大寶積經 會第二十一

Mahāratnakūṭa Sūtra (#21)

授幻師跋陀羅記

The Prediction of the Magician Bhadra’s Enlightenment

大唐三藏菩提流志奉　詔譯

Translated by Bodhiruci of the Great Tang Dynasty by Imperial Decree

如是我聞：

Thus have I heard,

一時佛在王舍城耆闍崛山中，與大比丘眾千二百五十人俱，皆阿羅漢，眾所知識。菩薩摩訶薩五千十人，得大神通變現自在，證無生忍及陀羅尼，其名曰：師子菩薩、師子慧菩薩、妙栴檀菩薩、調御菩薩、大調御菩薩、光勝菩薩、光現菩薩、光威菩薩、光嚴菩薩、明覺菩薩、眾上菩薩、調御眾生菩薩，及賢劫中一切菩薩，彌勒菩薩摩訶薩、文殊師利法王子等而為上首。復有四大天王、釋提桓因、娑婆世界主大梵天王，并諸無量天龍、夜叉、阿修羅、乾闥婆、緊那羅、摩睺羅伽等眾所圍遶。如來世尊大名稱故普聞世間，所謂如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，一切知者、一切見者，成就十力、四無所畏、四無礙解、十八不共法、大慈大悲，五眼具足，記說神變、教誨神變、神通神變皆悉圓滿。能以三千大千世界大地城邑草木叢林須彌山等、大海江河諸天宮殿，置一毛端令住虛空，或經一劫或過一劫，隨念所期而不傾動。

Once, the Buddha was dwelling on Mount Gṛdhrakūṭa near Rājagṛha, accompanied by twelve hundred fifty great bhikṣus who were arhats known to all. There were also five thousand Bodhisattva-mahasattvas who had achieved sovereign mastery of the great spiritual transformations, had realized the patient tolerance of birthlessness, and dhāraṇīs. There names where: Lion Bodhisattva, Lion Wisdom Bodhisattva, Wonderful Sandalwood Bodhisattva, Trainer Bodhisattva, Great Trainer Bodhisattva, Superior Light Bodhisattva, Revealing Light Bodhisattva, Dignified Light Bodhisattva, Adorned with Light Bodhisattva, Luminous Awakening Bodhisattva, Assembly Leader Bodhisattva, Trainer of Sentient Beings Bodhisattva, and all the Bodhisattvas of the Worthy Kalpa, with Maitreya Bodhisattva-Mahāsattva and Mañjuśrī, the Dharma Prince, as their chiefs. They were surrounded by the Four Heavenly Deva Kings; Śakra Indra, the master of the Sahā World, the great Brahma Heaven King, along with incalculable numbers of devas, nāgas, yakṣas, asuras, gandharvas, kinnaras, mahoragas, and so forth. The Tathāgata, the World-Honored One, was renowned throughout the world as the Thus Come One, the Worthy One, the Supremely Enlightened One, the One Perfect in Learning and Conduct, the Well-Gone One, the World-Knower, the Unexcelled One, the Great Tamer, the Teacher of Devas and Humans, the Buddha, the World-Honored One, the All-Knowing One, the All-Seeing One, the one who had achieved the ten powers, the four fearlessnesses, the four kinds of unimpeded understanding, and the eighteen unique qualities of a Buddha, great kindness and great compassion, five perfect eyes, predictions of spiritual transformations, teachings of spiritual transformations, and the completely and total fulfillment of all spiritual transformations, able to place on the tip of a hair all the land, cities, mountains, and grasses; trees, groves, forests, and Sumeru Mountains found in a three thousand great thousand world-system; all of the great oceans, rivers and streams, remaining uplifted in space for a kalpa, or over a kalpa, or for however long, without tilting or moving at all.

