大寶積經

T11n0310_112

失譯附秦錄勘同編入

普明菩薩會第四十三

如是我聞：

Thus have I heard:

一時佛在王舍城耆闍崛山中，與大比丘眾八千人俱。菩薩摩訶薩萬六千人，皆是阿惟越致，從諸佛土而來集會，悉皆一生當成無上正真大道。

Once, the Buddha was on Mount Gṛdhrakūṭa (Vulture Peak) in the city of Rājagṛha, accompanied by a great assembly of eight thousand bhikṣus. There were also sixteen thousand bodhisattva-mahāsattvas, all of whom were irreversible (avaivartika), who had come together from various buddha lands. All of them were destined to attain the unsurpassed, true, and perfect enlightenment in their next life.

爾時世尊告大迦葉：「菩薩有四法退失智慧。何謂為四？不尊重法、不敬法師；所受深法祕不說盡；有樂法者為作留難，說諸因緣沮壞其心；憍慢自高卑下他人。迦葉！是為菩薩四法退失智慧。復次迦葉！菩薩有四法得大智慧。何謂為四？常尊重法、恭敬法師；隨所聞法以清淨心廣為人說，不求一切名聞利養；知從多聞生於智慧，勤求不懈如救頭然；聞經誦持樂如說行，不隨言說。迦葉！是為菩薩四法得大智慧。

At that time, the World-Honored One said to Mahākāśyapa: "There are four dharmas by which bodhisattvas lose wisdom. What are these four?

• Not respecting the Dharma and not revering Dharma teachers;
• Keeping the profound Dharma they have received secret and not fully expounding it;
• Creating obstacles for those who delight in the Dharma, explaining various causes and conditions to discourage their minds;
• Being arrogant and looking down on others.

Kāśyapa, these are the four dharmas by which bodhisattvas lose wisdom.

Furthermore, Kāśyapa, there are four dharmas by which bodhisattvas gain great wisdom. What are these four?

• Always respecting the Dharma and revering Dharma teachers;
• Widely explaining to others with a pure mind whatever Dharma they have heard, without seeking fame or gain;
• Knowing that wisdom arises from extensive learning, and diligently seeking it without laziness, as if one's head were on fire;
• Delighting in practicing according to what is taught when hearing and reciting sutras, not merely following words.

Kāśyapa, these are the four dharmas by which bodhisattvas gain great wisdom."

「復次迦葉！菩薩有四法失菩提心。何謂為四？欺誑師長已受經法而不恭敬，無疑悔處令他疑悔，求大乘者訶罵誹謗廣其惡名，以諂曲心與人從事。迦葉！是為菩薩四法失菩提心。復次迦葉！菩薩有四法，世世不失菩提之心，乃至道場自然現前。何謂為四？失命因緣不以妄語何況戲笑；常以直心與人從事離諸諂曲；於諸菩薩生世尊想，能於四方稱揚其名；自不愛樂諸小乘法，所化眾生皆悉令住無上菩提。迦葉！是為菩薩四法，世世不失菩提之心，乃至道場自然現前。

"Furthermore, Kāśyapa, there are four dharmas by which bodhisattvas lose the bodhicitta (mind of enlightenment). What are these four?

• Deceiving and disrespecting teachers after receiving the Dharma teachings from them;
• Causing doubts and regrets in others where there should be none;
• Scolding, slandering, and spreading evil reputation about those who seek the Great Vehicle;
• Dealing with people with a deceitful mind.

Kāśyapa, these are the four dharmas by which bodhisattvas lose the bodhicitta.

Furthermore, Kāśyapa, there are four dharmas by which bodhisattvas do not lose the bodhicitta from life to life, until they naturally manifest at the seat of enlightenment. What are these four?

• Not lying even at the cost of one's life, let alone for the sake of jest;
• Always dealing with people with a straightforward mind, free from deceit;
• Regarding all bodhisattvas as World-Honored Ones, and praising their names in all directions;
• Not delighting in the teachings of the Lesser Vehicle oneself, and guiding all beings one teaches to abide in the supreme bodhi.

Kāśyapa, these are the four dharmas by which bodhisattvas do not lose the bodhicitta from life to life, until they naturally manifest at the seat of enlightenment."

「復次迦葉！菩薩有四法，所生善法滅不增長。何謂為四？以憍慢心讀誦修學路伽耶經，貪利養心詣諸檀越，增毀菩薩，所未聞經違逆不信。迦葉！是為菩薩四法，所生善法滅不增長。復次迦葉！菩薩有四法，所生善法增長不失。何謂為四？捨離邪法求正經典六波羅蜜菩薩法藏；心無憍慢於諸眾生謙卑下下，如法得施知量知足；離諸邪命安住聖種，不出他人罪過虛實不求人短；若於諸法心不通達，作如是念：『佛法無量，隨眾所樂而為演說，唯佛所知非我所解。』以佛為證不生違逆。迦葉！是為菩薩四法，所生善法增長不失。

"Furthermore, Kāśyapa, there are four dharmas by which the good dharmas that bodhisattvas have generated diminish and do not increase. What are these four?

• Reading, reciting, and studying heretical texts with an arrogant mind;
• Visiting donors with a mind greedy for offerings;
• Increasing slander against bodhisattvas;
• Disbelieving and rejecting sutras one has not heard before.

Kāśyapa, these are the four dharmas by which the good dharmas that bodhisattvas have generated diminish and do not increase.

Furthermore, Kāśyapa, there are four dharmas by which the good dharmas that bodhisattvas have generated increase and are not lost. What are these four?

• Abandoning wrong dharmas and seeking the correct sutras, the six pāramitās, and the bodhisattva canon;
• Being free from arrogance, humble towards all beings, receiving offerings according to the Dharma, and knowing contentment;
• Abandoning wrong livelihood, abiding in the noble lineage, not exposing others' faults whether true or false, and not seeking others' shortcomings;
• When not understanding certain dharmas, thinking thus: "The Buddha's teachings are immeasurable. They are expounded according to beings' inclinations. Only the Buddha knows them; they are beyond my comprehension." Taking the Buddha as witness and not opposing the teachings.

Kāśyapa, these are the four dharmas by which the good dharmas that bodhisattvas have generated increase and are not lost."

「復次迦葉！菩薩有四曲心，所應遠離。何謂為四？於佛法中心生疑悔，於諸眾生憍慢瞋恨，於他利養起嫉妬心，訶罵菩薩廣其惡名。迦葉！是為菩薩四曲心，所應遠離。復次迦葉！菩薩有四直心之相。何謂為四？所犯眾罪終不覆藏，向他發露心無蓋纏；若失國界身命財利，如是急事終不妄語，亦不餘言一切惡事；罵詈毀謗撾打繫縛種種傷害，受是苦時但自咎責，自依業報不瞋恨他；安住信力，若聞甚深難信佛法，自心清淨能悉受持。迦葉！是為菩薩有四直心之相。

"Furthermore, Kāśyapa, there are four crooked minds that bodhisattvas should avoid. What are these four?

• Giving rise to doubt and regret regarding the Buddha's teachings;
• Being arrogant and hateful towards sentient beings;
• Feeling jealous of others' gains;
• Scolding and slandering bodhisattvas, spreading their bad reputation.

Kāśyapa, these are the four crooked minds that bodhisattvas should avoid.

Furthermore, Kāśyapa, there are four characteristics of a straightforward mind for bodhisattvas. What are these four?

• Never concealing their transgressions, but confessing them to others with an uncovered mind;
• Never lying or speaking evil words, even in urgent situations such as losing one's country, life, or wealth;
• When subjected to various forms of abuse, slander, beating, or harm, they only blame themselves, accepting it as the result of their own karma without harboring resentment towards others;
• Abiding in the power of faith, when hearing profound and difficult-to-believe Buddha dharmas, they are able to accept and uphold them with a pure mind.

Kāśyapa, these are the four characteristics of a straightforward mind for bodhisattvas."

「復次迦葉！菩薩有四敗壞之相。何謂為四？讀誦經典而生戲論不隨法行；不能奉順恭敬師長令心歡悅，損他供養；自違本誓而受信施；見善菩薩輕慢不敬。迦葉！是為菩薩有四敗壞之相。復次迦葉！菩薩有四善順之相。何謂為四？所未聞經聞便信受如所說行，依止於法不依言說；隨順師教能知意旨，易與言語所作皆善，不失師意；不退戒定，以調順心而受供養；見善菩薩恭敬愛樂，隨順善人稟受德行。迦葉！是為菩薩有四善順之相。

"Furthermore, Kāśyapa, there are four characteristics of a bodhisattva's corruption. What are these four?

• Reading and reciting sutras while engaging in idle speculation and not following the Dharma in practice;
• Being unable to respectfully serve and please teachers, while damaging others' offerings;
• Violating one's original vows while accepting faithful offerings;
• Seeing virtuous bodhisattvas and treating them with contempt and disrespect.

Kāśyapa, these are the four characteristics of a bodhisattva's corruption.

Furthermore, Kāśyapa, there are four characteristics of a bodhisattva's good compliance. What are these four?

• Upon hearing sutras not heard before, immediately accepting them with faith and practicing according to what is taught, relying on the Dharma and not on mere words;
• Following the teacher's instructions and understanding their intent, being easy to speak with and doing everything well without losing the teacher's meaning;
• Not retreating from precepts and meditation, accepting offerings with a well-disciplined mind;
• Seeing virtuous bodhisattvas and respecting them with love and joy, following good people and receiving their virtuous conduct.

Kāśyapa, these are the four characteristics of a bodhisattva's good compliance."

「復次迦葉！菩薩有四錯謬。何謂為四？不可信人與之同意，是菩薩謬；非器眾生說其深法，是菩薩謬；樂大乘者為讚小乘，是菩薩謬；若行施時但與持戒，供養善者不與惡人，是菩薩謬。迦葉！是為菩薩四謬。復次迦葉！菩薩有四正道。何謂為四？於諸眾生其心平等，普化眾生等以佛慧，於諸眾生平等說法，普令眾生等住正行。迦葉！是為菩薩有四正道。

"Furthermore, Kāśyapa, there are four errors of bodhisattvas. What are these four?

• Agreeing with untrustworthy people is an error of bodhisattvas;
• Teaching profound dharmas to those who are not proper vessels is an error of bodhisattvas;
• Praising the Lesser Vehicle to those who delight in the Great Vehicle is an error of bodhisattvas;
• When practicing giving, only giving to those who keep precepts and making offerings only to good people but not to evil people is an error of bodhisattvas.

Kāśyapa, these are the four errors of bodhisattvas.

Furthermore, Kāśyapa, there are four right paths for bodhisattvas. What are these four?

• Having an equal mind towards all sentient beings;
• Universally transforming all sentient beings equally with the Buddha's wisdom;
• Teaching the Dharma equally to all sentient beings;
• Causing all sentient beings to equally abide in right conduct.

Kāśyapa, these are the four right paths for bodhisattvas."

「復次迦葉！菩薩有四非善知識非善等侶。何謂為四？求聲聞者但欲自利，求緣覺者喜樂少事，讀外經典路伽耶毘文辭嚴飾，所親近者但增世利不益法利。迦葉！是為菩薩有四非善知識非善等侶。復次迦葉！菩薩有四善知識四善等侶。何謂為四？諸來求者是善知識，佛道因緣故；能說法者是善知識，生智慧故；能教他人令出家者是善知識，增長善法故；諸佛世尊是善知識，增長一切諸佛法故。迦葉！是為菩薩四善知識四善等侶。

"Furthermore, Kāśyapa, there are four types of non-good friends and non-good companions for bodhisattvas. What are these four?

