大寶積經會第八

Mahāratnakūṭa Sūtra (#8)

法界體性無分別

The Undifferentiated Nature of the Dharmadhātu

梁三藏法師曼陀羅譯

Translated by the Tripiṭaka Master Mandrasena of the Liang Dynasty

T.11 no 310_026

如是我聞：

Thus have I heard:

一時佛在舍衛國祇陀林給孤獨園，與大比丘八千人俱；菩薩摩訶薩萬二千人，從無量佛土而來集會；復有三萬二千天子悉向大乘。時大眾中有菩薩摩訶薩名文殊師利童子，及寶上天子。爾時寶上天子作是思惟：「若今世尊告文殊師利演說於法，若告已說，令諸魔宮皆悉闇蔽無復威德，使魔波旬憂惱不悅，令諸魔眾悉善調伏，諸增上慢者破增上慢，自記所得善修行者獲沙門果，已得果者轉更增上，使佛法僧種相續不斷，令多眾人發菩提心，此如來無量阿僧祇劫所集菩提令得久住。若如來在世及滅度後常聞說此法，隨所向乘疾得滅度。」

Once, the Buddha was in Śrāvastī, in the Jeta Grove, Anāthapiṇḍada's park, together with eight thousand great bhikṣus. Twelve thousand bodhisattva-mahāsattvas had gathered there from countless buddha lands. There were also thirty-two thousand devaputras (young gods), all inclined towards the Mahāyāna. Among the great assembly there was also bodhisattva mahāsattva Mañjuśrī the Youth (Kumārabhūta), and the devaputra Ratnavara.

At that time, Ratnavara devaputra thought to himself, "If the World-Honored One were to instruct Mañjuśrī to expound the Dharma, and if he were to expound it after being instructed, it would cause all the palaces of Māra to be obscured and lose their majesty, making Māra Pāpīyān anxious and displeased. It would cause all the hosts of Māra to be well disciplined, break the arrogance of the arrogant, enable those who practice well to attain the fruit of a śramaṇa, and cause those who have already attained fruit to advance even further. It would cause the lineage of the Buddha, Dharma, and Saṅgha to continue unbroken, cause many people to generate bodhicitta, and allow the bodhi that the Tathāgata has accumulated over countless asaṃkhyeya kalpas to long endure. Whether the Tathāgata is in the world or has passed into nirvāṇa, if people constantly hear this Dharma explained, they will quickly attain nirvāṇa according to whichever vehicle they are inclined towards."

The Substantive Nature of the Dharmadhātu

爾時世尊於寶上天子所念，即告文殊師利童子：「於此眾中可少說法，今此大眾欲從汝聞。」

At that time, the World-Honored One, knowing the thoughts of the Devaputra Ratnavara, said to the youth Mañjuśrī, "You may explain a little of the Dharma in this assembly. This great assembly now wishes to hear from you."

爾時文殊師利童子即白佛言：「世尊！當說何法？」

At that time, the youth Mañjuśrī spoke to the Buddha, saying, "World-Honored One! What Dharma should be explained?"

佛言：「說於法界體性因緣。」

The Buddha said, "Speak about the dependently originated substantive nature of the Dharmadhātu."

文殊師利言：「世尊！一切諸法界法界體性，世尊！出法界外無有所聞。世尊云何言因法界演說於法？」

Mañjuśrī said, "World-Honored One! All elemental realms (dharmadhātus) are the substantive nature of the Dharmadhātu itself. World-Honored One! There is nothing to be heard beyond the Dharmadhātu. How then, World-Honored One, can dharma explain the Dharmadhātu?"

佛言：「文殊師利！憍慢眾生若聞此法生於驚怪。」

The Buddha said, "Mañjuśrī! If arrogant beings hear this dharma, they will be astonished and bewildered."

文殊師利言：「世尊！法界體性無有驚怪。世尊！是驚怪者即法界體性。」

Mañjuśrī said, "World-Honored One! The substantive nature of the Dharmadhātu is without astonishment and bewilderment. World-Honored One! Those who are astonished and bewildered are the substantive nature of the Dharmadhātu."

爾時大德舍利弗問於文殊師利童子：「文殊師利！若一切法皆法界體性，眾生何處有污染、淨？法界體性無污淨故。」

At that time, the Venerable Śāriputra asked Mañjuśrī the youth, "Mañjuśrī! If all dharmas are the substantive nature of the Dharmadhātu, where is the defilement or purity of sentient beings? For the substantive nature of the Dharmadhātu is without defilement or purity."

文殊師利言：「大德舍利弗！是諸眾生身見顛倒，安住我勝、我所勝。是凡夫人發起我想，是眾生等執著我想及著他想起心、心數法，是心、心數法造作諸業若善不善，是諸眾生行業因故獲得果報。大德舍利弗！若已有生即有染污，是污染者法界體性。大德舍利弗！若知污染是法界體性，是名白淨然第一義無有污淨，若污染法、若白淨法。」

Mañjuśrī said, "Venerable Śāriputra! These sentient beings have inverted views of the body, abiding in the notion of 'I am superior' and 'what belongs to me is superior.' These ordinary people give rise to the perception of a self. These sentient beings cling to the perception of self and cling to the perception of others, giving rise to mental states and mental factors. These mental states and mental factors create various karmic actions, whether good or bad. Due to the karmic causes of sentient beings’ actions, they obtain the fruiting results. Venerable Śāriputra! Where there is birth, there is defilement (kleśa, reading 汚 for 污). This defilement is the substantive nature of the Dharmadhātu. Venerable Śāriputra! If one knows that defilement is the substantive nature of the Dharmadhātu, this is called purity. However, in the ultimate sense, there is neither defilement nor purity, neither defiled dharmas nor pure dharmas."

文殊師利說是法時，出百比丘悉斷諸漏得無漏心。爾時大德舍利弗語文殊師利童子言：「所說法界無有錯謬，說是法已過百比丘悉斷諸漏得無漏心。」

When Mañjuśrī explained this teaching, one hundred bhikṣus completely eliminated all outlfows (or ‘taints’ āsrava) and attained minds without outlfows. At that time, the Venerable Śāriputra said to the youth Mañjuśrī, "The Dharmadhātu you have explained is without error. After explaining this teaching, over one hundred bhikṣus have eliminated all their outlfows and attained minds without outlfows."

文殊師利言：「大德舍利弗！此法界者，本是繫縛今得解耶。

Mañjuśrī said, "Venerable Śāriputra! This Dharmadhātu, was it originally bound and now become liberated?"

舍利弗言。文殊師利。是法界者非本繫縛今得解耶？

Śāriputra said, "Mañjuśrī, the Dharmadhātu is not originally bound and now liberated, is it not?"

大德舍利弗！是諸比丘今於何處心得解脫？」

"Venerable Śāriputra! Where have these bhikṣus attained liberation of mind?"

舍利弗言：「文殊師利！如來甚多調伏聲聞，皆斷諸漏心得解脫。」

Śāriputra said, "Mañjuśrī! The Tathāgata has disciplined many śrāvakas (’voice hearers’), who have all eliminated their outflows and attained minds without outflows."

文殊師利言：「大德舍利弗！汝是世尊聲聞不耶？」

Mañjuśrī said, "Venerable Śāriputra! Are you a śrāvaka of the World-Honored One?"

舍利弗言：「文殊師利！如是如是。如汝所說，我是世尊聲聞人也。」

Śāriputra said, "Mañjuśrī! It is so. It is so. As you have said, I am indeed a śrāvaka disciple of the World-Honored One."

文殊師利言：「大德舍利弗！汝斷諸漏得於無漏解脫心耶？」

Mañjuśrī said, "Venerable Śāriputra! Have you eliminated all outflows and attained a mind of liberation without outflows?"

舍利弗言：「我得無漏解脫之心。」

Śāriputra said, "I have attained a mind of liberation without outflows."

文殊師利言：「大德以何等心得於解脫？為過去心？為未來心、現在心耶？大德！過去世心已滅之想，未來世心未至之想，現在世心不住之想。云何大德心得解脫？」

Mañjuśrī said, "Venerable, what mind attained liberation? Was it the past mind, the future mind, or the present mind? Venerable! The past mind is already gone, the future mind has not yet come, and the present mind does not abide. How then did the Venerable’s mind attain liberation?"

舍利弗言：「文殊師利！非過去心得於解脫，非未來、現在心得於解脫。」

Śāriputra said, "Mañjuśrī! It is not the past mind that attains liberation. It is not the future nor the present mind that attains liberation."

文殊師利言：「大德！汝云何言心得解脫？」

Mañjuśrī said, "Venerable! How then can you say that the mind has attained liberation?"

舍利弗言：「文殊師利！住世諦說心得解脫，第一義中都無有心繫縛、解脫。」

Śāriputra said, "Mañjuśrī! From the perspective of conventional truth, it is said that the mind attains liberation. However, in the ultimate truth, there is neither bondage nor liberation of mind."

文殊師利言：「大德舍利弗！汝欲令法界體性有於世諦、第一義諦耶？」

Mañjuśrī said, "Venerable Śāriputra! Do you want the substantive nature of the Dharmadhātu to have conventional truth and ultimate truth?"

舍利弗言：「文殊師利！法界體性無有世諦、第一義諦。」

Śāriputra said, "Mañjuśrī! The substantive nature of the Dharmadhātu has neither conventional truth nor ultimate truth."

文殊師利言：「大德！汝云何說住於世諦心得解脫？」

Mañjuśrī said, "Venerable! How can you say that the mind attains liberation from the perspective of conventional truth?"

舍利弗言：「文殊師利！寧無有心得解脫耶？」

Śāriputra said, "Mañjuśrī! Is there not a mind that attains liberation?"

文殊師利言：「大德舍利弗！若心有內有外中者是得解脫；大德而是心者無內外中，無繫縛解脫。」

Mañjuśrī said, "Venerable Śāriputra! If the mind had an inside, outside, or middle, then it would attain liberation. However, Venerable One, this mind has no inside, outside, or middle. Therefore, there is neither bondage nor liberation."

The Magically Created Monk

爾時眾中有二百比丘，聞於文殊師利所說，即從坐起說如是言：「若無解脫、無解脫心，我等何故出家修道？若無出世，何故修道？」是諸比丘說麁語已背眾而去。

At that time, two hundred bhikṣus in the assembly, upon hearing what Mañjuśrī had said, rose from their seats and spoke thus, "If there is no liberation and no liberated mind, why have we left home to practice the Way? If there is no transcending the world, why practice the Way?" After speaking these harsh words, these bhikṣus turned their backs on the assembly and left.

爾時文殊師利童子欲調伏是諸比丘故，知諸比丘所去道前化一比丘。是諸比丘到化比丘所，在化比丘前如是問言：「大德！從何處來？」

At that time, Mañjuśrī the Youth, wishing to discipline these bhikṣus, magically created a bhikṣu on the path where the bhikṣus were going. When these bhikṣus reached the magically created bhikṣu, they asked him, "Venerable! Where do you come from?"

是化比丘答諸比丘：「大德！我於文殊師利所說，不解不知、不信不向，以是緣故從彼眾來。」

The magically created bhikṣu answered the other bhikṣus, "Venerables! Regarding what Mañjuśrī said, I did not understand it, did not know it, did not believe, and was not inclined towards it. For this reason, I came from that assembly."

是諸比丘即復語此化比丘言：「大德！我等亦爾，不解不知、不信不向，以是緣故從彼眾來。」

The bhikṣus then said to the magically created bhikṣu, "Venerable! We are the same. We did not understand, did not know, did not believe, and were not inclined towards it as well. For this reason, we have come from that assembly."

化比丘言：「大德！於文殊師利所說法中，云何不適違逆汝意，從眾出來。」

The magically created bhikṣu said, "Venerables! In what Mañjuśrī said, how was it not suitable, or contrary to your intentions, causing you to leave the assembly?"

諸比丘言：「大德！以文殊師利說無向果、無有證果、又無解脫。我等聞已作如是念：『若無向果、無有證果、無解脫者，我等何義修行梵行？若無出者，何故修道？』思是義故出彼眾來。」

The bhikṣus said, "Venerable! Because Mañjuśrī said there is no fruit of progress, no fruit of realization, and no liberation. After hearing this, we thought, 'If there is no fruit of progress, no fruit of realization, and no liberation, what is the purpose of our practicing brahmacarya (pure conduct)? If there is no transcendence, why practice the Way?' Thinking of this, we left that assembly."

是化比丘作如是言：「大德！汝不解故，為誹謗故、為罵詈故，出彼眾來。」

The magically created bhikṣu said, "Venerables! Because you did not understand, and for the sake of slander and abuse, you left that assembly."

諸比丘言：「我等亦不誹謗罵詈，但以不見於解脫故出彼眾來。」

The bhikṣus said, "We are not slandering or abusing. We left that assembly simply because we did not see liberation."

