the former.

過去未來世，　　 一切諸如來，　　 無有不捨家，　　 得成無上道。　　

In past and future worlds, All the Tathāgatas Without exception left home To attain the unsurpassed Way.

三世一切佛，　　 稱讚出家法，　　 若樂供養佛，　　 當依佛出家。

All Buddhas of the three times Praise the dharma of leaving home. If one delights in making offerings to the Buddha, One should follow the Buddha and leave home.　　

設滿恒沙界，　　 珍寶供養佛，　　 不如一日中，　　 出家修寂靜。　

Even if one filled worlds as numerous as Ganges sands With precious treasures to offer to the Buddha, It would not compare to leaving home And cultivating tranquility for a single day.　

彼則近菩提，　　 摧破魔軍眾，　　 出家不放逸，　　 白法恒增長。

That person is close to enlightenment, Crushing the armies of Māra. Leaving home without negligence, Pure dharmas constantly increase.　　

不壞眾善根，　　 遠離諸煩惱，　　 捨於家業累，　　 順道聖所讚。　

Not destroying the many good roots, Distancing from all afflictions, Abandoning the burdens of household affairs, Following the Way praised by sages.　

捨家離惱縛，　　 除惱離魔縛，　　 心解行無染，　　 不久證菩提。』

Leaving home, free from the bonds of affliction, Removing afflictions, free from Māra's bonds, With mind liberated and conduct unstained, One will soon realize enlightenment.

[0496a07] 「爾時淨莊嚴王聞此偈已，於自在王位、一切愛欲皆悉捨離，即白佛言：『世尊！我願於佛善法律中出家受戒。』時等須彌如來告言：『大王！出家無患我常勸讚，樂著居家非我所許。汝於王位猶有愛者，我當教汝如法而住。』爾時淨莊嚴王告千子言：『汝等誰能紹繼王業？』諸子咸言：『我等亦樂出家，願垂聽許。』父王告言：『汝等若悉出家，此四天下國土人民誰當養育？若汝等大悲堅固，應為作王，普令眾生安住善法。』時千子中有一王子名念大悲，即以偈頌答父王言：

At that time, when King Pure Adornment heard these verses, he renounced his sovereign kingship and all desires, and said to the Buddha: "World-Honored One, I wish to leave home and receive the precepts within the Buddha's good Dharma and discipline."

The Tathāgata Sumerukalpa replied: "Great King, I always encourage and praise leaving home, which is free from afflictions. Delighting in and attaching to household life is not what I approve. You still have attachment to the royal position, so I will teach you how to dwell in accordance with the Dharma."

Then King Pure Adornment said to his thousand sons: "Who among you can succeed to the royal throne?" All the sons replied: "We too wish to leave home. Please grant us permission." The father king said: "If you all leave home, who will nurture the people of this four-continent world? If your great compassion is firm, you should become kings and enable all beings to dwell in good dharmas."

Among the thousand sons, there was a prince named Mindful of Great Compassion, who immediately replied to his father king in verse:

父王於佛法，　　 所得諸功德，　　 我悲受王位，　　 亦當如是學。　

The merits my royal father has gained In the Buddha's Dharma, I, out of compassion, accept the throne And shall learn to do likewise.　

我常修梵行，　　 盡形持八戒，　　 我當不飲酒，　　 不塗飾香花，　

I will constantly practice pure conduct, Observing the eight precepts throughout my life. I will not drink alcohol, Nor adorn myself with perfumes and flowers.　

身去莊嚴具，　　 不臥金床座，　　 足不躡金屣，　　 首不飾寶冠，　　

I will remove all ornaments from my body, Not sleep on golden beds, My feet will not wear golden slippers, My head will not be adorned with jeweled crowns.

不著天妙衣，　　 不觀諸妓樂，　　 不翫奇鳥獸，　　 不從宮女人。　

I will not wear heavenly fine garments, Nor watch various entertainments. I will not play with rare birds and beasts, Nor associate with palace women.　

周巡四天下，　　 宣行十善道，　　 呵責家過患，　　 讚歎出家法。　

I will travel throughout the four continents, Proclaiming the ten wholesome ways, Reproaching the faults of household life, Praising the dharma of leaving home.　

捨自在憍慢，　　 親近佛法僧，　　 不退菩提心，　　 常厭於三界。　

Abandoning the pride of sovereignty, I will draw near to the Buddha, Dharma, and Sangha. Not retreating from the bodhicitta, I will always be weary of the three realms.　

以施愛利益，　　 同事攝眾生，　　 普令於大乘，　　 悉當得成熟。　　

Through giving, loving-kindness, and benefiting others, I will attract beings through shared experiences. I will cause all to mature In the Great Vehicle.

晝夜六時分，　　 當往於佛所，　　 為聽聞法故，　　 供養彼如來。』

During the six periods of day and night, I will go to where the Buddha is, To listen to the Dharma And make offerings to that Tathāgata.

[0496b05] 「爾時等須彌如來讚念大悲王子言：『善哉善哉。善男子！汝見平等法故，住於大悲出家正信，於在家菩薩最為殊勝，與出家功德等無有異。』爾時淨莊嚴王即立念大悲紹於王位，與九百九十九王子從佛出家。既出家已，等須彌如來為說如是神變之法，於後不久獲五神通，得念總持多聞智慧。時念大悲於十五日受灌頂位，亦以是法為四天下一切眾生宣示教化。九十二俱胝眾生發阿耨多羅三藐三菩提心，悉於等須彌如來法中出家修道，住於大乘得不退轉。舍利弗！汝觀是法無量功德，成熟一切善根眾生。舍利弗！彼淨莊嚴王者豈異人乎？今商主天子是也。法速疾菩薩者，今文殊師利是也。彼千子者，此賢劫中千佛是也。念大悲王子者，我身是也。舍利弗！是諸菩薩深心正行不放逸故，得阿耨多羅三藐三菩提。」說此往昔修行法時，三萬二千天人發阿耨多羅三藐三菩提心。

At that time, the Tathāgata Sumerukalpa praised Prince Mindful of Great Compassion, saying: "Excellent, excellent, good son! Because you see the dharma of equality, you dwell in great compassion and the right faith of leaving home. You are most excellent among householder bodhisattvas, and your merit is equal to that of those who have left home, without any difference."

Then King Pure Adornment immediately established Prince Mindful of Great Compassion as his successor to the throne, and together with nine hundred and ninety-nine princes, left home to follow the Buddha. After leaving home, the Tathāgata Sumerukalpa taught them this dharma of spiritual transformations. Not long after, they attained the five supernatural powers and gained the power of retention, extensive learning, and wisdom.

At that time, Prince Mindful of Great Compassion received the position of consecration on the fifteenth day, and also used this dharma to teach and transform all beings in the four continents. Ninety-two koṭis of beings generated the aspiration for anuttarā-samyak-saṃbodhi, and all left home to practice the path within the Dharma of Tathāgata Sumerukalpa, dwelling in the Great Vehicle and attaining non-retrogression.

Śāriputra! Observe the immeasurable merits of this Dharma, which matures all beings with good roots. Śāriputra! That King Pure Adornment is none other than the present heavenly son Vaṇigīśvara. The Bodhisattva Dharma Swift is the present Mañjuśrī. Those thousand sons are the thousand Buddhas of this Bhadra-kalpa. The Prince Mindful of Great Compassion is myself. Śāriputra! These bodhisattvas, because of their deep mind, correct practice, and non-negligence, attained anuttarā-samyak-saṃbodhi."

When this Dharma of past practice was spoken, thirty-two thousand gods and humans generated the aspiration for anuttarā-samyak-saṃbodhi.⁠

[0496b24] 爾時舍利弗語文殊師利言：「仁與商主天子久修梵行，多供養佛種諸善根。」

At that time, Śāriputra said to Mañjuśrī: "You and the heavenly son Vaṇigīśvara have long practiced the holy life, made many offerings to Buddhas, and planted various good roots."