• Those who seek the Śrāvaka path only for their own benefit;
• Those who seek the Pratyekabuddha path and delight in few affairs;
• Those who read non-Buddhist scriptures and engage in sophistry with ornate words;
• Those who associate with others only for worldly gain and not for spiritual benefit.

Kāśyapa, these are the four types of non-good friends and non-good companions for bodhisattvas.

Furthermore, Kāśyapa, there are four good friends and four good companions for bodhisattvas. What are these four?

• Those who come seeking are good friends, for they are causes and conditions for the Buddha path;
• Those who can expound the Dharma are good friends, for they give rise to wisdom;
• Those who can teach others to leave home are good friends, for they increase good dharmas;
• All Buddhas and World-Honored Ones are good friends, for they increase all Buddha dharmas.

Kāśyapa, these are the four good friends and four good companions for bodhisattvas."

「復次迦葉！菩薩有四非菩薩而似菩薩。何謂為四？貪求利養而不求法，貪求名稱不求福德，貪求自樂不救眾生以滅苦法，樂聚徒眾不樂遠離。迦葉！是為四非菩薩而似菩薩。復次迦葉！菩薩有四真實菩薩。何謂為四？能信解空亦信業報；知一切法無有吾我，而於眾生起大悲心；深樂涅槃而遊生死；所作行施皆為眾生不求果報。迦葉！是為四種真實菩薩福德。

"Furthermore, Kāśyapa, there are four types of non-bodhisattvas who resemble bodhisattvas. What are these four?

• Those who seek material gain rather than the Dharma;
• Those who seek fame rather than merit;
• Those who seek their own pleasure rather than saving beings with the Dharma that eliminates suffering;
• Those who delight in gathering followers rather than in solitude.

Kāśyapa, these are the four types of non-bodhisattvas who resemble bodhisattvas.

Furthermore, Kāśyapa, there are four types of true bodhisattvas. What are these four?

• Those who can understand emptiness and also believe in karmic retribution;
• Those who know all dharmas are without self, yet generate great compassion for sentient beings;
• Those who deeply delight in nirvana, yet traverse in samsara;
• Those who practice giving for the sake of all beings without seeking rewards.

Kāśyapa, these are the four types of true bodhisattvas and their merits."

「復次迦葉！菩薩有四大藏。何謂為四？若有菩薩值遇諸佛，能聞六波羅蜜及其義解，以無礙心視說法者，樂遠離行心無懈怠。迦葉！是為菩薩有四大藏。

"Furthermore, Kāśyapa, there are four great treasures for bodhisattvas. What are these four?

• When bodhisattvas encounter Buddhas, they are able to hear and understand the meaning of the six pāramitās;
• They view those who expound the Dharma with an unobstructed mind;
• They delight in the practice of seclusion;
• Their minds are free from laziness.

Kāśyapa, these are the four great treasures for bodhisattvas."

「復次迦葉！菩薩有四法能過魔事。何謂為四？常不捨離菩提之心，於諸眾生心無恚礙；覺諸知見；心不輕賤一切眾生。迦葉！是為菩薩四法能過魔事。

"Furthermore, Kāśyapa, there are four dharmas by which bodhisattvas can overcome Māra's obstacles. What are these four?

• Never abandoning the mind of enlightenment (bodhicitta);
• Having no anger or obstruction in their hearts towards sentient beings;
• Being aware of various views and knowledge;
• Not looking down upon or despising any sentient beings.

Kāśyapa, these are the four dharmas by which bodhisattvas can overcome Māra's obstacles."

「復次迦葉！菩薩有四法攝諸善根。何謂為四？在空閑處離諂曲心，諸眾生中行四攝法而不求報，為求法故不惜身命，修諸善根心無厭足。迦葉！是為菩薩四法攝諸善根。

"Furthermore, Kāśyapa, there are four dharmas by which bodhisattvas gather all good roots. What are these four?

• Dwelling in solitary places with a mind free from flattery and deceit;
• Practicing the four means of attraction among sentient beings without seeking rewards;
• Not sparing one's life in seeking the Dharma;
• Cultivating all good roots with an insatiable mind.

Kāśyapa, these are the four dharmas by which bodhisattvas gather all good roots."

「復次迦葉！菩薩有四無量福德莊嚴。何謂為四？以清淨心而行法施，於破戒人生大悲心，於諸眾生中稱揚讚歎菩提之心，於諸下劣修習忍辱。迦葉！是為菩薩有四無量福德莊嚴。

"Furthermore, Kāśyapa, there are four immeasurable adornments of merit for bodhisattvas. What are these four?

• Practicing the giving of Dharma with a pure mind;
• Generating great compassion towards those who break precepts;
• Praising and extolling the mind of enlightenment (bodhicitta) among all sentient beings;
• Cultivating patience towards those who are inferior.

Kāśyapa, these are the four immeasurable adornments of merit for bodhisattvas."

「復次迦葉！名菩薩者，不但名字為菩薩也，能行善法行平等心名為菩薩。略說成就三十二法，名為菩薩。何謂三十二法？常為眾生深求安樂，皆令得住一切智中，心不憎惡他人智慧，破壞憍慢深樂佛道，愛敬無虛親厚究竟，於怨親中其心同等至於涅槃，言常含笑先意問訊，所為事業終不中息，普為眾生等行大悲，心無疲倦多聞無厭，自求己過不說他短，以菩提心行諸威儀，所行惠施不求其報，不依生處而行持戒，諸眾生中行無礙忍，為修一切諸善根故勤行精進，離生無色而起禪定，行方便慧，應四攝法，善惡眾生慈心無畏，一心聽法心住遠離，心不樂著世間眾事，不貪小乘，於大乘中常見大利，離惡知識親近善友，成四梵行，遊戲五通，常依真智，於諸眾生邪行正行俱不捨棄，言常決定，貴真實法，一切所作菩提為首。如是迦葉！若人有此三十二法，名為菩薩。

"Furthermore, Kāśyapa, one who is called a bodhisattva is not merely a bodhisattva in name. One who can practice good dharmas and maintain an equal mind is called a bodhisattva. In brief, one who accomplishes thirty-two dharmas is called a bodhisattva. What are these thirty-two dharmas?

• Always seeking the deep happiness of sentient beings, causing all to abide in omniscience;
• Not harboring hatred towards others' wisdom, destroying arrogance and deeply delighting in the Buddha's path;
• Loving and respecting without falsity, being ultimately intimate;
• Having an equal mind towards enemies and friends, up to nirvana;
• Always speaking with a smile and greeting others first;
• Never ceasing in their endeavors;
• Practicing great compassion equally for all beings;
• Having a tireless mind and being insatiable in learning;
• Seeking out their own faults and not speaking of others' shortcomings;
• Conducting all activities with the mind of enlightenment;
• Practicing giving without seeking rewards;
• Observing precepts without depending on place of birth;
• Practicing unobstructed patience among all beings;
• Diligently practicing to cultivate all good roots;
• Arousing meditation apart from form and formlessness;
• Practicing expedient wisdom;
• Applying the four means of attraction;
• Having a compassionate and fearless mind towards both good and evil beings;
• Listening to the Dharma single-mindedly and dwelling in seclusion;
• Not delighting in worldly affairs;
• Not craving the Lesser Vehicle, but always seeing great benefit in the Great Vehicle;
• Leaving evil friends and drawing near to good friends;
• Accomplishing the four brahmaviharas;
• Playing with the five supernatural powers;
• Always relying on true wisdom;
• Not abandoning beings whether they practice wrongly or rightly;
• Always speaking with determination;
• Valuing the true Dharma;
• Making enlightenment the foremost in all activities.

Thus, Kāśyapa, one who possesses these thirty-two dharmas is called a bodhisattva."

「復次迦葉！菩薩福德無量無邊，當以譬喻因緣故知。迦葉！譬如一切大地，眾生所用，無分別心不求其報。菩薩亦爾，從初發心至坐道場，一切眾生皆蒙利益，心無分別不求其報。迦葉！譬如一切水種，百穀藥木皆得增長。菩薩亦爾，自心淨故，慈悲普覆一切眾生，皆令增長一切善法。迦葉！譬如一切火種，皆能成熟百穀果實。菩薩智慧亦復如是，皆能成熟一切善法。迦葉！譬如一切風種，皆能成立一切世界。菩薩方便亦復如是，皆能成立一切佛法。迦葉！譬如月初生時，光明形色日日增長。菩薩淨心亦復如是，一切善法日日增長。迦葉！譬如日之初出一時放光，普為一切眾生照明。菩薩亦爾，放智慧光一時普照一切眾生。迦葉！譬如師子獸王，隨所至處不驚不畏。菩薩亦爾，清淨持戒真實智慧，隨所住處不驚不畏。迦葉！譬如善調象王，能辦大事身不疲極。菩薩亦爾，善調心故，能為眾生作大利益心無疲倦。迦葉！譬如有諸蓮花，生於水中水不能著。菩薩亦爾，生於世間而世間法所不能污。迦葉！譬如有人伐樹，根在還生。菩薩亦爾，方便力故雖斷結使，有善根愛還生三界。迦葉！譬如諸方流水，入大海已皆為一味。菩薩亦爾，以種種門集諸善根，迴向阿耨多羅三藐三菩提，皆為一味。迦葉！譬如須彌山王，忉利諸天及四天王皆依止住。菩薩菩提心亦復如是，為薩婆若所依止住。迦葉！譬如有大國王，以臣力故能辦國事。菩薩智慧亦復如是，方便力故皆能成辦一切佛事。迦葉！譬如天晴明時，淨無雲翳必無雨相。寡聞菩薩無法雨相，亦復如是。迦葉！譬如天陰雲時，必能降雨充足眾生。菩薩亦爾，從大悲雲起大法雨利益眾生。迦葉！譬如隨轉輪王，所出之處則有七寶。如是迦葉！菩薩出時，三十七品現於世間。迦葉！譬如隨摩尼珠，所在之處則有無量金銀珍寶。菩薩亦爾，隨所出處則有無量百千聲聞辟支佛寶。迦葉！譬如忉利諸天入同等園，所用之物皆悉同等。菩薩亦爾，真淨心故，於眾生中平等教化。迦葉！譬如呪術藥力，毒不害人。菩薩結毒亦復如是，智慧力故不墮惡道。迦葉！譬如諸大城中所棄糞穢，若置甘蔗蒲桃田中則有利益。菩薩結使亦復如是，所有遺餘皆是利益薩婆若因緣故。

"Furthermore, Kāśyapa, the merit of bodhisattvas is immeasurable and boundless. This should be understood through similes and causes. Kāśyapa, just as the great earth is used by all beings without discrimination and without seeking reward, so too do bodhisattvas, from their initial resolve until they reach the seat of enlightenment, benefit all beings without discrimination and without seeking reward.

Kāśyapa, just as all types of water cause all grains, herbs, and trees to grow, so too do bodhisattvas, because their minds are pure, cover all beings with loving-kindness and compassion, causing all good dharmas to grow.

Kāśyapa, just as all types of fire can ripen all grains and fruits, so too can the wisdom of bodhisattvas ripen all good dharmas.

Kāśyapa, just as all types of wind can establish all worlds, so too can the skillful means of bodhisattvas establish all Buddha dharmas.

Kāśyapa, just as the light and form of the moon increase day by day when it first appears, so too do all good dharmas increase day by day in the pure minds of bodhisattvas.

