大寶積經 第28卷

T11n0310_028

大寶積經卷第二十八

元魏三藏法師佛陀扇多譯

大乘十法會第九

[0151a06] 如是我聞：

Thus have I heard:

[0151a06] 一時婆伽婆住王舍大城耆闍崛山中，與大比丘眾五百大阿羅漢俱，菩薩摩訶薩無量無邊。

One time, the Bhagavat was dwelling on Mount Gṛdhrakūṭa in the great city of Rājagṛha, together with a great assembly of five hundred great arhats and an immeasurable, limitless number of bodhisattva mahāsattvas.

[0151a08] 爾時會中有一菩薩摩訶薩，名淨無垢寶月王光，即從坐起整服右肩，右膝[跍*月]跪蓮花臺上，至如來所合掌向佛，白言：「世尊！行大乘住大乘比丘，云何行大乘？云何住大乘？世尊！以何義故，此大乘名為大乘？復以何義名為住大乘？」

At that time, there was a bodhisattva mahāsattva in the assembly named Pure Stainless Jewel Moonlight King, who rose from his seat, adjusted his robe to bare his right shoulder, knelt on his right knee on a lotus pedestal, approached the Tathāgata, joined his palms in respect towards the Buddha, and said: "World-Honored One! How do bhikṣus who practice and abide in the Great Vehicle practice the Great Vehicle? How do they abide in the Great Vehicle? World-Honored One! For what reason is this Great Vehicle called the Great Vehicle? And for what reason is it called abiding in the Great Vehicle?"

[0151a13] 爾時世尊告淨無垢寶月王光菩薩摩訶薩言：「善哉善哉！淨無垢寶月王光。善男子！汝善能問此甚深義。諦聽諦聽，善思念之，我今為汝分別解說。」

At that time, the World-Honored One said to the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King: "Excellent, excellent! Pure Stainless Jewel Moonlight King. Good son! You have asked well about this profound meaning. Listen attentively, listen attentively, and ponder it well. I will now explain it to you in detail."

[0151a16] 時淨無垢寶月王光菩薩摩訶薩聞佛聽許，即白佛言：「唯然世尊！頂受聖教。」

Then the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King, having heard the Buddha's permission, said to the Buddha: "Yes, World-Honored One! I respectfully receive your holy teaching."

[0151a18] 佛言：「善男子！菩薩摩訶薩成就十法，是行大乘、是住大乘。何等為十？一者信成就，二者行成就，三者性成就，四者樂菩提心，五者樂法，六者觀正法行，七者行法慎法，八者捨慢大慢，九者善解如來祕密之教，十者心不悕求聲聞緣覺乘。」

The Buddha said: "Good son! A bodhisattva mahāsattva who accomplishes ten dharmas practices and abides in the Great Vehicle. What are these ten? 1) Accomplishment of faith, 2) Accomplishment of practice, 3) Accomplishment of nature, 4) Delighting in bodhicitta, 5) Delighting in the Dharma, 6) Observing the practice of the true Dharma, 7) Practicing the Dharma and being cautious with the Dharma, 8) Abandoning pride and great pride, 9) Skillfully understanding the Buddha's secret teachings, and 10) Not aspiring for the vehicles of śrāvakas and pratyekabuddhas"

[0151a23] 時淨無垢寶月王光菩薩摩訶薩白佛言：「世尊！云何菩薩摩訶薩信成就？」

Accomplishing Faith

Then the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King said to the Buddha: "World-Honored One, how does a bodhisattva mahāsattva accomplish faith?"

[0151a25] 佛言：「善男子！菩薩摩訶薩行不諂行，得柔軟行，彼菩薩信諸如來正真正覺無上菩提；信諸如來於一念中說三世事；信如來藏不老不死無量無邊、不生不滅不常不斷；信諸佛實際法界一切智一切智人所知力、無所畏、不共佛法；信諸如來無見頂相；信諸如來三十二相八十種好莊嚴其身、身有圓光；信聲聞所說、緣覺所說、菩薩所說，及信所有善言說者；信此世過世；信正行者住正行者，若有沙門若婆羅門；信善業果甚可愛樂微妙最勝，所謂若天天主、若人人主；信不善果不可愛樂苦惱無量，或在地獄、或在餓鬼、或在畜生。彼菩薩如是信已得離三法：一疑、二惑、三不決定。善男子！菩薩摩訶薩成就如是信，名為信成就。」

The Buddha said: "Good son! A bodhisattva mahāsattva practices without deceit and achieves gentle conduct. This bodhisattva has faith in: The unsurpassed bodhi of all Tathāgatas, who are truly and perfectly enlightened; The Tathāgatas' ability to explain the events of the three times in a single thought; The Tathāgata-garbha as ageless, deathless, immeasurable, boundless, unborn, unceasing, neither permanent nor annihilated; The Buddhas' ultimate reality, the Dharmadhatu, the power known to those of all-knowledge and omniscience, fearlessness, and the unique Buddha dharmas; The Tathāgatas' invisible crown protuberance; The Tathāgatas' thirty-two major and eighty minor marks adorning their bodies, and their bodily halo; The teachings of śrāvakas, pratyekabuddhas, and bodhisattvas, as well as all those who speak good words; This world and the world beyond; Those who practice rightly and abide in right practice, whether they are śramaṇas or brahmins; The extremely delightful, subtle, and supreme fruits of good karma, whether for gods, lords of gods, humans, or lords of humans; The undesirable fruits of bad karma, with their immeasurable suffering, whether in hell, as hungry ghosts, or as animals; Having such faith, the bodhisattva becomes free from three things: doubt, delusion, and indecision. Good son! When a bodhisattva mahāsattva accomplishes such faith, it is called the accomplishment of faith."⁠

[0151b10] 爾時世尊為顯此義，偈重說言：

At that time, the World-Honored One, to elucidate this meaning, spoke again in verse:

信為增上乘，　　 信者是佛子，　 是故有智者，　　 應常親近信。　

Faith is the supreme vehicle, Those with faith are children of the Buddha. Therefore, the wise Should always draw near to faith.

信是世間最，　　 信者無窮乏，　 是故有智者，　　 應常親近信。　

Faith is the highest in the world, Those with faith are never in want. Therefore, the wise Should always draw near to faith.

若不信之人，　　 不生諸白法，　 猶如燒種子，　　 不生根牙等。

Those without faith Do not give rise to wholesome dharmas, Like burnt seeds That do not produce roots or sprouts.

Accomplishing Practice

[0151b18] 「善男子！云何菩薩摩訶薩行成就？善男子！菩薩摩訶薩行成就故，剃除鬚髮被正法服，捨家出家。既出家已，修學菩薩戒行等事，修學聲聞戒行等事，修學緣覺戒行等事。修菩薩如是學已，身口意等惡業悉滅。何者名為身不善業？所謂殺生、偷盜、邪婬，瓦石刀杖欺擲他人、傷手足等，若來若去行欺凌事。善男子，如是等名身不善業。善男子！何者名為口不善業？所謂妄言、綺語、兩舌、惡口，不善言說，誹謗正法甚深經典，說諸和上阿闍梨等住正法者所有過短，如是等名口不善業。善男子！何者名為意不善業？所謂姤悋邪見，增上妬悋，樂利樂稱樂親愛等，家慢色慢、恃少壯慢、恃無病慢、恃壽命慢、恃多聞慢、恃修行慢，欲覺、害覺、瞋惱覺等，及國土覺、衣服等覺，著處著乘著敷具等，著飲著食及著兒女、犁牛耕種諸所作等，憂奴憂婢憂諸作者、穀帛庫藏諸財物等。彼菩薩如是著已，於向所說種種事中若失一事，其心則生憂悲苦惱。彼菩薩以愛潤心，是故生於後有牙心。善男子！略說意業猶如輪轉，如是名為意不善業。彼菩薩離身等業，於和上所起於尊想，於阿闍梨起和上想，於餘若老若少起止恭敬。彼菩薩在於獨處作是思惟：『我不應爾——我已起度一切眾生、救一切眾生心，令一切眾生住正定行中。』彼菩薩作是思惟：『我今自身不調諸根、不勤修行、不覆諸根、不調諸根。』彼菩薩作是思惟：『今我已作如是修行，是諸眾生既見我已，心即調伏隨順我教，諸佛歡喜，及諸天、龍、乾闥婆等悉皆歡喜。』善男子！如是等行名菩薩慚。彼菩薩作是思惟：『勿令若道若俗於我若身若口若意等業諸威儀中訶責我者，所謂毀壞戒行，或作見行、或作行行、或行邪命。』彼行菩薩如是慚已，日夜繫心觀察戒行。觀戒行已，無諸憂悔離諸障礙。菩薩如是正修行已，於諸如來正法之中而修諸行。善男子！如是等行名菩薩愧。善男子！菩薩摩訶薩成就如是行，名為行成就。」

Good son! How does a bodhisattva-mahāsattva accomplish practice? Good son! For a bodhisattva mahāsattva to accomplish practice, they shave their hair and beard, don the robes of the true Dharma, and leave home to become a monastic. After becoming a monastic, they study and practice the precepts and conduct of bodhisattvas, śrāvakas, and pratyekabuddhas. Having studied these, the bodhisattva eliminates all unwholesome actions of body, speech, and mind.

What are unwholesome bodily actions? They are killing, stealing, sexual misconduct, throwing stones or weapons at others, injuring others' hands and feet, and engaging in acts of bullying when coming and going. Good son, these are called unwholesome bodily actions.

What are unwholesome verbal actions? They are lying, divisive speech, harsh speech, idle chatter, speaking unwholesome words, slandering the true Dharma and profound sutras, and speaking ill of teachers and those who abide in the true Dharma. These are called unwholesome verbal actions.

What are unwholesome mental actions? They are jealousy, stinginess, wrong views, excessive envy, delighting in gain, fame, and affection, pride in family or appearance, pride in youth, health, long life, learning, or spiritual practice, thoughts of desire, harm, or anger, attachment to countries, clothes, dwellings, vehicles, bedding, food and drink, children, farming, and possessions. If a bodhisattva becomes attached to these things and loses even one, they generate sorrow, lamentation, and anguish. With a mind moistened by craving, they plant seeds for future existence. Good son, in brief, mental actions are like a turning wheel - this is called unwholesome mental action.

The bodhisattva abandons these unwholesome actions and generates respect for their teachers and elders, whether old or young. When alone, the bodhisattva reflects: "I should not be this way - I have already generated the intention to liberate and save all beings, to establish all beings in right and determined conduct." The bodhisattva reflects: "I have not yet disciplined my faculties, I am not diligent in practice, I have not guarded or trained my senses." The bodhisattva reflects: "Now that I have practiced in this way, when beings see me, their minds will be tamed and follow my teachings. The Buddhas will rejoice, and all the devas, nāgas, and gandharvas will also rejoice."

Good son, such conduct is called the bodhisattva's sense of shame. The bodhisattva reflects: "I must not allow anyone, monastic or lay, to criticize my conduct of body, speech, or mind, such as breaking precepts, holding wrong views, or engaging in wrong livelihood." Having developed this sense of shame, the bodhisattva day and night focuses on observing the precepts. Observing the precepts, they are free from regret and obstacles. Having practiced correctly in this way, the bodhisattva cultivates various practices within the true Dharma of the Tathāgatas.

Good son, such conduct is called the bodhisattva's sense of conscience. Good son, when a bodhisattva mahāsattva accomplishes such practice, it is called the accomplishment of practice.

[0151c26] 爾時世尊為顯此義，偈重說言：

At that time, the World-Honored One, to elucidate this meaning, spoke again in verse:

行為增上乘，　　 諸佛緣覺等，　 是故智者修，　　 彼等微妙事。　

Practice is the supreme vehicle, For Buddhas, Pratyekabuddhas, and others. Therefore, the wise cultivate These subtle matters.

菩薩大名稱，　　 無畏行成就，　 是故證菩提，　　 諸佛本所說。

Bodhisattvas of great renown Accomplish fearless practice. Thus they realize bodhi, As originally taught by all Buddhas.