[0496b25] 文殊師利言：「大德！夫梵行者名八聖道，是有為法，我即無為，是故我不久修梵行。夫梵行者名有所行，我無所行，是故我不久修梵行。又梵行者名為二相，我無二相，是故我不久修梵行。又梵行者名滅煩惱，我無煩惱亦無所滅，是故我不久修梵行。馳騁五欲說於梵行，我於五欲本無所行，是故我不久修梵行。超過魔道名為梵行，我常安住諸魔道中，是故我不久修梵行。成就善法名為梵行，我於善惡都無所得，是故我不久修梵行。聲聞緣覺所住正位名為梵行，我無所證，是故我不久修梵行。修涅槃道名為梵行，我於涅槃無所願求，是故我不久修梵行。復次舍利子！汝所說我多供養佛。汝謂如來可供養耶？所以者何？如來非色亦不可見，云何而得供養如來？如來非受息一切受，如來非想離一切結，如來非行畢竟無作，如來非識出過心意，云何可得供養如來？復次，如來行於性空非眼色界，住無相際非耳聲界，離於二相非鼻香界，無可知相非舌味界，無障礙相非身觸界，入於平等非意法界，云何可得供養如來？又如來者名為法界，名曰如如，入於實際、住於大空、不動本性、斷諸戲論、無所攀緣，不住於識、不依三界，亦不住於今世後世，常寂極寂，離身口意、無形無相、無毀無譽、無漏無失，猶如虛空遍一切處，云何可得供養如來？復次舍利弗！如汝所說種諸善根，此善根者非身見根、非貪瞋根、非顛倒根、非五蘊六入七識住根、非八邪九惱十不善根。彼善根者，非戒學根、非心學根、非慧學根、非正趣道根、非明解脫根、非四諦六通根、非九次第定、十無學根、非五根、五力、七菩提分、八聖道根。又善根者，非結使根、非障礙根、非惡作根、非生滅見根、非斷常見根、非我見、人見、眾生見、壽者見根、非蘊魔、煩惱魔、死魔、天魔根。彼善根者，非妄念根、非無明根、非行、識、名色、六入、觸、受、愛、取、有、生、老死憂惱根。彼善根者，非欲界、色界、無色界根、非布施、持戒、忍辱、精進、禪定、智慧根、非慈悲喜捨根、非聲聞緣覺所證之根。菩薩善根者，所謂心無所住一切智根、無自作他作根、忍辱調伏根、莊嚴身口意根、大慈大悲根、成熟一切眾生根、攝受一切法根、成就一切佛法根、不斷三寶種根、捨一切所有不求果報根、積集眾善不求釋梵根、發大精進不樂小乘根、修習禪定不味著根、以無所捨行智慧根、遍入諸行修方便根、具足十力四無畏根、得陀羅尼無礙辯根、獲神通力淨佛土根、趣菩提樹轉法輪根。」

Mañjuśrī said: "Venerable One! The holy life is called the Eightfold Noble Path, which is a conditioned dharma. I am unconditioned, therefore I do not practice the holy life for long. The holy life is called having something to practice, but I have nothing to practice, therefore I do not practice the holy life for long. Moreover, the holy life is called having two characteristics, but I have no duality, therefore I do not practice the holy life for long. The holy life is also called the extinction of afflictions, but I have no afflictions and nothing to extinguish, therefore I do not practice the holy life for long. Indulging in the five desires is said to be the holy life, but I have no engagement with the five desires, therefore I do not practice the holy life for long. Transcending the ways of Māra is called the holy life, but I constantly abide in the ways of Māra, therefore I do not practice the holy life for long. Accomplishing good dharmas is called the holy life, but I attain neither good nor evil, therefore I do not practice the holy life for long. The correct position dwelt in by śrāvakas and pratyekabuddhas is called the holy life, but I have nothing to realize, therefore I do not practice the holy life for long. Cultivating the path to nirvāṇa is called the holy life, but I have no wish for nirvāṇa, therefore I do not practice the holy life for long.

Furthermore, Śāriputra, you said that I have made many offerings to the Buddha. Do you think the Tathāgata can be offered to? Why? The Tathāgata is not form and cannot be seen, so how can one make offerings to the Tathāgata? The Tathāgata is not feeling and has ceased all feelings, the Tathāgata is not perception and is free from all bonds, the Tathāgata is not volition and is ultimately without action, the Tathāgata is not consciousness and transcends mind and mental factors. How can one make offerings to the Tathāgata?

Moreover, the Tathāgata practices emptiness of nature and is not in the realm of eye and form, dwells at the limit of signlessness and is not in the realm of ear and sound, is free from duality and is not in the realm of nose and smell, has no knowable characteristics and is not in the realm of tongue and taste, has no obstructing characteristics and is not in the realm of body and touch, enters into equality and is not in the realm of mind and dharmas. How can one make offerings to the Tathāgata?

Furthermore, the Tathāgata is called the dharma realm, called suchness, enters into ultimate reality, dwells in great emptiness, has an unmovable original nature, cuts off all conceptual proliferation, has nothing to grasp at, does not abide in consciousness, does not depend on the three realms, also does not abide in this world or the next world, is always tranquil and extremely tranquil, is free from body, speech, and mind, has no form or characteristics, is neither praised nor blamed, is without outflows or faults, and like space pervades all places. How can one make offerings to the Tathāgata?

Furthermore, Śāriputra, as for the planting of good roots that you mentioned, these good roots are not the roots of the view of self, not the roots of greed and anger, not the roots of delusion, not the roots of the five aggregates, six sense bases, or seven stations of consciousness, not the roots of the eight wrong practices, nine afflictions, or ten unwholesome actions. Those good roots are not the roots of the training in morality, not the roots of the training in mind, not the roots of the training in wisdom, not the roots of the correct path, not the roots of clear understanding and liberation, not the roots of the Four Noble Truths or six supernatural powers, not the roots of the nine successive attainments or ten powers of one beyond learning, not the roots of the five faculties, five powers, seven factors of enlightenment, or eightfold noble path.

Moreover, these good roots are not the roots of fetters, not the roots of hindrances, not the roots of wrongdoing, not the roots of views of arising and ceasing, not the roots of views of eternalism or annihilationism, not the roots of views of self, person, sentient being, or life-span, not the roots of the aggregate Māra, affliction Māra, death Māra, or heavenly Māra. Those good roots are not the roots of false thoughts, not the roots of ignorance, not the roots of formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, and lamentation. Those good roots are not the roots of the desire realm, form realm, or formless realm, not the roots of giving, morality, patience, diligence, meditation, or wisdom, not the roots of loving-kindness, compassion, joy, or equanimity, not the roots realized by śrāvakas and pratyekabuddhas.

The good roots of bodhisattvas are: the root of all-knowing wisdom with a mind that abides nowhere, the root of neither self-action nor other-action, the root of patient endurance and self-control, the root of adorning body, speech, and mind, the root of great loving-kindness and great compassion, the root of maturing all sentient beings, the root of embracing all dharmas, the root of accomplishing all Buddha dharmas, the root of not cutting off the lineage of the Three Jewels, the root of renouncing all possessions without seeking rewards, the root of accumulating many good deeds without seeking the realms of Śakra or Brahma, the root of generating great diligence without delighting in the Lesser Vehicle, the root of cultivating meditation without becoming attached to its flavor, the root of practicing wisdom by having nothing to renounce, the root of entering all practices and cultivating skillful means, the root of perfecting the ten powers and four fearlessnesses, the root of attaining dhāraṇīs and unobstructed eloquence, the root of acquiring supernatural powers and purifying Buddha lands, and the root of approaching the Bodhi tree and turning the wheel of Dharma."

When Mañjuśrī had explained these three definitive meanings, the entire assembly praised him, saying "Excellent!" They scattered various flowers upon the World-Honored One and Mañjuśrī, saying: "If there were no Mañjuśrī in the Buddha lands, the Buddha would not appear in the world. Without Mañjuśrī, it would not be possible to mature the vast good roots of all sentient beings. If anyone hears the Dharma teachings spoken by Mañjuśrī without being startled or finding them strange, they will be far removed from all obstructions of Māra's deeds and will attain the pure light of this Great Vehicle."⁠

[0497a16] 時文殊師利說此三種決定義已，一切大眾咸稱善哉，以種種花散於世尊及文殊師利上，作如是言：「若佛剎中無文殊師利，佛不出世。非文殊師利，不能成熟一切眾生廣大善根。若有得聞文殊師利所說法門，不驚不怪，遠離一切魔業障礙，於此大乘得清淨光明。」

When Mañjuśrī had explained these three definitive meanings, the entire assembly praised him, saying "Excellent!" They scattered various flowers upon the World-Honored One and Mañjuśrī, saying: "If there were no Mañjuśrī in the Buddha lands, the Buddha would not appear in the world. Without Mañjuśrī, it would not be possible to mature the vast good roots of all sentient beings. If anyone hears the Dharma teachings spoken by Mañjuśrī without being startled or finding them strange, they will be far removed from all obstructions of Māra's deeds and will attain the pure light of this Great Vehicle."

大寶積經卷第八十六

大寶積經卷第八十七

[0497b06] 爾時世尊於大眾中讚商主天子：「善哉善哉，如汝所言。天子！汝聞文殊師利所說神變，而能了知於餘神變，更無驚怖。何以故？一切世間大驚怖者，所謂於常想中說無常想，於樂想中說於苦想，於我想中說無我想，於淨想中說不淨想，於有想中說於無想，於諸見中而說空想，寂靜想中說於無想，於三界中說無願想，於我我所說無著想。若於是中不驚不怖，是則名為住正調伏。何以故？若生驚怖則於是法不能受持，所謂執著於我及以我所。若無執著則無所住，無所住則無所動，無所動則無來去，無來去則無所受，無所受則無所取，無所取則無顛倒，無顛倒則無邪見，無邪見則無正信，無正信則無正見，無正見則無正定，無正定則無亂心，無亂心則無住處，無住處則無建立，無建立則無識相，無識相則無思惟，無思惟則無所得，無所得則無攀緣，無攀緣則無分別，無分別則不見自他，不見自他故則無相續，無相續故則無熱惱，無熱惱故則無煩惱因，無煩惱因故得見光明，見光明故則得智慧，得智慧故得廣大心，得廣大心故魔不得便，摧伏魔故則無障礙，無障礙故則為現前得一切佛法。如是天子！於一切法無生無作開示演說，是則名為說大神變。」

At that time, the World-Honored One praised the heavenly son Vaṇigīśvara in the great assembly, saying: "Excellent, excellent, as you have said. Heavenly son! You have heard the spiritual transformations spoken of by Mañjuśrī, and you are able to understand other spiritual transformations without fear. Why is this? The greatest fears in all the world are: speaking of impermanence within the notion of permanence, speaking of suffering within the notion of pleasure, speaking of non-self within the notion of self, speaking of impurity within the notion of purity, speaking of non-existence within the notion of existence, speaking of emptiness within various views, speaking of non-perception within the notion of tranquility, speaking of wishlessness within the three realms, and speaking of non-attachment within notions of self and possession.

