大寶積經 Mahāratnakūṭa Sūtra / The Great Peak of Jewels

善徳天子會 Suguṇadevaputra Section

大唐三藏菩提流志奉　詔譯

Translated from the Chinese version of Bodhiruci

Introduction

This translation was made from the Chinese version of Bodhiruci. See Taishō shinshū daizōkyō, vol 11, no. 310(35). This text is also called 文殊師利所説不思議佛境界經 (Mañjuśrī’s Explanation of the Inconceivable State of Buddhahood) or the Acintyabuddhaviṣayanirdeśa (’Advice Concerning the Inconceivable State of Buddhahood’).

如是我聞：

Thus have I heard:

一時佛在舍衛國祇樹給孤獨園，與大比丘眾一千人俱，菩薩摩訶薩十千人，并欲色界諸天子等。是時文殊師利菩薩摩訶薩與善德天子俱在會中。爾時世尊告文殊師利：「汝當為此諸天大眾及諸菩薩，演說諸佛甚深境界。」

Once, the Buddha was dwelling in the kingdom Śrāvastī, in the Jetavana, Anāthapindika’s Park, along with one thousand bhikṣus, ten thousand bodhisattva-mahasattvas, and many devas of the Realm of Desire and the Realm of Form. At that time, Mañjuśrī bodhisattva-mahasattva and Suguṇa, the devaputra (’godling’), were both present among the assembly. The World-Honored One told Mañjuśrī, "You should clearly explain the most profound state of Buddhahood for the devas and the bodhisattvas of this assembly.”

Mañjuśrī explains the state of Buddhahood

文殊師利白佛言：「唯然世尊！若善男子善女人欲知佛境界者，當知非眼耳鼻舌身意境界，非色聲香味觸法境界。世尊！非境界是佛境界。以是義故，如佛所得阿耨多羅三藐三菩提，為何境界耶？」

Mañjuśrī replied to the Buddha saying, "So it is, World-Honored One! If virtuous men and virtuous women wish to know the state of Buddhahood, they should know that it is not a state of the eye, the ear, the nose, the tongue, the body, or the mind; nor is it a state of forms, sounds, scents, flavors, textures, or mental objects. World-Honored One! That which is not a state is the state of Buddhahood. This being the case, what is anuttarā-saṃyak-saṃbodhi as attained by the Buddha?"

佛言：「空境界，諸見平等故。無相境界，一切相平等故。無願境界，三界平等故。無作境界，有作平等故。無為境界，有為平等故。」

The Buddha said, "It is the state of emptiness, because all views are equal. It is the state of characteristiclessness, because all characteristics are equal. It is the state of wishlessness, because the three realms are equal. It is the state of nonaction, because all actions are equal. It is the state of the unconditioned, because all conditioned things are equal."

文殊師利言：「世尊！何等是無為境界？」

Mañjuśrī asked, "World-Honored One! What is the state of the unconditioned?”

佛言：「無念是無為境界。」

The Buddha said, "The absence of thought is the state of the unconditioned."

文殊師利言：「世尊！若無為等是佛境界，為無念者依何而說？無所依故則無所說，無所說故則不可說。世尊！諸佛境界不可說也。」

Mañjuśrī replied, "World-Honored One! If the states of the unconditioned and so forth (i.e. emptiness, characteristiclessness, etc.) are the state of Buddhahood, and the state of the unconditioned is the absence of thought, then on what basis is the state of Buddhahood expressed? If there is no such basis, then there is nothing to be said; and since there is nothing to be said, nothing can be expressed. World-Honored One! The state of Buddhahood is inexpressible in words."

佛言：「文殊師利！佛境界當於何求？」

The Buddha asked, "Mañjuśrī! Where should the state of Buddhahood be sought?"

曰：「於一切眾生煩惱中求。何以故？眾生煩惱性不可得，非聲聞緣覺之所能知，是則名為諸佛境界。」

[He] replied. “It should be sought right in the afflictions of sentient beings. Why? Because by nature the afflictions of sentient beings are inapprehensible. This is beyond the comprehension of śrāvakas and pratyekabuddhas; therefore, it is called the state of Buddhahood."

佛言：「文殊師利！佛境界有增減耶？」

The Buddha said, “Mañjuśrī! Does the state of Buddhahood increase or decrease?"

曰：「無增減也。」

[He] replied. “It neither increases nor decreases.”

佛言：「云何了知一切眾生煩惱本性？」

The Buddha asked, "How can one comprehend the basic nature of the afflictions of all sentient beings?"

曰：「如佛境界無有增減，煩惱本性亦無增減。」

[He] replied, "Just as the state of Buddhahood neither increases nor decreases, so by its original nature, affliction neither increases nor decreases."

佛言：「云何名為煩惱本性？」

The Buddha asked, "What is the original nature of affliction?”

曰：「煩惱本性是佛界本性。世尊！若煩惱性異佛境界，則不說佛住一切法平等性中。以煩惱性即佛界性故，說如來住平等性。」

[He] replied, "The basic nature of affliction is the basic nature of the state of Buddhahood. World-Honored One! If the nature of affliction were different from the nature of the state of Buddhahood, then it could not be said that the Buddha abides in the equality of all things. It is because the nature of affliction is the very nature of the state of Buddhahood that the Tathāgata is said to abide in equality."

又問：「汝見如來住何平等？」

[The Buddha] again asked, “What equality do you see the Tathāgata abiding in?”

曰：「如我所解，眾生現行貪瞋癡者，所住平等為如來住。」

[Mañjuśrī] replied, “As I understand it, the Tathāgata abides in exactly the same equality in which those sentient beings who act with greed, anger, and delusion abide.”

佛言：「眾生現行三毒煩惱，住何平等？」

The Buddha asked, "In what equality do those sentient beings who act with the three poisonous afflictions abide?"

答曰：「住空無相無願平等性中。」

[Mañjuśrī] replied saying, "They abide in the equality of emptiness, characteristiclessness, and wishlessness.”

佛言：「文殊！彼性空中，云何復有貪瞋癡耶？」

The Buddha asked, “"Mañjuśrī! In emptiness, how could there be greed, anger, and delusion?"

文殊師利言：「於彼有中，有性空處、有貪瞋癡。」

Mañjuśrī answered, "Right in that which exists there is the emptiness of [inherent] nature, wherein there is greed, anger, and delusion."

佛言：「於何有中說有性空？」

The Buddha asked, "In what existence is there the emptiness of [inherent] nature?”

曰：「於文字語言中說有性空。有性空故，有貪瞋癡。如佛所說，諸比丘有無生、無為、無作、無起。若無生、無為、無作、無起不有者，亦不可說有生、有為、有作、有起。是故比丘以有無生及無所起，由此得說有生有起。如是世尊！若無性空無相無願，則不可說貪瞋癡等一切諸見。」

[Mañjuśrī] said, “Emptiness is said to exist only in words and language. Because there is emptiness, there are greed, anger, and delusion. The Buddha has said, 'Bhikṣus! There is nonarising, nonconditioning, nonaction, and nonorigination. If there was no arising, no conditioning, no action, and no origination, then one could not speak of arising, conditioning, action, and origination. Therefore, bhikṣus, because there are nonarising, nonconditioning, nonaction, and nonorigination, one can speak of the existence of arising, conditioning, action, and origination.' Similarly, World-Honored One, if there were no emptiness, characteristiclessness, or wishlessness, one could not speak of greed, anger, delusion, and all other such views."

佛言：「文殊師利！以是義故，如汝所說，住煩惱者是住性空。」

The Buddha said, "Mañjuśrī! Then it must be, as you said, that to abide in affliction is to abide in emptiness."

文殊師利言：「世尊！若觀行者離於煩惱而求性空，則不相應。云何別有性空異於煩惱？若觀煩惱即是性空，為正修行。」

Mañjuśrī said, "World-Honored One! If one who practices contemplation looks for emptiness apart from affliction, their search will be in vain. How could there be an emptiness that differs from affliction? If one contemplates affliction as emptiness, this is said to be engaged in right practice."

佛言：「文殊師利！汝住煩惱？離煩惱耶？」

The Buddha asked, "Mañjuśrī! Do you abide in affliction or free from affliction?"

文殊師利言：「所有煩惱悉皆平等。如是平等，我正修行入此平等，則不離煩惱、不住煩惱。若沙門婆羅門自謂離欲，見他煩惱；彼隨二見。云何二見？謂有煩惱名為常見，謂無煩惱名為斷見。世尊！正修行者不見自他有無之相。何以故！明了一切法故。」

Mañjuśrī said, "Whatever afflictions there are, they are completely equal. Equality such as this - this is the equality I enter through right practice. Then there is no being freed from affliction, nor is there abiding in affliction. If śramaṇas or brahmins claim they, themselves, have overcome anger but see afflictions in others, they have fallen into the two extreme views. What two views? One is the view of eternalism, maintaining that the afflictions exist; the other is the view of nihilism, maintaining that the afflictions do not exist. World-Honored One! Those who practice rightly do not see the characteristics of self or other, existence or nonexistence. Why? Because they clearly comprehend all dharmas."