Accomplishing Nature

[0152a03] 「善男子！云何菩薩摩訶薩性成就？善男子！菩薩摩訶薩性自少欲少瞋少癡，不悋不澁不麁獷、不我慢不卒暴，調和柔軟善言軟語易共同止。彼菩薩於一切上勝供養如心行施，所有諸事衣服飲食分捨與他，如是施已即生歡喜遍滿身心，如是乃至捨上身分。善男子！彼菩薩行如是行，若見如來、若見聲聞，見已即生歡喜之心。善男子！菩薩摩訶薩成就如是法，名為性成就。」

Good son! How does a bodhisattva mahāsattva accomplish their nature? Good son! A bodhisattva mahāsattva's nature is inherently of few desires, little anger, and little delusion. They are not stingy, harsh, or rough. They are not arrogant or impulsive. They are harmonious, gentle, speak kind words, and are easy to live with. This bodhisattva practices giving with their mind as if making supreme offerings in all matters, sharing their clothing and food with others. Having given in this way, they are filled with joy throughout their body and mind, even to the point of giving up parts of their own body. Good son! When such a bodhisattva practices in this way, whether they see a Tathāgata or a śrāvaka, upon seeing them they immediately generate a joyful mind. Good son! When a bodhisattva mahāsattva accomplishes such dharmas, it is called the accomplishment of nature.

[0152a11] 爾時世尊為顯此義，偈重說言：

At that time, the World-Honored One, to elucidate this meaning, spoke again in verse:

相煙即知火，　　 見鴛鴦知水，　 異相知菩薩，　　 菩薩大智慧。　

Seeing smoke, one knows there's fire, Seeing mandarin ducks, one knows there's water, By distinct characteristics, one knows a bodhisattva, A bodhisattva has great wisdom.

不澁不惱眾，　　 捨諸諂曲行，　 善信眾生故，　　 是名菩薩性。

Not harsh, not troubling others, Abandoning deceitful conduct, Well-trusted by sentient beings, This is called the nature of a bodhisattva.

Delighting in Bodhicitta

[0152a17] 「善男子！云何菩薩摩訶薩樂菩提心？善男子！菩薩摩訶薩以有菩提相故發菩提心，未發菩提心時或諸如來或諸聲聞勸發菩提心。善男子！此是菩薩初發菩提心相。善男子！彼菩薩聞有菩提、聞菩提心有大功德、聞發阿耨多羅三藐三菩提心，此是菩薩第二發菩提心相。善男子！彼菩薩見諸眾生，無主無親、無救無護、無能度之令至彼岸，菩薩即為彼諸眾生起慈悲心而作是言：『我當於彼無主無親、無救無護諸眾生等而作救護。』為彼因緣故發阿耨多羅三藐三菩提心，此是菩薩第三發菩提心相。善男子！彼菩薩以見如來相具足身，生歡喜心、生勇悅心，心生歡喜，以是因緣故發阿耨多羅三藐三菩提心，此是菩薩第四發菩提心相。善男子！彼菩薩為彼眾生令得利益安隱樂故，修行布施、持戒、忍辱、修行、精進、禪定、般若。善男子！云何菩薩修行布施？善男子！菩薩作是思惟：『我當云何行於布施？』即生念言：『須食施食、須飲施飲、須床敷者施與床敷、須衣服者施與衣服，指環臂釧若寶冠等所須之物皆施與之。』善男子！菩薩乃至割自身肉施於眾生，如是行施願取阿耨多羅三藐三菩提，而不取著受者財物、不住事等，是名菩薩修行布施。善男子！菩薩云何修持於戒？善男子！彼菩薩先自調順身業、調順口業、調順意業，菩薩所有自身惡業一切捨離、所有口惡業一切捨離、所有意惡業一切捨離，持戒不缺不漏不雜。菩薩如是持禁戒已，迴向阿耨多羅三藐三菩提，而心終不取著於戒，是名菩薩修持於戒。善男子！云何菩薩修行忍辱？善男子！菩薩為聞若道若俗，乃至毀罵聞說其惡，若打繫閉若截手足，皆能忍受，為彼前人起忍辱心。菩薩如是修行忍已，迴向阿耨多羅三藐三菩提，不以彼忍而起慢心，是名菩薩修行忍辱。善男子！菩薩云何修行精進？善男子！菩薩作是思惟：『如虛空界無量無邊，眾生界亦無量無邊，唯我一人獨無等侶，令入無餘涅槃界中。』如是菩薩為彼因緣發精進行初持自身，持身行已觀受心法，如是正觀受心法已行持心行，菩薩既行持心行已次復修行見法等行。菩薩如是持心意已，為令未生惡不善法斷不生故起欲勤精進，為令未生善法生故起欲勤精進。菩薩如是次復修行初如意足，如是修行第二第三乃至第四如意足分。修如是行不起慢心，是名菩薩修行精進。善男子！菩薩云何修行禪定？善男子！菩薩不著欲故、不著滅故、不著離欲故、不著自身故、不著他身故、不著色受想行識、不著欲界、不著色界、不著空、不著無相無願、不著此世界、不著未來世界而行布施。不依止施、不依止戒、不依止忍、不依止精進、不依止禪，如是修行禪定，迴向阿耨多羅三藐三菩提而不分別，是名菩薩修行禪定。善男子！菩薩云何修行般若？善男子！菩薩常作如是思惟而化眾生，化眾生已復作是念：『我化無量無邊眾生界令入無餘涅槃界中，而無一眾生入涅槃界者。何以故？如佛所說，一切諸法無我、無眾生、無命、無養育、無富伽羅。』如是修慧而以彼慧迴向阿耨多羅三藐三菩提，作如是願，而於智慧不生分別，是名菩薩修行般若。善男子！菩薩摩訶薩如是發菩提心，名為菩薩樂菩提心。」

Good son! How does a bodhisattva mahāsattva delight in bodhicitta? Good son! A bodhisattva mahāsattva generates bodhicitta because of the characteristics of enlightenment. Before generating bodhicitta, either the Tathāgatas or the śrāvakas encourage them to generate bodhicitta. Good son! This is the first characteristic of generating bodhicitta for a bodhisattva.

Good son! When that bodhisattva hears about enlightenment, hears that bodhicitta has great merit, and hears about generating anuttara-samyak-sambodhi citta, this is the second characteristic of generating bodhicitta for a bodhisattva.

Good son! When that bodhisattva sees sentient beings who have no master, no relatives, no savior, no protector, and no one who can help them reach the other shore, the bodhisattva generates a mind of compassion for those sentient beings and says, "I will be a savior and protector for those sentient beings who have no master, no relatives, no savior, and no protector." For this reason, they generate anuttara-samyak-sambodhi citta. This is the third characteristic of generating bodhicitta for a bodhisattva.

Good son! When that bodhisattva sees the Tathāgata's body adorned with all the marks, they generate a joyful mind, a courageous and delighted mind. Their heart gives rise to joy, and for this reason, they generate anuttara-samyak-sambodhi citta. This is the fourth characteristic of generating bodhicitta for a bodhisattva.

Good son! For the benefit, peace, and happiness of those sentient beings, that bodhisattva practices giving, upholds precepts, practices patience, practices determination, practices meditation, and practices wisdom.

Good son! How does a bodhisattva practice giving? Good son! A bodhisattva contemplates thus: "How should I practice giving?" Then they think: "To those who need food, I will give food. To those who need drink, I will give drink. To those who need bedding, I will give bedding. To those who need clothing, I will give clothing. Whatever is needed, such as rings, bracelets, or precious crowns, I will give all of it." Good son! A bodhisattva will even cut off their own flesh to give to sentient beings. Practicing giving in this way, they aspire to attain anuttara-samyak-sambodhi, yet they do not cling to the possessions of the recipients or abide in such matters. This is called a bodhisattva's practice of giving.

Good son! How does a bodhisattva uphold precepts? Good son! That bodhisattva first disciplines their physical actions, verbal actions, and mental actions. The bodhisattva abandons all unwholesome physical actions, abandons all unwholesome verbal actions, and abandons all unwholesome mental actions. They uphold precepts without deficiency, without leakage, and without mixture. Having upheld the precepts in this way, the bodhisattva dedicates it towards anuttara-samyak-sambodhi, yet their mind never clings to the precepts. This is called a bodhisattva's practice of upholding precepts.

Good son! How does a bodhisattva practice patience? Good son! Whether a bodhisattva hears of the path or worldly matters, even if they are slandered and hear evil spoken of them, or if they are beaten, bound, imprisoned, or have their hands and feet cut off, they are able to endure it all, generating a mind of patience towards those who wrong them. After practicing patience in this way, the bodhisattva dedicates it towards anuttara-samyak-sambodhi (supreme perfect enlightenment), without giving rise to pride due to their patience. This is called a bodhisattva's practice of patience.

Good son! How does a bodhisattva practice determination? Good son! A bodhisattva contemplates thus: "Just as the realm of space is limitless and boundless, so too is the realm of sentient beings limitless and boundless. I alone, without equal, will lead them to enter the realm of nirvana without remainder." Thus, for this reason, the bodhisattva initiates diligent practice by first controlling their own body. Having controlled their body, they observe the dharmas of sensation and mind. Having correctly observed the dharmas of sensation and mind, they practice controlling the mind. After the bodhisattva has practiced controlling the mind, they further practice seeing dharmas and other practices.

The bodhisattva, having controlled their mind in this way, generates determined effort to prevent unarisen unwholesome and non-virtuous dharmas from arising, and to cause unarisen wholesome dharmas to arise. The bodhisattva then further practices the first basis of spiritual power, and similarly practices the second, third, and up to the fourth basis of spiritual power. Practicing in this way without giving rise to pride is called a bodhisattva's practice of diligence.

Good son! How does a bodhisattva practice meditation? Good son! A bodhisattva practices giving without attachment to desire, without attachment to cessation, without attachment to detachment from desire, without attachment to their own body, without attachment to others' bodies, without attachment to form, sensation, perception, mental formations, or consciousness, without attachment to the desire realm, without attachment to the form realm, without attachment to emptiness, without attachment to signlessness or wishlessness, without attachment to this world, without attachment to future worlds. They do not rely on giving, do not rely on morality, do not rely on patience, do not rely on diligence, do not rely on meditation. Practicing meditation in this way, they dedicate it to anuttara-samyak-sambodhi (supreme perfect enlightenment) without discrimination. This is called a bodhisattva's practice of meditation.

Good son! How does a bodhisattva practice wisdom? Good son! A bodhisattva constantly contemplates thus while transforming beings. After transforming beings, they further think: "I have transformed countless boundless realms of beings, causing them to enter the realm of nirvana without remainder, yet there is not a single being who has entered the realm of nirvana. Why? As the Buddha has said, all dharmas are without self, without beings, without life, without nurturing, without person." Cultivating wisdom in this way, they dedicate that wisdom to anuttara-samyak-sambodhi, making such a vow, yet not discriminating regarding wisdom. This is called a bodhisattva's practice of wisdom.

Good son! When bodhisattva mahasattvas generate bodhicitta in this way, it is called a bodhisattva's delight in bodhicitta.

[0152c21] 爾時世尊為顯此義，偈重說言：

At that time, the World-Honored One, to elucidate this meaning, spoke again in verse:

猶如真寶珠，　　 光明不捨離，　 又如鑛中金，　　 治已轉增明。　

Like a true precious jewel, Whose light never departs, And like gold in ore, Which becomes brighter when refined.

如是菩提性，　　 轉明菩提心，　 二邊清淨已，　　 魔所不得便。

Thus is the nature of bodhi, Turning to illuminate bodhicitta. When the two extremes are purified, Māra can find no advantage.