If one is not frightened or afraid of these, this is called abiding in proper taming. Why? If fear arises, one cannot uphold these dharmas, namely attachment to self and possessions. If there is no attachment, there is no abiding. If there is no abiding, there is no movement. If there is no movement, there is no coming or going. If there is no coming or going, there is no receiving. If there is no receiving, there is no grasping. If there is no grasping, there is no delusion. If there is no delusion, there are no wrong views. If there are no wrong views, there is no right faith. If there is no right faith, there is no right view. If there is no right view, there is no right concentration. If there is no right concentration, there is no scattered mind. If there is no scattered mind, there is no dwelling place. If there is no dwelling place, there is no establishment. If there is no establishment, there are no characteristics of consciousness. If there are no characteristics of consciousness, there is no thinking. If there is no thinking, there is nothing to attain. If there is nothing to attain, there is no grasping. If there is no grasping, there is no discrimination. If there is no discrimination, one does not see self or other. If one does not see self or other, there is no continuity. If there is no continuity, there is no affliction. If there is no affliction, there are no causes of affliction. If there are no causes of affliction, one sees the light. Seeing the light, one attains wisdom. Attaining wisdom, one gains a vast mind. Gaining a vast mind, Māra cannot take advantage. Crushing Māra, there are no obstacles. Without obstacles, one then attains all Buddha dharmas in the present.

Thus, heavenly son! Demonstrating and expounding all dharmas as unborn and uncreated is called expounding the great spiritual transformation."

[0497c02] 爾時舍利弗白文殊師利言：「如我所問，仁者皆以祕密說耶？」

At that time, Śāriputra said to Mañjuśrī: "As I have asked, are you speaking entirely in secret meanings?"

[0497c03] 文殊師利言：「舍利弗！一切諸法，文字合集假名安立，文字無盡隨樂而說，諸法無性如應得解。舍利弗！一切法自性離，無積集、無所見，但隨樂欲如應演說。而此法者，無所從來亦無所去，不在方不離方，無集無散。若以文字說一切佛法、一切眾生法，不從身出、不從心出，從因緣生。如彼文字無有積集，心心所法亦無積集。如心心所無有積集，一切煩惱障礙亦無積集。如煩惱障礙無有積集，智慧亦無所積集。是故煩惱智慧二俱捨離，煩惱智慧無所住故。是則名為說大神變。」

Mañjuśrī said: "Śāriputra! All dharmas are established with conventional names through the combination of letters. Letters are inexhaustible and can be spoken according to one's desire, and dharmas without inherent nature should be understood as such. Śāriputra! All dharmas are devoid of inherent nature, without accumulation, without anything to be seen, but can be expounded according to one's wish. These dharmas do not come from anywhere nor go anywhere, are neither in any direction nor apart from any direction, neither gathered nor dispersed. If one uses words to speak of all Buddha dharmas and all sentient beings' dharmas, they do not come from the body, nor from the mind, but arise from causes and conditions. Just as those words have no accumulation, mental states and mental factors also have no accumulation. Just as mental states and mental factors have no accumulation, all afflictions and obstructions also have no accumulation. Just as afflictions and obstructions have no accumulation, wisdom also has no accumulation. Therefore, both afflictions and wisdom are abandoned, because afflictions and wisdom have nowhere to abide. This is called expounding the great spiritual transformation."

[0497c15] 爾時商主天子白文殊師利言：「何等是菩薩智？」

At that time, the heavenly son Vaṇigīśvara said to Mañjuśrī: "What is the wisdom of a bodhisattva?"

[0497c16] 文殊師利言：「苦智，不厭諸蘊故。集智，積集善根故。滅智，示有生故。道智，離惡道故。因智，所作不壞故。緣智，斷生死故。佛智，令入證故。緣生智，無所著故。蘊智，除蘊魔故。界智，法界平等故。處智，善觀空聚故。施智，無非時故。戒智，攝諸破戒故。忍智，守護眾生故。精進智，作善業故。禪定智，不離定心故。智慧智，了知諸法故。方便智，成熟眾生故。慈智，拔諸有故。悲智，無疲倦故。喜智，愛樂法故。捨智，成就佛法故。觀察智，住念處故。正勤智，順平等故。神足智，無作用故。信根力智，離一切著故。精進根力智，摧破一切煩惱故。念根力智，不失念故。定根力智，一切法平等故。慧根力智，知諸根性故。菩提分智，自然覺故。道智，拔諸惡趣故。盡智，善根無盡故。無生智，得無生忍故。念佛智，成就佛身故。念法智，轉法輪故。念僧智，入平等眾故。念捨智，不捨一切眾生故。念戒智，圓滿一切願故。念天智，離一切惡故。眾生根智，了知無量故。圓滿智，於戒無缺故。眾生藥智，如實相應故。處非處智，不見處故。十力智，攝諸聲聞緣覺故。無畏智，了知障非障故。過去世無礙智，無所著故。未來世無礙智，一切法無所趣故。現在世無礙智，無所住故。一切眾生受無量身智，從語言生故。一切眾生言音差別智，從心生故。一切眾生心所動智，能覺了故。無過失智，了知一切眾生過失故。無卒暴智，能息一切諸鬪諍故。不失念智，安住亂心眾生故。攝眾生智，攝諸懈怠故。佛不共智，知應化故。大方便智，依般若故。天子！是名諸菩薩智。以是智故，當得如來無礙大智。」

Mañjuśrī said: "The wisdom of suffering is not being weary of the aggregates. The wisdom of origination is accumulating good roots. The wisdom of cessation is demonstrating existence of birth. The wisdom of the path is departing from evil paths. The wisdom of causes is that what is done is not destroyed. The wisdom of conditions is cutting off birth and death. The wisdom of Buddha is causing entry into realization. The wisdom of dependent origination is being without attachment. The wisdom of aggregates is eliminating the aggregate Māra. The wisdom of realms is the equality of the dharma realm. The wisdom of sense bases is well observing empty gatherings. The wisdom of giving is there being no wrong time. The wisdom of morality is embracing those who break precepts. The wisdom of patience is protecting sentient beings. The wisdom of diligence is performing good deeds. The wisdom of meditation is not departing from a concentrated mind. The wisdom of wisdom is understanding all dharmas. The wisdom of skillful means is maturing sentient beings. The wisdom of loving-kindness is extracting all existences. The wisdom of compassion is being without weariness. The wisdom of joy is delighting in the Dharma. The wisdom of equanimity is accomplishing Buddha dharmas. The wisdom of investigation is abiding in the foundations of mindfulness. The wisdom of right effort is according with equality. The wisdom of supernatural powers is being without function. The wisdom of the faculty and power of faith is departing from all attachments. The wisdom of the faculty and power of diligence is crushing all afflictions. The wisdom of the faculty and power of mindfulness is not losing mindfulness. The wisdom of the faculty and power of concentration is the equality of all dharmas. The wisdom of the faculty and power of wisdom is knowing the nature of all faculties. The wisdom of the factors of enlightenment is natural awakening. The wisdom of the path is extracting from all evil destinies. The wisdom of exhaustion is the inexhaustibility of good roots. The wisdom of non-arising is attaining the acceptance of non-arising. The wisdom of mindfulness of Buddha is accomplishing the Buddha body. The wisdom of mindfulness of Dharma is turning the wheel of Dharma. The wisdom of mindfulness of Sangha is entering the equal assembly. The wisdom of mindfulness of giving is not abandoning all sentient beings. The wisdom of mindfulness of precepts is fulfilling all vows. The wisdom of mindfulness of heavens is departing from all evils. The wisdom of sentient beings' faculties is understanding the immeasurable. The wisdom of perfection is being without deficiency in precepts. The wisdom of sentient beings' medicine is corresponding to true reality. The wisdom of proper and improper is not seeing a place. The wisdom of the ten powers is embracing all śrāvakas and pratyekabuddhas. The wisdom of fearlessness is understanding obstacles and non-obstacles. The unobstructed wisdom of the past is being without attachment. The unobstructed wisdom of the future is all dharmas having nowhere to go. The unobstructed wisdom of the present is having nowhere to abide. The wisdom of all sentient beings receiving immeasurable bodies is arising from speech. The wisdom of all sentient beings' different sounds is arising from mind. The wisdom of all sentient beings' mental movements is being able to awaken. The wisdom of being without fault is understanding all sentient beings' faults. The wisdom of being without haste is being able to pacify all disputes. The wisdom of not losing mindfulness is settling disturbed-mind sentient beings. The wisdom of embracing sentient beings is embracing all the indolent. The unshared wisdom of Buddha is knowing how to transform. The wisdom of great skillful means is depending on prajñā. Heavenly son! These are called the wisdoms of bodhisattvas. By means of these wisdoms, they will attain the Tathāgata's unobstructed great wisdom."