時王舍城國王大臣、婆羅門居士、一切人民，皆於如來深生尊重，以諸上妙飲食衣服臥具湯藥恭敬供養。於彼城中有一幻師名跋陀羅，善閑異論工巧呪術，於諸幻師最為上首。摩竭提國唯除見諦之人，及於正信優婆塞優婆夷等，諸餘愚人皆被幻惑無不歸信。時彼幻師聞於如來功德名稱，便生是念：「今此城中一切眾生，悉皆於我生尊重心，唯有瞿曇沙門猶未信伏，我今應當往彼較試。彼若歸我，摩竭提人必皆於我倍加恭敬。」時彼幻師宿殖善緣成熟時至，及由世尊威德力故，從王舍城往耆闍崛山。覩佛光明踰百千日，面輪嚴好猶如滿月，身相圓滿如尼拘陀樹，毫相清淨如摩尼光，其目紺色如青蓮花，乃至梵天無能見頂，以六十種清淨音聲為眾說法。而此幻師雖覩如來威德特尊，猶懷邪慢，復更念言：「我今應當試驗於彼。若是一切知見之者應知我意。」作是念已，前禮佛足而作是言：「願於明日受我微供。」

At that time, the king and ministers of Rājagṛha, brahmins, lay devotees, and all the people all held the Tathāgata in great esteem and respectfully offered him the best beverages, food, clothing, bedding, and medicine. In that city there was a magician named Bhadra, who was well versed in heterodox doctrines, skilled at using spells, and was the foremost magician in the city. Everyone in the kingdom of Magadha was bewitched by him and believed in him, except those who had realized the truth, and the upāsakas and upāsikās of right faith. When the magician heard of the merits and reputation of the Tathāgata, he thought, ‘Now, all the people in this city revere me, except the śramaņa Gautama, who has not yet been converted to my way. I should go challenge him to a contest. If he yields to me, I will be even more respected by the people in the kingdom of Magadha.’

At that time, the good seeds the magician had sown in his previous lives were maturing, and by the blessing of the Buddha's awesome, virtuous power, Bhadra left the city of Rājagṛha for Gṛdhrakūṭa, the Vulture Peak. There he saw the light of the Buddha, which surpassed hundreds of thousands of suns. His handsome face was like a full moon. His perfect, well proportioned body was like a nyag-rodha tree. The white tuft of hair between his eyebrows was pure like a maṇi pearl. His eyes were deep blue, like a blue lotus flower, and not even Brahma could see the crown of his head. With his pure voice of sixty qualities, he was explaining the Dharma to the assembly. Although the magician saw the extraordinary, awe-inspiring majesty of the Tathāgata, he remained arrogant. He thought to himself, ‘I should test him now. If he is an all-knowing one and all-seeing, he should know my intentions.’ With this thought in mind, he approached the Buddha, prostrated himself with his head at the Buddha's feet, and said, "Please accept my meager offering tomorrow."

爾時世尊觀彼幻師及王舍城諸眾生等根熟時至，為成熟故默然受請。時彼幻師既見世尊受其請已，復作是念：「今此瞿曇不識我意，定知非是一切智人。」即便辭退作禮而去。

At that time, the World-Honored One observed that the time had arrived that roots of the magician and the people of Rājagṛha had matured, and for the sake of maturing them to completion, he accepted the invitation in silence. When the magician realized that the World-Honored One had accepted his invitation he thought, "This Gautama does not know my intentions; he is definitely not an all-knowing one." Then he bowed and took his leave.

尊者目連時在會中，既覩斯事前白佛言：「此跋陀羅欲於如來及比丘眾有所欺誑，唯願世尊勿受其請。」

The Venerable Maudgalyāyana was in the assembly at that time and saw what had happened. He approached the Buddha and said to him, "This Bhadra intends to deceive the Tathāgata and the bhikṣus. May the World-Honored One decline his invitation!"