佛言：「文殊師利！依何正修行？」

The Buddha asked, "Mañjuśrī! What does right practice rely upon?"

曰：「正修行者為無所依。」

[Mañjuśrī] replied, "One who practices rightly relies upon nothing."

佛言：「不依於道而修行耶？」

The Buddha asked, "Does one not rely upon the Path for practice?”

曰：「若有所依而修行者則是有為，若行有為則非平等。所以者何？不離生住壞故。」

[Mañjuśrī] replied, "If one practices reliant upon anything, then it is conditioned. If practice is conditioned then it is not equanimous. How so? Because it does not transcend arising, abiding, and ceasing."

佛言：「文殊師利！無為中頗有數耶？」

The Buddha asked, “Mañjuśrī! Is there anything measurable within the unconditioned?”

文殊師利言：「世尊！若無為有數，即是有為，非謂無為。」

Mañjuśrī answered, "World-Honored One! If the unconditioned was measurable, then this would be conditional, and would no longer be the unconditioned."

佛言：「若聖者得證無為則有此法，寧無數耶？」

The Buddha said, "If sages attain realization of the unconditioned, then there is such a thing (dharma). How can there be no measure?"

曰：「法無數故、聖遠離數，為無數也。」

[Mañjuśrī] replied, "Because dharmas are immeasurable, and the sage transcends measurement, so there is no measure.”

佛言：「文殊！汝證聖法？為不證耶？」

The Buddha said, "Mañjuśrī! Have you realized sagehood? Have you not realized it?"

文殊師利言：「世尊！若問化人：『汝證聖法為不證？』者，彼云何答？」

Mañjuśrī replied, "World-Honored One! Suppose one asks a magically produced person, 'Have you realized sagehood or have you not realized it?' How should they reply?"

佛言：「文殊！夫化人者則不可說有證非證。」

The Buddha replied, “Mañjuśrī ! One cannot speak of a magically produced person as having realization or not having realization."

文殊師利言：「佛豈不說一切諸法皆如化耶？」

Mañjuśrī asked, “Does not the Buddha say that all dharmas are like illusions?”

佛言：「如是如是。」

The Buddha replied, “So it is, so it is.”

曰：「若一切法皆如化者，云何問言汝證聖法為不證也？」

[Mañjuśrī] said, “If it is the case that all dharmas are like illusions, why ask whether or not I have realized sagehood?”

佛言：「文殊！汝於三乘證何平等？」

The Buddha said, “Mañjuśrī! What equality of the three vehicles have you realized?”

曰：「佛界平等，我如是證。」

[Mañjuśrī] replied, “I have realized that all Buddha realms are equal.”

佛言：「汝得佛境界耶？」

The Buddha asked, “Have you attained the state of a Buddha?”

曰：「若世尊得者，我亦當得。」

[Mañjuśrī] replied, “If the World-Honored One has attained it, I too have attained it.”

Venerable Subhūti interjects

爾時尊者須菩提語文殊師利言：「如來不得佛境界耶？」

Thereupon, the Venerable Subhūti addressed Mañjuśrī saying, “The Tathāgata hasn’t attained Buddhahood?”

文殊師利言：「汝於聲聞境界有所得耶？」

Mañjuśrī asked, “Have you attained anything in the state of being a Voice Hearer (śrāvaka)?”

須菩提言：「聖者解脫，非得非不得。」

Subhūti replied, “There is neither attainment nor nonattainment in the sage’s liberation.”

曰：「如是如是。如來解脫，亦非有境界非無境界。」

[Mañjuśrī] replied, "So it is, so it is. The liberation of the Tathagata is also neither a state nor a non-state."

須菩提言：「文殊師利！汝不將護新發意菩薩而演說法。」

Subhūti replied, “Mañjuśrī! You are not taking care of the novice bodhisattvas in teaching the Dharma this way."

文殊師利言：「須菩提！於意云何？若有醫人將護病者，不與辛酸苦澁等藥。而彼醫人於彼病者，為與其差？為與死耶？」

Mañjuśrī said, “Subhūti! What do you think? Suppose a doctor, in taking care of his patients, does not give them acrid, sour, bitter, or astringent medicines. Is he helping them to recover or causing them to die?"

須菩提言：「是與死苦，非施安樂。」

Subhūti replied, “He is causing them suffering and death, not giving them peace and happiness."

文殊師利言：「其說法者亦復如是。若將護於他恐生驚怖，隱覆如是甚深之義，但以雜句綺飾文辭而為演說，則授眾生老病死苦，不與無病安樂涅槃。」

Mañjuśrī said, "Such is the case with a teacher of the Dharma. If, in taking care of others, he fears that they might be frightened, and so hides from them the profound meanings of the Dharma and instead speaks to them in irrelevant words and fancy phrases, then he is causing sentient beings to suffer birth, old age, sickness, and death, instead of giving them health, peace, bliss, and nirvana.”

說此法時，五百比丘不受諸法漏盡意解。八千天人遠[1]塵離垢，於諸法中得法眼淨。七百天子發阿耨多羅三藐三菩提心，作是願言：「我等於未來世，當如文殊師利得是辯才。」

When this Dharma was explained, five hundred bhikṣus were freed of attachment to any dharma, were cleansed of outflows, and were liberated in mind; eight thousand devas left the taints of the mundane world far behind and attained the pure Dharma-eye that sees through all dharmas; seven hundred gods generated anuttarā-saṃyak-saṃbodhi citta vowing, "In the future, we shall attain an eloquence like that of Mañjuśrī."

爾時長老須菩提語文殊師利言：「汝豈不以聲聞乘法為聲聞說耶？」

At that time, the Venerable Subhūti asked Mañjuśrī, "Do you not explain the Dharma of the śrāvaka-vehicle to śrāvakas?”

曰：「一切乘法是我所乘。」

[Mañjuśrī] replied, "My vehicle is the vehicle of all dharmas.”

須菩提言：「汝為是聲聞？為辟支佛？為應正等覺耶？」

Subhūti asked, “Are you śrāvaka? Are you a pratyekabuddha? Are you a worthy one, correctly awakened?”

曰：「我為聲聞，不因他聲而生解故。我為辟支佛，不捨大悲無所畏故。我為應正等覺，不捨本願故。」

[He] replied, "I am a śrāvaka, but my understanding does not come through hearing the voice of others. I am a pratyekabuddha, but I do not abandon great compassion or fear anything. I am a worthy one, correctly awakened, but I still do not give up my original vow."

須菩提言：「汝云何作聲聞？」

Subhūti asked, “How is it that you are a śrāvaka?

曰：「彼諸眾生未曾聞法令得聞故，我為聲聞。」

[Mañjuśrī] replied, "Because I cause sentient beings to hear Dharma they have not heard before, so I am a ‘voice hearer’ (śrāvaka).”

又問：「汝云何為辟支佛？」

[Subhūti] again asked, “How is it that you are a pratyekabuddha?”

曰：「眾生法界令信令覺，是故說我為辟支佛。」

[He] replied, "Because sentient beings are caused to believe in and awaken to the Dharmadhātu, for this reason I say I am a pratyekabuddha."

又問：「汝云何為應正等覺？」

[Subhūti] again asked, “How is it that you are a worthy one, correctly awakened?”

曰：「一切諸法法界平等如是了知，是故我為應正等覺。」

[Mañjuśrī] replied, "It is understood that all dharmas of the Dharmadhātu are equal, for this reason I am worthy, correctly awakened.”

須菩提言：「文殊師利！汝決定為住何地？」

Subhūti asked, “Mañjuśrī! In what stage do you really abide?”

曰：「住一切地。」

[Mañjuśrī] replied, "I abide in all the stages.”

須菩提言：「汝豈亦住凡夫地耶？」

Subhūti asked, “Do you also abide in the stage of an ordinary person?”

文殊師利言：「我亦決定住凡夫地。」

Mañjuśrī said, “I definitely abide in the stage of an ordinary person."

須菩提言：「汝何密意作是說乎？」

Subhūti asked, “With what ‘secret intent’ do you say so?”

曰：「一切諸法自性平等，故說如是。」

[He] replied, “The inherent nature of all dharmas is equal, for this reason I say it is so.”