[0498a18] 爾時商主天子白文殊師利言：「希有希有。是菩薩智於三界中最為殊勝，不可以少莊嚴而能成就。若能發生是智慧者，為大神變。文殊師利！云何菩薩能於此法具足莊嚴？」

At that time, the heavenly son Vaṇigīśvara said to Mañjuśrī: "How rare, how rare! This bodhisattva wisdom is the most excellent in the three realms, and cannot be accomplished with little adornment. If one can generate such wisdom, it is a great spiritual transformation. Mañjuśrī, how can a bodhisattva fully adorn themselves with this Dharma?"

[0498a21] 文殊師利言：「天子！若聞一切眾生本來寂滅，不生驚怖，是名菩薩具足莊嚴。」

Mañjuśrī said: "Heavenly son! If one hears that all sentient beings are originally in a state of extinction and does not become frightened, this is called a bodhisattva fully adorned."

[0498a23] 天子言：「文殊師利！云何名菩薩？」

The heavenly son said: "Mañjuśrī! What is called a bodhisattva?"

[0498a24] 答言：「若行菩提而無所住，是名菩薩。」

He answered: "If one practices bodhi without abiding anywhere, this is called a bodhisattva."

[0498a25] 又問：「云何名摩訶薩？」

He further asked: "What is meant by 'mahāsattva'?"

[0498a25] 答曰：「已度諸行圓滿大智，為摩訶薩。」

He answered: "One who has perfected all practices and fulfilled great wisdom is called a mahāsattva."

[0498a26] 又問：「云何說為殊勝眾生？」

He further asked: "How does one describe superior beings?"

[0498a27] 答曰：「以智慧故不著於法，以方便力攝受一切，是故說為殊勝眾生。」

He answered: "Because of wisdom, one does not attach to dharmas; because of the power of skillful means, one embraces all. Therefore, this is called a superior being."

[0498a28] 又問：「云何名為清淨眾生？」

He further asked: "What is meant ‘by pure beings’?”

[0498a29] 答曰：「不與一切煩惱住故、為除眾生煩惱病故，發大精進，是名清淨眾生。」

He answered: "Because one does not dwell with any afflictions, and in order to remove the afflictions of sentient beings, one generates great diligence. This is called a pure being."

[0498b02] 又問：「云何名為極清淨眾生？」

He further asked: "What is meant by 'extremely pure beings'?"

[0498b02] 答言：「若為度脫一切眾生淨修道品，是名極清淨眾生。」

He answered: "If one cultivates the factors of the path purely for the sake of liberating all sentient beings, this is called an extremely pure being."

[0498b04] 又問：「云何菩薩為世導師？」

He further asked: "How does a bodhisattva become a guide for the world?"

[0498b04] 答曰：「若能安住所行之道，成熟無量無邊眾生，是名導師。」

He answered: "If one can abide in the path of practice and mature countless boundless sentient beings, this is called a guide."

[0498b05] 又問：「云何菩薩住於調伏？」

He further asked: "How does a bodhisattva dwell in discipline?"

[0498b06] 答曰：「若於所應調伏眾生，能令安住究竟調伏，是名調伏。」

He answered: "If one can cause those beings who should be disciplined to abide in ultimate discipline, this is called discipline."

[0498b07] 又問：「云何菩薩而得勇猛？」

He further asked: "How does a bodhisattva become courageous?"

[0498b08] 答曰：「若能成熟一切眾生，摧破魔怨令出生死，是名勇猛。」

He answered: "If one can mature all sentient beings, crush the enemies of Māra, and cause them to leave birth and death, this is called courage."

[0498b09] 又問：「云何菩薩難可沮壞？」

He further asked: "How does a bodhisattva become difficult to discourage?"

[0498b10] 答曰：「若能成滿往昔誓願，不求聲聞緣覺道證，是名菩薩難可沮壞。」

He answered: "If one can fulfill past vows and does not seek the realization of the śrāvaka or pratyekabuddha paths, this is called a bodhisattva who is difficult to discourage."

[0498b11] 又問：「云何菩薩勝出一切？」

He further asked: "How does a bodhisattva surpass all others?"

[0498b12] 答曰：「以智方便護持正法，成熟眾生，一切天人靡不瞻仰，是名勝出。」

He answered: "By using wisdom and skillful means to protect and uphold the true Dharma, maturing sentient beings, and being respected by all gods and humans - this is called surpassing all others."

[0498b14] 又問：「云何說法？」

He further asked: "How does one expound the Dharma?"

[0498b14] 答曰：「依佛所說摧滅一切眾邪異論，是名說法。」

He answered: "Relying on what the Buddha has taught to crush and eliminate all heretical and divergent doctrines, this is called expounding the Dharma."

[0498b15] 又問：「云何說律？」

He further asked: "How does one expound the Vinaya?"

[0498b15] 答曰：「自住於戒，能斷眾生煩惱惡業，是名說律。」

He answered: "Abiding in the precepts oneself and being able to cut off sentient beings' afflictions and evil karma, this is called expounding the Vinaya."

[0498b17] 又問：「云何具足利益眾生？」

He further asked: "How does one fully benefit sentient beings?"

[0498b17] 答曰：「所集善根迴向一切，是名具足利益眾生。」

He answered: "Transferring all accumulated good roots to all beings, this is called fully benefiting sentient beings."

[0498b18] 又問：「云何直心？」

He further asked: "What is a straightforward mind?"

[0498b19] 答曰：「於貪恚癡諂曲眾生不生恚礙。」

He answered: "Not generating anger or obstruction towards beings who are greedy, hateful, deluded, or deceitful."

[0498b19] 又問：「云何不諂？」

He further asked: "What is non-flattery?"

[0498b20] 答曰：「所言誠實。」

He answered: "Speaking truthfully."

[0498b20] 又問：「云何離誑？」

He further asked: "What is freedom from deception?"

[0498b21] 答曰：「諦思後言。」

He answered: "Carefully consider before speaking."

[0498b21] 又問：「云何離慢？」

He further asked: "How does one become free from pride?"

[0498b21] 答曰：「於一切眾生不起貢高。」

He answered: "Not giving rise to feeling above any sentient being."

[0498b22] 又問：「云何大施？」

He further asked: "What is great giving?"

[0498b22] 答曰：「所集難得無上菩提猶施眾生，何況世間所有之物。」

He answered: "Even the supreme enlightenment, which is difficult to attain, is given to sentient beings, let alone worldly possessions."

[0498b24] 又問：「云何具戒？」

He further asked: "What is complete morality?"

[0498b24] 答曰：「乃至失命終不捨於菩提之心。」

He answered: "Even at the cost of one's life, one does not abandon the mind of enlightenment."

[0498b25] 又問：「云何為忍？」

He further asked: "What is patience?"

[0498b25] 答曰：「能忍逼迫，不逼惱他。」

He answered: "Being able to endure oppression without oppressing others."

[0498b26] 又問：「云何精進？」

He further asked: "What is determination?"

[0498b26] 答曰：「簡擇諸法，無少可得。」

He answered: "Discriminating among all dharmas, nothing whatsoever can be obtained."

[0498b27] 又問：「云何禪定？」

He further asked: "What is dhyāna concentration?"

[0498b27] 答曰：「不見欲界。」

He answered: "Not seeing the Realm of Desire."

[0498b28] 又問：「云何智慧？」

He further asked: "What is wisdom (prajñā)?"

[0498b28] 答曰：「無所分別。」

He answered: "That which is without discrimination."

[0498b28] 又問：「云何住慈？」

He further asked: "How does one abide in loving-kindness?"

[0498b29] 答曰：「觀眾生界空無所有。」

He answered: "Observing that the realm of sentient beings is empty, without existence."

[0498b29] 「云何住悲？」

"How does one abide in compassion?"

[0498c01] 答曰：「知諸法空而不捨精進。」

He answered: "Knowing all dharmas are empty, yet not abandoning diligence."

[0498c01] 「云何住喜？」

“How does one abide in Joy?”

[0498c02] 答曰：「住大寂樂求法無厭。」

He answered: "Abiding in great tranquil joy, seeking the Dharma without satiation."

[0498c02] 「云何住捨？」

“How does one abide in relinquishment (upekṣā)?”

[0498c02] 答曰：「不染世法能救世間。」

He answered: "Not being defiled by worldly dharmas, one is able to save the world."

[0498c03] 「云何身清淨？」

"How is the body purified?"

[0498c03] 答曰：「隨意生身，於一切眾生平等示現。」

He answered: "Manifesting bodies at will, appearing equally to all sentient beings."

[0498c04] 「云何語清淨？」

“How is speech purified?”

[0498c04] 答曰：「凡所說法終不空過，悉能滿足一切眾生。」

He answered: "Whatever Dharma is spoken is never in vain, and is able to completely satisfy all sentient beings."

[0498c06] 「云何意清淨？」

“How are thoughts purified?”

[0498c06] 答曰：「一切眾生所有心念，於一心中悉能了知。」

He answered: "One can know all the thoughts of all sentient beings within a single thought moment."