是化比丘即便稱歎諸比丘言：「善哉善哉！大德！我等今當善共思議。若非罵詈則非諍訟，非諍訟者是第一義沙門法也。汝等心者何等相耶，為青、黃、赤、白、紫、頗梨色？實耶、不實耶？常耶、無常耶？色耶、非色耶？」

The magically created bhikṣu immediately praised the other bhikṣus, saying, "Excellent, excellent! Venerables! Let us now consider this well together. If there is no slander, then there is no contention. Non-contention is the ultimate dharma of a śramaṇa. What characteristics does your mind have? Is it blue, yellow, red, white, purple, or crystal-colored? Is it real or unreal? Is it permanent or impermanent? Is it of form or is not of form?"

諸比丘言：「大德！心者非色而不可見，無有形照亦無觸對，無處無教。」

The bhikṣus said, "Venerable! The mind is not of form and cannot be seen. It has no shape or illumination, no contact or resistance, no location and no instruction."

化比丘言：「大德！而是心者實非是色而不可見，無有形照亦無觸對、無處無教；而是心者內住、外住、內外住耶？」

The magically created bhikṣu said, "Venerables! This mind is indeed not of form and cannot be seen, has no shape or illumination, no contact or resistance, no location and no instruction. Does this mind dwell internally, externally, or both internally and externally?"

是諸比丘答言：「不耶。」

The bhikṣus answered, "No."

化比丘言：「大德！汝心非色而不可見，無有形照、無有觸對、無處無教、非內外中，是正成就不？」

The magically created bhikṣu said, "Venerables! Your mind, which is not of form and cannot be seen, which has no shape or illumination, no contact or resistance, no place and no instruction, and which is neither internal nor external, is it [something] truly established, or not?"

是諸比丘答言：「不也。」

The bhikṣus answered, "It is not."

化比丘言：「大德！若心不實、無成就者，云何解脫？」

The magically created bhikṣu said, "Venerable! If the mind is unreal, without establishment, how can it be liberated?"

是諸比丘答言：「不也。」

These bhikṣus answered: "It is not."

化比丘言：「大德！以是義故，文殊師利說法界體性無污染淨。大德！汝凡夫顛倒故，執我、我所而起於心，行諸境界起攀緣心，是盡能滅一切攀緣生滅不住變易之法。若心緣出家受具足戒、修道得果，是心體性空無有實從妄想起，若不實妄想則是不生不住不滅。若其非是生住滅者，無有繫縛亦無解脫、無向無得。大德！以是義故，文殊師利說法界體性無污染淨，亦無向得無解脫者。」

The magically created bhikṣu said, "Venerables! For this reason, Mañjuśrī said the substantive nature of the Dharmadhātu is without defilement or purity. Venerables! Due to your ordinary person's inverted views, you cling to notions of 'I' and 'mine,' giving rise to thoughts engaged with various objects, producing grasping thoughts. When the objects of thought are exhausted, grasping thoughts are extinguished, for they are impermanent, unabiding, and changeable phenomena. If the mind grasps at leaving home, receiving full ordination, practicing the path, and attaining fruit, this mind's substantive nature is empty and unreal, arising from delusion. If it's unreal delusion, then it is unborn, unabiding, and unceasing. If it is not born, does not abide or cease, there is no bondage and no liberation, no progress and no attainment. Venerables! For this reason, Mañjuśrī said the substantive nature of the Dharmadhātu is without defilement or purity, and also without progress, attainment, or liberation."

是化比丘如是說時，諸比丘等無漏解脫。得解脫已，即便還向文殊師利所。到已各脫欝多羅僧，以用供養文殊師利，說如是言：「文殊師利！汝今善能守護我等；我等不信向是甚深調伏法故遠離捨去。」

When the magically created bhikṣu spoke thus, the bhikṣus attained liberation without outflows. Having attained liberation, they immediately returned to Mañjuśrī. Upon arriving, they each removed their upper robes to offer in worship to Mañjuśrī, and said, "Mañjuśrī! You have skillfully protected us. We had left and given up because we did not believe in this profound teaching of discipline.

爾時大德須菩提如是問言：「諸大德等！為何所得、為何所覺，各各脫於欝多羅僧以為供養文殊師利？」

At that time, the Venerable Subhūti asked thus, "Venerables! What have you attained, what have you realized, that each of you has removed your upper robe to offer in worship to Mañjuśrī?"

諸比丘言：「大德須菩提！我等今者無得無覺，是故我等供養文殊師利童子。大德須菩提！我等以有所得想故，於此眾中從坐起去；我等已能捨離得想，是故還此。」

The bhikṣus said, "Venerable Subhūti! We now have no attainment and no realization, therefore we make offerings to Mañjuśrī the Youth. Venerable Subhūti! Because we had the notion of attainment, we rose from our seats and left this assembly; now that we have been able to abandon the notion of attainment, we have returned here."

須菩提言：「何故汝等說如是語？」

Subhūti said, "Why do you say this?"

諸比丘言：「大德須菩提！著名為動搖愛著，若有動搖、有愛著者無向無得。大德須菩提！若無向得，即於此處能斷一切動搖愛著。」

The bhikṣus said, "Venerable Subhūti! Attachment is known as agitation and clinging. If there is agitation and clinging, there is no progress or attainment. Venerable Subhūti! If there is no progress or attainment, then right here one can cut off all agitation and clinging."

須菩提言：「誰調伏汝？」

Subhūti said: "Who has trained you?"

諸比丘言：「大德須菩提！無有所得、無所覺者，是調伏我。是人不生亦不滅度，亦非禪定又非亂心。」

The bhikṣus said: "Venerable Subhūti! That which has no attainment and no realization is what trains us. The one neither born nor extinguished, and neither in dhyāna concentration nor a scattered mind."

須菩提言：「誰調伏汝？」

Subhūti said, "Who has trained you?"

諸比丘言：「可問文殊師利童子。」

The bhikṣus said: "You can ask Mañjuśrī the Youth."

爾時大德阿難問文殊師利言：「此諸比丘誰所調伏？」

At that time, the Venerable Ānanda asked Mañjuśrī, "Who has disciplined these monks?"

文殊師利言：「大德阿難！無陰界入者，亦非凡夫、非緣覺、非聲聞、非菩薩、非如來，非身相應、非言相應、非心相應。」

Mañjuśrī replied, "Venerable Ānanda! One with no aggregates, realms, or sense bases, and who is neither an ordinary person, nor a pratyekabuddha, nor a śrāvaka, nor a bodhisattva, nor a Tathāgata, and who is neither associated with body, nor with speech, nor with mind."

阿難言：「文殊師利！爾說誰耶？」

Ānanda said: "Mañjuśrī! Who are you referring to?"

文殊師利言：「大德阿難！若如來化化，而是化者有相應乎？」

Mañjuśrī said, "Venerable Ānanda! If the Tathāgata creates a magical creation, is that creation associated with anything?”

阿難言：「文殊師利！化無有法可與相應、不相應者。」

Ānanda said: "Mañjuśrī! A magical creation has no dharmas that can be associated or not associated with it."

文殊師利言：「大德阿難！一切諸法體性是化。」

Mañjuśrī said, "Venerable Ānanda! The substantive nature of all dharmas is magical creation."

阿難言：「文殊師利！如汝所說，一切諸法體性是化。」

Ānanda said, "Mañjuśrī! As you have said, the substantive nature of all dharmas is magical creation."

文殊師利言：「大德阿難！是化調伏此諸比丘。大德阿難！如化調伏者，一切聲聞亦復如是。大德阿難！如是調伏者正是調伏；若不解如是調伏者，當知名為增上慢者。」

Mañjuśrī said, "Venerable Ānanda! A magical creation has trained these monks. Venerable Ānanda! Just as this magical creation that trained, so too are all śrāvakas. Venerable Ānanda! Such training is true training; if one does not understand such training, know that this is called overweening pride."

Overweening Pride

爾時大德阿難問於文殊師利童子：「文殊師利！是增上慢比丘可識知也？」

At that time, the Venerable Ānanda asked Mañjuśrī the Youth, "Mañjuśrī! Can these bhikṣus with overweening pride be recognized?"

文殊師利言：「大德阿難！戒聚清淨即是動搖，當知此即是增上慢。定聚、慧聚、解脫聚、解脫知見聚清淨即是動搖，當知此即是增上慢。我得我證，如是思惟動搖妄想，當知此即是增上慢。驚畏身見亦空如空，入一道亦空，此說是正說，當知此即是增上慢。復次大德阿難，若比丘云，身見是空乃至入一道空，如是之空是平等空。當知此即是增上慢。何以故？大德阿難！身見異空，異故身見即是空。空與異道不異，道者即是空。復次大德阿難！若有驚畏無明、有愛喜明解脫，當知此即是增上慢。何以故？若有二相非是解脫。復次大德阿難！若有比丘畏貪瞋癡、喜三解脫，驚畏四倒、喜於四相，驚畏五蓋、喜於五根，驚畏六入，喜於六通，驚畏七識住、喜七助道法，驚畏八邪、喜八聖道，驚畏九眾生居、喜九次第定，驚畏十不善、喜十無漏善，驚畏有為界，喜無為法，當知此即是增上慢。何以故？大德阿難！而是一切皆是動搖、皆是戲論。大德阿難！若有動搖、若有戲論，心即自高。自在攝取，依止妄想、堪忍成就，如是等法名為自在，自在故生於憍慢。大德阿難！如是比丘，當知名有增上慢也。所以者何？大德阿難？云何有為界空？是空入空，當知此比丘有增上慢。」

Mañjuśrī said, "Venerable Ānanda! Purity in aggregations of morality is agitation; know that this is overweening pride. Purity in aggregations of concentration, wisdom, liberation, and knowledge and vision of liberation is agitation; know that this is overweening pride. Thinking 'I have attained, I have realized' is agitated and deluded thought; know that this is overweening pride. Being alarmed at emptiness, the view of self as empty, the emptiness of entering the single path, and saying this is the correct teaching; know that this is overweening pride. Furthermore, Venerable Ānanda, if a bhikṣu says that the view of self is empty up to the single path is empty, and that such emptiness is equal to emptiness, know that this is overweening pride. Why? Venerable Ānanda! The view of self is different from emptiness; because it is different, the view of self is emptiness. Emptiness and other paths are not different; the path itself is emptiness.

Moreover, Venerable Ānanda! If one is alarmed by ignorance but delights in the liberation of enlightenment, know that this is overweening pride. Why? If there are two characteristics, it is not liberation. Furthermore, Venerable Ānanda! If there are bhikṣus who fear greed, hatred, and delusion, but delight in the three liberations; who are alarmed by the four inversions, but delight in the four aspects; who fear the five hindrances, but delight in the five faculties; who fear the six sense bases, but delight in the six supernatural powers; who are alarmed by the seven stations of consciousness, but delight in the seven factors of enlightenment; who fear the eightfold wrong path, but delight in the eightfold noble path; who are alarmed by the nine abodes of beings, but delight in the nine successive attainments; who fear the ten unwholesome actions, but delight in the ten undefiled good actions; who are alarmed by the conditioned realm, but delight in unconditioned phenomena - know that this is overweening pride. Why? Venerable Ānanda! All of these are agitation and conceptual elaboration. Venerable Ānanda! If there is agitation or conceptual elaboration, the mind becomes arrogant. Self-mastery over grasping, relying on stopping inverted thinking, and accomplishing endurance - such dharmas are called self-mastery, and from self-mastery arises pride. Venerable Ānanda! Know that such bhikṣus have overweening pride. Why is this so? [If someone asks] ‘Venerable Ānanda! How is the conditioned realm empty?’ [and the answer is], ‘Emptiness enters emptiness’ - know that such a monk has overweening pride."

大德阿難問文殊師利：「云何比丘無增上慢？」

The Venerable Ānanda asked Mañjuśrī: "How can a bhikṣu be without overweening pride?"

文殊師利言：「大德阿難！若有比丘寂靜於內則外寂靜，一切境界，若平等非平等、若有若無、若有為無為，無有動搖，亦無妄想無不妄想、無二無一、無莊嚴無不莊嚴，非有戲論不執著，始見於一切諸法平等，亦無平等無不平等。無有一法能作平等非平等者，如是不動不搖，無有妄想無不妄想，又不執著亦不見妄想，何況向解得果智證有動搖者無有是處。大德阿難！如是比丘，無增上慢侶亦無戲論，遠自他伴捨諸愛著，一切愛著非愛著故。離諸攀緣覺觀思惟，思惟解脫解脫向，無有取者悉皆寂靜。因寂靜緣，是我身我所身度到彼岸，不見有法解向斷證。若有比丘如是修行無增上慢，空平等故。解知一切諸法平等無有上下，若善不善、可作不可作、有漏無漏，若世出世、有為無為，如是等上下動搖，無不妄想亦不見知。如是諸法悉見平等，喻如虛空。大德阿難！若有比丘如是解者名善解脫，如是比丘無增上慢。以是義故如來說言，若有比丘解諸法平等，喻如虛空，如動于虛空無所觸著。沙門法者亦復如是。」說是語時，二百比丘悉斷諸漏，得於無漏解脫之法。

Mañjuśrī said, "Venerable Ānanda! If a bhikṣu is tranquil internally, the external is then tranquil in all realms, whether equal or unequal, existent or non-existent, conditioned or unconditioned. There is no agitation, no delusion nor non-delusion, no duality or unity, without adornment or non-adornment, without conceptual elaboration and non-attachment; and they start to see all dharmas as equal, yet without equality or inequality. There is not a single dharma to be equal or unequal. Thus, they are unmoved and unshaken, without delusion or non-delusion, without attachment and without perceiving delusion. How much less could there be any agitation in understanding, attaining fruit, or realizing wisdom?