Kāśyapa, just as the sun, when it first rises, simultaneously emits light to illuminate all beings, so too do bodhisattvas emit the light of wisdom to simultaneously illuminate all beings.

Kāśyapa, just as the lion king is not frightened or afraid wherever it goes, so too are bodhisattvas, with their pure precepts and true wisdom, not frightened or afraid wherever they dwell.

Kāśyapa, just as a well-trained elephant king can accomplish great tasks without tiring, so too can bodhisattvas, because their minds are well-trained, bring great benefits to beings without wearying.

Kāśyapa, just as lotus flowers grow in water but are not stained by it, so too are bodhisattvas born in the world but not defiled by worldly dharmas.

Kāśyapa, just as when a tree is cut down, it grows again if the roots remain, so too do bodhisattvas, through the power of skillful means, though they cut off afflictions, still have the love of good roots and are reborn in the three realms.

Kāśyapa, just as the waters flowing from all directions become one taste when they enter the great ocean, so too do bodhisattvas gather good roots through various means and dedicate them to anuttara-samyak-sambodhi, all becoming one taste.

Kāśyapa, just as Mount Sumeru is the abode of the Trayastrimsa gods and the Four Heavenly Kings, so too is the bodhicitta of bodhisattvas the abode of sarvajñā (all-knowing wisdom).

Kāśyapa, just as a great king can accomplish state affairs through the power of his ministers, so too can the wisdom of bodhisattvas accomplish all Buddha's works through the power of skillful means.

Kāśyapa, just as there are no signs of rain when the sky is clear and cloudless, so too are there no signs of Dharma rain in bodhisattvas of little learning.

Kāśyapa, just as when the sky is cloudy and overcast, it can certainly rain to satisfy all beings, so too do bodhisattvas, from the clouds of great compassion, bring forth great Dharma rain to benefit beings.

Kāśyapa, just as wherever a wheel-turning king appears, the seven treasures appear in the world. Similarly, Kāśyapa, when bodhisattvas appear, the thirty-seven factors of enlightenment appear in the world.

Kāśyapa, just as wherever there is a wish-fulfilling jewel, there are countless treasures of gold and silver, so too wherever bodhisattvas appear, there are countless thousands of śrāvaka and pratyekabuddha treasures.

Kāśyapa, just as when the gods of Trayastrimsa enter the Garden of Equality, all the things they use are equal, so too do bodhisattvas, because of their truly pure minds, teach beings equally.

Kāśyapa, just as through the power of spells and medicines, poison cannot harm people, so too are the afflictions of bodhisattvas, through the power of wisdom, unable to cause them to fall into evil paths.

Kāśyapa, just as the waste discarded in great cities, when placed in sugarcane or grape fields, can be beneficial, so too are the remaining afflictions of bodhisattvas all beneficial as causes and conditions for sarvajñā."

「如是迦葉！菩薩欲學是寶積經者，應修習正觀諸法。云何為正觀？所謂真實思惟諸法。真實正觀者，不觀我人眾生壽命，是名中道真實正觀。復次迦葉！真實觀者，觀色非常亦非無常，觀受想行識非常亦非無常，是名中道真實正觀。復次迦葉！真實觀者，觀地種非常亦非無常，觀水、火、風種非常亦非無常，是名中道真實正觀。所以者何？以常是一邊、無，常是一邊，常無常是中無色無形無明無知，是名中道諸法實觀。我是一邊、無我是一邊，我無我是中無色無形無明無知，是名中道諸法實觀。復次迦葉！若心有實是為一邊，若心非實是為一邊，若無心識亦無心數法，是名中道諸法實觀。如是善法不善法、世法出世法、有罪法無罪法、有漏法無漏法、有為法無為法，乃至有垢法無垢法，亦復如是離於二邊，而不可受亦不可說，是名中道諸法實觀。復次迦葉！有是一邊、無是一邊，有無中間無色無形無明無知，是名中道諸法實觀。

"Thus, Kāśyapa! A bodhisattva who wishes to study this Ratnakūṭa Sūtra should cultivate the right view of all dharmas. What is the right view? It is the true contemplation of all dharmas. The true right view does not perceive self, person, sentient being, or life span. This is called the Middle Way true right view.

Furthermore, Kāśyapa! The true view observes that form is neither permanent nor impermanent, and observes that feeling, perception, formations, and consciousness are neither permanent nor impermanent. This is called the Middle Way true right view.

Furthermore, Kāśyapa! The true view observes that the earth element is neither permanent nor impermanent, and observes that the water, fire, and wind elements are neither permanent nor impermanent. This is called the Middle Way true right view. Why is this so? Because permanence is one extreme and impermanence is the other extreme. The middle between permanence and impermanence has no form, no shape, no brightness, and no knowing. This is called the Middle Way true view of all dharmas.

Self is one extreme and no-self is the other extreme. The middle between self and no-self has no form, no shape, no brightness, and no knowing. This is called the Middle Way true view of all dharmas.

Furthermore, Kāśyapa! If the mind is real, that is one extreme. If the mind is unreal, that is the other extreme. If there is no mind-consciousness and no mental factors, this is called the Middle Way true view of all dharmas.

Similarly, for wholesome and unwholesome dharmas, worldly and transcendent dharmas, dharmas with fault and without fault, defiled and undefiled dharmas, conditioned and unconditioned dharmas, up to impure and pure dharmas, one should also depart from the two extremes. They cannot be grasped or expressed. This is called the Middle Way true view of all dharmas.

Furthermore, Kāśyapa! Existence is one extreme and non-existence is the other extreme. The middle between existence and non-existence has no form, no shape, no brightness, and no knowing. This is called the Middle Way true view of all dharmas."

「復次迦葉！我所說法十二因緣，無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱。如是因緣，但為集成是大苦聚。若無明滅則行滅、行滅故識滅、識滅故名色滅、名色滅故六入滅、六入滅故觸滅、觸滅故受滅、受滅故愛滅、愛滅故取滅、取滅故有滅、有滅故生滅、生滅故如是老死憂悲眾惱大苦皆滅。明與無明無二無別，如是知者，是名中道諸法實觀。如是行及非行、識及所識、名色可見及不可見、諸六入處及六神通、觸及所觸、受與受滅、愛與愛滅、取與取滅、有與有滅、生與生滅、老死與老死滅，是皆無二無別，如是知者，是名中道諸法實觀。

Furthermore, Kāśyapa! The twelve links of dependent origination that I have taught are as follows: ignorance conditions formations, formations condition consciousness, consciousness conditions name-and-form, name-and-form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions clinging, clinging conditions becoming, becoming conditions birth, birth conditions aging, death, sorrow, lamentation, pain, and despair. These conditions merely accumulate to form a great mass of suffering.

If ignorance ceases, then formations cease; because formations cease, consciousness ceases; because consciousness ceases, name-and-form cease; because name-and-form cease, the six sense bases cease; because the six sense bases cease, contact ceases; because contact ceases, feeling ceases; because feeling ceases, craving ceases; because craving ceases, clinging ceases; because clinging ceases, becoming ceases; because becoming ceases, birth ceases; because birth ceases, aging, death, sorrow, lamentation, and the great mass of suffering all cease.

Understanding and ignorance are not two, not different. One who knows this is said to have the Middle Way true view of all dharmas. Similarly, formations and non-formations, consciousness and the object of consciousness, visible and invisible name-and-form, the six sense bases and the six supernatural powers, contact and the object of contact, feeling and the cessation of feeling, craving and the cessation of craving, clinging and the cessation of clinging, becoming and the cessation of becoming, birth and the cessation of birth, aging-and-death and the cessation of aging-and-death - all these are not two, not different. One who knows this is said to have the Middle Way true view of all dharmas.

「復次迦葉！真實觀者，不以空故令諸法空，但法性自空。不以無相故令法無相，但法自無相。不以無願令法無願，但法自無願。不以無起無生無我無取無性故令法無起無取無性，但法自無起無取無性。如是觀者是名實觀。復次迦葉！非無人故名曰為空，但空自空。前際空、後際空、中際亦空，當依於空莫依於人。若以得空便依於空，是於佛法則為退墮。如是迦葉！寧起我見積若須彌，非以空見起增上慢。所以者何？一切諸見以空得脫，若起空見則不可除。迦葉！譬如醫師授藥令病擾動，是藥在內而不出者。於意云何？如是病人寧得差不？」

Furthermore, Kāśyapa! The true observer does not make all dharmas empty because of emptiness, but the nature of dharmas is itself empty. Not because of signlessness are dharmas made signless, but dharmas are themselves signless. Not because of wishlessness are dharmas made wishless, but dharmas are themselves wishless. Not because of non-arising, non-birth, non-self, non-grasping, and non-nature are dharmas made non-arising, non-grasping, and without nature, but dharmas are themselves non-arising, non-grasping, and without nature. One who observes thus is called a true observer.

Furthermore, Kāśyapa! It is not because there are no people that it is called empty, but emptiness is itself empty. The past is empty, the future is empty, and the present is also empty. One should rely on emptiness, not on people. If one attains emptiness and then relies on emptiness, this is a regression in the Buddha's Dharma.

Thus, Kāśyapa! It is better to have a view of self as high as Mount Sumeru than to arouse arrogance because of a view of emptiness. Why is this? All views are liberated by emptiness, but if one arises a view of emptiness, it cannot be eliminated.

Kāśyapa! It is like a doctor giving medicine to cause a disturbance in the illness, but the medicine remains inside and does not come out. What do you think? Will such a patient be cured?

「不也。世尊！是藥不出，其病轉增。」

"No, World-Honored One! If the medicine does not come out, the illness will worsen."

「如是迦葉！一切諸見唯空能滅，若起空見則不可除。譬如有人怖畏虛空，悲嘷椎胸作如是言：『我捨虛空。』於意云何？是虛空者可捨離不？」

"Thus, Kāśyapa! Only emptiness can extinguish all views. But if one arises a view of emptiness, it cannot be eliminated. It is like a person who fears empty space and cries out, beating their chest, saying: 'I renounce empty space.' What do you think? Can this empty space be renounced?"

「不也。世尊！」

"No, World-Honored One!"

「如是迦葉！若畏空法，我說是人狂亂失心。所以者何？常行空中而畏於空。譬如畫師自手畫作夜叉鬼像，見已怖畏迷悶躄地。一切凡夫亦復如是，自造色聲香味觸故，往來生死受諸苦惱而不自覺。譬如幻師作幻人已還自殘食。行道比丘亦復如是，有所觀法皆空皆寂無有堅固，是觀亦空。迦葉！譬如兩木相磨便有火生，還燒是木。如是迦葉！真實觀故生聖智慧，聖智生已還燒實觀。譬如然燈，一切黑闇皆自無有，無所從來去無所至，非東方來，去亦不至南西北方四維上下，不從彼來去亦不至。而此燈明無有是念：『我能滅闇。』但因燈明法自無闇，明闇俱空無作無取。如是迦葉！實智慧生、無智便滅，智與無智二相俱空無作無取。迦葉！譬如千歲冥室未曾見明。若然燈時，於意云何？闇寧有，念：『我久住此不欲去耶？』」

Thus, Kāśyapa! If one fears the dharma of emptiness, I say that person is mad and has lost their mind. Why is this? Because they constantly move within emptiness yet fear emptiness. It's like a painter who draws the image of a yakṣa demon with their own hand, then becomes frightened upon seeing it and falls to the ground in a faint. All ordinary beings are like this: they create form, sound, smell, taste, and touch, and thus come and go in the cycle of birth and death, experiencing various sufferings without realizing it themselves.