[0498c07] 「云何天眼？」

“What is the Divine Eye?”

[0498c07] 答曰：「能見一切色相光明而無所著。」

He answered: "Being able to see all form characteristics and light without attachment."

[0498c08] 「云何天耳？」

“What is the Divine Ear?”

[0498c08] 答曰：「聞一切聲離諸聲相。」

He answered: "Hearing all sounds while being free from the characteristics of sounds."

[0498c09] 「云何他心？」

“What is it to know the minds of others?”

[0498c09] 答曰：「了知諸心生滅流注。」

He answered: "Understanding the arising, ceasing, and flow of all minds."

[0498c10] 「云何宿命？」

"What is knowledge of past lives?"

[0498c10] 答曰：「不動實際了知前際。」

He answered: "Understanding the past without moving from ultimate reality."

[0498c11] 「云何神通？」

“What are supernatural powers?”

[0498c11] 答曰：「不動魔業摧破諸魔。」

He answered: "Crushing all Māras without moving in Māra's activities."

[0498c11] 「云何調伏？」

“What is discipline?”

[0498c12] 答曰：「能調一切難調伏者。」

He answered: "Being able to discipline all those who are difficult to discipline."

[0498c12] 「云何為護？」

“What is protection?”

[0498c13] 答曰：「不為諸根之所擾亂。」

He answered: "Not being disturbed by the senses."

[0498c13] 「云何調順？」

"What is it to be well-disciplined?"

[0498c13] 答曰：「一切諸法所不能動。」

He answered: "Not being moved by any dharmas."

[0498c14] 「云何寂靜？」

“What is tranquility?”

[0498c14] 答曰：「處煩惱火而不為燒，度煩惱者而演說法。」

He answered: "Dwelling amidst the fire of afflictions without being burned, and expounding the Dharma to those who cross over afflictions."

[0498c15] 「云何淨信？」

“What is pure faith?”

[0498c16] 答曰：「若說佛身是色相法，終不信受不為所壞。」

He answered: "If someone says the Buddha's body is a form with characteristics, I will never believe or accept it, nor will I be destroyed by such a view."

[0498c17] 「云何菩薩善巧方便？」

"How does a bodhisattva employ skillful skillful means?"

[0498c17] 答曰：「若見眾生煩惱過失等於菩提，是名菩薩善巧方便。」說此法時，萬二千眾生發阿耨多羅三藐三菩提心，五百菩薩得無生法忍。

He answered: "If one sees that sentient beings' afflictions and faults are equal to enlightenment, this is called a bodhisattva's skillfulness with skillful means."

When this teaching was given, twelve thousand beings generated anuttarā-samyak-saṃbodhi citta, and five hundred bodhisattvas attained patient tolerance of the birthlessness of dharmas.⁠

[0498c21] 爾時世尊讚言：「善哉善哉。文殊師利！善能演說諸菩薩行，則為已攝一切菩薩無量功德。」

At that time, the World-Honored One praised, saying: "Excellent, excellent, Mañjuśrī! You have skillfully expounded the practices of bodhisattvas, which encompasses all the immeasurable merits of bodhisattvas."

[0498c24] 爾時商主天子白文殊師利言：「仁於往昔恭敬供養幾佛世尊得是辯才？」

At that time, the heavenly son Vaṇigīśvara said to Mañjuśrī: "How many Buddhas, World-Honored Ones did you respectfully make offerings to in the past to obtain such eloquence?"

[0498c25] 文殊師利言：「譬如幻人心數已滅。」

Mañjuśrī said, "It is like the mental states of an illusory person have already ceased."

[0498c26] 天曰：「眾生心相尚不可得，何況幻人而有心滅？」

The heavenly son said: "Even the mental characteristics of sentient beings cannot be obtained, how much less could an illusory person have cessation of mind?"

[0498c27] 答曰：「諸佛如來性相如是，我依是法供養如來。」

He answered: "The nature and characteristics of all Buddhas, Tathāgatas are thus. I make offerings to the Tathāgatas in accordance with this dharma."

[0498c28] 天曰：「仁者行檀波羅蜜為久近耶？」

The heavenly son said: "How long have you practiced dāna pāramitā (generosity)?"

[0498c29] 答曰：「如佛所化人，若有問言久近行檀波羅蜜，當云何答？」

He answered: "If someone were to ask a person created by the Buddha how long they have practiced dāna pāramitā, how should they answer?"

[0499a01] 天曰：「無可答也。」

The heavenly son said: "This cannot be answered."

[0499a02] 文殊師利言：「我亦如是。云何乃問久近行耶？」

Mañjuśrī said: "I am also like this. Why do you ask about how long I have practiced?"

[0499a03] 天曰：「汝住慳耶？」

The heavenly son said: "Do you abide in stinginess?"

[0499a03] 答言：「如是。」

He replied, “So it is.”

[0499a03] 又問：「汝意云何？」

He further asked: "What do you mean by this?

[0499a04] 答曰：「我不捨佛法及一切眾生，是故為慳。」

He answered: "I do not relinquish the Buddha's Dharma and all sentient beings, therefore I am stingy."

[0499a05] 天曰：「如文殊師利所說義者，亦破戒耶？」

The heavenly son said: "According to the meaning explained by Mañjuśrī, does this also mean breaking precepts?"

[0499a06] 答言：「如是。」

He replied, “So it is.”

[0499a06] 天曰：「汝意云何？」

The heavenly son asked, “What do you mean by this?”

[0499a06] 答曰：「夫破戒者則墮惡趣，我為度脫苦眾生故入惡趣中，故名破戒。」

He answered: "Those who break precepts fall into evil destinies. I enter evil destinies in order to liberate suffering beings, therefore it is called breaking precepts."

[0499a08] 又問：「汝起害心耶？」

He further asked: "Do you give rise to harmful thoughts?"

[0499a08] 答言：「如是。」

He replied, “So it is.”

[0499a09] 天曰：「汝意云何？」

The heavenly son asked, “What do you mean by this?”

[0499a09] 答曰：「夫害心者名為不愛。我於煩惱及以二乘都無所愛，故名害心。」

He answered: "One who has a harmful mind is said to have no love. I have no love for afflictions or for the two vehicles, therefore it is called a harmful mind."

[0499a11] 又問：「汝懈怠耶？」

He further asked: "Are you lazy?"

[0499a11] 答言：「如是。」

He replied, “So it is.”

[0499a11] 又問：「汝意云何？」

Again he asked, “What do you mean by this?”

[0499a11] 答曰：「我不起身口意業，無所進求、不取不捨，故名懈怠。」

He answered: "I do not give rise to actions of body, speech, or mind. I do not seek progress, do not grasp or reject anything. Therefore, it is called laziness."

[0499a13] 又問：「汝散亂耶？」

He further asked: "Are you scattered (distracted)?"

[0499a13] 答言：「如是。」

He replied, “So it is.”

[0499a13] 天曰：「汝意云何？」

The heavenly son asked, “What do you mean by this?”

[0499a14] 答曰：「夫散亂者，非謂不住解脫心耶？」

He answered: "Is one who is scattered not said to be one who does not abide in the mind of liberation?"

[0499a15] 天曰：「如是。」

The heavenly son replied, “So it is.”

[0499a15] 答曰：「我為成熟一切眾生，不住解脫，故名亂心。」

He answered: "For the sake of maturing all sentient beings, I do not abide in liberation. Therefore, it is called a scattered mind."

[0499a16] 又問：「汝無智耶？」

He further asked: "Do you lack wisdom?"

[0499a16] 答曰：「如是。」

He replied, “So it is.”

[0499a17] 又問：「汝意云何？」

Again he asked, “What do you mean by this?”

[0499a17] 答曰：「夫無智者，同諸愚惑不怖生死，豈不爾耶？」

He answered: "Are those without wisdom not the same as the deluded and confused who do not fear birth and death? Is this not so?"

[0499a18] 天曰：「如是。」

The heavenly son replied, “So it is.”

[0499a18] 答曰：「我於生死不驚不怖，為欲成熟愚惑眾生，同其事業，故名無智。」

He answered: "I am not frightened or afraid of birth and death. In order to mature deluded and confused beings, I engage in the same activities as them. Therefore, it is called lacking wisdom."

[0499a20] 天曰：「汝為世間堪供養者？」

The heavenly son said: "Are you worthy of offerings in the world?"

[0499a20] 答曰：「我於一切生殺害心。」

He answered: "I generate a mind of killing towards all beings."

[0499a21] 又問：「汝意云何？」

He further asked: "What do you mean by this?"

[0499a21] 答曰：「我殺害彼貪欲瞋癡故，為世間堪供養者。」

He answered: "Because I kill their greed, hatred, and delusion, I am worthy of offerings in the world."

[0499a23] 天曰：「如汝所說，令諸世間悉當驚怖。」

The heavenly son said: "As you have spoken, it will cause all worlds to be frightened."

[0499a23] 答言：「天子！若實際驚怖則世間驚怖。何以故？一切世間即實際故。」

He answered: "Heavenly son! If ultimate reality is frightened, then the world is frightened. Why? Because all worlds are ultimate reality."

[0499a25] 又問：「若復有人謗毀此說，當何所至？」

He further asked: "If someone were to slander or disparage this teaching, where would they end up?"