Delighting in the Dharma

[0152c26] 「善男子！云何菩薩摩訶薩樂法？善男子！菩薩摩訶薩性自樂法喜法潤法，若見沙門、若婆羅門如法人已，隨所有物而以奉上，若飲食等一切施與，乃至合掌生恭敬心，生恭敬已從彼聞於未曾聞法，菩薩如是求正法已如實修行。菩薩於彼持法法器，生於尊想、生和上想阿闍梨想，起如是意：『我從昔來久失導師，今忽遇之。』生導師想。又作是念：『我常縛在世間牢獄，無解無救無推訪者，今忽遇之。』生推覓想。又作是念：『我久遠來睡於世間愚癡盲目，忽於今者令我目開。』即起覺想、起開示想。又作是念：『我久遠來沒深泥中無拔濟者，今忽遇之。』生拔濟想。又作是念：『我久遠來失於導師引導眾生，今忽遇之。』起導師想。又作是念：『我久遠來閉在世間，貧苦難處無救接者，今忽遇之。』是故即生救接者想。又作是念：『我久遠來遇難愈病，無有良醫能療治者，今忽遇之。』起良醫想。又作是念：『我久遠來為貪欲火之所燒然未蒙雲雨，今忽遇之。』是故即起大雲雨想。菩薩如是為彼因緣，忍寒熱等諸苦惱事，及諸眾生能惱人者，若蚊虻等皆能忍之，亦能忍受飢渴等事。見樂眾生不生著心，彼菩薩作如是念：『我雖得受世間快樂，若我得聞一句法已能成聞慧。』生聞慧想。菩薩以是樂法因緣，故行布施不生憂愁，乃至無有憂苦等事。菩薩如是遠離一切憂苦等事，起如是心：『我為得聞如來所說一句法故，乃至入於阿鼻地獄，壽命一劫、若百千劫無疲倦。無疲倦已，然修行一切種智，若有未得佛正法者，能令得之。』善男子！菩薩摩訶薩如是樂法，名為菩薩樂法。」

Good son! How does a bodhisattva mahāsattva delight in the Dharma? Good son! A bodhisattva mahāsattva naturally delights in the Dharma, rejoices in the Dharma, and is moistened by the Dharma. When they see śramaṇas or brahmins who follow the Dharma, they offer whatever they have, giving all manner of food and drink, even joining their palms in reverence. Having generated reverence, they listen to teachings they have not heard before, and having sought the true Dharma in this way, they practice accordingly.

For those who uphold the Dharma, the bodhisattva generates thoughts of respect, seeing them as teachers and preceptors. They think: "I have long been without a guide, and now I have suddenly encountered one." They generate the idea of a guide. They also think: "I have long been bound in the prison of the world, with no one to free me or seek me out, and now I have suddenly encountered one." They generate the idea of a seeker. They also think: "For a long time I have been asleep in the world, blind and ignorant, and suddenly now my eyes have been opened." They generate the idea of awakening and revelation.

They also think: "For a long time I have been sunk in deep mud with no one to pull me out, and now I have suddenly encountered one." They generate the idea of a rescuer. They also think: "For a long time I have lost the guide who leads beings, and now I have suddenly encountered one." They generate the idea of a guide. They also think: "For a long time I have been confined in the world, in poverty and suffering with no one to save me, and now I have suddenly encountered one." Thus they generate the idea of a savior.

They also think: "For a long time I have encountered difficult illnesses with no good doctor able to cure them, and now I have suddenly encountered one." They generate the idea of a great physician. They also think: "For a long time I have been burned by the fire of desire without experiencing the rain of clouds, and now I have suddenly encountered it." Thus they generate the idea of great rain clouds.

For these reasons, the bodhisattva endures all manner of suffering from cold and heat, and from beings who can trouble others, such as mosquitoes and horseflies. They can also endure hunger and thirst. Seeing beings who delight in pleasure, they do not generate attachment. The bodhisattva thinks: "Although I may receive worldly pleasures, if I hear even one phrase of the Dharma, I can develop the wisdom of hearing." They generate the idea of the wisdom of hearing.

Due to this delight in the Dharma, the bodhisattva practices giving without generating sorrow, and is free from all worry and suffering. The bodhisattva, being free from all such worry and suffering, generates this thought: "In order to hear even one phrase of the Dharma spoken by the Tathāgata, I would enter the Avīci hell for a kalpa or a hundred thousand kalpas without weariness. After being unwearied, I would then cultivate all kinds of wisdom, and for those who have not yet attained the true Dharma of the Buddha, I would enable them to attain it."

Good son! When a bodhisattva mahāsattva delights in the Dharma in this way, it is called a bodhisattva's delight in the Dharma.

[0153a27] 爾時世尊為顯此義，偈重說言：

At that time, the World-Honored One, to elucidate this meaning, spoke again in verse:

大智求法者，　　 所謂諸菩薩，　 求法無厭足，　　 以恭敬心故。　

Those of great wisdom who seek the Dharma, Namely all bodhisattvas, Seek the Dharma tirelessly, With a respectful mind.

當求於正法，　　 是名菩薩相，　 聞已常憶持，　　 復如法修行。

They should seek the true Dharma, This is called the characteristics of a bodhisattva. After hearing, they always remember and uphold it, And practice according to the Dharma.

Practicing the True Dharma

[0153b04] 「善男子！云何菩薩摩訶薩觀正法行？善男子！菩薩摩訶薩作如是觀，一切法如幻，誑凡夫故；愚癡覆心，無正慧故；一切法虛妄如夢，以唯念故；一切法如水中月，非有事故；一切法如鏡中像，無眾生故；一切法如響，空聲生故；一切法生滅，因緣成故；一切法不生，真如性故；一切法不滅，以無生故；一切法無作，以無作者故；一切法如虛空，以無染故；一切法寂靜，體性無染故；一切法離垢，離一切垢故；一切法永滅，以本滅煩惱故；一切法無色，不可見故；一切法離心意意識，以無身故；一切法無住，滅一切阿梨耶故；一切法無求，離此彼親愛故；一切法無著，離一切煩惱境界故；一切法如蛇，以無方便呪術力故；一切法如芭蕉，以不實故；一切法如水沫，性無力故。善男子！菩薩摩訶薩如是觀正法行，名為菩薩觀正法行。」

Good son! How does a bodhisattva mahāsattva observe the practice of the true Dharma? Good son! A bodhisattva mahāsattva observes thus:

All dharmas are like illusions, deceiving ordinary people due to their foolishness obscuring their minds and lack of right wisdom.

All dharmas are false like dreams, existing only in thought.

All dharmas are like the moon's reflection in water, having no real substance.

All dharmas are like images in a mirror, without sentient beings.

All dharmas are like echoes, arising from empty sounds.

All dharmas arise and cease due to causes and conditions.

All dharmas are unborn, due to their true suchness nature.

All dharmas do not cease, because they are unborn.

All dharmas are without action, because there is no actor.

All dharmas are like empty space, because they are unstained.

All dharmas are quiescent, because their essential nature is unstained.

All dharmas are free from defilement, separated from all impurities.

All dharmas are eternally extinguished, because afflictions are fundamentally extinguished.

All dharmas are formless, because they cannot be seen.

All dharmas are free from mind, mental states, and consciousness, because they have no body.

All dharmas have no abode, because all ālaya (storehouse consciousness) is extinguished.

All dharmas are without seeking, because they are free from attachment to this and that.

All dharmas are without clinging, because they are free from all realms of affliction.

All dharmas are like snakes, because they lack the power of expedient means and mantras.

All dharmas are like plantain trees, because they are insubstantial.

All dharmas are like foam on water, because their nature has no strength.

Good son! When a bodhisattva mahāsattva observes the practice of the true Dharma in this way, it is called a bodhisattva's observation of the practice of the true Dharma.

[0153b20] 爾時世尊為顯此義，偈重說言：

At that time, the World-Honored One, to elucidate this meaning, spoke again in verse:

一切法如幻，　　 覆眾生心故，　 虛妄猶如夢，　　 應如是受持。　

All dharmas are like illusions, Because they cover the minds of sentient beings. False and illusory like dreams, This is how one should understand them.

諸法如水月，　　 以影像起故，　 諸法如鏡像，　　 智何不覺知？

All dharmas are like the moon's reflection in water, Arising as mere images. All dharmas are like reflections in a mirror, How can wisdom not realize this?

According with the Dharma

[0153b25] 「善男子！云何菩薩摩訶薩觀法順法？善男子！菩薩摩訶薩觀色無常，而不以滅色故證於法界，以如實智於法界中所有諸法如實覺知諸法相已，善記善修彼法界中所有諸相，有所說者修者記者，自然如是入法界行。如是乃至受想行識以如實觀，正觀察已而不滅識、不厭離識證入法界。所有法界一切諸法，以實智慧如實證知，彼諸法中有諸名字，善說善知善修善記，以善知故、以善修故、以善記故，自然如是入法界行。如知無常，如是知苦、無我、不淨亦復如是。觀色無常如實善知，於彼色中不復生於恐怖之想。何以故？如實知色虛妄生故，如是菩薩如實善知。受想行識悉皆無常、皆苦無我及不淨等，於彼識中不復生於恐怖之想。何以故？如實知識是虛妄故。菩薩如是如實善知。善男子！譬如善巧幻師幻師弟子，幻作種種四兵等事，所謂象兵、馬兵、車兵、步兵，智者見已不生恐怖。何以故？善知虛妄幻所作，誑惑眾生而示現之。善男子！菩薩如是觀色無常，觀無常已於中不生恐怖之想。何以故？如實知色虛妄生故，菩薩如是如實善知。受想行識悉皆無常，觀無常已則於識中不生恐怖。何以故？如實知識虛妄生故，菩薩如是如實善知。善男子！菩薩如是觀法順法。」

Good son! How does a bodhisattva mahāsattva observe the Dharma in accordance with the Dharma? Good son! A bodhisattva mahāsattva observes form as impermanent, yet does not realize the dharma realm by extinguishing form. With true wisdom, they truly know all dharmas within the dharma realm as they really are. They well remember and cultivate all characteristics within the dharma realm. Those who explain, practice, and remember naturally enter the practice of the dharma realm in this way.

Similarly, they observe feeling, perception, formations, and consciousness with true insight. Having correctly observed, they do not extinguish consciousness or become averse to consciousness to enter the dharma realm. They truly know all dharmas of the dharma realm with real wisdom. Among those dharmas are various names, which they skillfully explain, know, cultivate, and remember. Through skillful knowing, cultivating, and remembering, they naturally enter the practice of the dharma realm in this way.

Just as they know impermanence, they also know suffering, non-self, and impurity in the same way. They truly know form as impermanent, yet no longer generate thoughts of fear regarding that form. Why? Because they truly know form arises falsely. In this way, bodhisattvas truly know. Feeling, perception, formations, and consciousness are all impermanent, all suffering, non-self, and impure. They no longer generate thoughts of fear regarding that consciousness. Why? Because they truly know consciousness is false. Bodhisattvas truly know in this way.

Good son! It is like a skilled illusionist or an illusionist's apprentice conjuring various types of armies - elephant troops, cavalry, chariots, and infantry. When the wise see this, they do not become frightened. Why? Because they know well it is an illusory creation, manifested to deceive sentient beings. Good son! Bodhisattvas likewise observe form as impermanent. Having observed impermanence, they do not generate thoughts of fear regarding it. Why? Because they truly know form arises falsely. Bodhisattvas truly know in this way. Feeling, perception, formations, and consciousness are all impermanent. Having observed their impermanence, they do not generate fear regarding consciousness. Why? Because they truly know consciousness arises falsely. Bodhisattvas truly know in this way. Good son! This is how bodhisattvas observe the Dharma in accordance with the Dharma.

[0153c20] 爾時淨無垢寶月王光菩薩摩訶薩白佛言：「世尊！云何菩薩觀色無常，而不離色說於法界、證於法界、習學法界，一切諸法以智慧力如實證知？」

At that time, the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King said to the Buddha: "World-Honored One! How does a bodhisattva observe form as impermanent, yet not separate from form in explaining the dharma realm, realizing the dharma realm, and practicing the dharma realm, truly knowing all dharmas through the power of wisdom?"