It's like a magician who creates an illusion and then is harmed by it. A monk practicing the path is also like this: whatever dharmas he observes are all empty and tranquil, without any solidity, and this observation itself is also empty.

Kāśyapa! It's like two pieces of wood rubbing together to produce fire, which then burns the wood. Similarly, Kāśyapa, through true observation, noble wisdom is born, and once noble wisdom is born, it burns away even the true observation.

It's like lighting a lamp: all darkness naturally ceases to exist. It doesn't come from anywhere or go anywhere. It doesn't come from the east, nor does it go to the south, west, north, the four intermediate directions, up or down. It doesn't come from there, nor does it go there. Yet this lamp light doesn't think, "I can extinguish darkness." But because of the lamp's light, darkness naturally doesn't exist. Both light and darkness are empty, without action or grasping.

Thus, Kāśyapa! When true wisdom is born, ignorance is extinguished. Both wisdom and ignorance are empty in their two aspects, without action or grasping.

Kāśyapa! It's like a dark room that hasn't seen light for a thousand years. If a lamp is lit, what do you think? Would the darkness think, "I have dwelled here for a long time and don't want to leave?"

「不也。世尊！若然燈時是闇無力，而不欲去必當磨滅。」

"No, World-Honored One! When a lamp is lit, the darkness has no power. Even if it does not wish to leave, it will certainly be dispelled."

「如是迦葉！百千萬劫久習結業，以一實觀即皆消滅。其燈明者，聖智慧是。其黑闇者，諸結業是。迦葉！譬如種在空中而能生長，從本已來無有是處。菩薩取證亦復如是，增長佛法終無是處。迦葉！譬如種在良田則能生長。如是迦葉！菩薩亦爾，有諸結使離世間法能長佛法。迦葉！譬如高原陸地不生蓮花。菩薩亦復如是，於無為中不生佛法。迦葉！譬如卑濕淤泥中乃生蓮花。菩薩亦爾，生死淤泥邪定眾生能生佛法。迦葉！譬如有四大海滿中生蘇。菩薩有為善根甚多無量，亦復如是。迦葉！譬如若破一毛以為百分，以一分毛取海一渧，一切聲聞有為善根亦復如是。迦葉！譬如小芥子孔所有虛空，一切聲聞有為智慧亦復如是。迦葉！譬如十方虛空無量無邊！菩薩有為智慧甚多為力無量，亦復如是。迦葉！譬如剎利大王有大夫人，與貧賤通懷妊生子。於意云何？是王子不？」

Thus, Kāśyapa! The karmic bonds accumulated over hundreds of thousands of millions of kalpas can all be eliminated by a single true observation. The lamp light represents noble wisdom, while the darkness represents karmic bonds.

Kāśyapa! Just as a seed cannot grow and develop in mid-air, it has never been possible for a bodhisattva to attain realization while increasing the Buddha's teachings. Kāśyapa! Just as a seed can grow when planted in good soil, so too can a bodhisattva with afflictions grow in the Buddha's teachings while being apart from worldly dharmas.

Kāśyapa! Just as lotus flowers do not grow on high, dry land, so too bodhisattvas do not give rise to the Buddha's teachings in the unconditioned. Kāśyapa! Just as lotus flowers grow in low, wet mud, so too can bodhisattvas in the mud of birth and death, and beings in wrong concentration, give rise to the Buddha's teachings.

Kāśyapa! It's like four great oceans filled with ghee. The conditioned roots of goodness of bodhisattvas are likewise extremely numerous and immeasurable. Kāśyapa! It's like breaking a single hair into a hundred parts and using one part to take a single drop from the ocean. The conditioned roots of goodness of all śrāvakas are likewise. Kāśyapa! It's like the space in a tiny mustard seed. The conditioned wisdom of all śrāvakas is likewise. Kāśyapa! It's like the immeasurable and boundless space in the ten directions. The conditioned wisdom of bodhisattvas is likewise extremely vast and of immeasurable power.

Kāśyapa! It's like a great kṣatriya king whose chief consort has relations with a poor and lowly man and becomes pregnant and gives birth to a son. What do you think? Is this a prince?

「不也。世尊！」

“No, World-Honored One!”

「如是迦葉！我聲聞眾亦復如是，雖為同證以法性生，不名如來真實佛子。迦葉！譬如剎利大王與使人通懷妊生子，雖出下姓得名王子。初發心菩薩亦復如是，雖未具足福德智慧，往來生死隨其力勢利益眾生，是名如來真實佛子。迦葉！譬如轉輪聖王而有千子，未有一人有聖王相，聖王於中不生子想。如來亦爾，雖有百千萬億聲聞眷屬圍遶而無菩薩，如來於中不生子想。迦葉！譬如轉輪聖王有大夫人懷妊七日，是子具有轉輪王相，諸天尊重過餘諸子具身力者。所以者何？是胎王子必紹尊位繼聖王種。如是迦葉！初發心菩薩亦復如是，雖未具足諸菩薩根，如胎王子諸天神王深心尊重，過於八解大阿羅漢。所以者何？如是菩薩名紹尊位不斷佛種。迦葉！譬如一琉璃珠勝於水精如須彌山。菩薩亦爾，從初發心便勝聲聞辟支佛眾。迦葉！譬如大王夫人生子之日，小王群臣皆來拜謁。菩薩亦爾，初發心時諸天世人皆當禮敬。迦葉！譬如雪山王中生諸藥草，無有所屬無所分別，隨病所服皆能療治。菩薩亦爾，所集智藥無所分別，普為眾生平等救護。迦葉！譬如月初生時，眾人愛敬踰於滿月。如是迦葉！信我語者，愛敬菩薩過於如來。所以者何？由諸菩薩生如來故。迦葉！譬如愚人捨月禮事星宿。智者不爾，終不捨離菩薩行者禮敬聲聞。迦葉！譬如諸天及人，一切世間善治偽珠，不能令成琉璃寶珠。求聲聞人亦復如是，一切持戒成就禪定，終不能得坐於道場成無上道。迦葉！譬如治琉璃珠能出百千無量珍寶。如是教化成就菩薩，能出百千無量聲聞辟支佛寶。」

Thus, Kāśyapa! My śrāvaka disciples are also like this. Although they are born from the same Dharma nature, they are not called the true children of the Tathāgata. Kāśyapa! It is like a great kṣatriya king who has a child with a servant woman. Although born of low status, the child is called a prince. Similarly, a bodhisattva who has just aroused the aspiration for enlightenment, although not yet perfect in merit and wisdom, comes and goes in the cycle of birth and death, benefiting sentient beings according to their strength. This is called a true child of the Tathāgata.

Kāśyapa! It is like a wheel-turning sage king who has a thousand sons, but not one of them has the marks of a sage king. The sage king does not consider them as his children. Similarly, although the Tathāgata is surrounded by hundreds of thousands of millions of śrāvaka disciples, if there are no bodhisattvas among them, the Tathāgata does not consider them as his children.

Kāśyapa! It is like a wheel-turning sage king whose chief consort is pregnant for seven days. That child already possesses the marks of a wheel-turning king and is honored by the gods more than the other sons who have full bodily strength. Why is this? Because this royal child in the womb will certainly succeed to the honored position and continue the lineage of the sage king. Similarly, Kāśyapa! A bodhisattva who has just aroused the aspiration for enlightenment, although not yet perfect in all the faculties of a bodhisattva, is deeply honored by the gods and kings, surpassing the great arhats who have mastered the eight liberations. Why is this? Because such a bodhisattva is named to succeed to the honored position and will not cut off the Buddha's lineage.

Kāśyapa! It is like a single lapis lazuli jewel surpassing crystal as much as Mount Sumeru. Similarly, a bodhisattva, from the moment of first arousing the aspiration, surpasses the multitudes of śrāvakas and pratyekabuddhas. Kāśyapa! It is like the day when the chief consort of a great king gives birth to a son, and all the minor kings and ministers come to pay homage. Similarly, when a bodhisattva first arouses the aspiration, all the gods and humans should pay homage.

Kāśyapa! It is like medicinal herbs growing in the king of snow mountains, belonging to no one and making no distinctions, yet able to cure diseases according to what is taken. Similarly, the wisdom medicine gathered by bodhisattvas makes no distinctions, equally saving and protecting all sentient beings. Kāśyapa! It is like the newly born moon, which people love and respect more than the full moon. Similarly, Kāśyapa! Those who believe my words love and respect bodhisattvas more than the Tathāgata. Why is this? Because it is from bodhisattvas that Tathāgatas are born.

Kāśyapa! It is like foolish people who abandon the moon to worship the stars. The wise are not like this; they never abandon those who practice the bodhisattva path to pay homage to śrāvakas. Kāśyapa! It is like gods and humans in all the world who are skilled at treating fake pearls, but cannot turn them into genuine lapis lazuli jewels. Similarly, those who seek the śrāvaka path, even if they keep all the precepts and accomplish all the meditative concentrations, will never be able to sit at the seat of enlightenment and attain the unsurpassed path. Kāśyapa! It is like refining a lapis lazuli jewel, which can produce hundreds of thousands of countless precious treasures. Similarly, teaching and perfecting bodhisattvas can produce hundreds of thousands of countless śrāvaka and pratyekabuddha treasures.

爾時世尊復告大迦葉：「菩薩常應求利眾生，又正修習一切所有福德善根，等心施與一切眾生。所得智藥遍到十方，療治眾生皆令畢竟。云何名為畢竟智藥？謂不淨觀治於貪婬，以慈心觀治於瞋恚，以因緣觀治於愚癡，以行空觀治諸妄見，以無相觀治諸憶想分別緣念，以無願觀治於一切出三界願，以四顛倒治一切倒，以諸有為皆悉無常治無常中計常顛倒，以有為苦治諸苦中計樂顛倒，以無我法治無我中計我顛倒，以涅槃寂治不淨中計淨顛倒。以四念處治諸依倚身受心法，行者觀身順身相觀不墮我見，順受相觀不墮我見，順心相觀不墮我見，順法相觀不墮我見，是四念處能厭一切身受心法開涅槃門。以四正勤能斷已生諸不善法，及不起未生諸不善法，未生善法悉能令生，已生善法能令增長。取要言之，能斷一切諸不善法，成就一切諸善之法。以四如意足治身心重，壞身一相令得如意自在神通。以五根治無信懈怠失念亂心無慧眾生，以五力障諸煩惱力，以七覺分治諸法中疑悔錯謬，以八正道治墮邪道一切眾生。迦葉！是為菩薩畢竟智藥，菩薩常應勤修習行。

At that time, the World-Honored One further said to Mahākāśyapa: "Bodhisattvas should always seek to benefit sentient beings, and correctly cultivate all roots of merit and virtue, distributing them equally to all sentient beings. The wisdom medicine they obtain pervades the ten directions, treating all beings to bring them to ultimate realization. What is called the ultimate wisdom medicine?

• The contemplation of impurity to treat lust;
• The contemplation of loving-kindness to treat anger;
• The contemplation of dependent origination to treat ignorance;
• The practice of emptiness to treat false views;
• The contemplation of signlessness to treat discriminative thoughts and memories;
• The contemplation of wishlessness to treat all desires to leave the three realms;
• The four inversions to treat all inversions;
• The impermanence of all conditioned things to treat the inversion of perceiving permanence in impermanence;
• The suffering of conditioned things to treat the inversion of perceiving pleasure in suffering;
• The doctrine of non-self to treat the inversion of perceiving self in non-self;
• The tranquility of nirvana to treat the inversion of perceiving purity in impurity.