[0499a26] 答曰：「當至涅槃。」

He answered: "They will reach nirvāṇa."

[0499a26] 又問：「以何意耶？」

He further asked: "What does that mean?"

[0499a26] 答曰：「聖解脫中無有文字，是故毀於言說得至涅槃。以是義故，一切諸法本來解脫，不復解脫。」

He answered: "In noble liberation, there are no words. Therefore, by disparaging speech, one attains nirvāṇa. For this reason, all dharmas are originally liberated and are not liberated again."

又問：「是義云何？」

He further asked: "What is the meaning of this?"

答曰：「已解脫者寧更解脫？」

He answered: "How can one who is already liberated be liberated again?"

又問：「謗正法者豈不入地獄耶？」

He further asked: "Don't those who slander the true Dharma fall into hell?"

答曰：「若已解脫則離諸垢，云何趣地獄耶？

He answered: "If one is already liberated, then they are free from all defilements. How could they go to hell?"」

天曰：「文殊師利！如汝所說無讚助者。」

The heavenly son said: "Mañjuśrī! As you have spoken, there is no one to praise or assist."

答曰：「空無相願中何所讚助？」

He answered: "In emptiness, signlessness, and wishlessness, what is there to praise or assist?"

又問：「修空行者當何所住？」

He further asked: "Where should one who practices emptiness abide?"

答曰：「當住於慈。所以者何？眾生如幻，自性空故。」

He answered: "One should dwell in loving-kindness. Why? Because sentient beings are like illusions, inherently empty in nature."

天曰：「文殊師利！云何了知諸眾生界？」

The heavenly son said: "Mañjuśrī! How does one understand the realm of sentient beings?"

答曰：「見一切眾生從因緣起不斷不常，是故遍知眾生界也。」

He answered: "Seeing that all sentient beings arise from causes and conditions, neither permanent nor annihilated, thus one fully knows the realm of sentient beings."

又問：「眾生界者為何義耶？」

He further asked: "What is the meaning of the realm of sentient beings?"

答曰：「眾生界者即是法界。」

He answered: "The realm of sentient beings is the Dharmadhātu."

又問：「云何法界？」

He further asked: "What is the Dharmadhātu?”

答曰：「自性空界名為法界。」

He answered: "The realm of inherent emptiness is called the Dharmadhātu."

又問：「何謂空界？」

He further asked: "What is the realm of emptiness?"

答曰：「超過一切境界是虛空界。」

He answered: "Transcending all realms is the realm of space."

又問：「何等是超過界？」

He further asked: "What is the transcendent realm?"

答曰：「是佛境界。」

He answered: "It is the Buddha realm."

又問：「何謂佛境界？」

He further asked: "What is the Buddha realm?"

[0499b12] 答曰：「眼界是佛境界，然佛境界非眼、眼色、眼識境界故。耳界是佛境界，然佛境界非耳、耳聲、耳識境界故。乃至意界是佛境界，然佛境界非意、意法、意識境界故。色界是佛境界，然佛境界非色境界故。受想行識界是佛境界，然佛境界非受想行識境界故。無明界是佛境界，然佛境界非無明界故。乃至老病死界是佛境界，然佛境界非老病死境界故。欲界是佛境界，無貪相故。色界是佛境界，非對除貪故。無色界是佛境界，非無明見故。無為界是佛境界，無二相故。有為界是佛境界，非三相故。天子！是名佛境界。如是境界入一切界，若邊無邊皆悉攝受。菩薩善入是境界故，常行世間一切境界，超過魔界。佛界魔界如實了知寂靜平等，是則名為最大神變。復次菩薩不住平等，以平等法成熟眾生。云何平等及非平等？一切諸法自性空寂，如是了知名住平等。不能入於諸法性空，名非平等。菩薩成熟如是眾生，而亦不住空平等故。一切諸法，無願平等、無作平等、無生平等、無滅平等、離染平等、寂靜平等、無性平等、滅平等、涅槃平等。彼不了知是平等法，菩薩成熟如是眾生，而亦不住於平等故。是故菩薩不住平等、不離平等，是菩薩行。」

He answered: "The realm of the eye is the Buddha realm, yet the Buddha realm is not the realm of the eye, eye-object, or eye-consciousness. The realm of the ear is the Buddha realm, yet the Buddha realm is not the realm of the ear, sound, or ear-consciousness. Up to the realm of mind is the Buddha realm, yet the Buddha realm is not the realm of mind, mind-objects, or mind-consciousness. The realm of form is the Buddha realm, yet the Buddha realm is not the realm of form. The realms of feeling, perception, formations, and consciousness are the Buddha realm, yet the Buddha realm is not the realm of feeling, perception, formations, and consciousness. The realm of ignorance is the Buddha realm, yet the Buddha realm is not the realm of ignorance. Up to the realm of aging, sickness, and death is the Buddha realm, yet the Buddha realm is not the realm of aging, sickness, and death. The desire realm is the Buddha realm, because it is without the characteristic of greed. The form realm is the Buddha realm, not because it opposes and eliminates greed. The formless realm is the Buddha realm, not because of views of non-ignorance. The unconditioned realm is the Buddha realm, because it is without duality. The conditioned realm is the Buddha realm, not because of the three characteristics. Heavenly son, this is called the Buddha realm. Such a realm enters all realms, whether limited or unlimited, all are embraced. Because bodhisattvas skillfully enter this realm, they constantly move through all worldly realms, transcending the realm of Māra. Knowing as it truly is that the Buddha realm and Māra realm are tranquil and equal, this is called the greatest spiritual transformation.

Furthermore, bodhisattvas do not abide in equality, but use the dharma of equality to mature sentient beings. What is equality and non-equality? All dharmas are inherently empty and tranquil; knowing this is called abiding in equality. Not being able to enter into the emptiness of the nature of all dharmas is called non-equality. Bodhisattvas mature such sentient beings, yet also do not abide in the equality of emptiness. All dharmas are equal in being wishless, equal in being non-fabricated, equal in being unborn, equal in being unceasing, equal in being free from defilement, equal in being tranquil, equal in being without nature, equal in cessation, equal in nirvana. Those who do not understand these dharmas of equality, bodhisattvas mature such sentient beings, yet also do not abide in equality. Therefore, bodhisattvas neither abide in equality nor depart from equality - this is the bodhisattva practice."

[0499c08] 爾時商主天子白文殊師利言：「願為我說諸菩薩行。」

At that time, the heavenly son Vaṇigīśvara said to Mañjuśrī: "Please explain to me the practices of bodhisattvas."

[0499c09] 文殊師利言：「天子！菩薩行者不可思議。」

Mañjuśrī said: "Heavenly son! The practices of bodhisattvas are inconceivable."

[0499c10] 天子言：「云何菩薩行不可思議？」

The heavenly son said: "How are the practices of bodhisattvas inconceivable?"

[0499c10] 文殊師利言：「貪行是菩薩行，貪不可思議故。瞋行是菩薩行，瞋不可思議故。癡行是菩薩行，癡不可思議故。慳悋是菩薩行，無施想故。不毀戒是菩薩行，不取戒相故。不恚害是菩薩行，無忍想故。不懈怠是菩薩行，離精進念故。不散亂是菩薩行，不住定故。離愚癡是菩薩行，不作智想故。無煩惱是菩薩行，無所斷故。無貪愛是菩薩行，離身相故。悲愍心是菩薩行，捨女人慈故。無染污是菩薩行，呵責五欲故。離非法是菩薩行，積集善根故。無悋惜是菩薩行，捨身命故。滅諸惡是菩薩行，無熱惱故。無所著是菩薩行，離愛非愛故。無所壞是菩薩行，正觀煩惱故。不怖畏是菩薩行，入無邊生死故。大精進是菩薩行，荷負一切眾生故。不退轉是菩薩行，成滿昔願故。眾寶行是菩薩行，攝三寶故。一切行是菩薩行，勤修助道法故。無障礙是菩薩行，離二邊故。無過失是菩薩行，智者所讚故。安住心是菩薩行，念一切眾生故。無分別是菩薩行，等觀一切故。善丈夫是菩薩行，荷擔無倦故。勇猛是菩薩行，摧破一切煩惱故。堅固是菩薩行，所作不中廢故。勝出是菩薩行，精進不退故。隨順是菩薩行，於諸同侶無違逆故。歡喜是菩薩行，於行惡者令歡喜故。信樂是菩薩行，見佛聞法事師欣悅故。金剛甲冑是菩薩行，不毀律儀故。莊嚴佛土是菩薩行，淨其心故。超過一切是菩薩行，入最上乘故。知恩報恩是菩薩行，不斷佛種故。智慧方便是菩薩行，攝受無斷故。」說此菩薩行時，五百菩薩得無生法忍。