[0153c23] 爾時世尊告淨無垢寶月王光菩薩摩訶薩言：「善男子！為汝問故我今說喻。善男子！譬如世間有智之人持諸毒藥。持毒藥已，或煎或熬、或合餘藥。合餘藥已，為財利故而衒賣之而不自食。何以故？彼人思惟：『勿令我身由此因緣而致斷命。』善男子！菩薩摩訶薩心順向涅槃、心潤向涅槃、心潤流涅槃、心正取涅槃，菩薩摩訶薩而不證涅槃。何以故？菩薩思惟：『勿令我身由此因緣退轉菩提。』復次善男子！我更說喻。善男子！譬如有人奉事於火。彼事火已，尊重敬順善將護之，而不生於如是之心：『我供養火，尊重讚歎善將護故，二手捉之。』何以故？彼人作念：『勿令我身由此因緣身苦心惱。』善男子！菩薩摩訶薩雖心順向涅槃、心潤向涅槃、心潤向涅槃流、心正取向涅槃、順向涅槃岸，而彼菩薩不證涅槃。何以故？菩薩思惟：『勿令我身以此因緣退菩提智。』」

At that time, the World-Honored One said to the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King: "Good son! To answer your question, I will now give an analogy. Good son! It is like a wise person in the world who possesses various poisonous medicines. Having these poisonous medicines, they may boil them, refine them, or mix them with other medicines. After mixing them with other medicines, for the sake of profit, they display and sell them but do not consume them themselves. Why? That person thinks: 'I must not cause my life to end due to this cause and condition.'"

"Good son! A bodhisattva mahāsattva's mind inclines towards nirvana, is moistened towards nirvana, flows towards nirvana, and correctly grasps nirvana, yet the bodhisattva mahāsattva does not realize nirvana. Why? The bodhisattva thinks: 'I must not, due to this cause and condition, turn back from enlightenment.'"

"Furthermore, good son! I will give another analogy. Good son! It is like a person who serves fire. Having served the fire, they respect, revere, and carefully protect it, but they do not generate such a thought: 'Because I make offerings to fire, respect, praise, and carefully protect it, I should grasp it with both hands.' Why? That person thinks: 'I must not, due to this cause and condition, bring suffering and affliction to my body and mind.'"

"Good son! Although a bodhisattva mahāsattva's mind inclines towards nirvana, is moistened towards nirvana, flows towards the stream of nirvana, correctly grasps towards nirvana, and moves towards the shore of nirvana, that bodhisattva does not realize nirvana. Why? The bodhisattva thinks: 'I must not, due to this cause and condition, turn back from the wisdom of enlightenment.'"

[0154a11] 爾時淨無垢寶月王光菩薩摩訶薩白佛言：「世尊！如我解佛所說法義，菩薩應當常住世間。」

At that time, the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King said to the Buddha: "World-Honored One! As I understand the meaning of the Dharma you have explained, bodhisattvas should constantly dwell in the world."

[0154a13] 佛言：「善男子！如是如是！菩薩常應住於世間。」

The Buddha said: "Good son! Thus it is, thus it is! Bodhisattvas should always dwell in the world."

[0154a14] 時淨無垢寶月王光菩薩摩訶薩白佛言：「世尊！云何菩薩住於世間，而不為世間法之所染？」

At that time, the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King said to the Buddha: "World-Honored One! How does a bodhisattva dwell in the world without being defiled by worldly dharmas?"

[0154a16] 佛言：「善男子！我今為汝以譬喻說。善男子！譬如有人善解方便捉諸禽獸，以呪力故共毒蛇戲捉諸毒蛇，若含若磨種種弄之，而終不以弄蛇因緣被害命終。何以故？以有善巧呪術力故。善男子！菩薩摩訶薩住於世間行世間法，以有善巧大智方便呪術力故，共諸煩惱惡毒藥戲、弄煩惱蛇，而不為彼煩惱因緣退於菩提。何以故？菩薩成就善巧方便智慧力故。」

The Buddha said: "Good son! I will now explain to you using an analogy. Good son! It is like a person skilled in methods of catching various animals, who, through the power of mantras, can play with poisonous snakes, catch them, hold them in their mouth, or rub them in various ways, yet never be harmed or killed by playing with the snakes. Why? Because they possess the skillful power of mantras.

Good son! Bodhisattva mahāsattvas dwell in the world and engage in worldly dharmas, but through their skillful great wisdom, expedient means, and mantra-like powers, they play with the poisonous medicines of afflictions and handle the snakes of afflictions, yet they do not retreat from bodhi due to the causes and conditions of those afflictions. Why? Because bodhisattvas have accomplished the power of skillful expedient wisdom."

[0154a24] 爾時淨無垢寶月王光菩薩摩訶薩白佛言：「世尊！甚奇世尊、奇哉善逝、最難有世尊、最難有善逝。世尊！是諸菩薩摩訶薩雖心向涅槃而不證涅槃，雖在世間而不為世法之所染污。世尊！我今歸依諸菩薩。世尊！若有善男子善女人得聞如此菩薩行已生歡喜心者，彼人過去種諸善根。何以故？若聞此法門乃至一彈指頃生希有心，世尊！彼諸善男子善女人已為如來之所記也。何以故？聞此法門至心諦聽故。」

At that time, the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King said to the Buddha: "World-Honored One! How extraordinary, World-Honored One! How marvelous, Well-Gone One! How rare, World-Honored One! How rare, Well-Gone One! World-Honored One, these bodhisattva mahāsattvas, though their minds incline towards nirvana, do not realize nirvana. Though they are in the world, they are not defiled by worldly dharmas. World-Honored One, I now take refuge in all bodhisattvas.

World-Honored One, if there are good men or good women who, upon hearing of such bodhisattva practices, generate a joyful mind, these people have planted good roots in the past. Why? If they generate a mind of rarity even for the duration of a finger snap upon hearing this Dharma door, World-Honored One, these good men and good women have already been prophesied by the Tathāgata. Why? Because they listen to this Dharma door with utmost sincerity."

[0154b05] 佛言：「善男子！如是如是！」

The Buddha replied, “Good son! So it is, so it is!”

[0154b05] 說此法門時，五百比丘得無漏心。得無漏心已從座而起，整服右肩，右膝著地合掌向佛，白言：「世尊！世尊諸菩薩可以正恭敬善逝，可以禮敬諸菩薩。」

When this Dharma teaching was spoken, five hundred bhikṣus attained the undefiled mind. Having attained the undefiled mind, they rose from their seats, arranged their robes to bare the right shoulder, knelt on their right knee, joined their palms towards the Buddha, and said: "World-Honored One! World-Honored One, the bodhisattvas can rightly revere the Well-Gone One, and can pay homage to the bodhisattvas."

[0154b08] 佛言：「諸比丘！如是如是。善男子！菩薩摩訶薩如是觀法順法，名為菩薩觀法順法。」

The Buddha said: "Bhikṣus, thus it is, thus it is. Good son! When a bodhisattva mahāsattva observes the Dharma in accordance with the Dharma in this way, it is called a bodhisattva's observation of the Dharma in accordance with the Dharma."

[0154b10] 爾時世尊為顯此義，偈重說言：

At that time, the World-Honored One, to elucidate this meaning, spoke again in verse:

應敬大智慧，　　 應敬大無畏，　 應敬正服者，　　 應敬佛所生，　

One should revere great wisdom, One should revere great fearlessness, One should revere those who wear proper robes, One should revere those born of the Buddha.

以方便力故，　　 智慧善巧故，　 超過聲聞地，　　 菩薩大智慧。　

Through the power of expedient means, And skillful wisdom, Transcending the level of śrāvakas, Is the great wisdom of bodhisattvas.

善知諸陰虛，　　 生滅不定故，　 見世間火然，　　 是故不證滅。

Well knowing the emptiness of the aggregates, Due to their impermanent arising and ceasing, Seeing the world ablaze, Therefore they do not realize cessation.

Abandoning Pride

[0154b18] 「善男子！如是名為菩薩摩訶薩觀法順法。善男子！云何菩薩摩訶薩離慢、大慢？善男子！所言慢者生如是心：『我今所有，若家若姓若色，及以種種金銀珍寶諸寶藏等，象兵馬兵車兵步兵，不劣他人。』若人如是起憍慢心，是名為慢，以其不生恭敬心故。善男子！何者大慢？善男子！若有菩薩作如是念：『唯我若家若姓若色，若金銀寶藏，象兵馬兵車兵步兵，勝於他人。』是故不生恭敬之心，是名大慢。善男子！如是憍慢及以大慢！菩薩摩訶薩悉已捨離。善男子！菩薩摩訶薩如是離慢離於大慢。」

Good son! This is called a bodhisattva mahāsattva's observation of the Dharma in accordance with the Dharma. Good son! How does a bodhisattva mahāsattva abandon pride and great pride? Good son! What is called pride arises from such thoughts: "What I possess now, whether family, lineage, appearance, or various treasures of gold and silver, elephant troops, cavalry, chariots, and infantry, is not inferior to others." If a person generates such arrogant thoughts, this is called pride, because they do not generate a respectful mind.

Good son! What is great pride? Good son! If a bodhisattva thinks thus: "Only my family, lineage, appearance, treasures of gold and silver, elephant troops, cavalry, chariots, and infantry are superior to others." Therefore, they do not generate a respectful mind; this is called great pride.

Good son! Such pride and great pride have been completely abandoned by bodhisattva mahāsattvas. Good son! This is how bodhisattva mahāsattvas abandon pride and great pride.

[0154b28] 爾時世尊為顯此義，偈重說言：

At that time, the World-Honored One, to elucidate this meaning, spoke again in verse:

離慢離大慢，　　 常行慈悲心，　 以彼潤心故，　　 於世不放逸。　

Abandoning pride and great pride, Always practicing a mind of loving-kindness and compassion, Because this moistens the mind, One is not heedless in the world.

雖行乞食事，　　 諸菩薩大事，　 說義利益事，　　 若諸天及人。

Though engaging in the act of begging for food, These are great matters for bodhisattvas. Explaining the meaning and benefits To devas and humans alike.

Understanding the Secret Teachings

[0154c05] 「善男子！云何菩薩摩訶薩善解如來祕密之教？善男子！菩薩摩訶薩於諸經中所有隱覆甚深密義，於彼說中如實善知。善男子！何等是為如來密教？善男子！我記聲聞得阿耨多羅三藐三菩提者，此不應爾。如言阿難我患背痛，此不應爾。語諸比丘我今老弊，汝可為我推覓侍者，此不應爾。語目連言，汝可往問耆婆醫王，我所有患當服何藥，此不應爾。善男子！如來處處逐諸外道論義捔勝，此不應爾。善男子！佉陀羅刺刺如來足，此不應爾。善男子！如來又說提婆達多是我宿怨，常相隨逐求覓我便，此不應爾。善男子！如來昔日入舍衛城，於奢犁耶婆羅門村周遍乞食空鉢而出，此不應爾。善男子！旃遮摩那毘孫陀梨木器合腹以謗如來！亦不應爾。善男子！如來昔在毘蘭多國受毘蘭若婆羅門請，三月安居而食麥者，此不應爾。」

Good son! How does a bodhisattva mahāsattva skillfully understand the secret teachings of the Tathāgata? Good son! The bodhisattva mahāsattva truly and skillfully understands the hidden, extremely profound secret meanings within all sutras. Good son! What are the secret teachings of the Tathāgata? Good son!

[The Buddha explains:] When I predict that śrāvakas will attain anuttara-samyak-sambodhi, this should not be so. When it is said that Ānanda, I have back pain, this should not be so. When I tell the bhikṣus that I am old and decrepit, and that they should find an attendant for me, this should not be so. When I tell Maudgalyāyana to go ask the physician king Jīvaka what medicine I should take for my illness, this should not be so.

Good son! The Tathāgata engaging in debates and competitions with various non-Buddhists everywhere, this should not be so. Good son! A khadira thorn pricking the Tathāgata's foot, this should not be so. Good son! The Tathāgata also saying that Devadatta is my old enemy, always following and seeking to harm me, this should not be so.

Good son! The Tathāgata in the past entering Śrāvastī and begging for alms in the Brahmin village of Śailya, leaving with an empty bowl, this should not be so. Good son! Ciñcā-māṇavikā and Sundarī slandering the Tathāgata by tying a wooden bowl to their bellies [to feign pregnancy], this also should not be so. Good son! The Tathāgata in the past staying in Verañjā country at the invitation of the Brahmin Verañja, spending the three-month rainy season retreat eating only barley, this should not be so.