The Four Foundations of Mindfulness treat all attachments to body, sensations, mind, and phenomena. The practitioner observes the body in accordance with the body's characteristics without falling into the view of self; observes sensations, mind, and phenomena similarly without falling into the view of self. These Four Foundations of Mindfulness can lead to disenchantment with all body, sensations, mind, and phenomena, opening the door to nirvana.

The Four Right Efforts can cut off already arisen unwholesome states, prevent unarisen unwholesome states from arising, cause unarisen wholesome states to arise, and increase already arisen wholesome states. In short, they can cut off all unwholesome states and accomplish all wholesome states.

The Four Bases of Spiritual Power treat the heaviness of body and mind, destroying the notion of a unified body and attaining supernatural powers at will.

The Five Faculties treat beings who lack faith, are lazy, lose mindfulness, have scattered minds, and lack wisdom.

The Five Powers obstruct the power of afflictions.

The Seven Factors of Enlightenment treat doubt, regret, and errors in all dharmas.

The Noble Eightfold Path treats all beings who have fallen into wrong paths.

Kāśyapa! This is the bodhisattva's ultimate wisdom medicine, which bodhisattvas should always diligently practice and cultivate."

「又大迦葉！閻浮提內諸醫師中，耆域醫王最為第一。假令三千大千世界所有眾生皆如耆域，若有人問心中結使煩惱邪見疑悔病藥尚不能答，何況能治？菩薩於中應作是念：『我終不以世藥為足，我當求習出世智藥，亦修一切善根福德。』如是菩薩得智藥已，遍到十方，畢竟療治一切眾生。何謂菩薩出世智藥？謂知諸法從緣合生，信一切法無我無人，亦無眾生壽命知見，無作無受，信解通達無我我所。於是空法無所得中不驚不畏，勤加精進而求心相。菩薩如是求心，何等是心？若貪欲耶？若瞋恚耶？若愚癡耶？若過去未來現在耶？若心過去即是盡滅，若心未來未生未至，若心現在則無有住。是心非內非外亦非中間，是心無色、無形無對、無識無知、無住無處。如是心者，十方三世一切諸佛，不已見不今見不當見。若一切佛過去來今而所不見，云何當有？但以顛倒想故，心生諸法種種差別。是心如幻，以憶想分別故，起種種業受種種身。

Furthermore, Kāśyapa! Among all the physicians in Jambudvīpa, King Jīvaka is the foremost. Even if all beings in the three thousand great thousand world systems were like Jīvaka, if someone were to ask them about the medicine for the afflictions, defilements, wrong views, doubts, and regrets in the mind, they still could not answer, let alone cure them. A bodhisattva should think thus: "I will not be satisfied with worldly medicine. I should seek and practice the transcendent wisdom medicine, and also cultivate all roots of goodness and merit." When such a bodhisattva obtains the wisdom medicine, they pervade the ten directions, ultimately curing all sentient beings.

What is the bodhisattva's transcendent wisdom medicine? It is knowing that all dharmas arise from conditions, believing that all dharmas are without self and without person, and that there are no sentient beings, life spans, or views of knowledge. There is no doer and no receiver. One should have faith, understand, and penetrate non-self and non-possession. In this empty dharma where nothing is attained, one is neither frightened nor afraid, but diligently applies effort to seek the characteristics of the mind.

The bodhisattva thus seeks the mind: What is this mind? Is it desire? Is it anger? Is it ignorance? Is it past, future, or present? If the mind is past, it has already ceased and been extinguished. If the mind is future, it has not yet arisen or come. If the mind is present, it has no abiding. This mind is neither internal nor external, nor in between. This mind has no color, no form, no opposition, no consciousness, no knowledge, no abode, and no place.

Such a mind has not been seen, is not seen, and will not be seen by all the Buddhas of the ten directions and three times. If all the Buddhas of the past, present, and future have not seen it, how can it exist? It is only due to inverted thinking that the mind gives rise to various differentiations of dharmas. This mind is like an illusion. Due to memory and discrimination, it gives rise to various karmas and receives various bodies.

「又大迦葉！心去如風，不可捉故。心如流水，生滅不住故。心如燈焰，眾緣有故。是心如電，念念滅故。心如虛空，客塵污故。心如獼猴，貪六欲故。心如畫師，能起種種業因緣故。心不一定，隨逐種種諸煩惱故。心如大王，一切諸法增上主故。心常獨行無二無伴，無有二心能一時故。心如怨家，能與一切諸苦惱故。心如狂象，蹈諸土舍能壞一切諸善根故。心如吞鈎，苦中生樂想故。是心如夢，於無我中生我想故。心如蒼蠅，於不淨中起淨想故。心如惡賊，能與種種考掠苦故。心如惡鬼，求人便故。心常高下，貪恚所壞故。心如盜賊，劫一切善根故。心常貪色，如蛾投火。心常貪聲，如軍久行樂勝鼓音。心常貪香，如猪憙樂不淨中臥。心常貪味，如小女人樂著美食。心常貪觸，如蠅著油。如是迦葉！求是心相而不可得。若不可得則非過去未來現在，若非過去未來現在則出三世，若出三世非有非無，若非有非無即是不起，若不起者即是無性，若無性者即是無生，若無生者即是無滅，若無滅者則無所離，若無所離者則無來無去無退無生，若無來無去無退無生則無行業，若無行業則是無為，若無為者則是一切諸聖根本，是中無有持戒亦無破戒。若無持戒無破戒者是則無行亦無非行，若無有行無非行者是則無心無心數法，若無有心心數法者則無有業亦無業報，若無有業無業報者則無苦樂，若無苦樂即是聖性。是中無業無起業者，無有身業亦無口業亦無意業。是中無有上中下差別，聖性平等如虛空故。是性無別，一切諸法等一味故。是性遠離，離身心相故。是性離一切法，隨順涅槃故。是性清淨，遠離一切煩惱垢故。是性無我，離我我所故。是性無高下，從平等生故。是性真諦，第一義諦故。是性無盡，畢竟不生故。是性常住，諸法常如故。是性安樂，涅槃為第一故。是性清淨，離一切相故。是性無我，求我不可得故。是性真淨，從本已來畢竟淨故。

Furthermore, Kāśyapa! The mind goes like the wind, because it cannot be grasped. The mind is like flowing water, because it does not stay in birth and death. The mind is like a lamp flame, because it depends on various conditions. This mind is like lightning, because it ceases moment by moment. The mind is like empty space, because it is polluted by guest dust. The mind is like a monkey, because it craves the six desires. The mind is like a painter, because it can create various karmic causes and conditions. The mind is not fixed, because it follows various afflictions. The mind is like a great king, because it is the supreme master of all dharmas. The mind always acts alone without a second or companion, because there are no two minds that can exist simultaneously. The mind is like an enemy, because it can bring all kinds of suffering and distress. The mind is like a mad elephant, trampling houses and able to destroy all good roots. The mind is like swallowing a hook, because it imagines pleasure in the midst of suffering. This mind is like a dream, because it generates the idea of self in non-self. The mind is like a blue fly, because it generates the idea of purity in impurity. The mind is like an evil thief, because it can bring various kinds of torturing sufferings. The mind is like an evil spirit, because it seeks to take advantage of people. The mind is always high and low, because it is destroyed by greed and anger. The mind is like a robber, because it steals all good roots. The mind always craves form, like a moth flying into fire. The mind always craves sound, like an army long on the march delighting in the sound of victory drums. The mind always craves fragrance, like a pig delighting in lying in filth. The mind always craves taste, like a young woman delighting in delicious food. The mind always craves touch, like a fly sticking to oil.

Thus, Kāśyapa! Seeking the characteristics of this mind, they cannot be obtained. If they cannot be obtained, then it is neither past, present, nor future. If it is neither past, present, nor future, then it transcends the three times. If it transcends the three times, it is neither existent nor non-existent. If it is neither existent nor non-existent, then it does not arise. If it does not arise, then it has no nature. If it has no nature, then it is unborn. If it is unborn, then it does not cease. If it does not cease, then there is nothing to be separated from. If there is nothing to be separated from, then there is no coming, no going, no retreating, and no arising. If there is no coming, no going, no retreating, and no arising, then there is no karmic action. If there is no karmic action, then it is unconditioned. If it is unconditioned, then it is the root of all sages.

In this, there is neither keeping precepts nor breaking precepts. If there is neither keeping precepts nor breaking precepts, then there is neither practice nor non-practice. If there is neither practice nor non-practice, then there is no mind and no mental factors. If there is no mind and no mental factors, then there is no karma and no karmic retribution. If there is no karma and no karmic retribution, then there is no suffering or pleasure. If there is no suffering or pleasure, then it is the nature of the sage.

In this, there is no karma and no creator of karma, no bodily action, no verbal action, and no mental action. In this, there is no distinction of high, middle, or low, because the nature of the sage is equal like empty space. This nature has no distinctions, because all dharmas are of one taste. This nature is far removed, because it is separate from the characteristics of body and mind. This nature is separate from all dharmas, because it accords with nirvana. This nature is pure, because it is far removed from all afflictions and defilements. This nature is without self, because it is separate from "I" and "mine". This nature has no high or low, because it arises from equality. This nature is true reality, because it is the ultimate truth. This nature is inexhaustible, because it ultimately does not arise. This nature is permanent, because all dharmas are always thus. This nature is blissful, because nirvana is supreme. This nature is pure, because it is separate from all characteristics. This nature is without self, because seeking for a self cannot be obtained. This nature is truly pure, because from the beginning it has always been ultimately pure.

「又大迦葉！汝等當自觀內，莫外馳騁。如是大迦葉！當來比丘如犬逐塊。云何比丘如犬逐塊？譬如有人以塊擲犬，犬即捨人而往逐之。如是迦葉！有沙門婆羅門，怖畏好色聲香味觸故，住空閑處獨無等侶，離眾憒閙身離五欲而心不捨。是人有時或念好色聲香味觸，貪心樂著而不觀內，不知云何當得離色聲香味觸。以不知故，有時來入城邑聚落在人眾中，還為好色聲香味觸五欲所縛。以空閑處持俗戒故死得生天，又為天上五欲所縛，從天上沒亦不得脫於四惡道地獄、餓鬼、畜生、阿修羅道，是名比丘如犬逐塊。

Furthermore, Kāśyapa! You should observe internally and not chase after external things. Thus, Kāśyapa! Future bhikṣus will be like dogs chasing after clods of earth. How are bhikṣus like dogs chasing after clods of earth? It's like when someone throws a clod at a dog, the dog abandons the person and chases after the clod.

Similarly, Kāśyapa! There are śramaṇas and brahmins who, fearing attractive forms, sounds, smells, tastes, and touches, dwell in solitary places without companions, physically separated from crowds and the five desires, but their minds do not let go. Sometimes these people think of attractive forms, sounds, smells, tastes, and touches, their minds greedily attached while not observing internally. They don't know how to become free from forms, sounds, smells, tastes, and touches.

Because of this lack of understanding, they sometimes enter cities and villages among crowds of people, and again become bound by attractive forms, sounds, smells, tastes, and the five desires. By keeping worldly precepts in solitary places, after death they are reborn in heavens, but there they are again bound by the five heavenly desires. When they fall from the heavens, they still cannot escape the four evil paths of hell, hungry ghosts, animals, and asuras. This is called a bhikṣu who is like a dog chasing after a clod of earth.