Mañjuśrī said: "The practice of greed is a bodhisattva practice, because greed is inconceivable. The practice of anger is a bodhisattva practice, because anger is inconceivable. The practice of delusion is a bodhisattva practice, because delusion is inconceivable. Stinginess is a bodhisattva practice, because there is no notion of giving. Not breaking precepts is a bodhisattva practice, because one does not grasp at the characteristics of precepts. Not being harmful is a bodhisattva practice, because there is no notion of patience. Not being lazy is a bodhisattva practice, because one is free from the thought of diligence. Not being scattered is a bodhisattva practice, because one does not abide in concentration. Being free from foolishness is a bodhisattva practice, because one does not create the notion of wisdom. Being without afflictions is a bodhisattva practice, because there is nothing to cut off. Being without greed and love is a bodhisattva practice, because one is free from bodily characteristics. Having a compassionate mind is a bodhisattva practice, because one abandons feminine kindness. Being undefiled is a bodhisattva practice, because one reproaches the five desires. Departing from non-Dharma is a bodhisattva practice, because one accumulates good roots. Being without stinginess is a bodhisattva practice, because one gives up body and life. Eliminating all evils is a bodhisattva practice, because one is without afflictions. Being without attachments is a bodhisattva practice, because one is free from love and non-love. Being indestructible is a bodhisattva practice, because one correctly observes afflictions. Being fearless is a bodhisattva practice, because one enters into limitless birth and death. Great diligence is a bodhisattva practice, because one bears the burden of all sentient beings. Non-regression is a bodhisattva practice, because one fulfills past vows. The practice of many jewels is a bodhisattva practice, because one embraces the Three Jewels. All practices are bodhisattva practices, because one diligently cultivates the auxiliary path dharmas. Being without obstacles is a bodhisattva practice, because one departs from the two extremes. Being without fault is a bodhisattva practice, because it is praised by the wise. A settled mind is a bodhisattva practice, because one is mindful of all sentient beings. Non-discrimination is a bodhisattva practice, because one views all equally. Being a good person is a bodhisattva practice, because one bears burdens without weariness. Being courageous is a bodhisattva practice, because one crushes all afflictions. Being steadfast is a bodhisattva practice, because one does not abandon what one has begun. Being superior is a bodhisattva practice, because one's diligence does not regress. Being compliant is a bodhisattva practice, because one does not oppose one's companions. Joy is a bodhisattva practice, because one causes those who do evil to be joyful. Faith and delight is a bodhisattva practice, because one rejoices in seeing the Buddha, hearing the Dharma, and serving teachers. The diamond armor is a bodhisattva practice, because one does not destroy the precepts. Adorning Buddha lands is a bodhisattva practice, because one purifies one's mind. Transcending all is a bodhisattva practice, because one enters the supreme vehicle. Knowing kindness and repaying kindness is a bodhisattva practice, because one does not cut off the Buddha lineage. Wisdom and skillful means is a bodhisattva practice, because one embraces without interruption."

When this bodhisattva practice was spoken, five hundred bodhisattvas attained the patient acceptance of the non-arising of dharmas.

[0500a12] 爾時商主天子白文殊師利言：「快哉！善說此菩薩行。若諸菩薩能如是行，則為已受如來記別。」

At that time, the heavenly son Vaṇigīśvara said to Mañjuśrī: "Excellent! You have well explained these bodhisattva practices. If bodhisattvas can practice in this way, they have already received the Tathāgata's prediction [of their future Buddhahood]."

[0500a15] 佛告天子：「如是如是，如汝所言。我昔得此行時，然燈世尊與我授記。我時獲得無生法忍，是名如來最大神變。若久成就清淨業者，乃能修習此菩薩行。」

The Buddha told the heavenly son: "So it is, so it is, as you have said. When I attained this practice in the past, the World-Honored One Dīpaṃkara gave me a prediction. At that time, I attained the patient acceptance of the non-arising of dharmas. This is called the Tathāgata's greatest spiritual transformation. Only those who have long accomplished pure karma can cultivate this bodhisattva practice."

[0500a19] 爾時商主天子白佛言：「世尊！云何名無生？云何當得此無生忍？」

At that time, the heavenly son Vaṇigīśvara said to the Buddha: "World-Honored One! What is called non-arising? How can one attain this patient tolerance of the birthlessness of dharmas?”

[0500a20] 佛言：「無生者，非先有生後說無生，本自不生故名無生。非先有起後說無起，本來不起故名無起。非先有相後說無相，本來無相故名無相。非先有作後說無作，本自無作故名無作。非先有眾生後說於空，眾生性空故說為空。如是了知無生無滅本無所染，是名無生。云何為忍？如是忍可一切眾生、一切剎土本來不生，是名為忍。如是忍可一切聲聞、辟支佛本來不生，是名為忍。如是忍可一切菩薩、一切諸佛本來不生，是名為忍。如是忍可一切諸法本來不生，是名為忍。天子！以諸法不生故剎那剎那空，以剎那空故名為無相，剎那無相故色剎那空，色剎那空故受想行識剎那空，識剎那空故界剎那空，界剎那空故處剎那空。若剎那空則無所有，無所有故則無所染，無所染故則自性離，自性離故是名一切法本來寂靜。能如是忍，入於平等，是則名為得無生忍受菩提記。得此忍者為無所得。云何名為有所得者？見我我所二相可得，名有所得。見眾生壽者養育我人二相可得，名有所得。何謂無所得？見我自性及我所性了知無二，名無所得，是則名為成就於忍。天子！菩薩於無數劫修行此忍，是名如來最大神變。」

The Buddha said: "Non-arising does not mean that there was first arising and then non-arising is spoken of. It is called non-arising because it originally does not arise. It is not that there was first appearance and then non-appearance is spoken of. It is called non-appearance because it originally does not appear. It is not that there were first characteristics and then no characteristics are spoken of. It is called no characteristics because there are originally no characteristics. It is not that there was first action and then non-action is spoken of. It is called non-action because there is originally no action. It is not that there were first sentient beings and then emptiness is spoken of. It is called emptiness because the nature of sentient beings is empty.

Understanding in this way that there is no arising and no ceasing, and originally no defilement, this is called non-arising. What is patience? Patiently accepting that all sentient beings and all Buddha lands are originally unborn is called patience. Patiently accepting that all śrāvakas and pratyekabuddhas are originally unborn is called patience. Patiently accepting that all bodhisattvas and all Buddhas are originally unborn is called patience. Patiently accepting that all dharmas are originally unborn is called patience.

Heavenly son! Because all dharmas do not arise, they are empty in each moment. Because they are empty in each moment, they are called without characteristics. Because they are without characteristics in each moment, form is empty in each moment. Because form is empty in each moment, feeling, perception, formation, and consciousness are empty in each moment. Because consciousness is empty in each moment, the realms are empty in each moment. Because the realms are empty in each moment, the sense bases are empty in each moment. If they are empty in each moment, then there is nothing. Because there is nothing, there is no defilement. Because there is no defilement, the inherent nature is free. Because the inherent nature is free, this is called the original tranquility of all dharmas.

Being able to patiently accept this and enter into equality is called attaining the patience of non-arising and receiving the prediction of enlightenment. One who attains this patience has nothing to attain. What is called having something to attain? Seeing the two characteristics of self and possessions as attainable is called having something to attain. Seeing the two characteristics of sentient beings, lifespan, nurturers, and persons as attainable is called having something to attain. What is called having nothing to attain? Seeing the inherent nature of self and the nature of possessions and understanding them as non-dual is called having nothing to attain. This is called accomplishing patience.

Heavenly son! Bodhisattvas practice this patience for countless eons. This is called the Tathāgata's greatest spiritual transformation."

[0500b14] 說此忍時，三千大千世界六種震動，大光遍照一切世界，百千音樂不鼓自鳴，於虛空中雨眾妙花。四萬二千眾生皆發阿耨多羅三藐三菩提心，九萬菩薩得隨順法忍。以佛神力，令此娑婆世界如然燈佛入蓮花城時等無有異。

When this patience was spoken of, the three thousand great thousand world systems shook in six ways, a great light illuminated all worlds, hundreds of thousands of musical instruments sounded without being played, and various wonderful flowers rained down from the sky. Forty-two thousand beings all generated the aspiration for anuttarā-samyak-saṃbodhi, and ninety thousand bodhisattvas attained the patience of accordance with the Dharma. Through the Buddha's supernatural power, this Sahā world was made to be no different from when Buddha Dīpaṃkara entered Lotus City.

[0500b20] 爾時世尊即便微笑，無量百千種種色光從佛口出，遍照無量無邊世界乃至梵世，日月光明悉不復現，遶佛三匝還從頂入。

At that time, the World-Honored One smiled gently, and countless hundreds of thousands of various colored lights emerged from the Buddha's mouth, illuminating immeasurable and boundless worlds up to the Brahma realm. The light of the sun and moon no longer appeared. The lights circled the Buddha three times and then reentered through the crown of his head.

[0500b23] 爾時慧命阿難即從座起，偏袒右肩右膝著地，合掌恭敬，即於佛前而說偈言：

At that time, the Venerable Ānanda rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms respectfully, and spoke these verses before the Buddha:

我問光莊嚴，　　 光明無與等，　 破諸煩惱闇，　　 微笑何因緣？　

I ask the Light Adorned One, Whose light is unequaled, Who destroys the darkness of afflictions, What is the reason for your smile?

摧破眾魔怨，　　 降伏諸外道，　 我問十力者，　　 何緣現微笑？　

Crushing the enemies of Māra, Subduing all heretics, I ask the One of Ten Powers, Why do you display a smile?