[0154c21] 爾時淨無垢寶月王光菩薩摩訶薩白佛言：「世尊！此向所說當云何取？世尊！何故記諸聲聞得阿耨多羅三藐三菩提？」

At that time, the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King said to the Buddha: "World-Honored One! How should we understand what was just said? World-Honored One! Why do you predict that śrāvakas will attain anuttara-samyak-sambodhi?"

[0154c24] 佛言：「善男子！我記聲聞得阿耨多羅三藐三菩提者，以見聲聞有佛性故。」

The Buddha said: "Good son! I predict that śrāvakas will attain anuttara-samyak-sambodhi (supreme perfect enlightenment) because I see that śrāvakas have Buddha-nature."

[0154c25] 時淨無垢寶月王光菩薩摩訶薩白佛言：「世尊！此諸聲聞斷諸有漏離於三有，生分已斷而有性故，為如來授阿耨多羅三藐三菩提記者，此事云何？」

At that time, the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King said to the Buddha: "World-Honored One! These śrāvakas have cut off all outflows, have left the three realms of existence, and have severed the causes for rebirth. Yet they still possess a nature. How is it that the Tathāgata predicts for them the attainment of anuttara-samyak-sambodhi?"

[0154c29] 佛言：「善男子！我今為汝說於譬喻。善男子！譬如灌頂轉輪聖王具足千子，隨最大者授其王位。然彼輪王以子根鈍，應初教者而中教之，應中教者而後教之，一切工巧呪術等事。然是王子以根鈍故，應初學者而中學之，應中學者而後學之。善男子！於意云何？彼輪王子如是學已，豈可非是王正子耶？」

The Buddha said: "Good son! I will now give you an analogy. Good son! It is like a wheel-turning sage king who has a thousand sons, and bestows the royal position upon the eldest. However, that wheel-turning king, because his son's faculties are dull, teaches him intermediate things when he should be taught beginning things, and teaches him advanced things when he should be taught intermediate things, in all matters of skill and magical arts. Yet because this prince's faculties are dull, he learns intermediate things when he should learn beginning things, and learns advanced things when he should learn intermediate things. Good son! What do you think? After the wheel-turning king's son has learned in this way, could it be said that he is not the king's true son?"

[0155a06] 時淨無垢寶月王光菩薩摩訶薩言：「不也，世尊！不爾，善逝！是真王子。」

The bodhisattva mahāsattva Pure Stainless Jewel Moonlight King said: "No, World-Honored One! No, Well-Gone One! He is a true prince."

[0155a08] 佛言：「善男子！菩薩摩訶薩亦復如是，以根鈍故，應初學者而中學之，應中學者而後學之，如是依觀眾生五陰滅諸煩惱，煩惱滅已然後得成阿耨多羅三藐三菩提。善男子！於意云何？彼諸聲聞以此因緣得成正覺，豈可得言聲聞不得成正覺耶？」

The Buddha said: "Good son! Bodhisattva mahāsattvas are also like this. Because their faculties are dull, they learn intermediate things when they should learn beginning things, and learn advanced things when they should learn intermediate things. In this way, they observe the five aggregates of sentient beings to eliminate afflictions. After eliminating afflictions, they then attain anuttara-samyak-sambodhi. Good son! What do you think? Given this cause and condition, those śrāvakas attain perfect enlightenment. How can it be said that śrāvakas do not attain perfect enlightenment?"

[0155a13] 時淨無垢寶月王光菩薩摩訶薩言：「如是世尊！我曾不見若人若天、若魔若梵，是等眾中而有能說聲聞不得成正覺者。若有能說無有是處，除一闡提。」

The bodhisattva mahāsattva Pure Stainless Jewel Moonlight King said: "So it is, World-Honored One! I have never seen among humans, devas, māras, or brahmās anyone who could say that śrāvakas cannot attain perfect enlightenment. If anyone were to say so, it would be impossible, except for the icchantika (those of incorrigible disbelief)."

[0155a17] 爾時如來告淨無垢寶月王光菩薩摩訶薩言：「善男子！我今為汝更說譬喻。善男子！利根菩薩住第十地，除二無我坐道場者。為除故坐？不除坐耶？」

At that time, the Tathāgata said to the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King: "Good son! I will now give you another analogy. Good son! For a sharp-facultied bodhisattva dwelling on the tenth ground, who has eliminated the two types of non-self and is seated at the site of enlightenment - does he sit there because he has eliminated [these], or does he sit there without having eliminated [these]?"

[0155a20] 時淨無垢寶月王光菩薩摩訶薩言：「世尊！已除故坐，世尊！已除故坐，善逝！」

At that time, the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King said: "World-Honored One! He sits there because he has eliminated [these], World-Honored One! He sits there because he has eliminated [these], Well-Gone One!"

[0155a22] 佛言：「善男子！彼利根者以此因緣，豈可不得成正覺耶？」

The Buddha said: "Good son! Given this cause and condition, how could those of sharp faculties not attain perfect enlightenment?"

[0155a23] 時淨無垢寶月王光菩薩摩訶薩言：「得成，世尊！得成，善逝！」

The bodhisattva mahāsattva Pure Stainless Jewel Moonlight King said: "They do attain it, World-Honored One! They do attain it, Well-Gone One!"

[0155a24] 爾時如來告淨無垢寶月王光菩薩摩訶薩言：「善男子！此處亦如是。」

At that time, the Tathāgata said to the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King: "Good son! This case is also like that."

[0155a26] 爾時淨無垢寶月王光菩薩摩訶薩言：「世尊！如來何故昔告阿難我患背痛？」

At that time, the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King said: "World-Honored One! Why did the Tathāgata previously tell Ānanda that you had back pain?"

[0155a28] 佛言：「善男子！我觀後世，憐愍眾生作如是說，言我背痛，令諸病者作如是知，佛金剛身尚有背痛，何況我等及其餘者。以是事故我說此言。而諸愚人如實取之，謂佛有病有背痛等，則便自壞亦令他壞。」

The Buddha said: "Good son! I observed the future and, out of compassion for sentient beings, spoke thus saying I had back pain. This was to let those who are ill know that even the Buddha with his vajra-like body experiences back pain, let alone themselves and others. For this reason, I said these words. However, foolish people take it literally, believing that the Buddha truly has illnesses and back pain. This causes harm to themselves and others."

[0155b04] 如來復告淨無垢寶月王光菩薩摩訶薩言：「善男子！我於昔日告比丘言，我今老弊，汝可為我推覓侍者。善男子！我說此言亦為憐愍念後世故，作如是說。為令後世聲聞弟子，年老朽弊應須給侍，故說此言，我今老弊須覓侍者。令未來世如是知已不生退轉，以是義故我說此言，我今老弊汝可為我推覓侍者。而諸愚人如實取之，如來老弊故須侍者。

The Tathāgata further said to the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King: "Good son! In the past, I told the bhikṣus, 'I am now old and decrepit. You should find an attendant for me.' Good son! I said these words out of compassion and concern for future generations. I spoke thus to let future śrāvaka disciples know that when they become old and decrepit, they should be provided with attendants. That's why I said, 'I am now old and decrepit and need to find an attendant.' This was to prevent future generations from becoming discouraged when they understand this. For this reason, I said, 'I am now old and decrepit. You should find an attendant for me.' However, foolish people take it literally, thinking that the Tathāgata is old and decrepit and therefore needs an attendant."

[0155b12] 「善男子！云何當知？佛告目連，令到耆婆大醫王所問服藥法。善男子！此亦是我憐愍後世故作是說。有諸聲聞假藥將身，彼當憶我佛金剛身猶尚服藥，何況我等及其餘者。以是事故我說此言，汝到耆婆大醫王所問服藥法。而諸愚人如實取之，謂如來身是病患身。善男子！如來昔告目連比丘，令彼目連問耆婆藥。耆婆無容故不正答，唯作是言，但當服蘇但當服蘇。然是如來示業果報，令諸弟子聞當憶知而不退還。

Good son! How should one understand this? The Buddha told Maudgalyāyana to go to the great physician king Jīvaka to inquire about medicine. Good son! I said this out of compassion for future generations. There are śrāvakas who rely on medicine to maintain their bodies. They should remember that even the Buddha with his vajra-like body still took medicine, let alone themselves and others. For this reason, I said, "Go to the great physician king Jīvaka to inquire about medicine." However, foolish people take it literally, thinking that the Tathāgata's body is a body subject to illness.

Good son! In the past, the Tathāgata told the bhikṣu Maudgalyāyana to ask Jīvaka about medicine. Jīvaka, being busy, did not give a proper answer and only said, "Just take ghee, just take ghee." However, this was the Tathāgata demonstrating the results of karma, so that disciples would hear, remember, and not turn back.

[0155b22] 「善男子！如來處處逐諸外道尼乾子等捔勝論義。此事云何？善男子！我觀後世愍念眾生故作是事，令彼眾生作如是知，諸佛如來正真正覺尚有怨家，何況我等及其餘者。而諸愚人如實取之，謂佛如來實有怨家。善男子！轉輪聖王以少福故尚無怨家，何故如來成就無量無邊功德。

Good son! The Tathāgata engaging in debates and competitions with various non-Buddhists and Nirgrantha followers everywhere - how should this be understood? Good son! I observed the future and, out of compassion for sentient beings, did this to let those beings know that even the Buddhas, the Tathāgatas who are truly and perfectly enlightened, have enemies, let alone ourselves and others. However, foolish people take it literally, thinking that the Buddha Tathāgata truly has enemies. Good son! Even a wheel-turning sage king, with little merit, has no enemies. How then could the Tathāgata, who has accomplished immeasurable and boundless merits, have enemies?

[0155b29] 「善男子，佉陀羅刺刺如來足，是事云何？善男子！如來示現業果報故，令未來世作如是知，如來成就無量功德而有業報，何況我等及其餘者。以是因緣令彼息惡，復為因緣我作是說，有是業報。而諸愚人如實取之，佉陀羅刺刺如來足。」

Good son! How should we understand the matter of the khadira thorn pricking the Tathāgata's foot? Good son! The Tathāgata demonstrated this as a result of karma to let future generations know that even though the Tathāgata has accomplished immeasurable merits, he still experiences karmic results. How much more so for ourselves and others? For this reason, to make them cease from evil, and as a cause and condition, I spoke of having this karmic result. However, foolish people take it literally, believing that a khadira thorn actually pricked the Tathāgata's foot.

[0155c06] 時淨無垢寶月王光菩薩摩訶薩言：「世尊！提婆達多是佛宿怨覓如來便。」

The bodhisattva mahāsattva Pure Stainless Jewel Moonlight King said: "World-Honored One! Devadatta is the Buddha's old enemy who seeks to harm the Tathāgata."

[0155c07] 佛言：「善男子！若無提婆善知識者，終不得知如來具有無量功德。善男子！提婆達多是善知識，共我諍勝現作怨家，得顯如來無量功德。善男子！提婆達多善友知識，在於宮內語阿闍世王令害如來，時王故放護財象王令滅如來。善男子！如來見象即調伏之。爾時無量無邊眾生見象調伏生奇特心，即生正信歸依三寶，所謂佛寶法寶僧寶，顯三寶故。善男子！如此之事應如是知。提婆達多是善知識，久來隨逐示現怨家。而諸愚人如實取之，作如是言，提婆達多是害佛者是怨家者。善男子！乃至過去五百世中所生之處，提婆達多是善知識，示怨家事悉是示現顯諸菩薩，及顯如來無量功德。而諸愚人如實取之，提婆達多是害佛者是怨家者。以是不善取義因緣墮三塗中，所謂地獄、餓鬼、畜生諸苦惱處。何以故？善男子！提婆達多善知識者，善修無量諸勝功德，善修善根，親近諸佛宿殖德本，心向大乘、順向大乘、向大乘彼岸，近於阿耨多羅三藐三菩提。善男子！彼壞心故，於未來世生於地獄、餓鬼、畜生諸惡道中。」

The Buddha said: "Good son! If there were no good friend like Devadatta, one would never know that the Tathāgata possesses immeasurable virtues. Good son! Devadatta is a good friend who, by competing with me and appearing as an enemy, reveals the Tathāgata's immeasurable virtues. Good son! Devadatta, the good friend, spoke to King Ajātaśatru in the palace, telling him to harm the Tathāgata. At that time, the king deliberately released the royal elephant to destroy the Tathāgata. Good son! When the Tathāgata saw the elephant, he immediately tamed it. At that time, countless beings who saw the elephant being tamed developed an extraordinary mind, immediately generating right faith and taking refuge in the Three Jewels, namely the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel, thus revealing the Three Jewels.