「又大迦葉！云何比丘不如犬逐塊？若有比丘為人所罵而不報罵，打害瞋毀亦不報毀，但自內觀求伏其心，作如是念：『罵者為誰？受者為誰？打者害者、毀者瞋者亦復為誰？』是名比丘不如犬逐塊。迦葉！譬如善調馬師，隨馬[怡-台+龍]悷即時能伏。行者亦爾，隨心所向即時能攝不令放逸。迦葉！譬如咽塞病，即能斷命。如是迦葉！一切見中唯有我見，即時能斷於智慧命。譬如有人隨所縛處而求解脫。如是迦葉！隨心所著應當求解。

Furthermore, Kāśyapa! How is a bhikṣu not like a dog chasing after a clod? If a bhikṣu is insulted by someone and does not return the insult, if beaten, harmed, slandered, or angered, they do not retaliate, but instead observe internally to subdue their mind, thinking thus: "Who is the one insulting? Who is the one receiving the insult? Who is the one beating, harming, slandering, or being angry?" This is called a bhikṣu who is not like a dog chasing after a clod.

Kāśyapa! It is like a skilled horse trainer who can immediately subdue a horse, no matter how stubborn it is. Similarly, a practitioner can immediately restrain their mind wherever it tends, not allowing it to become uncontrolled.

Kāśyapa! It is like a throat obstruction that can immediately end one's life. Similarly, Kāśyapa! Among all views, only the view of self can immediately cut off the life of wisdom.

It is like a person seeking liberation from wherever they are bound. Similarly, Kāśyapa! One should seek liberation from whatever the mind is attached to.

「又大迦葉！出家之人有二不淨心。何謂為二？一者讀誦路伽耶等外道經書，二者多畜諸好衣鉢。又出家人有二堅縛。何謂為二？一者見縛，二者利養縛。又出家人有二障法。何謂為二？一者親近白衣，二者憎惡善人。又出家人有二種垢。何謂為二？一者忍受煩惱，二者貪諸檀越。又出家人有二雨雹壞諸善根。何謂為二？一者敗逆正法，二者破戒受人信施。又出家人有二癰瘡。何謂為二？一者求見他過，二者自覆其罪。又出家人有二燒法。何謂為二？一者垢心受著法衣，二者受他持戒善人供養。又出家人有二種病。何謂為二？一者懷增上慢而不伏心，二者壞他發大乘心。

Furthermore, Kāśyapa! Renunciates have two impure minds. What are these two?

• Reading and reciting non-Buddhist scriptures like Lokāyata;
• Accumulating many fine robes and bowls.

Renunciates have two firm bonds. What are these two?

• The bond of views;
• The bond of gain.

Renunciates have two obstructing dharmas. What are these two?

• Being close to laypeople;
• Hating good people.

Renunciates have two kinds of defilements. What are these two?

• Tolerating afflictions;
• Craving for donors.

Renunciates have two hailstorms that destroy good roots. What are these two?

• Rebelling against the right Dharma;
• Breaking precepts while receiving faithful offerings.

Renunciates have two abscesses. What are these two?

• Seeking to see others' faults;
• Concealing one's own faults.

Renunciates have two burning dharmas. What are these two?

• Wearing Dharma robes with a defiled mind;
• Receiving offerings from virtuous people who keep precepts.

Renunciates have two kinds of illnesses. What are these two?

• Harboring arrogance and not subduing one's mind;
• Destroying others' aspiration for the Great Vehicle.

「又大迦葉！謂沙門者，有四種沙門。何謂為四？一者形服沙門，二者威儀欺誑沙門，三者貪求名聞沙門，四者實行沙門。何謂形服沙門？有一沙門形服具足被僧伽梨，剃除鬚髮執持應器，而便成就不淨身業不淨口業不淨意業，不善護身，慳嫉懈怠破戒為惡，是名形服沙門。何謂威儀欺誑沙門？有一沙門具足沙門身四威儀，行立坐臥一心安詳，斷諸美味修四聖種，遠離眾會，出家憒閙之眾，言語柔軟。行如是法皆為欺誑不為善淨，而於空法有所見得，於無得法生恐畏心、如臨深想，於空論比丘生怨賊想，是名威儀欺誑沙門。何謂名聞沙門？有一沙門以現因緣而行持戒；欲令人知自力讀誦，欲令他人知為多聞；自力獨處在於閑靜，欲令人知為阿練若；少欲知足行遠離行，但為人知，不以厭離、不為善寂、不為得道、不為沙門婆羅門果、不為涅槃，是為名聞沙門。復次迦葉！何謂實行沙門？有一沙門，不貪身命，何況利養。聞諸法空無相無願，心達隨順如所說行。不為涅槃而修梵行，何況三界。尚不樂起空無我見，何況我見眾生人見。離依止法而求解脫一切煩惱。見一切諸法本來無垢畢竟清淨，而自依止亦不依他。以正法身尚不見佛，何況形色。以空遠離尚不見法，何況貪著音聲言說。以無為法尚不見僧，何況當見有和合眾。而於諸法無所斷除無所修行，不生生死不著涅槃，知一切法本來寂滅，不見有縛不求解脫，是名實行沙門。如是迦葉！汝等當習實行沙門法，莫為名字所壞。迦葉！譬如貧窮賤人假富貴名。於意云何？稱此名不？」

Furthermore, Kāśyapa! There are four types of śramaṇas (ascetics). What are these four?

1. Śramaṇa by appearance
2. Śramaṇa who deceives through deportment
3. Śramaṇa who seeks fame
4. Śramaṇa who practices genuinely

What is a śramaṇa by appearance? It is one who has the complete appearance of a śramaṇa, wearing the saṃghāṭī robe, with shaved head and beard, carrying the proper alms bowl, but engages in impure bodily, verbal, and mental actions. They do not guard their body well, are stingy and jealous, lazy, break precepts, and do evil. This is called a śramaṇa by appearance.

What is a śramaṇa who deceives through deportment? It is one who perfectly maintains the four deportments of a śramaṇa's body - walking, standing, sitting, and lying down - with a calm and composed mind. They abstain from delicious flavors, cultivate the four noble lineages, stay away from gatherings, leave behind noisy crowds, and speak softly. However, they practice these things for the sake of deception, not for purification. They have attainments in the doctrine of emptiness but fear the doctrine of non-attainment as if facing a deep abyss. They regard monks who discuss emptiness as enemies and thieves. This is called a śramaṇa who deceives through deportment.

What is a śramaṇa who seeks fame? It is one who keeps precepts for the sake of current causes and conditions, wanting others to know of their self-powered recitation and vast learning. They dwell alone in quiet places, wanting others to know them as forest-dwellers. They practice few desires, contentment, and solitude, but only to be known by others, not for the sake of renunciation, tranquility, attaining the path, the fruits of śramaṇas and brahmins, or nirvana. This is called a śramaṇa who seeks fame.

Furthermore, Kāśyapa! What is a śramaṇa who practices genuinely? It is one who does not crave even for their body and life, let alone for gains. When they hear that all dharmas are empty, signless, and wishless, their mind comprehends and follows, practicing as taught. They do not practice the holy life for the sake of nirvana, let alone for the three realms. They do not even delight in giving rise to views of emptiness and non-self, let alone views of self, sentient beings, or persons. They seek liberation from all afflictions by departing from dependent dharmas. They see all dharmas as originally undefiled and ultimately pure, relying on themselves and not on others. With the true Dharma body, they do not even see the Buddha, let alone form and color. Through empty detachment, they do not even see the Dharma, let alone cling to sounds and words. Through unconditioned dharmas, they do not even see the Sangha, let alone see an assembled community. They neither cut off nor cultivate any dharmas, neither give rise to birth and death nor attach to nirvana. They know all dharmas are originally tranquil and extinct, see no bondage and seek no liberation. This is called a śramaṇa who practices genuinely.

Thus, Kāśyapa! You should practice the dharma of a genuine śramaṇa, and not be ruined by mere names. Kāśyapa! It is like a poor and lowly person assuming a name of wealth and nobility. What do you think? Would this name be fitting?

「不也。世尊！」

“No, World-Honored One!”

「如是迦葉！但名沙門婆羅門，而無沙門婆羅門實功德行，亦如貧人為名所壞。譬如有人漂沒大水渴乏而死。如是迦葉！有諸沙門多讀誦經而不能止貪恚癡渴！法水漂沒煩惱渴死墮諸惡道。譬如藥師持藥囊行，而自身病不能療治。多聞之人有煩惱病亦復如是，雖有多聞不止煩惱不能自利。譬如有人服王貴藥，不能將適為藥所害。多聞之人有煩惱病亦復如是，得好法藥不能修善自害慧根。迦葉！譬如摩尼寶珠墮不淨中不可復著。如是多聞貪著利養，便不復能利益天人。譬如死人著金瓔珞。多聞破戒比丘被服法衣受他供養，亦復如是。如長者子剪除爪甲，淨自洗浴塗赤栴檀，著新白衣頭著華鬘中外相稱。如是迦葉！多聞持戒被服法衣受他供養，亦復如是。

Thus, Kāśyapa! There are those who are śramaṇas and brahmins in name only, without the true virtuous conduct of śramaṇas and brahmins, just like poor people ruined by a name. It is like someone who drowns in a great flood and dies of thirst. Similarly, Kāśyapa! There are śramaṇas who read and recite many sutras but cannot stop the thirst of greed, anger, and delusion! They drown in the Dharma water, die of the thirst of afflictions, and fall into evil paths.

It is like a physician who carries a medicine bag but cannot cure his own illness. Similarly, a person of much learning with the illness of afflictions is like this: despite their learning, they cannot stop afflictions and cannot benefit themselves. It is like someone who takes the king's precious medicine but cannot digest it properly and is harmed by the medicine. Similarly, a person of much learning with the illness of afflictions is like this: they obtain good Dharma medicine but cannot cultivate goodness and harm their own roots of wisdom.

Kāśyapa! It is like a maṇi jewel that falls into filth and can no longer be worn. Similarly, those of much learning who are attached to gain can no longer benefit gods and humans. It is like a dead person wearing a gold necklace. A learned bhikṣu who breaks precepts, wears Dharma robes, and receives offerings from others is also like this.

It is like the son of a wealthy family who trims his nails, bathes himself clean, applies red sandalwood, wears new white clothes, and puts on a flower garland, harmonious inside and out. Similarly, Kāśyapa! A learned person who keeps the precepts, wears Dharma robes, and receives offerings from others is also like this.

「又大迦葉！四種破戒比丘似善持戒。何謂為四？有一比丘具足持戒，大小罪中心常怖畏，所聞戒法皆能履行，身業清淨口業清淨意業清淨正命清淨。而是比丘說有我論，是初破戒似善持戒。復次迦葉！有一比丘誦持戒律，隨所說行身見不滅，是名第二破戒比丘似善持戒。復次迦葉！有一比丘具足持戒，取眾生相而行慈心，聞一切法本來無生心大驚怖，是名第三破戒比丘似善持戒。復次迦葉！有一比丘具足修行十二頭陀，見有所得，是名第四破戒比丘似善持戒。

Furthermore, Kāśyapa! There are four types of precept-breaking bhikṣus who resemble those who keep precepts well. What are these four?