Venerable Ānanda! Such a bhikṣu has no companion in overweening pride and no conceptual elaboration. Distant from both self and other companions, they abandon all attachments because all attachments are non-attachments. Being free from grasping at thoughts and reflections, contemplating liberation and inclining towards liberation, with no grasper, all is tranquil. Due to tranquil conditions, this body and what belongs to this body cross to the other shore, not seeing any dharma to be understood, abandoned, or realized.

If a bhikṣu practices like this, it is without overweening pride, because of the equality of emptiness. They understand that all dharmas are equal, without high or low, whether good or bad, doable or not doable, defiled or undefiled, worldly or transcendent, conditioned or unconditioned. Such high and low agitations are without delusion and are not perceived. All dharmas are seen as equal, like space.

Venerable Ānanda! If a bhikṣu understands in this way, they are called well-liberated, and such a bhikṣu is without overweening pride. For this reason, the Tathāgata has said that if a bhikṣu understands all dharmas as equal, like space, just as moving through space is unobstructed, so too is the dharma of a śramaṇa."

When this was said, two hundred monks eliminated all their outflows and attained the dharma of liberation without outflows.⁠

爾時寶上天子問文殊師利：「云何菩薩無增上慢？願如實說。」

At that time, the Devaputra Ratnavara asked Mañjuśrī: "How can a bodhisattva be without overweening pride? Please explain truthfully."

文殊師利言：「天子！若有菩薩，一切智心、無等等心、三界最勝心，過諸聲聞及緣覺，外諸境界以安住心，然亦修行一切善根，為增上故、化眾生故、攝正法故，為餘眾生、為他人說一切智心，是心如實解本始平等。如隨所聞其心體性，解知一切眾生體性；解知一切諸法體性故，解知一切善根體性；解知一切善根體性故，解知演說菩薩體性。天子！是菩提薩埵如實說受記。

Mañjuśrī said, "Devaputra! If there is a bodhisattva with a mind of all-knowing wisdom, a mind of incomparable equality, and a mind supreme in the three realms, surpassing all śrāvakas and pratyekabuddhas, with a mind abiding in external realms, yet also cultivating all good roots for the sake of advancement, transforming sentient beings, and upholding the true Dharma, explaining the mind of all-knowing wisdom to other sentient beings, this mind truly understands the equality of origin and beginning. As one hears, so is the substantive nature of one's mind, understanding the substantive nature of all sentient beings; by understanding the substantive nature of all dharmas, one understands the substantive nature of all good roots; by understanding the substantive nature of all good roots, one understands the substantive nature of the bodhisattva's exposition. Devaputra! This is how a bodhisattva truly receives a prediction [of enlightenment, ].

復次天子！若菩薩布施，隨所施與、隨所願施及諸餘施、一切無礙。施無所依、不著、無覺、無有解，無有解故即是空也。若能如是解施體性，解施體性故解如實始體性，解如實始體性故解諸法體性，解諸法體性故解諸一切眾生體性，解諸一切眾生體性故說菩薩體性。天子！是名菩薩施清淨，故說授記也。

Furthermore, Devaputra! If a bodhisattva practices giving (dāna), giving accordingly, according to what is wished for, and giving without remainder, everything is obstructed. Giving without dependency, without attachment, without perception, without understanding, and because there is no understanding, it is emptiness. If one can understand the substantive nature of giving in this way, by understanding the substantive nature of giving, one understands the substantive nature of true reality; by understanding the substantive nature of true reality, one understands the substantive nature of all dharmas; by understanding the substantive nature of all dharmas, one understands the substantive nature of all sentient beings; by understanding the substantive nature of all sentient beings, one expounds the substantive nature of bodhisattvas. Devaputra! This is called the bodhisattva's pure giving, and thus they receive a prediction.

復次天子！若有菩薩解知身者即解知戒、解知口者即解知戒、解知心者即解知戒，解身口者解覺寂靜，解覺寂靜故解眾生寂靜，解眾生寂靜故解一切法寂靜，解一切法寂靜故解如實始寂靜，解如實始寂靜故得寂靜法，因寂靜、緣寂靜，隨有所聞一切諸法能說寂靜。天子！是名菩薩戒清淨，故如實說授記。

Furthermore, Devaputra! If a bodhisattva understands the body, they understand precepts (śīla); if they understand speech, they understand precepts; if they understand the mind, they understand precepts. Understanding body and speech is understanding awakening to tranquility. By understanding awakening to tranquility, one understands the tranquility of sentient beings; by understanding the tranquility of sentient beings, one understands the tranquility of all dharmas; by understanding the tranquility of all dharmas, one understands the tranquility of true reality; by understanding the tranquility of true reality, one attains the dharma of tranquility. Due to tranquility and conditions of tranquility, one can expound the tranquility of all dharmas according to what is heard. Devaputra! This is called the bodhisattva's pure precepts, and thus they truly receive a prediction.

復次天子！若有菩薩知於法性畢竟是空、知於法性畢竟自在，於諸眾生能忍眾惡，心不起忍、不思外事、不背眾生，能滅一切眾惡。如諸眾生性忍，體性亦爾。如忍體性，菩提性亦爾。如菩提性，一切諸法體性亦爾。如知一切諸法體性，如實如法亦爾。如如所聞同盡法性，法性界畢竟空，法性畢竟空說行順忍。天子！是名菩薩真實淨忍，說授記也。

Furthermore, Devaputra! If a bodhisattva knows that the nature of dharmas is ultimately empty and ultimately free, they can patiently endure (kṣānti) all evils from sentient beings without giving rise to patience, without thinking of external matters, without turning away from sentient beings, and can eliminate all evils. As is the nature of patience in all sentient beings, so is its substantive nature. As is the substantive nature of patience, so is the nature of bodhi. As is the nature of bodhi, so is the substantive nature of all dharmas. As one knows the substantive nature of all dharmas, so it is in reality. As one hears, so is the exhaustion of the nature of dharmas, the realm of the nature of dharmas is ultimately empty, and the ultimate emptiness of the realm of the nature of dharmas is called practicing in accord with patience. Devaputra! This is called the bodhisattva's true pure patience, and thus they receive a prediction.

復次天子！菩薩知慎一切法行離諸思惟，無諸莊嚴成捨進行，如有所為亦無所作，其知堅固一切能離，內性寂靜外化眾生。知精進寂故知菩提寂，知菩提寂故亦知一切諸法寂靜，知諸法寂故知如實始如所聞法，精進性寂故一切能說。天子！是名菩薩清淨精進如實知授記。

Furthermore, Devaputra! A bodhisattva knows to be cautious in the practice of all dharmas, free from all thoughts, without any adornments, accomplishing the practice of renunciation and determination (vīrya). Though there may be actions, there is no doing. Their knowledge is firm and can detach from everything, with inner nature tranquil and outwardly transforming sentient beings. Knowing the tranquility of determination, they know the tranquility of bodhi; knowing the tranquility of bodhi, they also know the tranquility of all dharmas; knowing the tranquility of dharmas, they know the true reality as it is heard; because the nature of determination is tranquil, they can expound everything. Devaputra! This is called the bodhisattva's pure determination, and thus they truly receive a prediction of knowledge.

復次天子！若菩薩入諸法平等無增減禪，以禪力故其心安住，心安住故識無所住，識無所住故七覺心平等，七覺心平等故得禪定平等，得禪定平等故知菩提平等，知菩提平等故知一切眾生平等，知識一切眾生平等故知諸法平等。若如是知諸法平等，隨所聞法能說諸法體性平等。天子！是名菩薩清淨禪定如實說受記。

Furthermore, Devaputra! If a bodhisattva enters into the dhyāna of equality of all dharmas without increase or decrease, due to the power of dhyāna their mind abides in peace. Because the mind abides in peace, consciousness has no abode. Because consciousness has no abode, the seven factors of awakening are equal in mind. Because the seven factors of awakening are equal in mind, they attain equality in dhyāna concentration. Because they attain equality in dhyāna concentration, they know the equality of bodhi. Because they know the equality of bodhi, they know the equality of all sentient beings. Because they know and understand the equality of all sentient beings, they know the equality of all dharmas. If they know the equality of all dharmas in this way, they can expound the equal substantive nature of all dharmas according to what they have heard. Devaputra! This is called the bodhisattva's pure dhyāna concentration, and thus they truly receive a prediction.

復次天子！若有菩薩慧眼清淨，如實知見於一切法，隨所見法皆無所見、無有動搖，得無動智無行無因無緣行，亦不行諸威儀法則，亦非不行不行因緣，知諸法平等不救不行。何以故？若不行者即無分別，斷諸妄想悕望貪著。是菩提薩埵離諸所有，亦行一切眾生行處，為欲教化諸眾生故、聚集一切助菩提法故、攝取正法故、不斷三寶種故。如來所行者，於一切法清淨體性無所分別，以此般若體性淨故知菩提體性淨，知菩提體性淨故知眾生體性淨，知眾生體性淨故知一切法體性淨，知一切法體性淨故於諸法體性得如實智，得如實智故隨所聞事是法界性說無分別。天子！是名菩薩慧眼清淨如實說受記。

Furthermore, Devaputra! If a bodhisattva has the pure wisdom eye, truly knowing and seeing all dharmas, whatever dharmas they see, they see nothing and are without agitation. They attain immovable knowledge (jñāna), practicing without action, without cause, and without conditions. They do not practice various forms of deportment and rules, nor do they not practice. They do not practice the causes and conditions of non-practice. They know the equality of all dharmas, neither saving nor practicing. Why? If there is no practice, there is no differentiation, cutting off all deluded thoughts, hopes, and attachments. This bodhisattva is detached from all possessions, yet also practices in all the realms of sentient beings, in order to teach and transform all sentient beings, to gather all dharmas that aid bodhi, to uphold the true Dharma, and to not cut off the lineage of the Three Jewels. As for the practices of the Tathāgata, they make no differentiations regarding the pure substantive nature of all dharmas. Because of this pure substantive nature of prajñā, they know the pure substantive nature of bodhi; because they know the pure substantive nature of bodhi, they know the pure substantive nature of sentient beings; because they know the pure substantive nature of sentient beings, they know the pure substantive nature of all dharmas; because they know the pure substantive nature nature of all dharmas, they attain true wisdom regarding the substantive nature of all dharmas; because they attain true wisdom, they can expound on the undifferentiated (asambheda) substantive nature of the Dharmadhātu according to what they have heard. Devaputra! This is called the bodhisattva's pure wisdom eye, and thus they truly receive a prediction.

「復次天子！菩薩觀身行身念處，知過去身無有邊際、知未來身無趣向者、現在身者猶如草木瓦石牆壁身亦如是，若能如是觀身身行，是身體性癡行寂靜，思惟竝行亦無發起，不思惟、不起自在是名離我，識無所住修身念處行，亦無有法可修行者亦非不修。知一切法無有體性非不有性，如是觀身修於身行，觀心如幻化、知心如響應，如實知心，受樂不愛、受苦不苦、受不苦樂不失正念，不執無明，離受於受不為所牽，是名如實知見受念處。若能如是觀受行者，於諸受法心無所行、心不安住，是一切心亦不放捨，菩提之心亦不失念亦不遠離，是名觀心行心念處。善知法知見法行法，無念無思惟，入於法性無身受心，非觀法相發起見行入於法性，是名觀法行法念處。是一切法體性和合，聚集無物猶如虛空，如所聞事無念無思惟，自然說法念處。天子！是名知於淨法念處說受記也。

Furthermore, Devaputra! When bodhisattvas practice mindfulness of the body, they know that the past body has no limits, the future body has no destination, and the present body is like grass, wood, tiles, stones, and walls. If they can observe the body and its actions in this way, the substantive nature of the body becomes still in its deluded actions. Thoughts arise without initiation, and non-thinking and non-arising is called freedom from self. Consciousness abides nowhere in the practice of mindfulness of the body, and there is no dharma to be practiced, yet it is not non-practice.

Knowing that all dharmas have no inherent substantive nature yet are not without nature, they observe the body and practice bodily actions. They observe the mind as illusory and know the mind as an echo. Truly knowing the mind, they do not cling to pleasure, do not suffer from pain, and do not lose right mindfulness in neutral sensations. They do not grasp at ignorance, and detach from sensations without being led by them. This is called truly knowing and seeing the establishment of mindfulness in sensations.

If one can observe sensations in this way, the mind does not engage with or dwell on any sensations. All minds are not abandoned, and the mind of bodhi is neither forgotten nor separated from. This is called the practice of mindfulness of mind.

Knowing dharmas well, seeing dharmas, and practicing dharmas without thought or contemplation, they enter the nature of dharmas without body, sensation, or mind. They do not observe dharma characteristics or give rise to views and practices to enter the nature of dharmas. This is called the practice of mindfulness of dharmas.

The substantive nature of all dharmas is unified, gathered without substance like empty space. As things are heard, there is no thought or contemplation, and dharmas are naturally explained in mindfulness. Devaputra! This is called knowing the pure foundations of mindfulness and receiving a prediction.