Good son! This matter should be understood as such. Devadatta is a good friend who has long followed and appeared as an enemy. Yet foolish people take it literally, saying that Devadatta is one who harms the Buddha and is an enemy. Good son! Even in the past five hundred lives, in all the places where he was born, Devadatta was a good friend. His appearing as an enemy was all a demonstration to reveal the bodhisattvas and the Tathāgata's immeasurable virtues. Yet foolish people take it literally, saying that Devadatta is one who harms the Buddha and is an enemy. Due to this misunderstanding of the meaning, they fall into the three evil paths, namely the realms of hell, hungry ghosts, and animals, places of suffering. Why? Good son! Devadatta, as a good friend, has cultivated immeasurable excellent virtues, cultivated good roots, been close to Buddhas, planted virtuous roots in the past, has a mind inclined towards the Great Vehicle, moving towards the Great Vehicle, heading towards the other shore of the Great Vehicle, and is close to anuttara-samyak-sambodhi.

Good son! Due to his corrupted mind, in future lives, he will be born in the evil paths of hell, hungry ghosts, and animals."

[0155c29] 爾時淨無垢寶月王光菩薩摩訶薩言：「世尊！如來昔日入舍衛城，於奢犁耶婆羅門村周遍乞食空鉢而出，此事云何？」

At that time, the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King said: "World-Honored One! In the past, when the Tathāgata entered the city of Śrāvastī and begged for alms throughout the Brahmin village of Śailya, he left with an empty bowl. How should we understand this?"

[0156a02] 「善男子！我此所作，亦為愍念後世眾生故示是事，令未來世作如是知，如來具足無量功德尚空鉢出，何況我等及其餘者。善男子！復有說言，是魔波旬勸於婆羅門長者居士令其不肯供養如來。此亦不爾。何以故？善男子！魔王無力能勸長者令不供養如來食故。善男子！此事不應如是取之。何以故？魔王無力而能遮障如來供養，乃是如來勸持魔王令語長者婆羅門等而不供養。善男子！如來已滅一切障礙，成就無量諸勝功德，而有能障如來供養，無有是處。如來無有實業果報，為彼眾生令得道故，如來示現如是方便善巧諸事。善男子！如來若斷一飡食已，令諸聲聞及魔波旬、天龍八部及諸天子作如是念：『無令眷屬生憂苦心為彼諸事。』是故如來日夜示現如是等事，令發一念不善之心，乃是如來斷於諸有，如前示現後亦如是。令未來世作如是知，如來斷有尚有此事，何況我等及其餘者。現此事時，七萬天眾於如來所起清淨心。如來爾時知其心已種種說法，彼聞法已得法眼淨。善男子！我觀後世故示是事，如來無有如是業報。」

Good son! I have done this out of compassion for future generations, to demonstrate this matter so that in the future world they will know that even the Tathāgata, who possesses immeasurable merits, sometimes leaves with an empty bowl. How much more so for us and others?

Good son! Some say that Mara Papiyas persuaded the brahmins, elders, and householders not to make offerings to the Tathāgata. This is not so. Why? Good son! Mara has no power to persuade the elders not to offer food to the Tathāgata. Good son! This matter should not be taken literally. Why? Mara has no power to obstruct offerings to the Tathāgata. Rather, it is the Tathāgata who encourages Mara to tell the elders and brahmins not to make offerings.

Good son! The Tathāgata has eliminated all obstacles and accomplished immeasurable supreme merits. It is impossible for anyone to obstruct offerings to the Tathāgata. The Tathāgata has no actual karmic retribution. For the sake of sentient beings attaining the path, the Tathāgata manifests such skillful means and expedient matters.

Good son! When the Tathāgata refrains from one meal, he causes the śrāvakas, Mara Papiyas, the eight classes of devas and nagas, and the devaputras to think: "May the followers not generate sorrowful and painful minds because of these matters." Therefore, the Tathāgata demonstrates such matters day and night, allowing them to generate even a single thought of non-virtue. This is how the Tathāgata severs all becoming. As demonstrated before, so it is after.

This allows future generations to know that even the Tathāgata, who has severed all becoming, still has such matters, how much more so for us and others? When demonstrating this matter, 70,000 devas generated pure minds towards the Tathāgata. At that time, knowing their minds, the Tathāgata taught various dharmas, and upon hearing the dharma, they attained the pure dharma eye.

Good son! I demonstrate these matters out of consideration for future generations. The Tathāgata has no such karmic retribution.

[0156a25] 爾時淨無垢寶月王光菩薩摩訶薩言：「世尊！旃遮摩那毘孫陀梨木器合腹以謗世尊，此事云何？」

At that time, the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King said: "World-Honored One! How should we understand the incident where Ciñcā-māṇavikā slandered the World-Honored One by tying a wooden vessel to her belly?"

[0156a27] 佛言：「善男子！此亦不爾。如來成就無量功德，無業報患。善男子！乃是如來威神之力，能令旃遮摩那毘孫陀梨等置過無量恒河等世界之外。而被謗者，乃是如來以方便力示業果報。我諸弟子以薄福故，既得出家在我法中，以被謗故則退我法。以不思量如來言教作如是說，我等今者已被謗故，不應得在佛正法中。令彼諸人聞教憶念，諸佛如來具足成就一切白法、滅諸惡法，尚有如是惡對被謗，何況我等及其餘者。如是知已不復退還修淨梵行。善男子！旃遮摩那毘孫陀梨等起於惡心，以佛力故令夢開悟，我實謗佛、我若捨身必墮三惡。善男子！如來若知可防護者必防護之，是故示現如此之事。善男子！無一眾生如來捨者，故現此事。」

The Buddha said: "Good son! This is also not so. The Tathāgata has accomplished immeasurable merits and has no karmic retribution or afflictions. Good son! It is through the Tathāgata's supernatural power that he can place Ciñcā-māṇavikā, Sundarī, and others beyond countless world systems like the Ganges. As for being slandered, it is the Tathāgata's use of skillful means to demonstrate the results of karma.

My disciples, due to their thin merits, have left home to join my Dharma, but because of being slandered, they retreat from my Dharma. Without considering the Tathāgata's teachings, they say, 'We have been slandered, so we should not be in the Buddha's true Dharma.' This causes those people to hear the teaching and remember that all Buddhas and Tathāgatas have fully accomplished all wholesome dharmas and eliminated all unwholesome dharmas, yet still face such evil slander. How much more so for ourselves and others? Knowing this, they no longer retreat and continue to cultivate the pure brahmacarya.

Good son! Ciñcā-māṇavikā, Sundarī, and others who generated evil minds were awakened in their dreams by the Buddha's power, realizing, 'I have truly slandered the Buddha. If I abandon this body, I will surely fall into the three evil realms.' Good son! If the Tathāgata knows someone can be protected, he will certainly protect them. Therefore, he demonstrates such matters. Good son! There is not a single sentient being that the Tathāgata abandons, so he manifests these matters."

[0156b13] 爾時淨無垢寶月王光菩薩摩訶薩言：「世尊！如來昔在毘蘭多國，受毘蘭若婆羅門請，而食麥者，此事云何？」

At that time, the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King said: "World-Honored One! In the past, when the Tathāgata was in the country of Verañjā, accepting the invitation of the Brahmin Verañja and eating barley, how should we understand this matter?"

[0156b15] 佛言：「善男子！我亦愍念後世眾生故現是事。如來實知諸婆羅門居士等請而不供養，而受其請彼處安居。何以故？善男子！彼安居處有五百馬，所有食麥施與眾僧令至三月。善男子！彼馬悉是大菩薩也，宿殖德本而值惡友，造諸惡業生畜生中。善男子！彼五百馬有調馬者，是日藏菩薩，以願力故生在彼處。善男子！是日藏菩薩勸五百馬發菩提心，為令得脫故生彼處。善男子！以彼善調馬主力故，彼五百馬皆憶宿命，得菩提心還得本心。善男子！如來愍念彼五百馬，故受彼請彼處安居，調馬人麥與如來食，五百馬麥諸弟子食。善男子！彼調馬者以馬音聲調五百馬，皆令懺悔勸其發心，復令彼馬於佛法中、於三寶所起敬重心。善男子！過三月已，彼五百馬捨身生於三十三天。彼在畜生尚得是利，如來爾時為彼說法，令得阿耨多羅三藐三菩提記。善男子！彼處所有調五百馬防護馬者，如來記彼，當得成就自調伏心緣覺之道。善男子！世間無有是可食物，如來食之而有不作微妙味者。善男子！假使如來食於土塊瓦石等物，而無不退微妙味食。善男子！如來所食皆作上味，無有世間三千大千世界之中所食之物而可比者。何以故？以如來得味中上味、得食上味、得大丈夫諸相好等。善男子！汝今應當如是正取如來所食，悉微妙味無有可比。善男子！阿難比丘憐愍我故而作是言：『云何如來生轉輪聖王家，捨王位出家而能食麥？』如來善知阿難心已，故與一麥告言：『阿難！汝當知之，此是何味？』阿難食已生奇特心，即語我言：『世尊！我生在王家、長養王家，而未曾得如是上味。』善男子！阿難比丘以彼食味身心得安，七日不食。善男子！以是事故，當知如來無有業報。然彼居士婆羅門，請諸有德清淨比丘不供養者，諸比丘等受請往彼而不供養示現業報。善男子！汝應當觀如來神力，彼婆羅門請佛及僧而不供養，如來記彼不墮惡道。善男子！共佛受請彼處安居五百比丘，於中乃有四十比丘，多有貪心、不能觀察不淨行故，若得稱意微妙食者悉皆退轉。食馬麥故不生欲心，過七日已得阿羅漢果。善男子！如來善巧知眾生心，故受彼請為度彼故。善男子！菩薩摩訶薩善巧成就如是甚深祕密法教示現之事，若如是知，名為善解如來密教。」

The Buddha said: "Good son! I also manifested this event out of compassion for future generations. The Tathāgata truly knew that the brahmins and householders invited but did not make offerings, yet he accepted their invitation and stayed there for the rainy season retreat. Why? Good son! At that place of retreat, there were five hundred horses, and all the barley food was given to the Sangha for three months. Good son! Those horses were all great bodhisattvas who had planted virtuous roots in the past but encountered evil friends, committed evil deeds, and were reborn as animals.

Good son! The trainer of those five hundred horses was the bodhisattva Sūryagarbha, who was born there due to the power of his vow. Good son! This bodhisattva Sūryagarbha encouraged the five hundred horses to generate bodhicitta, and was born there to help them attain liberation. Good son! Due to the power of that skilled horse trainer, all five hundred horses remembered their past lives, generated bodhicitta, and regained their original minds.

Good son! The Tathāgata, out of compassion for those five hundred horses, accepted that invitation and stayed there for the rainy season retreat. The horse trainer's barley was given to the Tathāgata as food, and the five hundred horses' barley was given to the disciples. Good son! That horse trainer used horse sounds to train the five hundred horses, causing them all to repent and encouraging them to generate bodhicitta. He also caused those horses to develop reverence for the Buddha's Dharma and the Three Jewels.

Good son! After three months, those five hundred horses abandoned their bodies and were reborn in the Trāyastriṃśa heaven. Even as animals, they gained such benefits. At that time, the Tathāgata taught them the Dharma, causing them to receive the prediction of anuttara-samyak-sambodhi. Good son! The Tathāgata predicted that the trainer who trained and protected those five hundred horses would achieve the path of a pratyekabuddha with a self-controlled mind.