須菩提言：「若一切法皆悉平等，當於何所建立諸法——此聲聞地、辟支佛地、菩薩、佛地耶？」

Subhūti asked, “If all dharmas are equal, where are such dharmas as the stages of śrāvaka, pratyekabuddha, bodhisattva, and Buddha established?"

文殊師利言：「譬如十方虛空界中，說言此是東方虛空，南西北方四維上下亦如是說。如是言說種種差別，非於虛空而有異也。是故仁者！依一切法畢竟空中，建立種種諸地之相，亦非空性而有差別。」

Mañjuśrī replied, “Just like the realm of empty space throughout the Ten Directions. It is said there there is space to the east, space to the south, west, north, and the four mid-points, above and below, it is said. Such differentiations are spoken of, although space itself has no such differentiations. Likewise, Benevolent One, the characteristics of all the various stages are established in the ultimate emptiness of all things, although the nature of emptiness itself is devoid of differentiation."

須菩提言：「文殊師利！汝已證入正性離生耶？」

Subhūti asked, “Mañjuśrī! Have you already realized and entered the correct state (or ‘nature’. i.e. attained nirvāṇa) and transcended birth [and death]?”

曰：「我已證入，而亦復出。」

[He] replied, “I have already realized, entered, and also exited it.”

須菩提言：「云何證入而復還出？」

Subhūti replied, “How did you realize, enter, and then go on to exit?”

文殊師利言：「仁者當知，此是菩薩智慧方便。於正性離生如實證入、方便而出。須菩提！譬如有人善於射術，有一怨敵念欲害之。射師有子，憐愛甚重。時彼愛子在曠野中，其父謬謂是所怨讎，放箭射之。子便大喚，言我無咎何為見害？時彼射師有速疾力，急往子所却取其箭。菩薩亦復如是，為調伏聲聞辟支佛，故入正位還於彼出，不墮聲聞辟支佛地。以是義故，名為佛地。」

Mañjuśrī said, “Benevolent One, you should know that this is the bodhisattva’s wisdom upāya, to truly realize and enter the correct state, transcending birth [and death], and then expediently exiting. Subhūti! Just like an expert archer who plans to harm a bitter enemy, but, mistaking his beloved son in the wilderness for the enemy, he shoots an arrow at him. The son shouts, 'I have done nothing wrong. Why do you wish to harm me?' At once, the archer, who has the super power of swift-feet, dashes toward his son and catches the arrow before it does any harm. Bodhisattvas are also like this. In order to train and subdue śrāvakas and pratyekabuddhas, they enter the correct state, however, they emerge from it and do not fall into the stages of śrāvakas and pratyekabuddhas. That is why this stage is called the Buddha-stage. "

須菩提言：「云何菩薩而得此地？」

Subhūti asked, “How can bodhisattvas attain this stage?”

文殊師利言：「若諸菩薩住一切地而無所住，為得此地。若一切地悉能演說，而不住於下劣之地，為得此地。若有修行為盡一切眾生煩惱，而法界無盡，雖住無為而行有為，於生死中如園觀想不求涅槃，為得此地。所有志願悉令圓滿，得無我忍成熟眾生，為得此地。得佛智慧而不於彼無智人所生瞋恨心，為得此地。為求法者轉於法輪，而於法界亦無差別，如是修行為得此地。復次若諸菩薩摧伏魔怨而現作四魔，為得此地。」

Mañjuśrī replied, “If bodhisattvas abide in all the stages, yet abide nowhere, they will attain this stage. If they can discourse on all the stages but do not abide in the lower stages, they will attain this stage. If they practice with the purpose of ending the afflictions of all sentient beings, but realize there is no ending in the Dharmadhātu, abide in the unconditioned, yet perform conditioned actions, remain in saṃsāra, but regard it as a garden and not seek nirvāṇa, they will attain this stage. If they can attain the patient tolerance of selflessness before all their vows are fulfilled, yet bring sentient beings to maturity, they will attain this stage. If they attain the wisdom of a Buddha, yet do not generate anger or hatred toward those who lack wisdom, they will attain this stage. If they turn the Dharma Wheel for those seeking the Dharma, yet make no differentiations within the Dharmadhātu, they will attain this stage. Furthermore, if bodhisattvas vanquish Māra, yet assume the appearance of the four Māras, they will attain this stage."

須菩提言：「文殊師利！此菩薩行一切世間甚為難信。」

Subhūti said, “Mañjuśrī! These practices of a bodhisattva are difficult for anyone in the world to believe."

文殊師利言：「如是如是，如汝所說。是諸菩薩行於世間超過世法。」

Mañjuśrī replied, “So it is. So it is. As you have said, these bodhisattvas practice world transcending dharmas in the world.”

須菩提言：「文殊師利！當為說此超過世間。」

Subhūti said, “Mañjuśrī! Please explain how they transcend the mundane world."

文殊師利言：「夫世間者名為五蘊。於此蘊中，色聚沫性、受水泡性、想陽焰性、行芭蕉性、識幻性，如是當知世間本性，聚沫、陽焰、泡、幻、芭蕉，是中無蘊無蘊名字、無眾生無眾生名字、無世間超過世間。若於五蘊如是正知名為勝解，若正勝解則本來解脫，若本來解脫則不著世法，若不著世法則超過世間。復次須菩提！五蘊本性空，若本性空則無我我所，若無我我所是則無二，若本無二則無取捨，無取捨故則無所著，無所著故則超過世間。復次須菩提！是五蘊者屬於因緣，若屬因緣則不屬我不屬眾生，若不屬我不屬眾生是則無主，無主則無取，無取則無諍，無諍論者是沙門法，如手畫空無有觸礙。修行如是空平等性超過世間。復次須菩提！五蘊法界同入法界是則無界，若是無界則無地界水火風界、無我無眾生無壽命、無欲界及色無色界、無有為無為生死涅槃界。入是界已則與世間俱而無所住，若無所住則超過世間。」

Mañjuśrī replied, “The mundane world is known as the five aggregates. Of these, the aggregate of form has the nature of a lump of foam, sensations have the nature of bubbles, perception has the nature of a mirage, conditioning has the nature of a hollow plantain tree, and consciousness has the nature of an illusion. Thus, one should know that the fundamental nature of the mundane world is a lump of foam, bubbles, a mirage, plantains, and illusions. Therein, there are no aggregates nor the name aggregate, no sentient beings nor the name sentient being, no mundane world, transcendent of the mundane world. Such a correct understanding of the five aggregates is called the supreme understanding. If one attains this supreme understanding, this is what was originally already liberated. If one is originally, already liberated, then there is no attachment to mundane things. If one is not attached to mundane things, they transcend the mundane world. Furthermore, Subhūti! The fundamental nature of the five aggregates is emptiness. If that nature is emptiness, there is neither 'I' nor 'mine.' If there is neither 'I' nor 'mine,' there is no duality. If there is no duality, there is neither grasping nor relinquishment. If there is neither grasping nor relinquishment, there is no attachment. Thus, free of attachment, one transcends the mundane world. Furthermore, Subhūti! The five aggregates belong to causes and conditions. If they belong to causes and conditions, they do not belong to oneself or to others. If they do not belong to oneself or to others, they have no owner. If they have no owner, there is no one who grasps them. If there is no grasping, there is no contention, and noncontention is the practice of the śramaṇa, like a hand moving in empty space that encounters no obstacles. To cultivate practice equanimous as space is to transcend the mundane world. Furthermore, Subhūti! The elemental realms (dharmadhatu) of the five aggregates merge with the Dharmadhatu, and there are no realms. If there are no realms, there are no elements of earth, water, fire, or air; there is no self, sentient being, or lifespan; no Realm of Desire, Realm of Form, or Realm of Formlessness; no realm of the conditioned or realm of the unconditioned; no realm of saṃsāra or realm of nirvāṇa. Having entered such a realm [free of distinctions], there is no abiding in anything, though in the midst of worldly beings. If there is nothing to abide, then this transcends the mundane world."

說此超過世間法時，二百比丘不受諸法漏盡意解，各各脫欝多羅僧衣以覆文殊師利，作如是言：「若不於此法門生信解者，彼無所得亦無所證。」

When this Dharma of transcending the world was explained, two hundred bhikṣus became detached from all dharmas, ended all their outflows, and became liberated in mind. One by one they took off their upper garments to offer to Manjusri, saying, "Any person who does not have faith in or understand this doctrine will achieve nothing and realize nothing."

爾時須菩提告彼諸比丘言：「長老！汝等少有所得有所證耶？」

Then Subhūti asked these bhikṣus, "Elders! Have you achieved or realized the slightest thing?"