復次天子！又是菩薩一切智心而得自在，如所教悔正住不施不亂不失，念於初發一切善根無垢心行，隨所行處一切能捨，訶犯戒心不依止戒，忍無諍訟，身口心意於諸眾生不生瞋心，不起聲聞緣覺精進乘進，不念思惟一切善法，不依諸禪定次第定，心無所行不見行諸見，不行諸法入一切法，如諸聖人於諸境界而無所行，雖近非聖身口意業未曾被訶，不以信故求於善法獨行無侶，欲自過世行精進行，永斷貪欲瞋癡結故、心無煩惱不破戒故。亦不親近行惡行者，無有諛諂內行淨故。無散亂語者口業淨故，無所求者自財知足故，非驅使者非邪命活故，無積聚者隨有所得皆知足故，無希望者離三界欲故，是知足者離惡求故，是寂靜者解一切法皆寂靜故，現瞋癡者捨世行故，無戲論者斷諸戲論故，是不還者斷欲瞋癡故，貪嗜法者調伏憍慢故，是易解者善調心故，善守護者護戒聚故，心善解脫者慧聚淨故，是不捨者行聖種故，無退轉者發菩提心畢究竟故，無所用者一切世行故，無諍訟者等一切眾生故，善自護者護他人故，調自心者不求他過故，離諸悕望者護淨戒故，廣說法者無悋惜故，是愛護者護於一切眾生心故，初發心者集一切善法故，無異行者於一切法得一味故，不動搖者斷諸動故，不觀種性者教化眾生故，等眾生者攝取一切諸眾生故，初觀空者一切法故，調諸見者善教化故，無想行者調伏行想諸眾生故，知無願者所願滿足善調伏故，一切知者觀無作故，是行善者不知足故，無物觀物者示現非物而是物故，不思惟觀者我寂靜故，無自我者觀化眾生以無我故，無非道行者化諸眾生離結使故，方便之心得畢竟者修行般若故，定住無去者終不證觸一切聲聞緣覺乘故，離道非道者第一義故，離行非行者一切凡夫證正行故，無莊嚴無不莊嚴者無不悕望諸法故，不自讚者不戲論他故，無等等智者具佛法故，無生法忍者一切諸法無生無滅忍故。天子！是名菩薩得於自在。

Furthermore, Devaputra! These bodhisattvas attain sovereign mastery with the mind of all-knowing wisdom. As taught, they abide correctly without giving or confusing or losing. They remember their initial generation of all good roots and practice with an undefiled mind. Wherever they go, they can renounce everything. They rebuke the mind that violates precepts but do not rely on precepts. They are patient without dispute. Their body, speech, mind, and intention do not give rise to anger towards any beings.

They do not arouse the diligent progress of śrāvakas or pratyekabuddhas. They do not contemplate or think of all good dharmas. They do not rely on the stages of dhyāna concentration. Their minds do not act and do not see various views. They do not practice various dharmas but enter all dharmas. Like all sages, they do not act in various realms. Though close to non-sages, their actions of body, speech, and mind have never been rebuked.

They do not seek good dharmas out of faith, practicing alone without companions. Wishing to transcend the world, they practice diligently to permanently cut off the bonds of greed, anger, and delusion, so their minds are without afflictions and do not break precepts. They do not associate with those who practice evil. They have no flattery because their inner conduct is pure. They have no scattered speech because their verbal karma is pure. They have no seeking because they are content with their own wealth. They are not driven because they do not live by wrong livelihood. They do not accumulate because they are content with whatever they obtain. They have no hopes because they are free from desires of the three realms.

They are content because they are free from evil seeking. They are tranquil because they understand that all dharmas are tranquil. They manifest anger and delusion because they abandon worldly practices. They have no frivolous arguments because they cut off all frivolous arguments. They are non-returners because they cut off desire, anger, and delusion. They are fond of dharma because they subdue pride. They are easy to understand because they have well-tamed minds. They are well-guarded because they protect the precepts. Their minds are well-liberated because their wisdom is pure.

They do not abandon [the Path] because they practice the holy lineage. They do not regress because they have ultimately generated bodhicitta. They have no use for all worldly practices. They have no disputes because they treat all beings equally. They guard themselves well to protect others. They train their own minds and do not point out the faults of others. They are free from all hopes to protect pure precepts. They extensively explain the Dharma without stinginess. They are protective because they guard the minds of all beings.

Those who first generate bodhicitta gather all good dharmas. Those without disparate practices attain the Dharma of one flavor. Those who are unshakable cut off all movements. Those who do not observe lineages teach and transform beings. Those who equalize beings embrace all beings. Those who first observe emptiness do so for all dharmas. Those who tame various views do so to teach well. Those without conceptual practices tame beings' conceptual practices. Those who know non-wishing have their wishes fulfilled and are well-tamed. Those who know all observe non-doing. Those who practice good are never satisfied. Those who observe non-things as things demonstrate that non-things are things. Those who do not contemplate and observe do so because their self is tranquil. Those without self observe and transform beings through non-self.

Those without non-path practices transform beings to be free from fetters. Those whose expedient minds reach the ultimate cultivate prajñā. Those who abide in concentration without departing never realize or touch all śrāvaka and pratyekabuddha vehicles. Those who are apart from the Path and non-paths do so for the ultimate truth. Those who are apart from practice and non-practice do so because all ordinary beings realize correct practice. Those without adornment and non-adornment have no hopes for any dharmas. Those who do not praise themselves do not argue about others. Those with unequaled equal wisdom are replete with Buddha dharmas. Those with the patience of the non-arising of dharmas have patience that all dharmas are neither born nor cease. Devaputra! This is called the bodhisattva's attainment of sovereign mastery.

「天子！菩薩者隨所生處，非不知故生以知故生，而是菩薩攝取生死得自在故，亦得具足成就佛法。而是菩薩非生死流轉，以願力故在在處生得自在智，是名菩薩得自在智。菩薩非以得邊際故名自在智，若不斷絕一切善根是名菩薩得自在智。菩薩非得諸善根故名自在智，於諸善根無厭足故名自在智。菩薩非不生三界得名自在，為化眾生故生三界名為自在。菩薩非以離自結故得名自在，為諸眾生斷結使故勤修精進是名菩薩得自在智。菩薩不以為己身故得名自在，為於寂靜一切眾生諸苦惱故名為自在。菩薩非以捨故自在，攝取教化眾生故名為自在。菩薩非斷自貪瞋癡得名自在，斷諸眾生貪欲瞋癡諸結使故名為自在。菩薩非自證滅法故得名自在，為諸眾生證滅法故得名自在。菩薩非自斷漏故得名自在，菩薩為諸善根增長不斷漏法名得自在。菩薩非證三解脫故名得自在，菩薩解了三解脫故名為自在。菩薩非自在寂滅五陰名得自在，為捨一切眾生重擔名為自在。菩薩非以滅六根故名得自在，知諸眾生上下根故名為自在。菩薩非以生分盡故名得自在，菩薩不以斷絕生故名為自在。菩薩非得過於聲聞緣覺解脫名得自在，菩薩道場得解脫果受用一切諸眾生故名為自在。」

Devaputra! Bodhisattvas are born wherever they choose, not due to ignorance but with full knowledge. These bodhisattvas embrace birth and death, attaining mastery and fully accomplishing the Buddha's teachings. They are not subject to the cycle of birth and death, but through the power of their vows, they are born in various places with mastery of wisdom. This is called the bodhisattva's attainment of sovereign mastery.

Bodhisattvas do not attain sovereign mastery by reaching limits, but by not cutting off any good roots. They are not called masters due to attaining good roots, but due to their insatiable pursuit of good roots. They are not called masters for not being born in the three realms, but for being born in the three realms to transform beings. They are not called masters for freeing themselves from fetters, but for diligently practicing to help beings cut off their fetters.

Bodhisattvas are not called masters for their own sake, but for quelling all beings' sufferings. They are not masters due to renunciation, but due to embracing and teaching beings. They are not masters for cutting off their own greed, anger, and delusion, but for cutting off beings' greed, anger, delusion, and fetters. They are not masters for realizing cessation themselves, but for helping beings realize cessation.

Bodhisattvas are not masters for ending their own outflows, but for increasing good roots without ending outflows. They are not masters for attaining the three liberations, but for understanding the three liberations. They are not masters for extinguishing their own five aggregates, but for relieving all beings' burdens. They are not masters for eliminating the six sense bases, but for knowing beings' various capacities.

Bodhisattvas are not masters for exhausting birth, nor for cutting off birth. They are not masters for surpassing the liberation of śrāvakas and pratyekabuddhas, but for attaining the fruit of liberation in at the site of enlightenment (bodhimaṇḍa) and benefiting all beings. This is called mastery.

演說如是自在品時，於是眾中三萬二千諸天子等皆發無上正真道心。

When this chapter on mastery was expounded, thirty-two thousand devaputras in the assembly gave rise to the mind of supreme perfect Way.

爾時世尊讚於文殊師利童子：「善哉善哉！善說一切菩薩受記。文殊師利！若有菩薩聞說如是菩薩受記，一向信解不生驚畏，諸佛世尊為說真實無上道記。」

At that time, the World-Honored One praised Mañjuśrī the Youth, saying, "Excellent, excellent! You have well explained the prediction for all bodhisattvas. Mañjuśrī! If there are bodhisattvas who hear such predictions for bodhisattvas and have unwavering faith and understanding without fear, the Buddhas, the World-Honored Ones, will give them a true prediction of the unsurpassed Way."

The Bodhisattva Path

爾時寶上天子語文殊師利童子：「汝今演說於受記也。」

At that time, Ratnavara Devaputra said to Mañjuśrī the Youth, "You are now expounding upon predictions [of enlightenment].”

文殊師利言：「天子！我說受記我有是法，有覺了者我說受記，天子！我今不得，乃至一法亦無覺了，云何說受記？」

Mañjuśrī said, "Devaputra! I would expound upon predictions if I had these dharmas. To those who have undertood, I would expound upon predictions. Devaputra! I now have no attainment, not even a single dharma, nor is there any understanding. How then could I expound upon predictions?"

天子言：「文殊師利！恒河沙等諸佛世尊豈無解向而得果耶？」

The Devaputra said, "Mañjuśrī! Do the buddhas, World-Honored Ones, as numerous as the sands of the Ganges, not attain the fruit [of awakening] without understanding and progress?"

文殊師利言：「天子！諸佛世尊無解向得果。天子！諸佛世尊不為解向得果說法。」

Mañjuśrī said, "Devaputra! The Buddhas, World-Honored Ones, have no attainment of the fruit through understanding and progress. Devaputra! The Buddhas, World-Honored Ones, do not expound upon the Dharma for the sake of attaining the fruit through understanding and progress."

天子言：「文殊師利！諸佛世尊云何說法？」

The Devaputra said, "Mañjuśrī! How do the Buddhas, World-Honored Ones, expound upon the Dharma?"

文殊師利言：「天子！諸佛世尊亦不分別體性而說法也。無生無滅、無因無緣、無去無來、無有眾生非無眾生、無污染無白淨、無生死無涅槃，天子！諸佛世尊如是說法。」

Mañjuśrī said, "Devaputra! The Buddhas, World-Honored Ones, also do not differentiate substantive natures when expounding upon the Dharma. Without birth and no cessation, no cause and no condition, no coming and no going, no sentient beings yet not no sentient beings, no defilement and no purity, no saṃsāra and no nirvāṇa. Devaputra! This is how the Buddhas, World-Honored Ones, expound upon the Dharma."

天子問文殊師利言：「諸佛世尊不為涅槃而說法者，何以故名為佛出世耶？」

The Devaputra asked Mañjuśrī, "If the Buddhas, World-Honored Ones, do not teach the Dharma for the sake of nirvāṇa, why then are they said to appear in the world?"

[2nd Scroll]

文殊師利言：「天子！覺了身見之體性故名佛出世。天子！示現無明有愛體性名佛出世，覺了貪瞋癡體性故名佛出世。天子！示現顛倒體性平等名佛出世。天子！覺了諸見之體性故名佛出世。天子！示陰界入法界體性名佛出世。天子！佛出世者，諸法無生是名演說無生法也，是無生法都無生死亦無涅槃。」

Mañjuśrī said, "Devaputra! Buddhas are said to appear in the world to awaken [beings] to the substantive nature of the view of self. Devaputra! Buddhas are said to appear in the world to point out the substantive nature of ignorance and craving, and to awaken [beings] to the substantive nature of greed, anger, and delusion. Devaputra! Buddhas are said to appear in the world to point out equal substantive nature nature of inversion. Devaputra! Buddhas are said to appear in the world to awaken [beings] to the nature of various views. Devaputra! Buddhas are said to appear in the world to point out the substantive nature of the dharmadhātus of the aggregates, realms, and sense bases. Devaputra! The Buddhas’ appearance in the world is the birthlessness of all dharmas that is said to be expounding upon the birthlessness of dharmas, and this unborn dharma is without birth and death, and also without nirvāṇa."