佛告目連：「莫作是念。然貪瞋癡能為誑惑，我於是事久已斷滅，證得諸法本無生故。我於長劫安住正行，何有人能欺誑我者？汝今當知，彼之所作非真幻化，如來所作是真幻化。所以者何？現證諸法皆如幻故。假使一切諸眾生類，皆成幻術如跋陀羅，比於如來，百分千分乃至算數譬喻所不能及。」復告目連：「於意云何？彼之幻師頗能變現三千大千所有世界令嚴飾不？」

The Buddha told Maudgalyāyana, “Do not think in this way. Only those who have greed, anger, and delusion can be deceived, but I eradicated these things long ago, for I realized that not a single dharma ever arises. I have been firmly abiding in right action for many kalpas. How can anyone deceive me? Now, you should know that the magician does not perform true magic, but the Tathāgata does. Why? Because the Tathāgata realizes here and now that all dharmas are illusory. Even if all sentient beings were as skilled in magic as Bhadra, all their magical powers combined could not compare with those of the Tathāgata, even if their powers were multiplied by a hundred, a thousand, or by any amount, numerical or figurative." He further asked Maudgalyāyana, "What do you think? Can the magician magically produce a three thousand great thousand world-system and magnificently adorn all of it?"

答言：「不也。」

[Maudgalyāyana] replied saying, “No.”

「目連當知，我今能於一毛端中變現莊嚴恒沙世界，猶未盡於如來神力。目連當知，有大風輪名為碎壞，彼能破壞三千世界。復有風輪名毘嵐婆，能壞世界復能成立。復有風輪名為鼓動，彼風常能旋轉世界。復有風輪名為安住，彼風能行有頂之處。復有風輪名為飄散，彼能飄散須彌山王及黑山等。復有風輪名為猛焰，劫火燒時能飄猛焰上至梵天。復有風輪名為止息，劫火燒時彼能止息劫火所燒。復有風輪名為清涼，能使一雲普覆三千大千世界。復有風輪名為遍霔，劫火燒時普於世界降霔大雨。復有風輪名為乾竭，劫水漂時能令彼水悉皆枯涸。如是風輪，我若具說窮劫不盡。目連當知，於意云何？此之幻師能於如是諸風輪中暫安住不？」

“Maudgalyāyana, you should know, I can produce through transformation magnificently adorned worlds, as numerous as the sands of the Ganges River, on the tip of a hair, and even this does not exhaust the Tathāgata's miraculous powers. Maudgalyāyana, you should know, there is is great wind disc called Destroyer that can destroy a three thousand world-system. There is also a wind disc called Hurricane that can ruin worlds and then rebuild them. There is also a wind disc called Propeller that can revolve worlds. There is also a wind disc called Secure Abiding that can blow as highest realms. There is also a wind disc called Scatterer that can whirl away and scatter Mount Sumeru, the Black Mountain, and other mountains. There is also a wind disc called Fierce Flame that can blow fierce flames up to the Brahma Heaven during the raging conflagration at the end of a kalpa. There is also a wind disc called Quencher that can quench the raging conflagration at the end of a kalpa. There is also a wind disc called Cool that can cause a cloud to cover a three thousand great thousand world-system. There is also a wind disc called Making a Universal Downpour that can pour down heavy rains on the worlds during the raging conflagration at the end of a kalpa. There is also wind disc called Drying Up that can dry up the spreading flood at the end of a kalpa. There are wind discs like this, such that I could not finish enumerating even if I spoke until the end of the kalpa. Maudgalyāyana, you should know. What do you think? Can this magician dwell securely in any of these wind discs for a moment?"

答言：「不也。」

[Maudgalyāyana] replied saying, “No.”

佛言目連：「如來能於如是風輪，行住坐臥得無搖動。又復能以如是風輪內芥子中，現諸風輪所作之事，然於芥子無增無損，而諸風輪不相妨礙。目連當知，如來成就幻術之法無有限極。」

The Buddha told Maudgalyāyana, “The Tathāgata can walk, stand, sit, and lie undisturbed in wind discs such as this. The Tathāgata can also put those wind discs into a mustard seed and display their motions without the mustard seed either expanding or contracting, and without the wind discs in the seed obstructing each other. Maudgalyāyana, you should know that the feats of magic accomplished by the Tathāgata have no limit."