諸比丘言：「若增上慢者則可說言有得有證，無增上慢沙門法者無得無證。彼於何處生此動念而自謂言：『我如是得我如是證。』若於其中有動念者則是魔業。」

The bhikṣus replied, "If we were overly conceited people we could claim to have achieved and realized something. For a humble śramaṇa, nothing is achieved or realized. How, then, would such a person think of saying to themself, 'This I have achieved; this I have realized'? If such an idea occurs to someone, this is the work of Māra."

須菩提言：「長老！如汝所解，何得何證作是說乎？」

Subhūti asked, “Elders! As you understand it, what achievement and what realization cause you to say this?"

諸比丘言：「唯佛世尊及文殊師利知我所得、知我所證。大德！如我所解，若不了知苦相，作是說言苦我應知，為增上慢。如是集應斷、滅應證、道應修，為增上慢。彼不了知苦集滅道相故。作是說言，乃至道我已修，為增上慢。云何苦相？謂無生相。如是集滅道相若無生相，即是無相無所得。於其中無有少苦可知、集可斷、滅可證、道可修。若於此說聖諦義中不驚不怖不畏者，非增上慢；若生驚怖，為增上慢。」

The bhikṣus replied, "Only the Buddha, the World-Honored One, and Mañjuśrī know our achievement and realization. Most virtuous one! As we understand, those who do not fully know the nature of suffering (lit. the ‘characteristic’ of suffering) yet claim that suffering should be comprehended are arrogant. Likewise, if they claim that the cause of suffering should be eradicated, that the cessation of suffering should be realized, and that the path leading to the cessation of suffering should be followed, they are arrogant. Arrogant also are those who do not really know the nature of suffering, its cause, its cessation, or the path leading to its cessation, but claim that they know suffering, have eradicated the cause of suffering, have realized the cessation of suffering, and have followed the path leading to the cessation of suffering. What is the nature of suffering? It is the very nature of nonarising. The same is true concerning the characteristics of the cause of suffering, the cessation of suffering, and the path leading to the cessation of suffering, they are characteristicless and unattainable. Therein, there isn’t the slightest bit of suffering to be known, no cause of suffering to be eradicated, no cessation of suffering to be realized, and no path leading to the cessation of suffering to be followed. Those who are not frightened upon hearing the Four Noble Truths explained this way, who are not terrified, or awestricken, they are not arrogant. Those who are frightened and terrified are the arrogant."

爾時世尊讚彼諸比丘言：「善哉善哉。」告須菩提：「此等比丘於迦葉佛法中曾聞文殊師利演說如是甚深之法。此等比丘往昔修行是深法故，今聞隨順速能了知。如是次第於我法中聞是深法生信解者，一切當於彌勒法中得入眾數。」

Thereupon, the World-Honored One praised the bhikṣus, saying, "Excellent! Excellent!” He told Subhūti, "These bhikṣus heard Mañjuśrī explain this extremely profound Dharma during the time of Kāśyapa Buddha. Because these bhikṣus have practiced this profound Dharma in the past, they are now able to follow it and understand it immediately. Likewise, all those who hear, believe, and understand this profound Dharma will be among the assembly of Maitreya Buddha in the future."

The Godling Suguṇa’s Invitation

爾時善德天子白文殊師利言：「仁者於此閻浮提中數數說法，我等願請仁者往兜率陀天。彼諸天子亦有久殖廣大善根，彼若聞法則應解了。以著樂故，不能來至佛所聽法而自損減。」

At that time, the godling Suguṇa addressed Mañjuśrī saying, “Benevolent One, you have repeatedly taught the Dharma throughout Jambūdvīpa. We invite you, Benevolent One, to come to the Tuṣita Heaven. The gods there have also been planting many good roots for a long time. If they hear this Dharma they will be able to understand. They are attached to the pleasures [of their heaven], and they cannot come to the Buddha to hear the Dharma, and consequently they suffer a great loss."

爾時文殊師利即現神變，令善德天子及一切眾會皆悉自謂入兜率陀天宮，見彼園林、宮殿樓觀、欄楯窓牖，間錯莊嚴。其諸寶臺層級高廣至二十重，眾寶網幔天花遍布，異類眾鳥翔集和鳴。於虛空中有諸天女散曼陀羅花，歌詠讚歎遊戲快樂。善德天子見是事已，白文殊師利言：「希有文殊！云何我等如是速疾已到兜率陀天宮，見此園林及諸天眾？文殊師利願為說法。」

Mañjuśrī immediately performed a miraculous transformation that caused the godling Suguṇa and everyone in the great assembly to appear as if they had arrived at the palace of Tuṣita Heaven. They saw its gardens, woods, magnificent palaces and mansions with sumptuous tiers of railings and windows, high and spacious towers twenty-stories high with jeweled nets and curtains, celestial flowers covering the ground, various wonderful birds hovering in flocks and warbling, and celestial maidens in the air scattering coral tree flowers, singing verses in chorus, and playing merrily. Seeing all this, the godling Suguṇa said to Mañjuśrī, "This is extraordinary, Mañjuśrī! How have we arrived so quickly at the palace of the Tuṣita Heaven to see the gardens and assembly of gods here? Mañjuśrī, will you please teach us the Dharma?"

爾時長老須菩提告善德言：「天子！汝不離會中而往餘處，是文殊師利神通變化，令汝自見入兜率天宮。」

Then the Venerable Subhūti told Suguṇa, "Devaputra! You did not leave the assembly or go anywhere. This is a spiritual transformation of Mañjuśrī causing you to see yourself in the palace of the Tuṣita Heaven."

爾時善德天子白佛言：「希有世尊！文殊師利遊戲三昧神通變化，於一剎那中示現此會悉入兜率天宮。」

Thereupon, the godling Suguṇa addressed the Buddha saying, “How rare, World-Honored One! Mañjuśrī ‘sports about’ (vikrīḍita) in samādhi and, in an instant, causes the entire assembly to appear to be in the palace of the Tuṣita Heaven."

佛言：「天子！汝於文殊師利神通變化豈是見耶？如我所知，文殊師利若欲以恒河沙等諸佛剎土功德莊嚴集一佛國，悉皆能現。或以指端舉恒河沙諸佛剎土，過於上方如恒河沙諸佛土已置於虛空，又諸佛剎所有四大海水入一毛孔，水性眾生亦不迫迮，而皆自見不離海中。所有世界諸須彌山王，皆悉置於芥子之內，依須彌住諸天子等，而皆自謂在其本宮。又諸佛剎所有五道眾生，悉皆安置於其掌中，眾妙資具猶如一切樂莊嚴國，咸令得見。又諸世界所有火聚，悉皆安置一兜羅中。復次諸佛世界所有日月，於一毛孔悉能覆蔽。隨應所作咸皆作之。」

The Buddha said, "Devaputra! Is this your understanding of Mañjuśrī's spiritual transformations? As I understand it, if Mañjuśrī wishes, he can gather all the merit and adornments of Buddha lands as numerous as the sands of the Ganges River, and cause them to appear in one Buddha land. He can with one fingertip lift up the Buddha lands below ours, which are as numerous as the sands of the Ganges River, and put them in the empty space on top of the Buddha lands above ours, which are also as numerous as the sands of the Ganges River. He can put all the water of the four great oceans of all the Buddha lands into a single hair pore without making the aquatic beings in it feel crowded or removing them from the seas. He can put all the Mount Sumerus of all the worlds into a mustard seed, yet the gods on these mountains will feel that they are still living in their own palaces. He can place all sentient beings of the five realms of all Buddha lands on the palm of his hand and cause them to see all kinds of exquisite material objects such as those available in delightful, magnificent countries. He can gather all the fires of all the worlds into a piece of cotton. He can use a spot as small as a hair pore to eclipse completely every sun and moon in every Buddha-land. In short, he can accomplish whatever he wishes to do.”

爾時惡魔化作比丘白佛言：「世尊！我等欲見文殊師利現前作此神通變化。何用如此虛誕之言，一切世間所不能信。」

At that time, the evil Māra transformed himself into a bhikṣu and addressed the Buddha saying, “World-Honored One! We want to see Mañjuśrī manifest these miraculous spiritual transformations before us. What is the use of saying such absurd things, which nobody in the world can believe?

爾時世尊告文殊師利言：「汝當於此眾會示現神變。」

Then the World-Honored One spoke to Mañjuśrī saying, “You should manifest these miraculous spiritual transformations for the assembly.”