天子言：「文殊師利！當為眾生說莊嚴無上正真道法。何以故？文殊師利！諸佛出世無所增長。」

The Devaputra said, "Mañjuśrī! You should expound upon the supreme and true Dharma of the Way of adornment for sentient beings. Why? Mañjuśrī! When Buddhas appear in the world, there is nothing that increases."

文殊師利言：「天子！知恩報恩者」

Mañjuśrī said, "Devaputra! There is the one knows gratitude and repays kindness.”

天子言：「有所作者當知報恩。」

The Devaputra said, "One who has done something should know to repay kindness."

文殊師利言：「天子！汝欲使如來有所作也。」

Mañjuśrī said, "Devaputra! You wish to make the Tathāgata have something to do."

天子言：「文殊師利！如來者無有所作。諸佛如來到於無為，無為之道無有所作。」

The Devaputra said, "Mañjuśrī! The Tathāgata has nothing to do. All Buddhas and Tathāgatas have reached the unconditioned, and the way of the unconditioned has nothing to do."

文殊師利言：「天子！汝許無為者無報恩非不報恩。」

Mañjuśrī said, "Devaputra! You acknowledge that for one who is unconditioned, there is neither repaying kindness nor not repaying kindness."

天子言：「文殊師利！如此法者不應為初發意者說。何以故？若聞是法生於驚畏便當退轉。」

The Devaputra said, "Mañjuśrī! This Dharma should not be taught to those who have just made the initial generation of the mind [for enlightenment]. Why? If they hear this Dharma, they will become frightened and then regress."

文殊師利言：「天子！若有菩薩初發無上菩提之心驚畏退轉，是人則住於退轉也。」

Mañjuśrī said, "Devaputra! If there is a bodhisattva who, upon initially generating the mind of supreme bodhi, becomes frightened and regresses, that person is abiding in regression."

天子言：「文殊師利！何故說是？」

The Devaputra said, "Mañjuśrī! Why did you say this?”

文殊師利言：「天子！若有菩薩初發道心驚畏聲聞緣覺地，則便退轉。若慳惜破戒瞋怠亂癡，住於不退。」

Mañjuśrī said, "Devaputra! If there are bodhisattvas who, upon initially giving rise to the mind of the Way, become frightened of the grounds of the śrāvaka and pratyekabuddha, they will regress. If they are stingy, break precepts, become angry, lazy, scattered, or foolish, they will abide in non-regression."

天子言：「文殊師利！云何住也？」

The Devaputra said, "Mañjuśrī! How does one so abide?"

文殊師利言：「天子！若有菩薩初發道心，安住法界平等中故，是名善住初發心菩薩，名之為住。」

Mañjuśrī said, "Devaputra! If there is a bodhisattva who initially generates the mind of the Way, because they peacefully abide in the equality of the Dharmadhātu, this is called the bodhisattva well abiding in the initial generation of bodhicitta, and is said to abide."

天子言：「文殊師利！菩薩齊幾名初發心？」

The Devaputra said, "Mañjuśrī! At what point is a bodhisattva said to have initially generated bodhicitta?"

文殊師利言：「天子！若有菩薩初發心者，修行於空無相無作，解一切法無生無滅，是名菩薩初發心也。」

Mañjuśrī said, "Devaputra! If there is a bodhisattva who has made the initial generation of bodhicitta, practices emptiness, signlessness, and wishlessness, and understands that all dharmas are neither born nor cease, this is called a bodhisattva's initial generation of bodhicitta."

天子言：「文殊師利！云何菩薩名為久行？」

The Devaputra said, "Mañjuśrī! How is a bodhisattva said to have practiced for a long time?"

文殊師利言：「天子！一切凡夫名為久行，於生死中不知始故。」

Mañjuśrī said, "Devaputra! All ordinary beings are called long-practicing, because they do not know the beginning of birth and death."

天子復問：「文殊師利！云何菩薩名久行者？」

The Devaputra asked again, "Mañjuśrī! How is a bodhisattva said to be one who has practiced for a long time?"

文殊師利言：「天子！若有菩薩行於愛染，為化愛染諸眾生故，而亦不共是愛染住，名菩薩久行；行於瞋恚，為化瞋恚諸眾生故，不共瞋住；亦行愚癡，為化愚癡諸眾生故，不共癡住；亦行等分，為化等分諸眾生故，而亦不共一切結住。天子！若有菩薩化眾生故觀一切相，亦不分別法界體相，名菩薩久行者。」

Mañjuśrī said. "Devaputra! If there is a bodhisattva who practices amidst desire and attachment for the sake of transforming sentient beings with desire and attachment, yet does not dwell in that desire and attachment, this is called a bodhisattva's long-standing practice. If they practice amidst anger for the sake of transforming angry sentient beings, yet do not dwell in anger; if they also practice amidst delusion for the sake of transforming deluded sentient beings, yet do not dwell in delusion; if they also practice amidst all three states for the sake of transforming sentient beings in all three states, yet do not dwell in any fetters. Devaputra! If there is a bodhisattva who, for the sake of transforming sentient beings, observes all characteristics yet does not differentiate the characteristics of the nature of the Dharmadhātu, this is called a bodhisattva of long-standing practice."

天子言：「文殊師利！云何菩薩名為不退轉？」

The Devaputra said: "Mañjuśrī! How is a bodhisattva said to be irreversible?"

文殊師利言：「天子！若有菩薩觀一切法無災無不災，觀法界體性無災無不災，是名菩薩不退轉也。復次天子！若有菩薩亦退不退，是名菩薩不退轉也。所以者何？退者欲界退諸善故。復次天子！菩薩不知不解故退，以知解故無有諍訟是名不退。何以故？解一切性法性。我以能解了一切法性更不復退，是名不退。於佛法無疑不信他語，離是不是，初心清淨無有嫉妬亦無動搖，智慧明照於一切法而得自在，解了佛法，是名菩薩不退轉也。」

Mañjuśrī said, "Devaputra! If a bodhisattva observes all dharmas as neither disastrous nor non-disastrous, and observes the substantive nature of the Dharmadhātu as neither disastrous nor non-disastrous, this is called a bodhisattva's non-regression. Furthermore, Devaputra! If a bodhisattva both regresses and does not regress, this is called a bodhisattva's non-regression. Why is this so? Because regression is the regression of various good qualities in the realm of desire.

Furthermore, Devaputra! A bodhisattva regresses due to not knowing and not understanding, but due to knowing and understanding, there is no dispute - this is called non-regression. Why? Because they understand the nature of all natures. Because I can understand the nature of all dharmas, I no longer regress - this is called non-regression. They have no doubts about the Buddha's teachings and do not believe the words of others. They are free from 'this' and 'that', their initial mind is pure without jealousy and without wavering. Their wisdom clearly illuminates all dharmas and attains sovereign mastery. They understand the Buddha's teachings - this is called a bodhisattva's non-regression."

天子言：「文殊師利！云何菩薩名為一生？」

The Devaputra said, "Mañjuśrī! How is a bodhisattva said to be of one [more] birth?"

文殊師利言：「天子！菩薩若知一切諸生而亦不生，亦知一切眾生生死，於諸生中善能說法，教化眾生生處無取，亦取諸生離生死取，不去不來不上不下，一切諸法悉平等故；亦知因緣和合增長，一切眾生身口心意悉皆平等，一切眾生無有境界，住佛境界入於法界。法界平等故，平等解了眾生之心，善解知時至於道場，是名一生。天子！是則名為菩薩一生。」

Mañjuśrī said: "Devaputra! If a bodhisattva knows all births yet does not give rise to birth, and also knows the birth and death of all sentient beings; is able to skillfully teach the Dharma among all births; teaches sentient beings to have no attachment to the place of birth, yet also takes on births free from attachment to birth and death; does not come or go, does not ascend or descend, because all dharmas are equal; also knows the growth of causes and conditions; [knows that] the body, speech, mind, and intention of all sentient beings are all equal; [knows that] all sentient beings have no realm, yet abide in the Buddha realm and enter the Dharmadhātu. Because the Dharmadhātu is equal, [the bodhisattva] equally understands the minds of sentient beings, skillfully understands the time to reach the site of enlightenment - this is called 'one birth.' Devaputra! This is what is called a bodhisattva's one [more] rebirth."

爾時寶上天子問於文殊師利童子：「云何名菩薩不生，亦於一切而得自在？」

At that time, the Devaputra Ratnavara asked Mañjuśrī the Youth, "How is a bodhisattva said to be not [re]born, and also attain sovereign mastery over all things?"

文殊師利言：「天子！若有菩薩知於行業非憍慢故，是菩薩不生，亦於一切而得自在。復次天子！菩薩能捨一切所有菩提之心，畢竟不退，是名不生；若不共諸嫉妬結住，是名一切而得自在。若有菩薩威儀法則、諸功德戒具成就行，是名不生；不共犯戒住，是名一切而得自在。心不捨背一切眾生，是名不生；不共一切無明瞋恚諸結使住，是名一切而得自在。於諸善根堅住不動，是名不生；於善根中發勤進勇意，是名一切而得自在。入諸禪定及次第定，是名不生；不味禪樂，是名一切而得自在。若勤精進求般若慧學問無厭，是名不生；不共癡住，是名一切而得自在。不瞋惱諍，是名不生；不共瞋惱諸諍訟住，是名一切而得自在。若如實語，是名不生；若如實住，名得自在。若內寂靜，是名不生；若不污染外諸境界，名得自在。若能究竟一切智心，是名不生；不求下乘，名得自在。覺諸業果，是名不生；降伏魔業，名得自在。得世光明，是名不生；世法不污，名得自在。不逆所住，是名不生；不墮所作，名得自在。若離諸慢放逸勢力，是名不生；若智慧識成就聖樂，名得自在。不退所誓，是名不生；所誓出世，名得自在。順行緣生，是名不生；不執緣生法，名得自在。若以盡智觀一切空，是名不生；具諸善根，名得自在。若方便智發起所作，生大悲心修勤進行，是名不生；若能安住諸解脫法，名得自在。若不污染於一切法，名為不生；若斷諸見而為說法，名得自在。若善思惟不見諸法，是名不生；得力不證一切諸法，名得自在。若觀一切諸法性空，是名不生；若不放捨一切眾生，名得自在。若不住三界，是名不生；為眾生故不入涅槃，名得自在。

Mañjuśrī said, "Devaputra! If a bodhisattva knows karmic actions without pride, this bodhisattva is not [re]born, and also attains sovereign mastery over all things. Furthermore, Devaputra! A bodhisattva who can renounce all that they possess with a mind of bodhi, and ultimately does not regress, this is called not [re]born; if they do not dwell with the bonds of jealousy, this is called attaining sovereign mastery over all things.

If a bodhisattva fully accomplishes the practice of dignified conduct, rules, and all meritorious precepts, this is called not [re]born; not dwelling with violation of precepts is called attaining sovereign mastery over all things. Not abandoning or turning away from any sentient beings is called not being [re]born; not dwelling with all ignorance, anger, and various bonds is called attaining sovereign mastery over all things.

Firmly abiding unmoved in all good roots is called not being [re]born; arousing diligent and courageous intention in good roots is called attaining sovereign mastery over all things. Entering all meditative concentrations and sequential concentrations is called not being [re]born; not savoring the pleasure of meditation is called attaining sovereign mastery over all things.

Diligently and vigorously seeking prajñā wisdom with insatiable learning is called not being [re]born; not dwelling with delusion is called attaining sovereign mastery over all things. Not being angry, vexed, or contentious is called not being [re]born; not dwelling with anger, vexation, and various disputes is called attaining sovereign mastery over all things.

Speaking truthfully is called not being [re]born; abiding truthfully is called attaining sovereign mastery. Inner tranquility is called not being [re]born; not being defiled by external objects is called attaining sovereign mastery. Being able to ultimately realize the mind of all-knowledge is called not being [re]born; not seeking the lower vehicle is called attaining sovereign mastery.

Awakening to the fruits of all actions is called not being [re]born; subduing demonic actions is called attaining sovereign mastery. Attaining worldly illumination is called not being [re]born; not being defiled by worldly dharmas is called attaining sovereign mastery. Not opposing where one dwells is called not being [re]born; not falling into what one does is called attaining sovereign mastery.

Departing from all pride and the power of negligence is called not being [re]born; if wisdom and consciousness accomplish noble joy, it is called attaining sovereign mastery. Not regressing from one's vows is called not being [re]born; transcending worldly vows is called attaining sovereign mastery. Practicing in accord with dependent origination is called not being [re]born; not clinging to dependently originated dharmas is called attaining sovereign mastery.

Observing all as empty with exhaustive knowledge is called not being [re]born; possessing all good roots is called attaining sovereign mastery. If upāya and wisdom give rise to actions, generating a mind of great compassion and practicing diligently is called not being [re]born; being able to abide in all liberating dharmas is called attaining sovereign mastery.

Not being defiled by any dharmas is called not being [re]born; cutting off all views and expounding the Dharma is called attaining sovereign mastery. If one contemplates well and does not see any dharmas, this is called not being [re]born; having the power to not realize all dharmas is called attaining sovereign mastery. If one observes the empty nature of all dharmas, this is called not being [re]born; if one does not abandon any sentient beings, this is called attaining sovereign mastery. Not dwelling in the three realms is called not being [re]born; not entering nirvana for the sake of sentient beings is called attaining sovereign mastery."