• There is a bhikṣu who fully keeps the precepts, always fears both major and minor offenses, can practice all the precepts he has heard, and has pure bodily actions, pure verbal actions, pure mental actions, and pure livelihood. However, this bhikṣu advocates the theory of a self. This is the first type of precept-breaking bhikṣu who resembles one who keeps precepts well.
• Furthermore, Kāśyapa! There is a bhikṣu who recites and upholds the precepts and rules, practicing according to what is taught, but does not eliminate the view of a self. This is the second type of precept-breaking bhikṣu who resembles one who keeps precepts well.
• Furthermore, Kāśyapa! There is a bhikṣu who fully keeps the precepts, but grasps the characteristics of sentient beings while practicing loving-kindness. When hearing that all dharmas are originally unborn, his mind becomes greatly frightened. This is the third type of precept-breaking bhikṣu who resembles one who keeps precepts well.
• Furthermore, Kāśyapa! There is a bhikṣu who fully practices the twelve dhūtaṅgas (ascetic practices), but sees attainments. This is the fourth type of precept-breaking bhikṣu who resembles one who keeps precepts well.

「復次迦葉！善持戒者，無我無我所、無作無非作、無有所作亦無作者、無行無非行、無色無名、無相無非相、無滅無非滅、無取無捨、無可取無可棄、無眾生無眾生名、無心無心名、無世間無非世間、無依止無非依止，不以戒自高不下他戒、亦不憶想分別此戒。是名諸聖所持戒行，無漏不繫不受三界，遠離一切諸依止法。」

Furthermore, Kāśyapa! One who keeps the precepts well has no self, no possession of self, no action, no non-action, no doer and nothing done, no practice and no non-practice, no form, no name, no characteristics and no non-characteristics, no cessation and no non-cessation, no grasping and no relinquishing, nothing to be grasped and nothing to be discarded, no sentient beings and no name of sentient beings, no mind and no name of mind, no world and no non-world, no dependence and no non-dependence. They do not elevate themselves because of precepts nor look down on others' precepts, nor do they discriminate or conceptualize these precepts. This is called the precept practice upheld by all the sages, undefiled, unbound, not receiving the three realms, far removed from all dependent dharmas.

爾時世尊欲明了此義，而說偈言：

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

清淨持戒者，　　 無垢無所有，　 持戒無憍慢，　　 亦無所依止。　

The pure keeper of precepts Is without stain and without possessions. Keeping precepts without arrogance, Also without dependence.

持戒無愚癡，　　 亦無有諸縛，　 持戒無塵污，　　 亦無有違失。　

Keeping precepts without foolishness, Also without any bonds. Keeping precepts without defilement, Also without transgression.

持戒心善軟，　　 畢竟常寂滅，　 遠離於一切，　　 憶想之分別，　 解脫諸動念，　　 是淨持佛戒。　

Keeping precepts with a gentle heart, Always ultimately tranquil, Far removed from all Discriminating thoughts, Liberated from all stirring thoughts, This is purely keeping the Buddha's precepts.

不貪惜身命，　　 不用諸有生，　 修習於正行，　　 安住正道中，　 是名為佛法，　　 真實淨持戒。　

Not cherishing body or life, Not engaging in existence, Cultivating right conduct, Abiding in the right path, This is called the Buddha's Dharma, Truly pure keeping of precepts.

持戒不染世，　　 亦不依世法，　 逮得智慧明，　　 無闇無所有，

Keeping precepts without worldly stains, Also not relying on worldly dharmas, Attaining the light of wisdom, Without darkness, without possessions,　

無我無彼想，　　 已知見諸相，　 是名為佛法，　　 真實淨持戒。　

Without self or other concepts, Having known and seen all characteristics, This is called the Buddha's Dharma, Truly pure keeping of precepts.

無此無彼岸，　　 亦無有中間，　 於無此彼中，　　 亦無有所著。　

Without this shore or the other shore, Also without a middle, In the absence of this and that, Also without attachment.

無縛無諸漏，　　 亦無有欺誑，　 是名為佛法，　　 真實淨持戒。　

Without bonds or outflows, Also without deception, This is called the Buddha's Dharma, Truly pure keeping of precepts.

心不著名色，　　 不生我我所，　 是名為安住，　　 真實淨持戒。　

The mind not attached to name and form, Not giving rise to self and possessions, This is called abiding in Truly pure keeping of precepts.

雖行持諸戒，　　 其心不自高，　 亦不以為上，　　 遇戒求聖道，　 是名為真實，　　 清淨持戒相。　

Though practicing all precepts, One's mind does not become proud, Nor does one consider them supreme. Encountering precepts, one seeks the noble path, This is called the true Characteristic of pure precept-keeping.

不以戒為最，　　 亦不貴三昧，　 過此二事已，　　 修習於智慧。　

Not regarding precepts as supreme, Nor valuing samadhi highly, Having gone beyond these two things, One cultivates wisdom.

空寂無所有，　　 諸聖賢之性，　 是清淨持戒，　　 諸佛所稱讚。　

Empty, tranquil, and without possessions, This is the nature of all sages and worthies. This pure precept-keeping Is praised by all Buddhas.

心解脫身見，　　 除滅我我所，　 信解於諸佛，　　 所行空寂法，

The mind liberated from the view of self, Eliminating "I" and "mine", Understanding with faith the Buddhas' Practice of empty and tranquil dharmas,　

如是持聖戒，　　 則為無有比。　 依戒得三昧，　　 三昧能修慧，

Keeping noble precepts in this way Is incomparable. Relying on precepts, one attains samadhi, Samadhi can cultivate wisdom,　

依因所修慧，　　 逮得於淨智，　 已得淨智者，　　 具足清淨戒。」

Relying on the cultivated wisdom, One attains pure knowledge. One who has attained pure knowledge Possesses perfectly pure precepts.

說是語時，五百比丘不受諸法心得解脫，三萬二千人遠塵離垢得法眼淨。五百比丘聞是深法，心不信解不能通達，從坐起去。爾時大迦葉白佛言：「世尊！是五百比丘皆得禪定，不能信解入深法故從坐起去。」

When these words were spoken, five hundred bhikṣus attained liberation of mind without clinging to dharmas, and thirty-two thousand people became free from defilements and attained the pure Dharma eye. However, five hundred bhikṣus, upon hearing this profound teaching, did not believe or understand it and could not penetrate its meaning, so they rose from their seats and left.

At that time, Mahākāśyapa said to the Buddha, "World-Honored One, these five hundred bhikṣus have all attained meditative concentration, but because they cannot believe, understand, or enter into the profound Dharma, they have risen from their seats and left."

佛語迦葉：「是諸比丘皆增上慢，聞是清淨無漏戒相，不能信解不能通達。佛所說偈其義甚深。所以者何？諸佛菩提極甚深故。若不厚種善根、惡知識所守、信解力少，難得信受。又大迦葉！是五百比丘，過去迦葉佛時為外道弟子，到迦葉佛所欲求長短。聞佛說法得少信心，而自念言：『是佛希有，快善妙語。』以是善心命終之後生忉利天。忉利天終生閻浮提，於我法中而得出家。是諸比丘深著諸見，聞說深法不能信解隨順通達。是諸比丘雖不通達，以聞深法因緣力故，得大利益不生惡道，當於現身得入涅槃。」

The Buddha said to Kāśyapa: "These bhikṣus are all filled with arrogance. Upon hearing about the characteristics of pure and undefiled precepts, they cannot believe, understand, or penetrate them. The meaning of the verses spoken by the Buddha is extremely profound. Why is this so? Because the enlightenment of all Buddhas is extremely profound. If one has not planted thick roots of goodness, is guarded by evil friends, and has little power of faith and understanding, it is difficult to believe and accept.

Furthermore, Great Kāśyapa! These five hundred bhikṣus were disciples of non-Buddhist teachers during the time of Kāśyapa Buddha. They went to Kāśyapa Buddha seeking to find fault. Upon hearing the Buddha's teachings, they gained a little faith and thought to themselves, 'This Buddha is rare; his words are excellent and wonderful.' Due to this good mind, after death they were reborn in the Trāyastriṃśa heaven. After their time in the Trāyastriṃśa heaven ended, they were born in Jambudvīpa and became monastics in my Dharma.

These bhikṣus are deeply attached to various views. When they hear profound teachings, they cannot believe, understand, or penetrate them in accordance with the Dharma. Although these bhikṣus do not penetrate the teachings, due to the power of the causes and conditions of hearing the profound Dharma, they gain great benefit and will not be born in evil paths. They will attain nirvana in their present bodies."

爾時佛語須菩提言：「汝往將是諸比丘來。」

At that time, the Buddha said to Subhūti: "Go and bring those bhikṣus here."

須菩提言：「世尊！是人尚不能信佛語，況須菩提耶？」

Subhūti said: "World-Honored One! These people cannot even believe the Buddha's words, how much less would they believe Subhūti?"

佛即化作二比丘，隨五百比丘所向道中。諸比丘見已，問化比丘：「汝欲那去？」

The Buddha then magically created two bhikṣus to follow the five hundred bhikṣus on their path. When the bhikṣus saw them, they asked the magically created bhikṣus: "Where are you going?"

答言：「我等欲去獨處修禪定樂。所以者何？佛所說法不能信解。」

They answered: "We want to go to a solitary place to practice meditation and enjoy its bliss. Why? Because we cannot believe and understand the Dharma spoken by the Buddha."

諸比丘言：「長老！我等聞佛說法亦不信解，欲至獨處修禪定行。」

The bhikṣus said: "Venerable ones! We also cannot believe and understand the Dharma spoken by the Buddha, and wish to go to a solitary place to practice meditation."

時化比丘語諸比丘言：「我等當離自高逆諍心，應求信解佛所說義。所以者何？無高無諍是沙門法。所說涅槃名為滅者，為何所滅？是身之中有我滅耶？有人有作有受有命而可滅耶？」

Then the magically created bhikṣus said to the bhikṣus: "We should abandon our arrogance and contentious minds, and seek to believe and understand the meaning of what the Buddha has taught. Why? Because being without arrogance and contention is the dharma of śramaṇas. The nirvana that is spoken of as extinction, what does it extinguish? Is there a self in this body that is extinguished? Is there a person, a doer, a receiver, or a life that can be extinguished?"

諸比丘言：「是身之中，無我無人、無作無受、無命而可滅者，但以貪欲瞋癡滅故名為涅槃。」

The bhikṣus said: "Within this body, there is no self, no person, no doer, no receiver, no life that can be extinguished. It is only called nirvana because of the extinction of greed, anger, and delusion."

化比丘言：「汝等！貪欲瞋癡為是定相可滅盡耶？」

The magically created bhikṣus said: "You all! Are greed, anger, and delusion definite characteristics that can be completely extinguished?"

諸比丘言：「貪欲瞋癡不在於內，亦不在外、不在中間。離諸憶想是則不生。」

The bhikṣus replied: "Greed, anger, and delusion are not within, not without, and not in between. When free from all memories and imaginings, they do not arise."

化比丘言：「是故汝等莫作憶想。若使汝等不起憶想分別法者，即於諸法無染無離，無染無離者是名寂滅。所有戒品亦不往來亦不滅盡，定品慧品解脫品解脫知見品亦不往來亦不滅盡，以是法故說為涅槃。是法皆空，遠離亦不可取。汝等捨離是涅槃想，莫隨於想、莫隨非想、莫以想捨想、莫以想觀想。若以想捨想者，則為想所縛。汝等不應分別一切受想滅定，一切諸法無分別故。若有比丘滅諸受想得滅定者，則為滿足更無有上。」

The magically created bhikṣus said: "Therefore, you should not create memories and imaginings. If you do not give rise to memories, imaginings, and discriminations of dharmas, then you will neither be defiled by nor separated from all dharmas. This non-defilement and non-separation is called tranquil extinction. The categories of precepts neither come nor go, nor are they extinguished. The categories of concentration, wisdom, liberation, and the knowledge and vision of liberation also neither come nor go, nor are they extinguished. Because of these dharmas, it is called nirvana. These dharmas are all empty, and even detachment cannot be grasped. You should abandon the notion of nirvana. Do not follow notions, do not follow non-notions, do not use notions to abandon notions, do not use notions to observe notions. If you use notions to abandon notions, you will be bound by notions. You should not discriminate the state of cessation of all feelings and perceptions, because all dharmas are without discrimination. If there is a bhikṣu who extinguishes all feelings and perceptions and attains the state of cessation, this is considered the ultimate fulfillment, and there is nothing higher."