爾時文殊師利不起于座，入心自在一切法莊嚴三昧。于時如佛所說神通變化皆悉示現，魔與眾會及善德天子一切皆見。爾時大眾見此神變歎未曾有，作如是言：「善哉善哉！由佛出現有此正士，於世間中開是法門現諸神變。」

Thereupon, Mañjuśrī, without rising from his seat, entered the ‘Mind Sovereign in the Adornment of all Dharmas’ samādhi, whereupon he manifested all the miraculous spiritual transformations described by the Buddha. Māra along with the great assembly and the godling Suguṇa all saw it. Then the great assembly applauded, having seen these unprecedented miraculous spiritual transformations, and they said, “Excellent, excellent! Because of the appearance of the Buddha in this world there is this ‘correct scholar’ (bodhisattva) who can perform such spiritual transformations and open such Dharma Doors for the world."

爾時惡魔以文殊師利威神力故作如是言：「希有世尊！文殊師利有此神通，今此眾會亦為希有，於文殊師利神通變化而得信解。世尊！設有如恒河沙等諸魔，不能於此信解善男子善女人而作留難。我亦惡魔波旬，恒求佛便惱亂眾生。我從今往自立誓願，若於此法門流行之處，有生信解愛樂受持讀誦演說，於四面百由旬外不於中過。世尊！然我眷屬有欲斷滅如來法故，令修行者其心散亂，我為降伏說陀羅尼。若善男子善女人於此法門書寫讀誦為人演說，諸天魔眾當得善利，令說法者身心悅豫精勤修習，與無礙辯才及陀羅尼，承事供給衣服飲食臥具湯藥，令無所乏。」即說呪曰：

Then the evil Māra, inspired by Mañjuśrī's awesome spiritual power, said, "Most rare, World-Honored One! Mañjuśrī has this spiritual power, and the members of this assembly, who now understand and have faith in the Dharma through this demonstration of miraculous spiritual transformations, are also marvelous. World-Honored One! Even if there were as many Māras as the sands of the Ganges River, they would not be able to hinder these virtuous men and virtuous women, who understand and believe in the Dharma. ‘I, Papiyan the Evil Māra, have always sought opportunities to oppose the Buddha and to create torment among sentient beings. Now I vow that, from this day on, I will never go nearer than ‘a hundred miles’ from the place where this Dharma Door prevails, or where people have faith in, understand, cherish, receive, read, recite, and teach it. World-Honored One! Some of my retinue are determined to distract the devotees' minds so as to destroy the Dharma of the Tathāgata. I will chant the following dhāraṇī so that devotees can tame these Māras. If virtuous men or virtuous women read, write, and recite this Dharma Door, or teach it to others, the Māras will benefit and will, in return, cause the teachers of this Dharma to feel joyful in body and mind, to practice vigorously, to possess unimpeded eloquence and dhāraṇīs, and not to lack services, food and drink, clothing, bedding, or medicine.” Then he recited this spell:

「怛姪他(一)　阿末麗(二)　毘末麗(三)　替哆低(四)　阿羯椑(五)　是多設堵嚕(六)　誓曳杜野筏低(七)　部多筏低伽米麗(八)　𭈞低(九)　蘇普低(十)　普普細(十一)　地唎蘇溪(十二)　㥜提(十三)　可詣(十四)　米洗禮(十五)　央矩麗跋麗(十六)　呼盧忽𪏭(十七)　索醯(十八)　輸戍米提地唎(十九)　阿那筏低底底使咤泥(二十)　吃唎多唎低(二十一)　吃利多費低(二十二)　𦘺盧遮都費低漫怛囉悖馳那駞𡀔迦(二十三)　阿(去聲)跋羅目多𪾼嚩蘇唎耶(二十四)

“Tadyathā (1), Amala (2), Vimale (3), Sthitatve (4) Akalavanirjitaśatru (6) Jaya Jayavati (7) Bhūtamatiśama (8) Śvanati (9) Aphume Busume Adhire Agemakhe Khakheyisile Agamephulela Phulaphule Phaśume Śuśuma Dhidhire Anavanate Sthitata Kritārate (20) Kritabhidhye Pirocatāna Saddharmabhanakosya Sūtratrasyadharika (23) Abhrabugata Ivasūūryasvāhā (24).

「世尊！若善男子善女人專精受持此陀羅尼心不散亂，常為諸天、龍神、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等之所守護，一切惡鬼無能得便。」

‘World-Honored One! If virtuous men and virtuous women accept this dhāraṇī wholeheartedly and chant it with concentration, they will be protected by devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, and no evil māras will be able to take advantage of them."

彼魔波旬說此呪時，三千大千世界六種震動。爾時世尊告魔波旬：「善哉善哉！汝之辯才，當知是文殊師利神通境界。」於是文殊師利現神通力，及魔波旬說呪之時，三萬二千天人發阿耨多羅三藐三菩提心。

When that Māra Papiyan spoke this incantation, the three thousand great thousand world-system quaked in six ways. Thereupon, the World-Honored One told Māra Papiyan, “Excellent, excellent! Your eloquence, you should know, is the objective realm of Mañjuśrī’s spiritual powers.” When Mañjuśrī’ was manifesting his spiritual powers, and Māra Papiyan was chanting the spell, thirty-two thousand gods generated anuttarā-saṃyak-saṃbodhi citta.

時文殊師利還攝神力，令此眾會皆悉自見如本而住。爾時文殊師利告善德天子言：「善男子！汝往兜率陀天遍告天眾，我當來彼。」

Then Mañjuśrī withdrew his spiritual power, causing the great assembly to see themselves where they originally were. Thereupon Mañjuśrī spoke to the godling Suguṇa saying, “Kulaputra! You should go to the Tuṣita Heaven and tell the gods that I am coming.”

時善德天子聞是語已，禮世尊足并諸菩薩、大德聲聞，與其眷屬恭敬圍遶，於眾會前忽然不現，須臾已至兜率陀天。爾時善德遍告諸天子言：「汝等應知，文殊師利憐愍汝故欲來至此。汝等應當捨諸欲樂、遠離憍慢，恭敬尊重隨順聽法。」爾時善德天子如所應辦莊嚴道場，即便合掌作如是言：「文殊師利！今正是時。」

When the godling Suguṇa heard him say this, he bowed at the feet of the Buddha, all the bodhisattvas, the virtuous śrāvakas, circumambulating and praising them along with his retinue and then, before the great assembly, they disappeared, and in a single thought moment (kṣaṇa) appeared in Tuṣita Heaven. Thereupon, the godling Suguṇa spoke to the gods saying, “You all should know, for your sake Mañjuśrī wants to come here. You should all relinquish your desire for pleasure, transcend arrogance, and respectfully listen to the Dharma.” Then the godling Suguṇa appropriately adorned a ‘site of enlightenment’, then joined his palms together and said, “Mañjuśrī! Now is the right time.”

於是文殊師利與一萬菩薩、五百聲聞，及天、龍、夜叉、乾闥婆等，前後圍遶，禮佛足已，於會中沒現兜率陀天，與諸菩薩聲聞大眾於彼道場隨敷而坐。時諸大眾悉聞四天王宮、三十三天、夜摩、兜率及以化樂、他化自在諸天子等，魔眾梵眾，乃至有頂，互相唱言：「文殊師利今在兜率陀天方欲說法。」諸天聞已，無數百千皆來集會，盡此欲界天宮所不容受。時文殊師利即以神力，令彼諸天自見寬廣不相妨礙。

Thereto, Mañjuśrī along with ten thousand bodhisattvas, five hundred śrāvakas, as well as devas, nāgas, yakṣas, gandharvas, and so on surrounding him front and back, bowed to the Buddha’s feet, then together went to the Tuṣita Heaven. When all the bodhisattvas, śrāvakas, and great assembly entered the site of enlightenment, they all sat. Then the great assembly of gods in the palaces of the Four Heavenly Kings, the Thirty-Three Heavens, Yama, Tuṣita, Nirmāṇarati, and the Paranirmita-vaśa-vartin Heavens, the Māras, Brahmas, all heard overhead gods singing to each other, “Mañjuśrī is now coming to the Tuṣita Heaven because he wants to preach the Dharma.” After hearing this, hundreds of thousands of gods came to gather together, making it impossible for the heavenly palace in the Realm of Desire to tolerate it. Then, Mañjuśrī used his spiritual power to make the gods see their own vastness without hindrance.