「復次天子！若有言語，是動搖語、是妄想語、是執著語，是有發起。天子！於一切法無有言語，不行不動無諸戲論語，不捨眾生亦不滅度無所言說。天子！若無言說亦無文字則無所說，若有用者則有發起言說文字。天子！以是義故，菩薩之行不可說用不可行念，是名慈心、是名不殺，於諸聖中得名自在。」

Furthermore, Devaputra! If there is speech, it is agitated speech, deluded speech, attached speech, and it has arising. Devaputra! In all dharmas there is no speech, no action, no movement, no speech of various conceptual elaborations, not abandoning sentient beings nor entering nirvana - there is nothing to be said. Devaputra! If there is no speech and no writing, then there is nothing to be said. If there is use, then there is the arising of speech and writing. Devaputra! For this reason, the practice of bodhisattvas cannot be spoken of, used, or practiced in thought. This is called a compassionate mind, this is called non-killing, and among all the sages it is called attaining sovereign mastery.

說是法已，世尊讚言：「善哉善哉！文殊師利！善為諸菩薩說不生自在。文殊師利！若菩薩行如是法自在無礙，是菩薩疾得諸佛授無上道。」

After this Dharma was spoken, the World-Honored One praised, saying, "Excellent, excellent! Mañjuśrī! You have well explained non-arising and sovereign mastery for the bodhisattvas. Mañjuśrī! If a bodhisattva practices this Dharma with sovereign mastery and without obstruction, this bodhisattva will quickly receive the prediction of supreme enlightenment from the Buddhas."

聞此法時，於是眾中有五百菩薩得無生法忍。爾時世尊即與無上正真道記，各各佛土、各各名字某甲如來。爾時眾中有於天子如是思念：「是寶上天子當於幾時成無上道？佛名何等？佛土云何？」

When this Dharma was heard, five hundred bodhisattvas in the assembly attained the patience of the birthlessness of dharmas. At that time, the World-Honored One immediately gave them the prediction of unsurpassed, true, and correct Way, each with their own Buddha land and name as "Such-and-Such Tathāgata". At that time, there was a devaputra in the assembly who thought: "When will this Devaputra Ratnavara attain the unsurpassed Way? What will be his Buddha name? What will his Buddha land be like?"

Ratnavara’s Prediction of Enlightenment

以佛力故，爾時大德阿難白佛言：「世尊！是寶上菩薩當於幾時得成無上正真之道？佛土云何？得成道已其佛何名？」

By the Buddha's power, at that time the Venerable Ananda said to the Buddha, "World-Honored One! When will this Bodhisattva Ratnavara attain the unsurpassed, true, and correct Way? What will his Buddha land be like? After attaining the Way, what will be his Buddha name?"

佛告阿難：「是寶上天子於百千劫，當成無上正真之道，號寶莊嚴如來。於此東方，其佛國土名寶莊嚴，劫名寶來。阿難！是寶莊嚴佛土豐樂甚可欣樂，饒諸財寶多諸人民，無有諸難亦無惡道。阿難！是佛土中，無諸瓦石沙土荊棘、山谷堆阜，地平如掌三寶所成，閻浮檀金、琉璃頗梨互相間錯甚可愛樂，以金網覆上。阿難！如化樂天宮殿園池、衣服豐饒，行來往返，是寶莊嚴佛土人民亦復如是。土無聲聞緣覺乘名、唯有菩薩，受種種法樂、入種種禪定莊嚴，作於種種神通以自娛樂，無有餘樂唯除法喜悅預之樂，是故世界名寶莊嚴。彼佛壽命六十六億歲。出家菩薩僧六十六億，在家菩薩無量無邊。是莊嚴如來為諸菩薩演說法時，上昇虛空高八十億多羅之樹，結加趺坐滿千國土，出千光明照彼佛土，雨於天花天香末香，天樂各各有百千種，說法音聲普聞佛土，說無盡主陀羅尼法。何謂無盡主陀羅尼法？一切諸法寂靜主故。顯示身心寂靜之想，一切諸法觀照主故。顯示分別於一切法，一切諸法善思惟主故。顯示一切諸法寂靜，一切諸法善行主故。顯示一切可作之法光明照曜，一切諸法智光明照平等主故。顯示諸法無有增減，一切諸法決定主故。顯示一切諸法增長，一切諸法智慧主故。顯示一切法無諍訟，一切諸法善觀主故。顯示一切諸法無瞋，一切諸法正念主故。顯示一切法不失念，一切諸法導引主故。顯示一切諸法相義，一切諸法慧分別主故。顯示一切法清淨意，一切諸法空寂主故。顯示諸法斷諸見道，一切諸法無相主故。顯示一切諸法寂靜，一切諸法無願主故。顯示諸法斷於諸道，一切諸法無作主故。顯示諸法離於作者，一切諸法無出主故。顯示一切諸法無出，一切諸法無生主故。顯示一切諸法無盡，一切諸法離欲主故。顯示一切諸法無錯，一切諸法無二主故。顯示一切法現在智，一切諸法無二主故。顯示一切諸法離二，一切諸法無依主故。顯示一切諸法不動，一切諸法無眾生主故。顯示諸法眾生平等，一切諸法寂靜主故。顯示一切諸法不變，一切諸法不得主故。顯示一切諸法無行，一切諸法無居主故。顯示一切諸法離處，一切諸法無定主故。顯示一切無法自在，一切諸法因緣生故。顯示一切諸法出過，一切諸法勇猛主故。顯示一切諸法不出，一切諸法無過主故。顯示一切諸法無起，一切諸法如主故。顯示一切法無不如，一切諸法如始寶主故。顯示一切諸法無壞，一切諸法法性主故。顯示一切諸法一味，一切諸法如實主故。顯示諸法三世平等，一切諸法不可說主故。顯示不執一切諸法言語談論，一切諸法禪定主故。顯示一切諸法寂靜，一切諸法法性主故。顯示一切諸法無人，一切諸法菩提主故。顯示一切諸法平等，一切諸法願主故。阿難！寶莊嚴如來坐空未起，此無盡主陀羅尼，陀羅尼主，為諸菩薩廣演說之。彼土無量阿僧祇菩薩摩訶薩皆得法忍。」

The Buddha said to Ānanda, "This Devaputra Ratnavara will, after a hundred thousand kalpas, attain the unsurpassed, true, and correct Way, and will be called Ratnavyūha Tathāgata (Jewel Adornment). In the eastern direction, his Buddha-land will be called Pritivyūha, and the kalpa will be called Ratnasaṃvara (Jewel Coming).

Ānanda! This Buddha-land of Ratnavyūha will be abundant and joyful, filled with various treasures and many people, without any difficulties or evil paths. Ānanda! In this Buddha-land, there will be no tiles, stones, sand, thorns, mountains, valleys, or hills. The ground will be as flat as the palm of a hand, made of the three jewels, with Jambu River gold, lapis lazuli, and crystal interwoven in a delightful manner, covered with a golden net above.

Ānanda! Just like the palaces, gardens, ponds, and abundant clothing in the Nirmāṇarati Heaven, the people of the Pritivyūha Buddha-land will be similar. The land will have no names for the Śrāvaka or Pratyekabuddha vehicles, only bodhisattvas. They will enjoy various Dharma pleasures, enter various meditative states for adornment, and create various supernatural powers for their own enjoyment. There will be no other pleasures except the joy of Dharma delight, hence the world is called Pritivyūha.

The lifespan of that Buddha will be sixty-six billion years. There will be sixty-six billion renunciant bodhisattva monks, and innumerable lay bodhisattvas. When this Ratnavyūha Tathāgata expounds the Dharma for the bodhisattvas, he will ascend into the sky to the height of eighty billion palm trees, sit cross-legged filling a thousand lands, emit a thousand lights illuminating that Buddha-land, rain down heavenly flowers and fragrances, play hundreds of thousands of kinds of heavenly music, and his voice explaining the Dharma will be heard throughout the Buddha-land, expounding the Inexhaustible Dhāraṇī Dharma.

What is the Inexhaustible Dhāraṇī Dharma? It is the master of the tranquility of all dharmas, demonstrating the notion of tranquility of body and mind. It is the master of contemplation of all dharmas, demonstrating the differentiation of all dharmas. It is the master of good reflection on all dharmas, demonstrating the tranquility of all dharmas.

It demonstrates the illumination of all workable dharmas, as it is the master of the equal illumination of wisdom for all dharmas. It demonstrates that dharmas have no increase or decrease, as it is the master of the determination of all dharmas. It demonstrates the growth of all dharmas, as it is the master of wisdom for all dharmas. It demonstrates that all dharmas are without dispute, as it is the master of good observation of all dharmas. It demonstrates that all dharmas are without anger, as it is the master of right mindfulness for all dharmas. It demonstrates that all dharmas do not lose mindfulness, as it is the master of guidance for all dharmas.

It demonstrates the meaning and characteristics of all dharmas, as it is the master of wisdom's differentiation for all dharmas. It demonstrates the pure intention of all dharmas, as it is the master of emptiness and tranquility for all dharmas. It demonstrates the cutting off of all views and paths, as it is the master of characteristiclessness for all dharmas. It demonstrates the tranquility of all dharmas, as it is the master of wishlessness for all dharmas. It demonstrates the cutting off of all paths, as it is the master of non-action for all dharmas.

It demonstrates that dharmas are free from actors, as it is the master of non-emergence for all dharmas. It demonstrates that all dharmas do not emerge, as it is the master of non-birth for all dharmas. It demonstrates that all dharmas are inexhaustible, as it is the master of freedom from desire for all dharmas. It demonstrates that all dharmas are without error, as it is the master of non-duality for all dharmas. It demonstrates the present wisdom of all dharmas, as it is the master of non-duality for all dharmas.

It demonstrates that all dharmas are free from duality, as it is the master of non-dependence for all dharmas. It demonstrates that all dharmas are immovable, as it is the master of the absence of sentient beings for all dharmas. It demonstrates the equality of sentient beings in all dharmas, as it is the master of tranquility for all dharmas. It demonstrates that all dharmas are unchanging, as it is the master of non-attainment for all dharmas. It demonstrates that all dharmas are without action, as it is the master of non-abiding for all dharmas.

It demonstrates that all dharmas are free from place, as it is the master of non-fixation for all dharmas. It demonstrates that all dharmas are without self-mastery, as all dharmas arise from causes and conditions. It demonstrates that all dharmas transcend, as it is the master of vigor for all dharmas. It demonstrates that all dharmas do not emerge, as it is the master of non-transgression for all dharmas. It demonstrates that all dharmas do not arise, as it is the master of suchness for all dharmas.

It demonstrates that all dharmas are not unlike [suchness], as it is the master of the original jewel-like nature for all dharmas. It demonstrates that all dharmas are indestructible, as it is the master of the nature of dharmas for all dharmas. It demonstrates that all dharmas have one flavor, as it is the master of true reality for all dharmas. It demonstrates the equality of dharmas in the three times, as it is the master of the inexpressibility of all dharmas. It demonstrates non-attachment to the speech and discourse of all dharmas, as it is the master of meditation for all dharmas. It demonstrates the tranquility of all dharmas, as it is the master of the nature of all dharmas. It demonstrates the absence of self in all dharmas, as it is the master of bodhi for all dharmas. It demonstrates the equality of all dharmas, as it is the master of vows for all dharmas.

Ānanda! The Ratnavyūha Tathāgata, seated in the sky without rising, extensively expounds this Inexhaustible Dhāraṇī, the master of dhāraṇīs, for the bodhisattvas. Innumerable asaṃkhyeyas of bodhisattva mahāsattvas in that land attain the patience of dharmas.

爾時大德阿難白佛言：「世尊！未曾有也。若諸如來自然無作，過去未來現在法中得無礙智。」

At that time, the Venerable Ānanda said to the Buddha: "World-Honored One! This is unprecedented. The Tathāgatas naturally and effortlessly attain unobstructed wisdom in the dharmas of the past, present, and future."

佛言：「阿難！我今為汝說諸如來自然無作，過去未來現在法中得無礙智。」

The Buddha said: "Ānanda! I will now explain to you how the Tathāgatas naturally and effortlessly attain unobstructed wisdom in the dharmas of the past, present, and future."

 爾時大德阿難語寶上天子言：「天子！汝得大利。如來說汝無上道記。」

At that time, the Venerable Ānanda said to Ratnavara Devaputra, "Devaputra! You have gained great benefit. The Tathāgata has given you a prediction of the unsurpassed Way."