Good son! There is no food in the world that, when eaten by the Tathāgata, does not become of exquisite flavor. Good son! Even if the Tathāgata were to eat clods of earth or stones, they would not fail to become food of exquisite flavor. Good son! All food eaten by the Tathāgata becomes of supreme flavor, incomparable to any food in the three thousand great thousand world systems. Why? Because the Tathāgata has attained the supreme flavor among flavors, the supreme flavor of food, and the major and minor marks of a great man.

Good son! You should now correctly understand that all food eaten by the Tathāgata is of exquisite flavor without comparison. Good son! Out of compassion for me, the bhikṣu Ānanda said: "How can the Tathāgata, born in the family of a wheel-turning sage king, renounce the royal position to become a monastic and yet eat barley?" The Tathāgata, knowing Ānanda's mind, gave him a grain of barley and said: "Ānanda! You should know, what is the flavor of this?" After eating it, Ānanda was amazed and said to me: "World-Honored One! I was born and raised in a royal family, but I have never tasted such supreme flavor." Good son! Due to the flavor of that food, the bhikṣu Ānanda's body and mind were at peace, and he did not eat for seven days.

Good son! Because of this, you should know that the Tathāgata has no karmic retribution. However, when householders and brahmins invite virtuous and pure bhikṣus but do not make offerings, those bhikṣus accept the invitation and go there without receiving offerings to demonstrate karmic retribution. Good son! You should observe the Tathāgata's supernatural power. Even though that brahmin invited the Buddha and the Sangha but did not make offerings, the Tathāgata predicted that he would not fall into evil paths.

Good son! Among the five hundred bhikṣus who accepted the invitation and stayed there with the Buddha for the rainy season retreat, there were forty bhikṣus who had much greed and were unable to contemplate impurity. If they had obtained delicious food to their liking, they would have all regressed. By eating horse barley, they did not generate desires, and after seven days, they attained the fruit of arhatship. Good son! The Tathāgata skillfully knows the minds of sentient beings, so he accepted that invitation in order to liberate them.

Good son! When a bodhisattva mahāsattva skillfully accomplishes such profound and secret Dharma teachings and demonstrates them in this way, if one understands this, it is called skillfully understanding the Tathāgata's secret teachings."

[0157a01] 爾時世尊為顯此義，偈重說言：

At that time, the World-Honored One, to elucidate this meaning, spoke again in verse:

善知漸法門，　　 及以頓所說，　 內心善巧知，　　 諸菩薩示現。　

Skillfully knowing the gradual Dharma gates, As well as what is spoken suddenly, Inwardly knowing with skill, The manifestations of all bodhisattvas.

善巧知祕密，　　 遠離諸疑惑，　 善知諸佛說，　　 所有祕密教。」

Skillfully knowing the secret, Far removed from all doubts, Well knowing what all Buddhas speak, All of the secret teachings.

Not Seeking the Two Vehicles

[0157a07] 爾時淨無垢寶月王光菩薩摩訶薩白佛言：「世尊！云何菩薩摩訶薩不求聲聞緣覺乘？」

At that time, the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King said to the Buddha: "World-Honored One! How does a bodhisattva mahāsattva not seek the vehicle of śrāvakas and pratyekabuddhas?"

[0157a08] 佛言：「善男子！菩薩摩訶薩在於地獄、餓鬼、畜生諸惡道中，雖在彼處受極重苦不可具說，而心不求聲聞緣覺乘，亦無心求自得解脫，不念少欲、不念少作、不行少欲、不行少作事。善男子！菩薩於彼善業眾生而與同事，然是菩薩於彼眾生善勸化之，令其修行發阿耨多羅三藐三菩提心。善男子，菩薩摩訶薩成就如是法故，不求聲聞緣覺菩提。」

The Buddha said: "Good son! When bodhisattva mahāsattvas are in the evil realms of hell, hungry ghosts, and animals, although they experience extreme suffering there that cannot be fully described, their minds do not seek the vehicle of śrāvakas and pratyekabuddhas. They also do not have the mind to seek their own liberation, do not think of having few desires, do not think of doing little, do not practice having few desires, and do not engage in doing little.

Good son! Bodhisattvas engage in the same activities as those sentient beings with good karma, yet these bodhisattvas skillfully encourage and transform those sentient beings, causing them to practice and generate the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment).

Good son, because bodhisattva mahāsattvas accomplish such dharmas, they do not seek the enlightenment of śrāvakas and pratyekabuddhas."

[0157a16] 爾時世尊為顯此義，偈重說言：

At that time, the World-Honored One, to elucidate this meaning, spoke again in verse:

常化諸眾生，　　 心不生疲惓，　 於無上菩提，　　 堅固不退轉。　

Constantly transforming sentient beings, Their minds do not grow weary. Towards supreme enlightenment, They are firm and unwavering.

其心不可動，　　 猶如妙山王，　 修行慈悲心，　　 不求二乘道。」

Their minds cannot be moved, Like the wondrous king of mountains. Cultivating minds of loving-kindness and compassion, They do not seek the path of the two vehicles.

[0157a22] 爾時淨無垢寶月王光菩薩摩訶薩白佛言：「世尊！如來已說菩薩成就如是等法，是故名為行大乘、住大乘。而如來不說以何義故，此大乘名為大乘？」

At that time, the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King said to the Buddha: "World-Honored One! The Tathāgata has already explained that bodhisattvas who accomplish such dharmas are said to practice and abide in the Great Vehicle. However, the Tathāgata has not explained for what reason this Great Vehicle is called the Great Vehicle."

[0157a25] 爾時世尊告淨無垢寶月王光菩薩摩訶薩言：「我今問汝，隨汝意說。善男子！於意云何？轉輪聖王所行之道，具四兵眾所行處道，以何而說？」

At that time, the World-Honored One said to the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King: "I will now ask you a question, answer as you see fit. Good son! What do you think? How would you describe the road traveled by a wheel-turning sage king, the road where his fourfold army travels?"

[0157a28] 時淨無垢寶月王光菩薩摩訶薩言：「世尊！是名王道、是名大道，是無畏道、是無礙道、是勝一切諸國王道。」

At that time, the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King said: "World-Honored One! This is called the royal path, this is called the great path, this is the fearless path, this is the unobstructed path, this is the path that surpasses all kings of countries."

[0157b01] 佛語淨無垢寶月王光菩薩摩訶薩言：「善男子！諸佛如來正真正覺所行之道，彼乘名為大乘、名為上乘、名為妙乘、名為勝乘、名無上乘、名無上上乘、名無等乘、名不惡乘、名為無等等乘。善男子！以是義故名為大乘。」

The Buddha said to the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King: "Good son! The path traveled by all Buddhas, Tathāgatas who are truly and perfectly enlightened, that vehicle is called the Great Vehicle, the Supreme Vehicle, the Wondrous Vehicle, the Victorious Vehicle, the Unsurpassed Vehicle, the Vehicle Above the Unsurpassed, the Incomparable Vehicle, the Undefiled Vehicle, and the Vehicle Equal to the Unequaled. Good son! For these reasons, it is called the Great Vehicle."

[0157b06] 時淨無垢寶月王光菩薩摩訶薩白佛言：「善哉世尊！善哉善逝！善哉世尊！快說如是大乘名義。」

At that time, the bodhisattva mahāsattva Pure Stainless Jewel Moonlight King said to the Buddha: "Excellent, World-Honored One! Excellent, Well-Gone One! Excellent, World-Honored One! You have swiftly explained the meaning of the name of the Great Vehicle in this way."

[0157b09] 如來說是十法法門時，魔波旬作是念言：「今日沙門瞿曇過我境界。若我具備四種兵眾惱彼瞿曇，令其不得說此法門。」時魔波旬作是念已，即具四兵至王舍城耆闍崛山。時淨無垢寶月王光菩薩摩訶薩遙見波旬具四兵眾，為惱如來令不得說此法門故欲來至此。時淨無垢寶月王光菩薩摩訶薩即現神通，現神通已令魔波旬至王舍城四衢道頭唱如是言：「汝王舍城諸人民等，當知今日沙門瞿曇在王舍城耆闍崛山，為諸四眾具說正法，初中後善文義俱深，淳備具足清淨梵行。汝等諸人可往詣彼沙門瞿曇聽其說法，令汝長夜成大安樂諸利益事。」

When the Tathāgata was expounding this teaching of the ten dharmas, Māra Pāpīyas thought to himself: "Today the śramaṇa Gautama has gone beyond my realm. If I were to gather my four types of armies to trouble Gautama, I could prevent him from expounding this teaching." Having had this thought, Māra Pāpīyas immediately gathered his four armies and went to Vulture Peak in Rājagṛha.

At that time, the Bodhisattva Mahāsattva Pure Stainless Jewel Moonlight King saw from afar that Pāpīyas had gathered his four armies and was coming to trouble the Tathāgata and prevent him from expounding this teaching. The Bodhisattva Mahāsattva Pure Stainless Jewel Moonlight King then displayed his supernatural powers, and through these powers, caused Māra Pāpīyas to go to the crossroads in Rājagṛha and proclaim:

"People of Rājagṛha, you should know that today the śramaṇa Gautama is on Vulture Peak in Rājagṛha, expounding the true Dharma to the four assemblies. His teaching is good in the beginning, middle, and end, with profound meaning and wording, complete and perfect in the pure brahmacarya. You should all go to listen to the śramaṇa Gautama's teaching of the Dharma, which will bring you great peace and benefit for a long time."

[0157b22] 爾時王舍大城之中，諸婆羅門、剎利長者及居士等被魔勸已，手執香花塗香、末香燒香、寶幢寶蓋，出王舍城至耆闍崛山到如來所，頂禮佛足，尊重讚歎却坐一面。時魔波旬亦具四兵從王舍城出，至耆闍崛山到如來所，化作曼陀羅華散如來已，與四兵眾却坐一面。時淨無垢寶月王光菩薩摩訶薩知魔波旬坐一面已，即語魔言：「汝魔波旬！以何因緣將四兵眾惱亂如來，并障如來說此法門？汝今應當於如來所生慚愧心起懺悔心，無令汝於長夜得無利益成大苦報。」

At that time, in the great city of Rājagṛha, the brahmins, kṣatriyas, elders, and householders, having been encouraged by Māra, took flowers, incense, perfumes, precious banners, and jeweled canopies in their hands. They left Rājagṛha and went to Vulture Peak to see the Tathāgata. They bowed their heads at the Buddha's feet, praised him respectfully, and sat to one side.

Then Māra Pāpīyas, also with his four armies, left Rājagṛha and went to Vulture Peak to see the Tathāgata. He magically created māndārava flowers and scattered them over the Tathāgata, then sat to one side with his four armies.

At that time, when the Bodhisattva Mahāsattva Pure Stainless Jewel Moonlight King knew that Māra Pāpīyas was seated to one side, he immediately said to Māra: "Māra Pāpīyas! For what reason have you brought your four armies to disturb the Tathāgata and obstruct the Tathāgata from teaching this Dharma gate? You should now generate a mind of shame and repentance towards the Tathāgata. Do not let yourself obtain no benefit for a long night and reap great suffering as a result."

[0157c03] 時魔波旬聞淨無垢寶月王光菩薩語已，即合十指爪掌拄地禮如來足，於如來所生慚愧心，起懺悔心而作是言：「我於今者甚畏如來。甚奇善逝！唯願大慈受我懺悔。我甚愚癡無有智慧，無善巧智不自惜身，而於如來起於惡心，復欲令此法門絕滅。善哉世尊！重受我懺。」

When Māra Pāpīyas heard the words of the Bodhisattva Pure Stainless Jewel Moonlight King, he immediately joined his palms and touched his forehead to the ground, bowing at the feet of the Tathāgata. He generated a mind of shame and repentance towards the Tathāgata and said:

"I am now greatly afraid of the Tathāgata. How marvelous, Well-Gone One! I only wish that with your great compassion you will accept my repentance. I have been extremely foolish and without wisdom, lacking skillful knowledge and not caring for myself. I generated evil thoughts towards the Tathāgata and even wished to extinguish this Dharma teaching. Excellent, World-Honored One! Please accept my repentance again."