如來殊妙色，　　 具三十二相，　 十方所尊敬，　　 微笑何因緣？　

The Tathāgata's wondrous form, Possessing the thirty-two marks, Respected in the ten directions, What is the reason for your smile?

智海智慧樹，　　 開導諸群生，　 功德無有邊，　　 何緣現微笑？　

Ocean of wisdom, tree of knowledge, Guiding all living beings, With boundless merits, Why do you display a smile?

名稱遍三世，　　 離垢具三明，　 已度三解脫，　　 何緣現微笑？　

Your fame pervades the three times, Free from defilements, possessing the three insights, Having crossed the three liberations, What is the reason for your smile?

破生死醫王，　　 足下輞輪具，　 金剛身不壞，　　 微笑何因緣？　

King of physicians breaking birth and death, With wheel-marked soles, Indestructible diamond-like body, What is the reason for your smile?

誰能具此忍？　　 誰修此淨行，　 志求佛功德？　　 由是尊微笑。　

Who can possess this patience? Who cultivates this pure practice, Aspiring to the Buddha's merits? Is this why the Honored One smiles?

導師所示現，　　 是必有因緣，　 善哉演梵音，　　 令眾咸歡喜。」

What the Guide has displayed Must have a reason. Excellent! Please expound with Brahma's voice, Causing all in the assembly to rejoice.

[0500c12] 佛告阿難：「我說此法門時，七萬二千眾生發阿耨多羅三藐三菩提心，三萬二千菩薩獲無生忍。阿難！汝見是商主天子不？」

The Buddha told Ānanda: "When I expounded this Dharma teaching, seventy-two thousand beings generated the aspiration for anuttarā-samyak-saṃbodhi, and thirty-two thousand bodhisattvas attained the patient acceptance of the non-arising of dharmas. Ānanda, do you see this heavenly son Vaṇigīśvara?"

[0500c14] 阿難白言：「唯然已見。」

Ānanda said: "Yes, I have seen it."

[0500c15] 佛言：「阿難！此商主天子已曾供養無數諸佛，勸發無量眾生於阿耨多羅三藐三菩提。阿難！此商主天子過三百阿僧祇劫，當得阿耨多羅三藐三菩提，號功德王光明如來、應、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名清淨，劫名無垢。其土皆以七寶所成，地平如掌，有八階道寶網彌覆種種莊嚴。彼佛剎土無有聲聞辟支佛名，及餘外道勒迦波利羅、婆若迦等。無諸魔事壞正法者，亦無八難及諸非法苦惱之聲。隨心所念飲食自然。彼土眾生衣服珍玩，猶如他化自在諸天。身皆金色三十二相，住阿耨多羅三藐三菩提。是故名為清淨世界。彼功德王光明如來壽四十小劫。彼佛法中有六十二俱胝菩薩，以願力故隨佛涅槃。阿難！若有菩薩發阿耨多羅三藐三菩提心、得如是忍，一切當生清淨世界，為功德王光明如來授阿耨多羅三藐三菩提記。」

The Buddha said: "Ānanda! This heavenly son Vaṇigīśvara has already made offerings to countless Buddhas and encouraged innumerable beings to aspire to anuttarā-samyak-saṃbodhi. Ānanda! After three hundred asaṃkhyeya kalpas, this heavenly son Vaṇigīśvara will attain anuttarā-samyak-saṃbodhi and will be called Tathāgata King of Merit and Light, Arhat, Samyaksaṃbuddha, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Leader of Persons to be Tamed, Teacher of Gods and Humans, Buddha, World-Honored One. His land will be called Pure, and the kalpa will be called Stainless.

That land will be made of seven precious substances, with ground as flat as the palm of a hand, having eight-leveled roads covered with jeweled nets and various adornments. In that Buddha land, there will be no names of śrāvakas or pratyekabuddhas, nor of other non-Buddhist sects like the Lokāyatas or Parivrājakas. There will be no demonic events that destroy the true Dharma, nor the eight difficulties, nor sounds of suffering from non-Dharma. Food and drink will appear naturally according to one's thoughts. The beings of that land will have clothes and precious objects like those of the Paranirmita-vaśavartin gods. Their bodies will be golden in color with the thirty-two marks, and they will abide in anuttarā-samyak-saṃbodhi. Therefore, it is called the Pure World.

The lifespan of that Tathāgata King of Merit and Light will be forty small kalpas. In that Buddha's Dharma, there will be sixty-two koṭi bodhisattvas who, by the power of their vows, will enter nirvāṇa following the Buddha. Ānanda! If there are bodhisattvas who generate the aspiration for anuttarā-samyak-saṃbodhi and attain such patience, they will all be born in the Pure World and receive the prediction of anuttarā-samyak-saṃbodhi from the Tathāgata King of Merit and Light."

[0501a05] 爾時會中有天子名曰觀察，以天曼陀羅花散如來上，作如是言：「若功德王光明如來成無上道時，我當生彼清淨世界為轉輪王，承事供養彼佛世尊諸菩薩眾，次補佛處，得阿耨多羅三藐三菩提。」

At that time, there was a heavenly son in the assembly named Contemplation, who scattered heavenly mandārava flowers upon the Tathāgata and said: "When the Tathāgata King of Merit and Light attains unsurpassed enlightenment, I will be born in that Pure World as a wheel-turning king, serving and making offerings to that World-Honored Buddha and the assembly of bodhisattvas. I will then succeed to the Buddha's place and attain anuttarā-samyak-saṃbodhi."

[0501a10] 佛告阿難：「此觀察天子當於彼功德王光明如來法中作轉輪王，名曰善見。以無量供具恭敬供養彼佛如來，具足圓滿助菩提法，當於彼土成阿耨多羅三藐三菩提，號普光明如來、應、正等覺。阿難！彼善見王立其長子紹王位已，於彼佛所出家修道。彼佛世尊臨涅槃時，便與授記：『此善見菩薩於我滅後，次當得成阿耨多羅三藐三菩提。』佛授記已便入涅槃。」

The Buddha told Ānanda: "This heavenly son Contemplation will become a wheel-turning king named Good Vision in the Dharma of that Tathāgata King of Merit and Light. He will make immeasurable offerings and respectfully serve that Buddha Tathāgata, fully perfecting the auxiliary practices for enlightenment. He will attain anuttarā-samyak-saṃbodhi in that land and will be called Tathāgata Universal Light, Arhat, Samyaksaṃbuddha.

Ānanda! After that King Good Vision establishes his eldest son as successor to the throne, he will leave home to practice the path under that Buddha. When that World-Honored Buddha is about to enter nirvāṇa, he will give him a prediction: 'This Bodhisattva Good Vision will attain anuttarā-samyak-saṃbodhi next after my extinction.' After giving this prediction, the Buddha will enter nirvāṇa."

[0501a19] 爾時舍利子告商主天子言：「如來已授汝菩提記。」

At that time, Śāriputra said to the heavenly son Vaṇigīśvara: "The Tathāgata has already given you a prediction of enlightenment."

[0501a20] 天子言：「大德！如佛所化人而與授記，我亦如是。如真如性不增不減，如來授記亦無增減。」

The heavenly son said: "Venerable One! Just as a person created by the Buddha receives a prediction, so am I. Just as the nature of suchness neither increases nor decreases, the Tathāgata's prediction also neither increases nor decreases."

[0501a23] 爾時世尊告阿難言：「如是法門，汝當受持廣為人說，利益安樂無量眾生，攝受未來諸菩薩故。」

At that time, the World-Honored One said to Ānanda: "You should receive, uphold, and widely expound this Dharma teaching to others, for the benefit and happiness of countless beings, and to embrace future bodhisattvas."

[0501a25] 阿難白佛言：「世尊！我已頂受。當何名之？云何奉持？」

Ānanda said to the Buddha: "World-Honored One! I have respectfully received this. What should it be named? How should it be upheld?"

[0501a26] 佛告阿難：「此經名為『說大神變』，亦名『文殊師利所說密語』，亦名『商主天子所問』，如是受持。阿難！若善男子善女人能於此經信受讀誦為他廣說，則為已攝一切功德。」

The Buddha told Ānanda: "This sutra is called 'Expounding the Great Spiritual Transformation'. It is also called 'The Secret Speech of Mañjuśrī', and also 'The Questions of the Heavenly Son Vaṇigīśvara'. Receive and uphold it as such. Ānanda! If good men or good women can have faith in this sutra, receive it, read and recite it, and extensively explain it to others, they will have already encompassed all merits."

[0501b01] 佛說此經已，慧命阿難并餘比丘、商主天子，及無量無邊阿僧祇那由他諸天子等，文殊師利及無量阿僧祇十方世界諸來集會菩薩摩訶薩眾，及一切世間天、人、阿修羅等，聞佛所說，歡喜奉行。

When the Buddha had finished speaking this sutra, the Venerable Ānanda and the other bhikṣus, the heavenly son Vaṇigīśvara, and immeasurable, boundless, incalculable, innumerable heavenly sons, Mañjuśrī and the immeasurable, incalculable assembly of bodhisattva mahāsattvas who had gathered from the ten directions of the world, as well as all the gods, humans, and asuras of the world, having heard what the Buddha had said, rejoiced and respectfully put it into practice.

大寶積經卷第八十七