爾時尊者大目乾連及諸大眾，聞於如來作是說時，生希有心頂禮佛足，同聲唱言：「我等今者遇大威德神通導師，獲大饒益。若有得聞如來世尊如是神力深生信解，此人必當獲大善利，發於阿耨多羅三藐三菩提心。」

When the Venerable Maudgalyāyana and the assembly heard what the Tathāgata said, they were all overwhelmed by wonder and awe. They all bowed down with their heads at the Buddha’s feet and exclaimed in unison, "Because we have now met the great guide who has these awe-inspiring miraculous powers, we are greatly blessed. One who has an opportunity to hear of the wonderful miraculous powers of the Tathāgata, the World-Honored One, and generates profound faith and understanding will certainly gain great blessings and generate anuttarā-saṃyak-saṃbodhi citta."

時彼幻師即於其夜詣王舍城，於最下劣穢惡之處，化作道場寬廣平正，繒綵幡蓋種種莊嚴，散諸花香覆以寶帳。復現八千諸寶行樹，其寶樹下一一皆有師子之座，無量敷具悉皆嚴好。為欲供養諸比丘故，而復化為百味飲食，并現五百給侍之人，服以白衣飾以嚴具。

That evening, the magician Bhadra went to the lowliest and dirtiest place in the city of Rājagṛha and conjured up a very spacious, level, square ‘site of enlightenment’ for teaching the Dharma, adorned with banners and canopies of colored silk, permeated with the fragrance of flowers, and covered by a jeweled tent. He also magically produced eight thousand rows of jeweled trees. Under each jeweled tree was a lion-throne. There were also numerous splendid cushioned seats. As offerings to the bhikṣus, he further produced by magic hundreds of courses of the most delicious food and drink, and five hundred servants dressed in white, ornamented clothing.

作是化已，時四天王來至會中，告幻師言：「汝於明日為供如來，化作如是無量嚴具，由是因緣獲大功德。我今為欲助於汝故，供養如來，於此化為第二道場。頗能聽不？」時彼幻師聞是語已，生奇特心，即便聽許。於是四王即便變現無量殊妙莊嚴之具，倍於幻師幻化之事。

When these transformations had been performed, the Four Heavenly Kings came to the site and told the magician, "In order to make offerings to the Tathāgata tomorrow, you have magically produced these innumerable, beautiful things. Because of this, you have achieved great merit. Now, in order to help you make offerings to the Tathāgata, we wish to produce by magic a second site of enlightenment. Will you allow us to do so?"

Hearing this, the magician felt curious, and he gave them permission at once. Thereupon, the Four Deva Kings magically produced myriads of wonderful ornaments, twice as many as the magician had produced.

時天帝釋復與三萬諸天子等來詣道場，語幻師言：「我今亦欲因汝供養莊嚴道場。」幻師驚悚又便聽許。於是天帝為如來故化作堂宇，猶如三十三天殊勝之殿。又復化作波利質多、俱鞞陀羅、天妙樹等，次第行列。

Then Śakra, Lord of Devas, together with thirty thousand deva children, came to the site of enlightenment and told the magician, "I, too, wish to adorn the site of enlightenment, because you are making offerings to the Tathāgata." Astounded, the magician gave him permission, too.

Thereupon the Lord of the Devas, for the sake of the Tathāgata, magically produced a hall as splendid as the palace in the Heaven of the Thirty-Three. He also magically produced pārijāta trees, kovidāra trees, and other beautiful, celestial trees, arranged in orderly rows.

幻師爾時見斯事已，嗟歎驚悔欲攝所化，盡其呪術幻化之事宛然如故。便自思念：「此為甚奇。我從昔來於所變化隱現從心。而於今時不能隱沒，必由為彼如來故然。」

Seeing all these things, the magician exclaimed in wonder and felt remorse. He wished to withdraw the things he had conjured up, but they remained as they were, in spite of all his spells. ‘This is very strange,’ he thought. ‘In the past I could at will make my magical productions appear or disappear. But now I cannot make these go away! This is surely because they are offerings for the Tathāgata.”