[0157c09] 佛言：「波卑椽！善哉善哉！長養善根。若我法中有善男子若善女人，起心懺悔以求清淨。善哉波卑椽！」

The Buddha said: "Pāpīyas! Excellent, excellent! Cultivate good roots. If in my Dharma there are good sons or good daughters who generate a mind of repentance in order to seek purification, excellent, Pāpīyas!"

[0157c12] 時魔波旬至佛所立，白言：「世尊！如來諸經皆斷惡語不善語耶？」

Then Mara Papiyas came to where the Buddha was standing and said: "World-Honored One! Do all the sutras spoken by the Tathagata cut off evil speech and unwholesome speech?"

[0157c13] 如來答言：「如是如是。」

The Tathāgata replied, "So it is, so it is."

[0157c14] 魔波旬言：「云何如來法王法主得法自在，而語稱我言波卑椽，如是喚我？」

Māra Pāpīyas said: "How is it that the Tathāgata, the King of Dharma and Master of Dharma, who has attained mastery over the Dharma, addresses me as 'Pāpīyas' and calls me by this name?"

[0157c15] 佛言：「波卑椽！我今為汝說於譬喻。善男子！譬如長者居士財富無窮，唯有一子甚愛念之，不用離目以命繫子。然彼一子諸根不調甚惡諂曲，長者居士愛念心故以杖打之，或瓦或石欲令此子息彼事故。善男子！於汝意云何？是長者居士撾打其子有惡心不？」

The Buddha said: "Pāpīyas! I will now tell you a parable. Good son! Imagine a wealthy householder with boundless riches, who has only one son whom he loves dearly. He never lets the son out of his sight, his life tied to the child. However, this son is unruly in his faculties and extremely deceitful. Out of love, the householder beats him with a stick, or with tiles or stones, wishing to make the son cease his bad behavior. Good son, what do you think? Does this householder beat his son with an evil mind?"

[0157c21] 魔波旬言：「不也，世尊！欲令成就愛念子故，作如是事。」

Māra Pāpīyas said: "No, World-Honored One! He did this in order to fulfill his wish to have beloved children."

[0157c22] 佛言：「波旬當知，如來正真正覺善知眾生心性根欲，是故觀察，應以惡言而得度者即說惡言，應以默然無所言說而得度者即為默然，應以驅遣而得度者即驅遣之，應以說法而得度者即為說之，應以攝受而得度者即攝受之，應見色身而得度者即現色身令彼見之，應聞聲香若得味觸而得度者即為現聲而為說法，至香味觸現令得度。」

The Buddha said: "Papiyan, you should know that the Tathagata, who is truly and perfectly enlightened, knows well the nature, faculties, and desires of all sentient beings. Therefore, he observes and:

For those who can be liberated through harsh words, he speaks harsh words. For those who can be liberated through silence, he remains silent. For those who can be liberated through expulsion, he expels them. For those who can be liberated through teaching the Dharma, he teaches the Dharma. For those who can be liberated through acceptance, he accepts them. For those who can be liberated by seeing his physical form, he manifests his physical form for them to see. For those who can be liberated by hearing sounds, smelling fragrances, tasting flavors, or experiencing touch, he manifests sounds and teaches the Dharma, or manifests fragrances, flavors, and tactile sensations to liberate them."

[0158a01] 時魔波旬歡喜踊躍，復合十指爪掌頂禮佛足，白言：「世尊！隨所有處，若村若城若在王都，說此法門，我為聽受此法門故，當往其所護此法門，亦為護彼持法法器。世尊！我至彼時必有眾相，諸眾寂定離睡眠蓋，復令諸方上勝法器而來問法，若讀若誦若受持者，身心俱安不起慢心隨說此法。若廣說者、若略說者，於如來所生歡喜心。又復如來於諸眾生起歡喜心，彼諸眾生心歡喜已，善根增長惡法消滅。」

At that time, Māra Pāpīyas was overjoyed and elated. He again joined his palms, bowed his head to the Buddha's feet, and said: "World-Honored One! Wherever this Dharma door is expounded, be it in villages, cities, or royal capitals, I will go there to listen to and receive this Dharma door. I will protect this Dharma door and also protect those who uphold this Dharma. World-Honored One! When I arrive there, there will surely be many auspicious signs. The assembly will be calm and free from the hindrance of drowsiness. I will also cause superior Dharma vessels from all directions to come and inquire about the Dharma. Those who read, recite, or uphold it will be at peace in body and mind, and will not give rise to arrogance as they expound this Dharma. Whether it is explained in detail or in brief, they will generate a joyful mind towards the Tathāgata. Furthermore, when the Tathāgata generates a joyful mind towards all sentient beings, those sentient beings, having become joyful, will increase their good roots and eliminate unwholesome dharmas."

[0158a10] 時大眾中有諸外道尼乾子等，聞魔波旬如是懺悔，心大歡喜踊躍無量，得無生忍。

At that time, among the great assembly there were various non-Buddhist ascetics and Nirgrantha disciples. When they heard Māra Pāpīyas repent in this way, their hearts were filled with great joy and they leapt with immeasurable delight, attaining the patient acceptance of the non-arising of dharmas.

[0158a13] 爾時尊者阿難白佛言：「世尊！以何因緣說此法時，此諸外道得無生忍？」

At that time, the Venerable Ānanda said to the Buddha: "World-Honored One! For what reason did these non-Buddhists attain the patient acceptance of the non-arising of dharmas when this teaching was explained?"

[0158a14] 佛言：「阿難！乃往過去過無量劫，此王舍城耆闍崛山，爾時有佛，名上力足正真正覺，在此說法。佛說法已，有諸外道來向佛所欲惱如來，復欲障說此法門故來至佛所。既聞法已心生歡喜，即言：『世尊！快說此法。』於如來所生奇特心。以是因緣六十劫中，不墮地獄、餓鬼、畜生，唯生人、天所生之處憶念彼佛，雖憶念佛而無善友。阿難！於意云何？彼諸外道尼乾子等，豈異人乎？今此眾中諸外道是。何以故？此諸善男子當爾之時具足惡見故，欲惱如來并障此法。彼既聞法生大歡喜，以是因緣今蒙佛記，是諸外道當得阿耨多羅三藐三菩提，何況於今得無生忍。」

The Buddha said: "Ānanda! In the distant past, countless eons ago, on this Vulture Peak in the city of Rājagṛha, there was a Buddha named Supratishthitabala (Superior Strength Foot) who was truly and perfectly enlightened, and he was teaching the Dharma here. After the Buddha had taught the Dharma, some non-Buddhist practitioners came to where the Buddha was, intending to trouble the Tathāgata and wishing to obstruct the teaching of this Dharma door. However, after hearing the Dharma, they became joyful and said: 'World-Honored One! You have taught this Dharma well.' They generated an extraordinary mind towards the Tathāgata. Because of this cause and condition, for sixty eons they did not fall into the realms of hell, hungry ghosts, or animals, and were only born among humans and gods. Wherever they were born, they remembered that Buddha, but although they remembered the Buddha, they had no good friends.

Ānanda! What do you think? Those non-Buddhist practitioners and Nirgrantha followers, who else could they be but the non-Buddhist practitioners in this assembly? Why? Because these good men at that time held wrong views, they wanted to trouble the Tathāgata and obstruct this Dharma. But after hearing the Dharma, they generated great joy. Due to this cause and condition, they now receive the Buddha's prediction. These non-Buddhist practitioners will attain anuttara-samyak-sambodhi. How much more so now that they have attained the patient acceptance of the non-arising of dharmas."

[0158a28] 說此法門時，萬二千眾生遠塵離垢得法眼淨，二萬眾生發阿耨多羅三藐三菩提心。爾時尊者阿難白佛言：「世尊！若有善男子若善女人，於此法門起一念信功德無量，況復讀誦受持擁護、廣為人說。」

When this Dharma teaching was spoken, twelve thousand sentient beings became free from dust and defilement and attained the pure Dharma eye, and twenty thousand sentient beings generated the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment).

At that time, the Venerable Ānanda said to the Buddha: "World-Honored One! If there are good men or good women who generate even a single thought of faith in this Dharma teaching, their merit will be immeasurable. How much more so for those who read, recite, uphold, protect, and widely explain it to others."

[0158b04] 佛言：「阿難！若有善男子善女人，勸無餘眾生界令發阿耨多羅三藐三菩提心；若復有善男子善女人，於此法門起一念信，若讀若誦廣為他說，此人得福過前說者。何以故？阿難！以此法門是一切智智道處。阿難！若有男子女人聞此法門，及見持此法門法師，若起惡心得罪過前。」

The Buddha said: "Ānanda! If there are good men or good women who encourage all sentient beings without exception to generate the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment); and if there are other good men or good women who generate even a single thought of faith in this Dharma door, whether they read it, recite it, or extensively explain it to others, the merit gained by these people surpasses that of those mentioned before. Why is this so? Ānanda! It is because this Dharma door is the place of the path of omniscience. Ānanda! If there are men or women who hear this Dharma door and see the Dharma masters who uphold this Dharma door, should they generate an evil mind, they will incur a greater sin than those mentioned before."

[0158b11] 爾時淨無垢寶月王光菩薩摩訶薩言：「若有男子女人謗此經者，如來已說得罪過前。」佛告淨無垢寶月王光菩薩摩訶薩言：「若男子女人，一時挑却一切眾生所有眼目；若復有男子女人，於此法門及持法者起一惡心，得罪過彼。何以故？阿難！以此法門名為光明，能施一切眾生慧目。」

At that time, the Bodhisattva Mahāsattva Pure Stainless Jewel Moonlight King said: "If there are men or women who slander this sutra, the Tathāgata has already said they will incur sins worse than those mentioned before."

The Buddha told the Bodhisattva Mahāsattva Pure Stainless Jewel Moonlight King: "If men or women were to gouge out the eyes of all sentient beings at once; and if there are other men or women who generate a single evil thought towards this Dharma door and those who uphold the Dharma, their sin would exceed the former. Why is this so? Ānanda! It is because this Dharma door is called 'Light,' and it can bestow the eye of wisdom upon all sentient beings."

[0158b18] 尊者阿難白佛言：「世尊！此法門不應於不信男子女人前說。何以故？須護眾生故。世尊！我見如是謗法業緣，生於地獄、餓鬼、畜生惡道中故。」

The Venerable Ānanda said to the Buddha: "World-Honored One! This Dharma door should not be spoken before men or women who lack faith. Why? Because we must protect sentient beings. World-Honored One! I have seen that due to the karmic conditions of slandering the Dharma, beings are born in the evil paths of hell, hungry ghosts, and animals."

[0158b22] 佛言阿難：「應說此法門，不應不說。何以故？以此名為彼者因故，令修行已得阿耨多羅三藐三菩提故。」

The Buddha said to Ānanda: "This Dharma door should be taught, it should not be left untaught. Why? Because this is named as the cause for that, enabling those who practice to attain anuttara-samyak-sambodhi."

[0158b25] 阿難白佛言：「世尊！當以何名名此法門？云何奉持？」

Ānanda said to the Buddha: "World-Honored One! By what name should we call this Dharma door? How should we uphold it?"

[0158b26] 佛言：「阿難！阿難當知，以說十法是故名為『十法法門』，如是受持，亦名『淨無垢寶月王光菩薩所問』，如是受持。」

The Buddha said: "Ānanda! You should know, Ānanda, that because these ten dharmas are explained, it is called the 'Ten Dharmas Dharma Door'. It should be upheld as such. It is also called 'The Questions of the Bodhisattva Pure Stainless Jewel Moonlight King'. It should be upheld as such."

[0158b29] 佛說此法門時，尊者阿難、淨無垢寶月王光菩薩摩訶薩，并眾會中諸大菩薩，及聲聞眾、天龍八部，聞佛所說，皆大歡喜，頂受奉行。

When the Buddha spoke this Dharma door, the Venerable Ānanda, the Bodhisattva Mahāsattva Pure Stainless Jewel Moonlight King, along with all the great bodhisattvas in the assembly, as well as the śrāvaka assembly and the eight classes of devas and nāgas, heard what the Buddha had said. They all greatly rejoiced, respectfully accepted it, and put it into practice.

大寶積經卷第二十八