天子言：「大德阿難！都無有法，不說受記。何以故？色非菩薩，非說色記；受想行識非菩薩，非說識記。地界非菩薩，非說地界記；水火風界亦非菩薩，非說風界記。眼非菩薩，非說眼記；耳鼻舌身意非菩薩，非說意記。名色非菩薩，非說名色記。過去未來現在非菩薩，非說三世平等之記。因見非菩薩，非說因見記。生滅非菩薩，非說生滅記。大德阿難！菩薩名者即是假名，是寂靜句。若法究竟是寂靜者，無有受記。大德阿難！夫受記者，攝取一切言所說法。大德阿難！亦無有法菩薩可執，若內若外、若善若不善、若有為無為，然後受記。大德阿難，菩薩記者，一切諸法無有所屬名為受記，一切法不取是名受記，一切法無處是名受記，一切法無居是名受記，一切法無出是名受記，一切諸法無有妄想是名受記。大德阿難！夫菩薩者如是受記。」

The Devaputra said, "Venerable Ānanda! As there is no dharma, there is no receiving prediction. Why? Form is not a bodhisattva, so form does not receive a prediction; sensation, perception, conditioning, and consciousness are not bodhisattvas, so consciousness does not receive a prediction. The earth element is not a bodhisattva, so the earth element does not receive a prediction; the water, fire, and wind elements are also not bodhisattvas, so the wind element does not receive a prediction. The eye is not a bodhisattva, so the eye does not receive a prediction; the ear, nose, tongue, body, and mind are not bodhisattvas, so the mind does not receive a prediction. Name and form are not bodhisattvas, so name and form do not receive a prediction. Th past, present, and future are not bodhisattvas, so the equality of the three times does not receive a prediction. Causal views are not bodhisattvas, so causal views do not receive a prediction. Birth and cessation are not bodhisattvas, so birth and cessation do not receive a prediction.

Venerable Ānanda! The term 'bodhisattva' is merely a conventional designation, a nirvanic phrase. If a dharma is ultimately nirvana, it receives no prediction. Venerable Ānanda! A prediction encompasses all dharmas expressed in words. Venerable Ānanda! There is also no dharma that a bodhisattva can grasp, whether internal or external, good or bad, conditioned or unconditioned, before receiving a prediction. Venerable Ānanda, a bodhisattva's prediction means that all dharmas belong to nothing - this is called receiving a prediction. Not grasping any dharmas is called receiving a prediction. All dharmas having no place is called receiving a prediction. All dharmas having no abode is called receiving a prediction. All dharmas having no emergence is called receiving a prediction. All dharmas being free from delusion is called receiving a prediction. Venerable Ānanda! This is how a bodhisattva receives a prediction."

爾時世尊讚寶上天子言：「善哉善哉！天子！菩薩通達是諸法故，則能如是說於受記。如諸佛世尊說於無上菩提道記。」

At that time, the World-Honored One praised the devaputra Ratnavara, saying: "Excellent, excellent! Devaputra! Because bodhisattvas comprehend these dharmas, they are able to speak about receiving predictions in this way. It is just as the Buddhas, the World-Honored Ones, give predictions of the unsurpassed Way of bodhi."

Māra’s Request

說是法時，魔王波旬與諸眷屬，各有所乘來至佛所。到已却住一面，說如是言：「世尊！何因緣故說菩薩記，不說聲聞？」

When this Dharma was spoken, The Māra King Pāpīyān and his retinue, each riding their own vehicle, came to where the Buddha was. Upon arriving, they stood to one side and said, "World-Honored One! Why do you give predictions to bodhisattvas but not to śrāvakas?"

波旬問已，佛即答言：「波旬！是菩薩者，三千大千世界國土所有人天悉善知之，以是因緣故說菩薩記。聲聞者非人天所識，是故不記說菩薩記。多諸眾生發菩提心，以是緣故說菩薩記。說聲聞記者菩薩退轉，是故不說。」

After Pāpīyān asked, the Buddha immediately answered, "Pāpīyān! These bodhisattvas are well known by all humans and devas in the lands of the three thousand great thousand worlds. For this reason, predictions are given to bodhisattvas. Śrāvakas are not recognized by humans and devas, therefore predictions are not given to them, but to bodhisattvas. Many sentient beings generate bodhicitta, for this reason predictions are given to bodhisattvas. If predictions were given to śrāvakas, bodhisattvas would regress, therefore they are not given."

爾時文殊師利童子語波旬言：「汝今何故來至此眾？」

At that time, Mañjuśrī the Youth said to Pāpīyān, "Why have you now come to this assembly?"

波旬答言：「文殊師利！以佛世尊為寶上天子說無上道記：『汝當作佛，號寶莊嚴如來、應供、正遍知。』不說記聲聞。我宮殿樓觀欄楯寶樹園林娛樂處，互相棖觸出如是音云：『釋迦如來、應供、正遍知為寶上天子說無上道記。』又聞是音：『波旬！汝今往至眾所，勿令更受記菩薩來生汝宮。』」

Pāpīyān answered: "Mañjuśrī! Because the World-Honored Buddha gave a prediction of the unsurpassed Way to the Ratnavara Devaputra, saying, 'You will become a Buddha, named Ratnavyūha Tathāgata, Arhat, Samyaksaṃbuddha.' He did not give predictions to śrāvakas. In my palaces, towers, railings, jeweled trees, gardens, and pleasure grounds, they touched each other and produced such sounds saying, 'Śākyamuni Tathāgata, Arhat, Samyaksaṃbuddha has given a prediction of the unsurpassed Way to Ratnavara Devaputra.' I also heard this sound, 'Pāpīyān! You should now go to the assembly, lest more bodhisattvas who receive predictions come to be born in your palace.'"

文殊師利語波旬言：「說菩薩記，汝今不喜也？」

Mañjuśrī said to Pāpīyān, "Are you not pleased that predictions are given to bodhisattvas?"

魔言：「文殊師利！我實不喜。為閻浮提一切眾生說羅漢記，我無愁惱；說一菩薩無上道記，我之愁惱不可言也。何以故？文殊師利！若說菩薩無上道記，我諸魔宮闇蔽不明。而是菩薩以三乘法，拔濟無量阿僧祇諸眾生等出於三界。文殊師利！我以是事受諸憂惱。」

Māra said, "Mañjuśrī! I am truly not pleased. When predictions of arhatship are given to all sentient beings in Jambudvīpa, I have no sorrow. But when a prediction of the unsurpassed Way is given to a single bodhisattva, my sorrow is inexpressible. Why? Mañjuśrī! When a prediction of the unsurpassed Way is given to a bodhisattva, my māra palaces become dark and unclear. And this bodhisattva, using the teachings of the three vehicles, rescues countless, innumerable asaṃkhyeya sentient beings, leading them out of the three realms. Mañjuśrī! Because of this, I experience great distress."

文殊師利言：「波旬！汝還所止。汝無力勢能留難遮畢竟向於菩提之道、成就方便具足般若波羅蜜行者。何以故？是諸菩薩離諸魔縛成畢竟行，善知方便行般若波羅蜜。」

Mañjuśrī said, "Pāpīyān! Return to where you came from. You have no power or strength to hinder or obstruct those who are ultimately progressing on the Way of bodhi and perfecting upāya and the practice of prajñāpāramitā. Why? These bodhisattvas have freed themselves from all of Māra's bonds and perfected their practice, skillfully knowing how to practice prajñāpāramitā through upāya."

時佛神力令魔波旬問文殊師利：「云何菩薩修畢竟行善知方便行般若波羅蜜？」

At that time, through the Buddha's divine power, Māra Pāpīyān asked Mañjuśrī, "How does a bodhisattva cultivate ultimate practices, know how to skillfully practice prajñāpāramitā and upāya?"

文殊師利答言：「波旬！若有菩薩離於一切諸少分行，是名菩薩成畢竟行。若見一切結使魔業，悉能利益於無上道，是名菩薩善知方便。不共一切諸結使行，是名菩薩行般若波羅蜜。復次波旬！若菩薩心畢竟拔濟諸眾生故，以大莊嚴而自莊嚴，是名菩薩畢竟心行。若以四攝攝諸眾生，是名菩薩善知方便。若畢竟觀一切眾生體性寂滅，是名菩薩行般若波羅蜜。復次波旬！若有菩薩捨於內外一切能施，菩提之心畢竟究竟，是名菩薩畢竟心行。菩薩若為一切眾生起受者心，是名菩薩善知方便。若有菩薩乞者受者，知如實始行平等行，是名菩薩行般若波羅蜜。復次波旬，若有菩薩於諸善法，從初發心終不退轉，是名菩薩畢竟行於菩提之心。若有菩薩不為他逼能捨自利，是名菩薩善知方便。菩薩念義不念文字，是名菩薩行般若波羅蜜。復次波旬！若見乞者不背捨之，是名菩薩畢竟心行。若有菩薩集諸善根願求一切智，是名菩薩善知方便。菩薩善知諸法體性，是名菩薩行般若波羅蜜。」

Mañjuśrī answered, "Pāpīyān! If a bodhisattva departs from all base practices, this is called a bodhisattva's ultimate practice. If they see all fetters and Māra karma as beneficial to the unsurpassed Way, this is called a bodhisattva's upāya. Not dwelling with any fetters is called a bodhisattva's practice of prajñāpāramitā.

Furthermore, Pāpīyān! If a bodhisattva's mind ultimately rescues all sentient beings, adorning themselves with great adornments, this is called a bodhisattva's ultimate mental practice. If they use the four means of embracing to gather sentient beings, this is called a bodhisattva's upāya. If they ultimately observe the tranquil substantive nature of all sentient beings, this is called a bodhisattva's practice of prajñāpāramitā.

Furthermore, Pāpīyān! If a bodhisattva renounces all internal and external possessions, with the mind of bodhi ultimately perfected, this is called a bodhisattva's ultimate mental practice. If a bodhisattva gives rise to the mind of receiving all sentient beings, this is called a bodhisattva's upāya. If a bodhisattva knows the equality of beggars and receivers from the beginning of true reality, this is called a bodhisattva's practice of prajñāpāramitā.

Furthermore, Pāpīyān, if a bodhisattva never regresses from all good dharmas from the initial generation of bodhicitta, this is called a bodhisattva's ultimate practice of the bodhicitta. If a bodhisattva can renounce self-benefit without being forced by others, this is called a bodhisattva's upāya. If a bodhisattva remembers the meaning and not the words, this is called a bodhisattva's practice of prajñāpāramitā.

Furthermore, Pāpīyān! If upon seeing a beggar, they do not turn away or abandon them, this is called a bodhisattva's ultimate mental practice. If a bodhisattva gathers all good roots wishing to seek all-knowledge, this is called a bodhisattva's upāya. If a bodhisattva well knows the substantive nature of all dharmas, this is called a bodhisattva's practice of prajñāpāramitā."

爾時寶上天子語文殊師利言：「是魔波旬眷屬及乘，可以神力內之腹中，或能令諸善男子善女人向大乘者為作留難。」

At that time, Ratnavara Devaputra said to Mañjuśrī, "This Māra Pāpīyān and his retinue and vehicles should be put inside one's belly through supernatural power, or they might create obstacles for good men and good women who are inclined towards the Great Vehicle."

文殊師利言：「天子！不如汝言內魔波旬置菩薩腹。復次天子！汝所受持佛相莊嚴第一受樂，令魔波旬坐師子座，以佛力故佛辯說法。」

Mañjuśrī said, "Devaputra! It is not as you say, putting Māra Pāpīyān inside a bodhisattva's belly. Furthermore, Devaputra! The Buddha's characteristics and adornments that you uphold are for bringing supreme joy. Let Māra Pāpīyān sit on the lion's throne, and through the Buddha's power and with the Buddha's eloquence, he will expound the Dharma."

爾時波旬聞是語已，欲隱身出眾而不能隱，文殊師利之所持故。爾時文殊師利作是念已，魔王波旬作佛身相坐師子座，是時一切大眾見知是魔波旬。文殊師利復言：「波旬！汝今得諸如來道耶？成佛色身坐師子座？」

At that time, when Māra Pāpīyān heard these words, he wanted to hide his body and leave the assembly, but he could not hide due to Mañjuśrī's power. Thereupon Mañjuśrī thought, and Māra Pāpīyān took on the characteristics of a Buddha's body and sat on the lion throne. At this time, the entire great assembly saw and knew that it was Māra Pāpīyān. Mañjuśrī then said, "Pāpīyān! Have you now attained the Way of the Tathāgatas? Have you accomplished the Buddha's body of form and sit on a lion throne?"

以文殊師利力所持故，魔波旬言：「文殊師利！世尊尚不得於菩提，況我得也。所以者何？菩提者是報恩相，非離欲得、非解向得。又菩提者得無為相，彼得無為相故。覺知空相是名菩提，非空覺知空故。覺知無相相是名菩提，非以無相覺知無相相故。覺知無願相是名菩提，非無願相覺知無願相故。覺知法界之體性者是名菩提，非以體性覺知體性故。覺知於如無分別相是名菩提，非如覺知如故。覺知住於如實始故是名菩提，非住如實始覺知住於如實始故。覺無我無有眾生無命無人丈夫體性是名菩提，無覺知者故。文殊師利！若有菩薩聞說如是菩提之相，聞已能於諸法體性無所分別，即名為佛。」魔以佛辯說是法時，五百菩薩得無生法忍。

Sustained by the power of Mañjuśrī's, Māra Pāpīyān said, "Mañjuśrī! Even the World-Honored One has not attained bodhi, how could I attain it? Why is this so? Bodhi is the characteristic of repaying kindness, not attained through detachment from desire, nor through understanding and progress. Furthermore, bodhi is the characteristic of attaining the unconditioned, because of that attainment of the unconditioned. Awakening to emptiness is called bodhi, but not because emptiness awakens to emptiness. Awakening to characteristiclessness is called bodhi, but not because the characteristicless awakens to characteristiclessness. Awakening to wishlessness is called bodhi, but not because the wishless awakens to wishlessness. Awakening to the substantive nature of the Dharmadhātu is called bodhi, but not because a substantive nature awakens to a substantive nature. Awakening to the characteristic of suchness without differentiation is called bodhi, but not because suchness awakens to suchness. Awakening to abiding in the beginning of true reality is called bodhi, but not because abiding in the beginning of true reality awakens to abiding in the beginning of true reality. Awakening to no-self, to there being no sentient beings, no life-force, no person, no great person and no substantive nature - this is called bodhi, because there is no one who awakens. Mañjuśrī! If there are bodhisattvas who hear such characteristics of bodhi explained, and upon hearing are able to make no differentiations regarding the substantive nature of all dharmas, they are called Buddhas."