爾時善德天子白文殊師利言：「大眾已集，願為說法。」

Thereupon, the godling Suguṇa addressed Mañjuśrī saying, “The great assembly has gathered, wishing for you to preach the Dharma,”

文殊師利告善德天子言：「有四種法，菩薩住於不放逸者，則能攝取一切佛法。何等為四？一者住於戒律而具多聞，二者住於禪定而行智慧，三者住於神通而起大智，四者住於寂靜而常觀察。天子！有八種法入於戒律。何等為八？一者身清淨，二者語清淨，三者意清淨，四者見清淨，五者頭陀功德清淨，六者命清淨，七者捨離一切詐現異相以利求利清淨，八者不捨一切智心清淨。是名八法入於戒律。天子！復有八法入於多聞。何等為八？一者尊重，二者下心，三者發起精進，四者不失正念，五者隨聞受持，六者心善觀察，七者如聞轉教，八者不自讚毀他。是名八法入於多聞。天子！復有八法入於禪定。何等為八？一者寂靜住阿蘭若，二者捨離憒閙，三者不染境界，四者身心輕安，五者心緣定境，六者絕諸聲相，七者減食支身，八者不取聖樂。是名八法入於禪定。天子！復有八法入於智慧。何等為八？一者蘊善巧，二者界善巧，三者處善巧，四者緣起善巧，五者諦善巧，六者三世善巧，七者一切乘善巧，八者一切佛法善巧。是名八法入於智慧。天子！復有八法入於神通。何等為八？一者天眼通，見無障礙故；二者天耳通，聞無障礙故；三者他心通，觀一切眾生心故；四者宿命通，憶念前際故；五者神足通，示現一切神變故；六者漏盡通，盡一切眾生漏故；七者不住煩惱不取解脫，方便力故；八者不依聲聞解脫而入涅槃。是名八法入於神通。復有八法能入於智。何等為八？一者苦智，二者集智，三者滅智，四者道智，五者因智，六者緣智，七者三世智，八者一切智。是名八種。復有八法入於寂靜。何等為八？一者內寂靜，二者外寂靜，三者愛寂靜，四者取寂靜，五者有寂靜，六者生寂靜，七者一切煩惱寂靜，八者三界寂靜。是名八法。復有八法入於觀察。何等為八？一者戒，二者聞，三者禪定，四者智慧，五者神通，六者智，七者寂滅，八者不放逸。天子！是名八法，菩薩安住不放逸故，諸佛菩提及菩提分法一切當得。是故天子！應當依是不放逸住。

Mañjuśrī spoke to the godling Suguṇa saying, “There are four things wherein if bodhisattvas abide without loss, they will be able to accumulate all the Buddha Dharma. What four? 1) Abiding in the precepts and being learned, 2) Abiding in dhyāna concentration and practicing wisdom, 3) Abiding in the spiritual super powers and giving rise to great knowledge, and 4) Abiding in quiescence and being ever contemplative.

Devaputra! There are eight things that constitute the precepts. What eight? 1) Purity of body, 2) Pure speech, 3) Pure thoughts, 4) Pure view, 5) Pure dhūta (austere) merit, 6) Pure lives, 7) Pure abandonment of all deceit and profit seeking, and 8) Pure non-abandonment of the intention to attain all-knowledge. These are the eight things that constitute the precepts.

Devaputra! There are also eight things that constitute being learned. What eight? 1) Being honorific, 2) determination, 3) energy and vigor, 4) never losing correct mindfulness, 5) following instructions, 6) A mind good at contemplative analysis, 7) Doing as taught, 8) Not praising oneself and disparaging others. These are the eight things that constitute being learned.

Devaputra! There are also eight things that constitute dhyāna concentration. What eight? 1) Quiescent abiding in an araṇya (forest), 2) Abandoning troubles, 3) An undefiled objective sphere, 4) a lightness of body and mind, 5) a mind conditioned by the objective realm of concentration, 6) Disengagement with all sounds, 7) reducing the bodies reliance on food, 8) Not delighting in sagacity. These are the eight things that constitute dhyāna concentration.

Devaputra! There are also eight things that constitute wisdom. What eight? 1) skillfulness in the skandhas, 2) skillfulness in realms, 3) skillfulness in the sense bases, 4) skillfulness in dependent-origination. 5) skillfulness in the [Noble] Truths, 6) skillfulness in the Three Realms, 7) skillfulness in all the vehicles, 8) skillfulness in all Buddha Dharma. These are the eight things that constitute wisdom.

Devaputra! There are also eight things that constitute the spiritual super powers. What eight? 1) The power of the Divine Eye, because one sees unobstructedly 2) the power of the Divine Ear, because one hears unobstructedly, 3) the power of knowing the thoughts of others, because one observes the minds of all sentient beings, 4) the power of knowledge of previous existences, because one recalls the past, 5) the power of supernatural feats, because one manifests spiritual transformations, 6) the power of the destruction of the taints, for the destruction of the taints of all sentient beings 7) abiding in neither affliction not liberation, due to the power of upaya, and 8) liberation by not relying on sounds to hear and entering Nirvana. These are the eight things that constitute the spiritual super powers.

There are also eight things that constitute entry to knowledge. What eight? 1) Knowledge of suffering, 2) knowledge of the cause of suffering, 3) knowledge of the cessation of suffering, 4) knowledge of the path leading to the cessation of suffering, 5) knowledge of causes, 6) knowledge of conditions, 7) knowledge of the Triple Realm, and 8) All knowledge. These are the eight.

There are also eight things the constitute entry into quiescence. What eight? 1) Internal quiescence, 2) external quiescence, 3) the quiescence of lust, 4) the quiescence of attachment, 5) the quiescence of being, 6) the quiescence of birth, 7) the quiescence of all the afflictions, and 8) quiescence of the Triple Realm. These are the eight.

There are also eight things that constitute being contemplative. What eight? 1) Discipline, 2) Learning, 3) dhyāna concentration, 4) Wisdom, 5) Spiritual Powers, 6) Knowledge, 7) quiescence, and 8) not losing focus. Devaputra! These are the eight.

Because the bodhisattva abides calmly and does not lose focus, they attain all the dharmas of the buddhas and bodhisattvas. Therefore, Devaputra! You should live accordingly and not lose focus.”

「汝等天子依不放逸，則三種樂常不損減。何等為三？一者天樂，二者禪樂，三者涅槃樂。復次諸天子！依不放逸住者得離三苦。何等為三？所謂行苦、苦苦、壞苦。又不放逸者超三種畏。何等為三？所謂地獄、餓鬼、畜生。又不放逸者得超三有。何等為三？所謂欲有、色有、無色有。復次諸天子！依不放逸住者得離三垢。何等為三？所謂貪垢、瞋垢、癡垢。又不放逸於三學處當得圓滿。何等為三？所謂增上戒、增上心、增上慧。不放逸者常得親近供養三寶。何等為三？所謂佛寶、法寶、僧寶。復次依不放逸住者，得離三種波羅蜜障。何等為三？一者自慳。二者於行施人心生憎嫉。三者隨順慳人。自破戒，憎嫉持戒者、隨順破戒人；自瞋，憎嫉忍辱者、隨順瞋恚人；自懈怠，憎嫉精進者、隨順懈怠人；自散亂，憎嫉禪定者、隨順散亂人；自無智慧，憎嫉智慧者、隨順無智人。汝等諸天子！是名依不放逸住者當得遠離三波羅蜜障。

“If you gods depend upon not losing focus, then you always have three kinds of eternal joy without loss. What three? 1) Heavenly Joy, 2) dhyāna joy, and 3) the joy of Nirvana. Furthermore, devaputra! Those who abide in not losing focus attain freedom from three kinds of sufferings. What three?Suffering from actions, Suffering from suffering [pain], and Suffering from destruction. Those who do not lose focus also overcome three kinds of fear. What three? Fear of hell realms, hungry ghosts, and animals. Those who do not lose focus also overcome three kinds of existence. What three? Existence in the Realm of Desire, existence in the Realm of Form, and existence in the Realm formlessness. Furthermore, devaputra! Those who do not lose focus also attains liberation from three stains. What three? The stain of greed, the stain of anger, and the stain of delusion. Also, those who do not lose focus upon three fields of study will attain complete fulfillment. What three? Increasingly superior precepts, an increasingly superior states of mind, and increasingly superior wisdom. Those who do not lose focus constantly attain nearness to and make offerings to three three jewels. What three? The jewel of the Buddha, the jewel of the Dharma, and the jewel of the sangha. Furthermore, those who rely on not losing focus attain liberation from three kinds of obstacles to the pāramitās. What three? 1) Selfishness, 2) harboring hatred in ones heart when practicing giving, and 3) going along with stingy people. Breaking the precepts oneself, despising those who keep the precepts, and going along with those who break the precepts. Confused oneself, hating those in dhyāna concentration, and going along with confused people. Without wisdom oneself, hating the wise, and going along with unwise people. Deavaputra! This is the attainment of liberation from the three obstacles to the pāramitās by one who abides in reliance upon not losing focus.