化比丘說是語時，五百比丘不受諸法心得解脫。來詣佛所，頭面禮足在一面立。

When the magically created bhikṣus said these words, five hundred bhikṣus attained liberation of mind without clinging to dharmas. They came to where the Buddha was, bowed their heads at his feet, and stood to one side.

爾時須菩提問諸比丘言：「汝等去至何所？今何從來？」

At that time, Subhūti asked the bhikṣus: "Where did you go? Where have you come from now?"

諸比丘言：「佛所說法，無所從來去無所至。」

The bhikṣus replied: "According to the Buddha's teachings, there is no place from which one comes or to which one goes."

又問：「誰為汝師？」

He asked again: "Who is your teacher?"

答言：「我師先來不生亦無有滅。」

They answered: "Our teacher has never been born and will never cease to exist."

又問：「汝等從何聞法？」

He asked again: "From where did you hear the Dharma?"

答言：「無有五陰、十二入、十八界，從是聞法。」

They answered: "We heard the Dharma from the absence of the five aggregates, the twelve sense bases, and the eighteen elements."

又問：「云何聞法？」

He asked again: "How did you hear the Dharma?"

答言：「不為縛故、不為解脫故。」

They answered: "Not for the sake of bondage, nor for the sake of liberation."

又問：「汝等習行何法？」

He asked again: "What dharma do you practice?"

答言：「不為得故、不為斷故。」

They replied: "Not for the sake of attaining, nor for the sake of cutting off."

又問：「誰調伏汝？」

He asked again: "Who has tamed you?"

答言：「身無定相、心無所行，是調伏我。」

They answered: "The body having no fixed characteristics and the mind having no place to dwell, this is what tames us."

又問：「何行心得解脫？」

He asked again: "Through what practice does the mind attain liberation?"

答言：「不斷無明不生明故。」

They replied: "By neither cutting off ignorance nor giving rise to enlightenment."

又問：「汝等為誰弟子？」

He asked again: "Whose disciples are you?"

答言：「無得無知者，是彼弟子。」

They answered: "We are disciples of one who has no attainment and no knowledge."

又問：「汝等已得，幾何當入涅槃？」

He asked again: "Having attained, when will you enter nirvana?"

答言：「猶如如來所化入涅槃者，我等當入。」

They replied: "We will enter just as those created by the Tathāgata enter nirvana."

又問：「汝等已得己利耶？」

He asked again: "Have you attained self-benefit?"

答言：「自利不可得故。」

They answered: "Since self-benefit cannot be obtained."

又問：「汝等所作已辦耶？」

He asked again: "Have you completed what needed to be done?"

答言：「所作不可得故。」

They replied: "Since what needs to be done cannot be obtained."

又問：「汝等修梵行耶？」

He asked again: "Do you practice brahmacarya?"

答言：「於三界不行亦非不行，是我梵行。」

They answered: "Neither practicing nor not practicing in the three realms, this is our brahmacarya."

又問：「汝等煩惱盡耶？」

He asked again: "Have you exhausted all afflictions?"

答言：「一切諸法畢竟無盡相故。」

They replied: "Since all dharmas ultimately have the characteristic of inexhaustibility."

又問：「汝等破魔耶？」

He asked again: "Have you conquered Māra?"

[答言：「陰魔不可得故。」

They answered: "Since the aggregates-māra cannot be found."

又問：「汝等奉如來耶？」

He asked again: "Do you serve the Tathāgata?"

答言：「不以身心故。」

They replied: "Since it is not through body or mind."

又問：「汝等住福田耶？」

He asked again: "Do you dwell in the field of merit?"

答言：「無有住故。」

They answered: "Since there is no dwelling."

又問：「汝等斷於生死往來耶？」

He asked again: "Have you cut off the coming and going of birth and death?"

 答言：「無常無斷故。」

They replied: "Since there is neither permanence nor cessation."

 又問：「汝等隨法行耶？」

He asked again: "Do you practice in accord with the Dharma?"

 答言：「無礙解脫故。」

They answered: "Since liberation is unobstructed."

又問：「汝等究竟當生何所？」

He asked again: "Where will you ultimately be reborn?"

答言：「隨於如來化人所至。」

They replied: "Wherever the Tathāgata's magically created beings go."

須菩提問諸比丘時，有五百比丘不受諸法心得解脫，三萬二千人遠塵離垢得法眼淨。

When Subhūti questioned the bhikṣus, five hundred bhikṣus attained liberation of mind without clinging to dharmas, and thirty-two thousand people became free from defilements and attained the pure Dharma eye.

爾時會中有普明菩薩，白佛言：「世尊！菩薩欲學是寶積經者，當云何住？當云何學？」

At that time, there was a bodhisattva named Universal Illumination in the assembly who said to the Buddha: "World-Honored One! How should a bodhisattva who wishes to study this Ratnakūṭa Sūtra abide? How should they study?"

佛言：「菩薩學是經，所說皆無定相，而不可取亦不可著，隨是行者有大利益。普明！譬如有乘杯船欲渡恒河，以何精進乘此船渡？」

The Buddha said: "When a bodhisattva studies this sutra, all that is spoken has no fixed characteristics, and cannot be grasped or clung to. Those who practice accordingly will gain great benefit. Universal Illumination! It is like someone who wants to cross the Ganges River in a small boat. With what diligence should they ride this boat to cross?"

答言：「世尊！以大精進乃可得渡。所以者何？恐中壞故。」

He answered: "World-Honored One! They should cross with great diligence. Why? For fear that the boat might break apart in the middle."

佛告普明：「菩薩亦爾，欲修佛法當勤精進倍復過是。所以者何？是身無常、無有決定、壞敗之相，不得久住、終歸磨滅，未得法利恐中壞故。我在大流，為度眾生斷於四流故，當習法船乘此法船，往來生死度脫眾生。云何菩薩所習法船？謂平等心。一切眾生為船因緣，習無量福以為牢厚清淨戒板，行施及果以為莊嚴，淨心佛道為諸材木，一切福德以為具足堅固繫縛，忍辱柔軟憶念為釘，諸菩提分堅強精進，最上妙善法林中出，不可思議無量禪定福德業成，善寂調心以為師匠，畢竟不壞大悲所攝，以四攝法廣度致遠，以智慧力防諸怨賊，善方便力種種合集，四大梵行以為端嚴，四正念處為金樓觀，四正勤行四如意足以為疾風，五根善察離諸曲惡，五力強浮，七覺覺悟能破魔賊，入八真正道隨意到岸離外道濟，止為調御觀為利益不著二邊，有因緣法以為安隱，大乘廣博無盡辯才廣布名聞能濟十方一切眾生，而自唱言：『來上法船，從安隱道至於涅槃。度身見岸，至佛道岸離一切見。』如是普明！菩薩摩訶薩應當修習如是法船。以是法船無量百千萬億阿僧祇劫，在生死中度脫漂沒長流眾生。」又告普明：「復有法行能令菩薩疾得成佛，謂諸所行真實不虛，厚習善法深心清淨，不捨精進樂欲近明，修習一切諸善根故，常正憶念樂善法故，多聞無厭具足慧故，破壞憍慢增益智故，除滅戲論具福德故，樂住獨處身心離故，不處憒閙離惡人故，深求於法依第一義故，求於智慧通達實相故，求於真諦得不壞法故，求於空法所行正故，求於遠離得寂滅故。如是普明！是為菩薩疾成佛道。」

The Buddha said to Universal Illumination: "Bodhisattvas are also like this. If they wish to cultivate the Buddha's teachings, they should diligently apply effort even more than this. Why? Because this body is impermanent, without certainty, and has the characteristics of decay. It cannot last long and will eventually be destroyed. Before attaining the benefits of the Dharma, one fears it may be destroyed midway.

I am in the great flow, and in order to liberate beings and cut off the four flows, one should practice the Dharma boat and ride this Dharma boat, coming and going in birth and death to liberate beings. What is the Dharma boat that bodhisattvas practice? It is the mind of equality.

All sentient beings are the causes and conditions for the boat. Practicing immeasurable merit serves as the strong and pure planks of precepts. The practice of giving and its fruits serve as adornments. The pure mind of the Buddha's path serves as the various materials. All merits serve as the complete and firm bindings. Patience, gentleness, and mindfulness serve as nails. The factors of enlightenment are firm and diligent, emerging from the forest of the supreme and wonderful Dharma. Inconceivable and immeasurable meditative concentrations are accomplished through meritorious deeds. The well-calmed and controlled mind serves as the master craftsman. It is ultimately indestructible and embraced by great compassion. Using the four means of attraction, it widely ferries beings to the far shore. With the power of wisdom, it guards against enemy thieves. With the power of skillful means, it gathers various things together.

The four great pure conducts serve as dignified adornments. The four foundations of mindfulness serve as golden towers. The four right efforts and four bases of spiritual power serve as swift winds. The five faculties discern well and depart from all crookedness and evil. The five powers float strongly. The seven factors of enlightenment can destroy the thieves of Māra. Entering the Noble Eightfold Path, one reaches the shore at will, departing from the fords of non-Buddhist paths. Tranquility serves to tame, and insight serves to benefit, not attaching to the two extremes. The dharmas of dependent origination serve as safety. The vast and extensive Great Vehicle, with inexhaustible eloquence, spreads its renown and can save all beings in the ten directions.

And it proclaims: "Come aboard the Dharma boat, from the safe path to nirvana. Cross over the shore of the view of self, reach the shore of the Buddha's path, and depart from all views." Thus, Universal Illumination! Bodhisattva-mahāsattvas should cultivate such a Dharma boat. With this Dharma boat, for countless hundreds of thousands of millions of incalculable kalpas, they liberate beings floating and sinking in the long stream of birth and death."

He further said to Universal Illumination: "There are also Dharma practices that can cause bodhisattvas to swiftly attain Buddhahood. These are: all actions being true and not false, deeply cultivating good dharmas with a pure mind, not abandoning diligence and delighting in approaching clarity, cultivating all good roots, always maintaining right mindfulness and delighting in good dharmas, being insatiable in learning and perfecting wisdom, destroying pride and increasing intelligence, eliminating idle speculation and perfecting merit, delighting in dwelling in solitude with body and mind detached, not dwelling in chaos and departing from evil people, deeply seeking the Dharma and relying on the ultimate truth, seeking wisdom to penetrate true characteristics, seeking the true truth to attain the indestructible Dharma, seeking empty dharmas to practice correctly, and seeking detachment to attain extinction. Thus, Universal Illumination! These are how bodhisattvas swiftly accomplish the Buddha's path."

說是經時，普明菩薩、大迦葉等，諸天、阿脩羅及世間人，皆大歡喜，頂戴奉行。

When this sutra was spoken, Universal Illumination Bodhisattva, Mahākāśyapa, and others, along with the devas, asuras, and worldly beings, all greatly rejoiced and respectfully received and practiced it.

大寶積經卷第一百一十二