When Māra explained this Dharma with the Buddha's eloquence, five hundred bodhisattvas attained the patience of the birthlessness of dharmas.

爾時大德舍利弗語文殊師利言：「未曾有也。汝力持故，令魔波旬作如來身，身相具足坐師子座，說是深法。」

At that time, the Venerable Śāriputra said to Mañjuśrī, "This is unprecedented. By your power, you have caused Māra Pāpīyān to take on the body of the Tathāgata, with all bodily characteristics complete, sitting on the lion throne, and expounding this profound Dharma."

文殊師利言：「大德舍利弗！一切草木樹林無心，可作如來身相具足悉能說法。我亦能令大德舍利弗作如來身，身相具足以佛辯說法。」

Mañjuśrī said, "Venerable Śāriputra! All grass, trees, and forests have no mind, yet they can manifest the complete body and characteristics of a Tathāgata and are able to expound the Dharma. I can also cause you, Venerable Śāriputra, to manifest the body of a Tathāgata, complete with all the characteristics, and expound the Dharma with the Buddha's eloquence."

爾時大德舍利弗即作是念：「我今可於此眾中沒，文殊師利或能使我作如來身身相具足戲弄於我，令聲聞人作世尊相。」

At that time, the Venerable Śāriputra thought to himself, "I should now disappear from this assembly. Mañjuśrī might be able to make me take on the body of a Tathāgata with all bodily characteristics complete, playing a trick on me, causing a śrāvaka person to appear with the characteristics of the World-Honored One."

文殊師利神力持故而不能隱。時文殊師利知大德舍利弗心所念，變大德舍利弗為如來身，身相具足坐師子座，一切眾會亦悉見知。爾時文殊師利童子語大德舍利弗：「汝可與魔波旬共說，猶如如來共如來說。」

Due to Mañjuśrī's supernatural power, he could not hide. Then Mañjuśrī, knowing the thoughts in the Venerable Śāriputra's mind, transformed the Venerable Śāriputra into the body of a Tathāgata, complete with all the bodily characteristics, sitting on the lion throne, and the entire assembly saw and knew this.

At that time, Mañjuśrī the Youth said to the Venerable Śāriputra, "You can speak with Māra Pāpīyān, just as a Tathāgata would speak with a Tathāgata."

爾時大德舍利弗如是問言：「波旬！夫菩提者何等體性？」

At that time, the Venerable Śāriputra asked thus, "Māra! What is the substantive nature of bodhi?"

波旬答言：「覺知一切諸法平等是菩提體性。覺知二法是菩提體性。一切智觀是菩提體性、非不體性。非行非不行，永斷一切諸行非行、非道非不道，是名諸佛世尊菩提。」

Māra Pāpīyān answered, "Awakening to the equality of all dharmas is the substantive nature of bodhi. Awakening to duality is the substantive nature of bodhi. The view of all-knowing wisdom is the substantive nature of bodhi, not a non-substantive nature. Neither practice nor non-practice, permanently cutting off all practices and non-practices, neither the Way nor not the Way - this is called the bodhi of all Buddhas and World-Honored Ones."

波旬問言：「大德舍利弗！諸佛如來住於何處？」

Māra Pāpīyān asked, "Venerable Śāriputra! Where do the Buddhas, the Tathāgatas, abide?"

舍利弗言：「住生死中平等，住涅槃不動，住一切諸見如實之性，住於一切眾生結使，亦住一切諸法根本，住於有為無為二法，諸住不住無有住故。波旬！諸佛如來如是住也。」

Śāriputra said, "They abide equally in saṃsāra. They abide unmoved in nirvāṇa. They abide in the true nature of all views. They abide in all the fetters of sentient beings, and also abiding in the root of all dharmas. They abide in both conditioned and unconditioned dharmas, for all abiding and non-abiding have no abiding. Pāpīyān! This is how the Buddhas, the Tathāgatas, abide."

時舍利弗問波旬言：「菩提者當何處求？」

At that time, Śāriputra asked Māra, "Where should one seek bodhi?"

波旬答言：「大德舍利弗！從身見根本求於菩提，無明有愛求於菩提，顛倒起結求於菩提，障礙覆蓋求於菩提。」

Māra Pāpīyān answered, "Venerable Śāriputra! Seek bodhi in the root of the view of self. Seek bodhi in ignorance and craving for existence. Seek bodhi in inverted thinking and giving rise to fetters. Seek bodhi in obstructions and hindrances."

舍利弗言：「波旬！何因緣故如是說也？」

Śāriputra said, "Māra! Why do you speak in this way?"

波旬答言：「大德舍利弗！如實覺知如是諸法是名菩提。」

Māra Pāpīyān answered, "Venerable Śāriputra! Truly awakening to and knowing these dharmas is called bodhi."

說是法時，八百比丘悉斷諸漏得無漏心。諸天子等信舍利弗、魔波旬故，三萬二千諸天子等發阿耨多羅三藐三菩提心。為欲調伏諸天子故，文殊師利童子令魔波旬及大德舍利弗作如來身身相具足。文殊師利還攝神力，大德舍利弗及魔波旬身復本相。

When this Dharma was spoken, eight hundred monks eliminated all their outflows and attained minds without outflows. Because the devaputras had faith in Śāriputra and Māra Pāpīyān, thirty-two thousand devaputras generated anuttara-samyak-saṃbodhi citta. In order to subdue these devaputras, Mañjuśrī the Youth caused Māra Pāpīyān and the Venerable Śāriputra to take on the form of tathāgatas, complete with all the bodily characteristics. Mañjuśrī then withdrew his supernatural power, and the Venerable Śāriputra and Māra Pāpīyān returned to their original forms.

Entrustment

爾時四方出千菩薩，從諸佛土乘空而來，至於佛所頂禮佛足，右遶如來住一面已，白佛言：「世尊！我等聞說法界體性無分別經，聞已來此守護正法。世尊！我等受持守護此經，讀誦通利為他廣說，攝取正法。」

At that time, a thousand bodhisattvas emerged from the four directions, coming through space from various Buddha lands. They arrived at where the Buddha was, bowed their heads to the Buddha's feet, circumambulated the Tathāgata to the right, and stood to one side. They said to the Buddha, "World-Honored One! We have heard the teaching of the Sūtra on the Undifferentiated Nature of the Dharmadhātu, and upon hearing it, we have come here to protect the true Dharma. World-Honored One! We will uphold and protect this sūtra, recite and master it, extensively explain it to others, and uphold the true Dharma."

爾時大德阿難白佛言：「世尊！是諸菩薩從何處來？」

At that time, the Venerable Ānanda said to the Buddha, "World-Honored One! Where have these bodhisattvas come from?"

佛告阿難：「是諸菩薩各各集在諸佛國土，此等菩薩皆是文殊師利童子本所教化，常為說此法界體性無分別經以開化之。是諸菩薩知報經恩故來至此，及見如來禮敬圍遶，亦欲供養禮拜文殊師利童子，又願護此經是故來此。阿難！我涅槃後，是諸菩薩於此閻浮提，當廣流布護此正法。阿難！是諸菩薩於百千佛所，志意勇猛護持正法。」

The Buddha said to Ānanda, "These bodhisattvas have gathered from various Buddha lands. All these bodhisattvas were originally taught and transformed by Mañjuśrī the Youth, who constantly expounded this Sūtra on the Undifferentiated Nature of the Dharmadhātu to enlighten them. These bodhisattvas have come here to repay the kindness of the sūtra, to see and pay respects to the Tathāgata, and also to make offerings and pay homage to Mañjuśrī the Youth. They also wish to protect this sūtra, and that is why they have come here.

Ānanda! After my parinirvāṇa, these bodhisattvas will widely spread and protect this true Dharma in Jambudvīpa. Ānanda! These bodhisattvas have protected the true Dharma with strong determination and courage in the presence of hundreds of thousands of Buddhas."

是時眾中有釋梵護世諸天王等，白言：「世尊！我等若此若彼有護持法者，是善丈夫善男子女人等，我當守護供給，使令得無苦惱。」

At that time, there were Śakra, Brahmā, and world-protecting heavenly kings in the assembly who said, "World-Honored One! Whether here or there, if there are those who uphold the Dharma, these good men, good women, and others, we will protect and provide for them, ensuring they are free from suffering and distress."

爾時世尊讚釋梵護世諸天王言：「善哉善哉！汝能勇猛守護是諸愛護正法善丈夫等，即是供養過去未來現在諸佛并愛護正法。」

At that time, the World-Honored One praised Śakra, Brahmā, and the world-protecting heavenly kings, saying, "Excellent, excellent! You are able to courageously protect these good men who cherish and protect the true Dharma. This is equivalent to making offerings to the Buddhas of the past, present, and future, as well as cherishing and protecting the true Dharma."

爾時佛即告於文殊師利童子：「汝受持此經，後末世時於閻浮提當廣流布。」

At that time, the Buddha immediately said to Mañjuśrī the Youth, "You should uphold this sūtra, and in the latter age, widely spread it throughout Jambudvīpa."

文殊師利言：「世尊！火災起時，而此虛空都無受持亦不被燒。世尊！如虛空體性，是一切法亦復如是，而是諸法不生不滅。若法無生無有滅者，亦無受持。諸法體性無受持故，如法體性。受持諸法亦復如是。」

Mañjuśrī said, "World-Honored One! When the kalpa-ending fire arises, empty space neither holds onto anything nor is it burned. World-Honored One! Just as the substantive nature of empty space is, so too are all dharmas. These dharmas are neither born nor do they cease. If dharmas are unborn and have no cessation, they also have no holding on. Because the substantive nature of dharmas has no holding on, it is like the substantive nature of dharmas. The holding on to dharmas is also like this."

文殊師利即白佛言：「唯願世尊受持此經，為善男子善女人等種善根故。若供養法者貪樂此經，世尊！如是如是受持此經，調伏憍慢諸怨憎故無能留難，於當來世此閻浮提廣行流布。」

Mañjuśrī then said to the Buddha, "May the World-Honored One please uphold this sūtra for the sake of planting good roots in good men and good women. If those who make offerings to the Dharma delight in this sūtra, World-Honored One! Thus, they uphold this sūtra thus. For the sake of subduing pride and all enemies and resentments, there will be no obstacles, and in the future, it will be widely spread throughout this Jambudvīpa."

爾時世尊身放光明，是光遍照三千大千佛之世界皆作金色。爾時佛告文殊師利童子：「如來光明一切普照，而此經者亦復如是。心行無礙者於佛法究竟，是善男子善女人等手執此經。」

At that time, the World-Honored One emitted light from his body, illuminating the three thousand great thousand buddha worlds, turning them all golden in color. Then the Buddha said to Mañjuśrī the Youth, "The Tathāgata's light universally illuminates all, and this sūtra is also like this. Those whose minds act without obstruction are ultimate in the Buddha's Dharma. Such good men and good women hold this sūtra in their hands."

爾時世尊復告阿難：「阿難！受持此經，讀誦通利為他廣說。阿難！汝則供養去來現在諸佛世尊。」

At that time, the World-Honored One again said to Ānanda, "Ānanda! Uphold this sūtra, recite it fluently, and extensively explain it to others. Ānanda! By doing so, you will make offerings to the Buddhas of the past, present, and future."

爾時阿難白佛言：「世尊！此經何名？云何受持？」

At that time, Ānanda said to the Buddha, "World-Honored One! What is the name of this sutra? How should we uphold it?"

佛告阿難：「汝受持此經，名『說法界體性無分別』，亦名『寶上天子所問』，亦名『文殊師利童子所說』，善受持之。」

The Buddha said to Ānanda, "Uphold this sūtra, named 'Expounding the Undifferentiated Nature of the Dharmadhātu.' It is also called 'The Questions of the Devaputra Ratnavara,' and also 'The Teachings of Mañjuśrī the Youth.' Uphold it well."

佛說是經已，大德阿難、文殊師利童子、寶上天子，及諸佛土諸來菩薩，天人、阿須羅及世間人，皆大歡喜，頂戴奉行。

When the Buddha had finished speaking this sūtra, the Venerable Ānanda, Mañjuśrī the Youth, Ratnavara Devaputra, as well as the bodhisattvas who had come from various Buddha lands, devas, asuras, and worldly people, all rejoiced greatly and respectfully practiced what they had heard.