「復次諸天子！依不放逸住者，當得三種波羅蜜伴助。何等為三？所謂施增長，不求果報迴向菩提；戒增長，不求生天迴向菩提；忍辱增長，於一切眾生不生害心迴向菩提；精進增長，種種善根無有厭足迴向菩提；禪定增長，心不散亂迴向菩提；智慧增長，常修善業迴向菩提。是名依不放逸住得此波羅蜜三伴助。是故諸天子！住不放逸增長一切善法，佛所印可。復次一切法如虛空，是四正勤應當觀察。何等為四？所謂諸法無作，未生不善法為不生故發起精進；法性清淨，已生不善法為除滅故發起精進；諸法寂靜，未生善法令得生故發起精進；一切法無處無行，已生善法住不失故發起精進。天子！是諸菩薩四正勤，佛所印可。

“Furthermore, devaputra! Those who abide in reliance upon not losing focus will also attain three (37?) kinds of aids to the pāramitās. What three? Ever increasing giving without seeking rewards, and transferring [the merit] to bodhi; Ever increasing morality without seeking rebirth in heaven, and transferring [the merit] to bodhi; Ever increasing patient tolerance without giving rise to anger toward any sentient being, and transferring [the merit] to bodhi; Ever increasing vigor, cultivating good roots insatiably, and transferring [the merit] to bodhi; Ever increasing dhyāna, the mind unconfused, and transferring [the merit] to bodhi; Ever increasing wisdom, always cultivating good karmic actions, and transferring [the merit] to bodhi. These are the three kinds of aids to the pāramitās attained by those who abide in reliance upon not losing focus. Therefore, devaputra! Abiding in reliance upon not losing focus, ever increasing one’s good roots, one received the seal of the Buddha. Furthermore, all dharmas being like space, there are Four Right Efforts that should be contemplated. What four? As all dharmas are uncreated, unwholesome dharmas have not yet arisen, and one generates determination. The nature of dharmas being pure, unwholesome dharmas that have arisen are eradicated without remainder, and one generates determination. All dharmas being quiescent, wholesome dharmas that have not yet arisen are then caused to be attained, and one generates determination. All dharmas being without a location and without activity, wholesome dharmas that have already arisen, because they are not lost, one generates determination. Deavaputra! These are the four right efforts of a bodhisattva, sealed by the Buddha.

「復次諸天子！法性平等無生無滅。依此法性，無所得故不作諸惡，順法性故勤修眾善，如是修者為無所修。復次於一切法不取不捨，是名正勤。復次諸天子！應觀四念處，所謂：無身住處、無受住處、無心住處、無法住處。無住處無建立處，是名念處。復次應觀四如意足：一者身心不懈樂修善法故，二者為成就一切眾生發起精進斷貪欲故，三者一切法不可得而證諸佛法故，四者心如幻化法無所依超過一切取著故。復次應觀五根：一者信根，決定安住於諸法中為上首故；二者精進根，遍修諸行成就佛身故；三者念根，具足諸法心善調柔無忘失故；四者定根，遠離攀緣不隨昏睡故；五者慧根，決斷諸法正觀現前不隨他故。何謂諸力？所謂安住如是諸法性中，一切煩惱無能沮壞，是名為力。住是力故便得勝法，如實了知非異非如，說名覺分。若於諸法隨順覺了，由是道故次第修行，通達祕密於法不動，說名聖道。是故諸天子！應如是修三十七品菩提分法，出過諸行無復障礙，智慧熾然究竟寂靜。云何名為究竟寂靜？謂諸法無起亦無所盡，無所盡故則無所作，無所作故亦非無作無受、無受者無施設是名究竟寂靜。」說此法時，一萬二千天子於諸法中得法眼淨。

‘Furthermore, devaputra! The nature of dharmas is equal, neither arising nor ceasing. Relying upon this nature of dharmas, because there is nothing to attain, one does not do any evil. Being in accord with this Dharma, one cultivates good, and one who cultivates this way leaves nothing uncultivated. Furthermore, there is no grasping or relinquishing any dharma. This is called right effort. Furthermore, devaputra! You should observe the Four Foundations of Mindfulness, which are: Abiding in the foundation of no body, abiding in the foundation of no sensations, abiding in the foundation of no mind, and abiding in the foundation of no mental objects (dharmas). Without abiding in foundations, without establishing anything, this is called the foundation of mindfulness. Furthermore, you should observe the Four Steps to Psychic Power (ṛddhi-pāda): 1) The body and mind are unremitting because one joyfully cultivates wholesome dharmas, 2) One perfects all sentient beings by bringing forth effort (virya) in cutting off desire, 3) Because all dharmas cannot be attained, one therefore realizes all Buddha Dharma, and 4) Because the mind is like an illusion, all dharmas are baseless and one transcends all grasping. Furthermore, you should observe the Five [Spiritual] Faculties (indriya): 1) the faculty of faith, because one abides definitively as chief, peacefully amidst all dharmas, 2) the faculty of virya, because one perfect the buddha body by cultivating all practices to perfection, 3) the faculty of mindfulness, because the mind is good at adapting, without forgetfulness, completely to all dharmas, 4) the faculty of concentration, because one transcends causal bases and does not fall into lethargy, 5) the faculty of wisdom, because one is decidedly cut off from all dharmas and correctly observes what manifests before them, without reliance upon others. What is power? Abiding within the nature of all dharmas like this, one is unbothered and not destroyed by all the afflictions. This is what is known as power. Because one abides in this power, there is the attainment of superior dharmas. Understanding that True Suchness is neither differing nor similar, this is called the Factor(s) of Enlightenment. If one is able to be in accord with such enlightened understanding of all dharmas, because one cultivates this path step by step they penetrate the secret immovability of dharmas, and this is called the Noble Path. Therefore, devaputra! You should cultivate these thirty-seven aids to bodhi, transcend all conditioned habits and be without further obstacles, [your] wisdom blazing to the limit of quiescence. What is the limit of quiescence? It is that all dharmas do not come about and there is also nothing there to cease. Because there is nothing there to cease, there is nothing done. Because nothing is done, there is also no ‘no doing’ nor ‘no receiver’. Because there is no recipient, there is no beginning, and this is called the limit of quiescence.” When this Dharma had been spoken, twelve thousand godlings attained purified Dharma Eyes in regard to all phenomena.

爾時善德天子白文殊師利言：「菩薩云何修習於道？」

At that time, the godling Suguṇa addressed Mañjuśrī saying, “How can bodhisattvas cultivate this Path?”

文殊師利言：「天子！若諸菩薩不捨生死而令眾生入於涅槃，不捨愛取而拔出眾生令立聖道，是名菩薩修習於道。復次天子！修習道者，善巧安住清淨性空。何以故？菩薩以寂靜心見一切法自性清淨，為諸眾生樂著諸見、安住隨眠無方便者，演說諸法自性空義。所以者何？是諸眾生於自性空中而生見故。是菩薩以無相無願無所作、一切法自性不生，為諸凡夫久習煩惱生滅見者，於此無生令得信樂，而於生滅亦無所動。天子！是名菩薩修習於道。復次天子！應見菩薩去來之道。」

Mañjuśrī said, “Devaputra! If bodhisattvas do not relinquish saṃsāra, yet cause sentient beings to enter nirvāṇa, and they do not relinquish lustful attachments, yet pull out [the lustful attachments of] sentient beings and establish them on the Noble Path, this is called the bodhisattvas cultivation of the Path. Furthermore, devaputra! Those who cultivate this Path, skillfully abide peacefully in the pure nature of emptiness. How so? With the mind quiescent, bodhisattvas see that that [inherent] self nature of all dharmas is pure, and for the sake of all sentient beings joyfully attached to views, those without upaya who sleep and abide peacefully, they explain the meaning of the emptiness of inherent self nature of all dharmas. How do they do so? All of these sentient beings give rise to views, yet inherent self nature is empty. These bodhisattvas use characteristiclessness, wishlessness, and creatorlessness [to explain that] the inherent self nature of all dharmas does not arise, causing all common people with their habits, afflictions and views of arising and ceasing to develop joyous faith in this [teaching of] birthlessness, and they too become unmoved in regards to arising and ceasing. Devaputra! This is called the bodhisattvas’ cultivation of the Path. Furthermore, Devaputra! This is the Path you should see the bodhisattvas coming and going [upon].”

諸天子言：「文殊師利！云何菩薩去來之道？」

The godlings asked, “Mañjuśrī! How do bodhisattvas come and go [upon] the Path?”