時天帝釋知彼心念，告幻師言：「汝於今者為如來故莊嚴道場，無能隱沒。以是當知，若復有人於如來所，乃至發於一念之心，由斯善本畢竟能作般涅槃因。」彼聞天帝作如是說，心甚歡喜。

At that time, Śakra, Lord of Devas, knew what was on his mind and told the magician, "Yes, indeed. It is because you adorned this site of enlightenment for the Tathāgata that you cannot make it disappear. Therefore, you should know that if one brings forth even a single thought of the Tathāgata, that good root will eventually act as a cause for that person's attainment of parinirvāṇa."

When he heard the Lord of the Devas say this, the magician was very glad.

過夜分已，往如來所白言：「世尊！我於今時營辦已訖，願垂哀慜。」

The next morning, he went to the Tathāgata and said, "World-Honored One! I have now finished making all the preparations. Please be so kind as to come."

爾時世尊於晨朝時著衣持鉢，與諸大眾恭敬圍遶，入王舍城赴彼幻師道場之所。摩竭提國外道梵志婆羅門等，咸願如來為於幻師之所幻惑，為欲見故皆來集會。諸比丘、比丘尼、優婆塞、優婆夷，樂欲見聞如來神變及師子吼，亦皆集會。爾時如來以佛神力，令彼幻師、帝釋、四王各見世尊在於已所莊嚴之處。彼時幻師既見是已，捨於憍慢，前禮佛足，白言：「世尊！今於如來悔過發露。我先於佛妄生欺誑，幻化種種莊嚴之事。後雖漸悔，無能隱沒。」

Thereupon, that morning the World-Honored One put on his robe, took up his bowl, and went into the city of Rājagṛha to the magician's site of enlightenment, together with the assembly that respectfully surrounded him. The heterodox, the brahmins, and others in the kingdom of Magadha who wanted the Tathāgata to be deceived by the magician all came hoping to see that occur. At the same time, many bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās also came and gathered, because they all wanted to see the miraculous feats of the Tathāgata and to hear him preach in a lion's roar. Then the Tathagata, by his miraculous powers, caused the magician, Śakra, and the Four Deva Kings to see the World-Honored One simultaneously at each of the places they had adorned. Seeing this, the magician cast away his arrogance and pride. He approached the Buddha, prostrated himself at his feet, and said, "World-Honored One! I now repent and confess my wrongdoing in the presence of the Tathāgata . Blinded by ignorance, I have tried to deceive the Buddha by conjuring up various magnificent adornments. Although I now feel remorseful, I cannot make my magical creations disappear."

爾時世尊告幻師言：「一切眾生及諸資具皆是幻化，謂由於業之所幻故。諸比丘眾亦是幻化，謂由於法之所幻故。我身亦幻，智所幻故。三千大千一切世界亦皆是幻，一切眾生共所幻故。凡所有法無非是幻，因緣和合之所幻故。汝今應以幻化飲食隨次而行。」

The World-Honored One told the magician, "All sentient beings and material objects are illusory, like magic, conjured up by karma. All the bhikṣus are also illusory, like magic, conjured up by the Dharma. My body is also illusory, like magic, conjured up by wisdom. A three thousand great thousand world-system is also illusory, like magic, conjured up by all sentient beings as a whole. All dharmas whatsoever are not, they are illusory, like magic, conjured up by combinations of causes and conditions. You should now offer to these people one by one illusory beverages and food of your making."