文殊師利言：「天子！菩薩證菩提而去，如應說法而來。得諸禪解脫而去，現生欲界中來。入於聖道故去，大悲成熟眾生故來。得無生法忍而去，忍受眾生故來。於一切法出離故去，拔出眾生故來。誓願堅固而去，誓願無自性而來。三解脫門而去，故受生而來。菩提道場故去，為安立眾生於菩提故來。天子！是名諸菩薩去來之道。」說此菩薩道時，五百菩薩得無生法忍。

Mañjuśrī replied, “Devaputra! Bodhisattvas realize bodhi and therefore go, yet, according to the Dharma, the come. They attain all the dhyāna liberations and therefore go, yet, manifesting birth within the Realm of Desire, they come. Because they enter the Noble Path, they go, yet they come due to their great compassion that nurtures sentient beings. They attain the patient tolerance of the birthlessness of dharmas and therefore they go, yet they come to be patient with sentient beings. Since they transcend all dharmas, they go, yet they come to pluck out all sentient beings. Their vow is steadfast, therefore they go, yet they come, their vow being without any inherent self nature. Through the Three Doors of liberation they go, yet they come to take rebirth. To the site of enlightenment they go, yet, to establish sentient beings in enlightenment, they come. Devaputra! This is called the bodhisattvas’ coming and going on the Path.” When this bodhisattva path was explained, five hundred bodhisattvas attained the patient tolerance of the birthlessness of dharmas.

爾時善德天子白文殊師利言：「我等曾聞有世界名一切功德光明，為在何處？何等如來於中說法？」

Thereupon, the godling Suguṇa addressed Mañjuśrī saying, “We have heard there is a world-system called Light of All Merit. Where is it? How does the Tathāgata teach the Dharma there?

文殊師利言：「天子！彼一切功德光明世界，在於上方過十二恒河沙佛剎，普賢如來於中說法。」

Mañjuśrī replied, “Devaputra! That Light of All Merit world-system is above our world, beyond a number of buddha fields equal to the grains of sand in twelve Ganges Rivers, where Samantabhadra Tathāgata teaches the Dharma.”

諸天子言：「我等願欲見彼世界及彼如來。」

The godlings all replied, “We wish to see that world and that Tathāgata.”

爾時文殊師利即入光明莊嚴三昧，以三昧力放大光明，過十二恒河沙佛剎，遍照一切功德光明世界。時彼菩薩問：「此光明從何所來？」彼佛告言：「善男子！下方過十二恒河沙佛剎有世界名娑婆，彼土有佛名釋迦牟尼如來、應、正等覺，在世說法。彼有菩薩名文殊師利，入光明莊嚴三昧，放大光明遍照十方無量佛剎，是其光明來照此會。」彼諸菩薩即白普賢如來：「我等願見釋迦牟尼世尊及文殊師利菩薩。」

Thereupon, Mañjuśrī entered the Adornment of Light samādhi, and by the power of this samādhi he emitted a great light that extended beyond buddha fields equal to the grains of sand in twelve Ganges Rivers, penetrating throughout the entire Light of All Merit world-system. All the bodhisattvas there at that time asked, “Where is this light coming from?” And that Buddha told them, “Kulaputra! Below here, beyond a number of buddha fields equal to the grains of sand in twelve Ganges Rivers there is a world-system called Sahā. In that land there is a buddha called Śākyamuni Tathāgata, Worthy One, One of Right and Universal Enlightenment, teacher of Dharma in that world. There is a bodhisattva there called Mañjuśrī who has entered the Adornment of Light samādhi and emitted a great light penetrating throughout immeasurable buddha fields. This light has now come to this assembly.” Those bodhisattvas all spoke to Samantabhadra Tathāgata saying, “We wish to see the World-Honored One, Śākyamuni and the bodhisattva Mañjuśrī.”

時普賢如來放大光明，照十二恒河沙佛剎至娑婆世界，令彼菩薩分明見此菩薩眾會。時彼世尊告諸菩薩：「誰能往彼娑婆世界？」爾時持法炬菩薩摩訶薩白佛言：「世尊！我能往彼娑婆世界。」佛言：「今正是時。」爾時持法炬菩薩與十億諸菩薩俱，於彼國沒，現兜率陀天，放大光明遍照世界。時諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，釋梵護世諸天子等，及諸聲聞菩薩大眾，得未曾有，作如是言：「此諸菩薩遊戲神通甚為希有。」

Thereupon, Samantabhadra Tathāgata emitted a great light that penetrated throughout buddha fields as numerous as the grains of sand in twelve Ganges Rivers all the way to the Sahā World, causing those bodhisattvas to clearly see these bodhisattvas assembled here. Then that World-Honored One asked those bodhisattvas, “Who is able to go to the Sahā World?” Then the bodhisattva-mahasattva Holder of the Dharma Torch addressed the Buddha saying, “World-Honored One! I can go to the Sahā World.” The Buddha said, “Now is the right time.” Thereupon Holder of the Dharma Torch Bodhisattva along with ten billion other bodhisattvas left that world and appeared in the Tuṣita Heaven [of this world] and emitted great light that penetrated throughout the world. Then all the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras,  mahoragas, Śakra, Brahma, the world protecting devas and all the devaputras, as well as all the śrāvakas, bodhisattvas, the the great assembly, having seen such unprecedented sights, all said, “This bodhisattva roams in the most extraordinary spiritual powers.”

爾時眾會因此光明，見一切功德光明世界，及見普賢如來國界莊嚴，於一劫中說不能盡。當此文殊師利現神變時，七那由他諸天子等發阿耨多羅三藐三菩提心。

Then, because of this light, everyone in the assembly saw the world Light of All Merit, and they saw the adornments of the world of Samantabhadra Tathāgata, just as described herein. When Mañjuśrī manifested these spiritual transformations, seven nayutas of devaputras all generated anuttarā-saṃyak-saṃbodhi citta.

爾時持法炬菩薩白文殊師利言：「可共禮覲釋迦如來。」

Then Holder of the Dharma Torch bodhisattva addressed Mañjuśrī saying, “Let us, together, worship Śākyamuni Tathāgata.”

時文殊師利於彼天子應可度者皆悉度已，與持法炬諸菩薩眾，及大聲聞，天、龍、夜叉、乾闥婆等，往詣佛所。到已頂禮佛足却住一面。爾時持法炬菩薩白佛言：「世尊！普賢如來問訊世尊，少病少惱、起居輕利、安樂行不？」

Thereupon, Mañjuśrī, for all the godlings that could be saved and all those that had already been saved, along with Holder of the Dharma Torch bodhisattva and his gathering, as well as all the great śrāvakas, devas, nāgas, yakṣas, gandharvas, and so on, went to see the Buddha. When they arrived, they bowed down with their heads at the Buddha’s feet then stood to one side. Then, Bodhisattva Holder of the Dharma Torch addressed the Buddha saying, “World-Honored One! Samantabhadra Tathāgata asks about the World-Honored One. Are your illnesses few, afflictions few, are things going easy, and are you experiencing joyfulness?”

爾時世尊告彼諸菩薩言：「善男子！此文殊師利及持法炬正士，神通變化智慧光明，成熟眾生奉事諸佛，一切菩薩不能知其智慧方便深入邊際。汝善男子！應當學此文殊師利及持法炬正士，并諸菩薩所有神通辯才智慧，奉事諸佛成熟眾生。此諸正士無數劫來，從一佛剎至一佛剎常作佛事。若諸眾生入此正士境界，當來不復墮於魔界。」

Thereupon, the World-Honored One spoke to that bodhisattva saying, “Kulaputra! The spiritual transformations, knowledge and wisdom light of this Mañjuśrī and Holder of the Dharma Torch bodhisattva ripens sentient beings and honors all buddhas. All bodhisattvas cannot known the limits of the profundity of their wisdom and upaya. Kulaputras! You should study this Mañjuśrī and Holder of the Dharma Torch bodhisattva, together with other bodhisattvas with spiritual powers and eloquence who revere buddhas and ripen sentient beings. These bodhisattvas, for immeasurable kalpas to come, travel from buddha field to buddha field doing the work of the Buddha. If sentient beings enter the objective realms of these bodhisattvas, they will never again fall into the realms of Mara.”

爾時世尊告長老阿難：「汝善持此法門，不斷三寶種故。」

Then the World-Honored One told the Venerable Ānanda, “You should retain this Dharma Door well, in order to not allow the Three Jewels to be cut off.”

爾時持法炬菩薩摩訶薩從此會起，與其眷屬還本佛剎。

Thereupon, Holder of the Dharma Torch bodhisattva-mahasattva arose from his seat and, along with this retinue, returned to his original Buddha field.

佛說此經已，善德天子、長老阿難，一切世間天、龍、乾闥婆、阿修羅等，聞佛所說，皆大歡喜。

When the Buddha has spoken this sutra, the godling Suguṇa, the Venerable Ānanda, and all the devas, nāgas, gandharvas, asuras, and so on heard what the Buddha said and were filled with joyous delight.