時彼幻師與四天王、釋提桓因并來眷屬，及所幻化給侍人等，即持飲食施佛及僧，同會眾人悉皆充足。爾時摩訶迦葉而說偈曰：

Thereupon, the magician, the Four Deva Kings, Sakra, their retinues, and their magically produced attendants offered the beverages and food to the Buddha and bhikṣus, fully providing for everyone in the assembly. At that time, Mahākāśyapa spoke in verse saying:

知食是幻化， 受者亦復然， 了此平等時， 乃名為淨施。

To know that food is illusory, And that the one who receives it is as well, When one comprehends their equality Then it is called pure giving.

大目乾連曰：

Mahāmaudgalyāyana said [in verse]:

知座是幻化， 坐者亦復然， 了此平等時， 乃名為淨施。」

To know that seats are illusory: And those seated upon them are as well, When one comprehends their equality, Then it is called pure giving.

舍利弗曰：

Śāriputra said [in verse]:

如化給侍人， 受者心亦然， 施者能如是， 乃名為淨施。

Attendants are like illusions, As are the minds of those attended If one is able to give like this, Then it is called pure giving.

須菩提曰：

Subhūti said [in verse]:

勿以施為施， 勿以受為受， 施者能如是， 乃名為淨施。

Give by not giving, Receive by not receiving, If one is able to give like this, Then it is called pure giving.

阿難陀曰：

Ānanda said [in verse]:

所施如虛空， 受者不可得， 遠離於身心， 其施最清淨。

"Gifts are empty, like space, And no recipient can be found, Transcending body and mind, That giving is the purest.

光幢菩薩曰：

Banner of Light Bodhisattva said [in verse]:

譬如彼幻師， 幻化莊嚴事， 諸法皆如是， 愚人不覺知。

Just like that magician, And his illusory adornments, All dharmas are like this, Fools cannot understand.

光嚴菩薩曰：

Adorned by Light Bodhisattva said [in verse]:

如座及諸樹， 皆幻心所為， 幻心與虛空， 何有少差別？

Like seats and trees, They are all creations of an illusory mind, And between the illusory mind and empty space, What difference can there be?

師子菩薩曰：

Lion Bodhisattva said [in verse]:

野干未曾聞， 師子所哮吼， 其心無所懼， 嘷叫林樹間， 適聞師子聲， 藏竄而無所。

Before a jackal has heard A lion's roar, It is not afraid of it, But when growls and howls come from among the trees, And it hears the lion's roar, It will be at a loss to hide or run.

幻師亦如是， 不對如來前， 常於外道中， 自讚超過佛。

The magician is just like this. Before meeting the Tathāgata, Always among heretics Boasting of superiority over the Buddha.

幻師雖造作， 幻術有其邊， 如來所成就， 幻術無窮盡， 一切諸天魔， 莫能知邊際。

Though the magician can conjure up objects, His magical power has a limit. The accomplishments of the Tathāgata, however Are magical skills which can never be exhausted; No deva or māra Can know its bounds."

師子慧菩薩曰：

Lion Wisdom Bodhisattva said [in verse]:

了知給侍人， 飲食并食者， 一切皆幻化， 善施無過上。

To know that attendants, Drinks, food, and those that eat, Are all illusory, like magic, Is the best offering of all.

彌勒菩薩曰：

Maitreya Bodhisattva said [in verse]:

如火得蘇油， 展轉而增盛， 世尊對幻師， 幻化亦如是。

Like fire, when oil is added It changes and intensifies, The World-Honored One against the magician, His illusions are also like this.

文殊師利菩薩曰：

Mañjuśrī Bodhisattva said:

此會眾善事， 如本未曾為， 一切法皆然， 常等於前際。

The virtuous acts of this assembly Have never come into being; All dharmas are completely nought. In the forever unobtainable past.

爾時世尊為欲成熟彼幻師故，化一長者入於會中，謂幻師曰：「汝今於此欲何所作？」

At that time, the World-Honored One, in order to bring Bhadra the magician to maturity, magically produced an elder approaching the assembly. The man asked Bhadra, "What are you trying to do here?"

幻師答言：「我為供養沙門瞿曇設諸飲食。」

The magician replied saying, “I am making offerings of food and drink to the śramaņa Gautama.”

長者告言：「莫作是說。如來今者與諸比丘，在闍王宮受供而食。」佛神力故，令彼幻師見於如來與諸比丘在彼而食。

The elder replied saying, "Do not say that. Right now, the Tathāgata along with all the bhikṣus are receiving food offered to them in the palace of King Ajatasatru."

By the Buddha’s spiritual power, the magician was able to see the Tathāgata and the bhikṣus feasting there.

又復化作第二長者，謂幻師言：「汝何所作？」

Then [the World-Honored One] magically created a second elder, who also asked the magician, "What are you doing?"

幻師答言：「我為供養沙門瞿曇。」

The magician replied, “I am making offerings to the śramaņa Gautama.”

長者復言：「莫作是說。如來今者與諸比丘，在於梵志里巷之中巡行乞食。」佛神力故，令彼幻師還見如來與諸聖眾在里巷中巡行乞食。又復化作第三長者，告幻師言：「如來今者在彼醫王耆婆園中，為諸四眾宣說妙法。」佛神力故，令彼幻師皆見如是。

The elder replied saying, “Do not say that. Right now, the Tathāgata along with all the bhikṣus are begging for food in the alleyways where the Brahmacārins live."

By the Buddha’s miraculous power, the magician was able to see the Tathāgata along with gatherings of sages begging for food in the alleyways.

Then [the World-Honored One] magically created a third elder, who told the magician, “Right now, the Tathagata is teaching the wonderful Dharma to the four kinds of devotees in the garden of Jiva, the most prominent physician." By the Buddha’s miraculous power, the magician was able to see that this was so.

次復化作釋提桓因，來詣幻師而復告言：「如來今在三十三天為眾說法。」彼時幻師復見如來在天眾中演諸法要。爾時幻師復於林樹花葉之間，及諸一切師子座上，并王舍城里巷垣牆室宅堂殿及諸勝處，皆見如來具諸相好。亦於一切諸如來所，自見己身悔過發露。

Then [the World-Honored One] once again created by magic a Śakra devānāmindra, who came to the magician and said, "Right now, the Tathāgata is teaching the Dharma to the assembly in the Heaven of the Thirty-Three."

At that moment, the magician again saw the Tathāgata, this time teaching the essence of the Dharma to an assembly of devas. The magician also saw the Tathāgata present among the trees, flowers, and foliage, sitting upon countless lion thrones, while simultaneously present amid the alleyways and walled streets of Rājagṛha, throughout its houses, halls, and other superior places, completely endowed with all the auspicious characteristics. He also saw himself, bodily in all the places where the Tathagata was, repenting and confessing his wrongdoings.

彼時幻師唯見佛身，餘無所見，歡喜踊躍而便獲於念佛三昧。從三昧起合掌向佛，而說偈言：

Then the magician saw nothing except the Buddha’s body everywhere. He was overwhelmed with joy, whereupon he attained the Samadhi of the Recollection of the Buddha. Coming out of samadhi, he joined his palms toward the Buddha and spoke in verse saying:

我昔於閻浮， 幻化無過上， 今比佛神通， 無能及少分。

In the past, throughout Jambudvīpa My conjurations were unexcelled in the world, But now, against the Buddha’s spiritual powers, They cannot compare to even a tiny part.

由是方了知， 諸佛難思力， 隨心能變現， 化佛如恒沙。

Now I know The inconceivability of the Buddha's miraculous powers. Producing, at will, Manifested Buddhas as innumerable as the sands of the Ganges.

所見諸如來， 皆具於相好， 願尊為顯示， 何者是真佛？

All the Tathāgatas that I see Are fully endowed with the auspicious characteristics, May the World-Honored One reveal Which one is the real Buddha.

於此諸如來， 我欲修供養， 願尊為我說， 何者為勝果？

To all these Tathāgatas I wish to make offerings May the World-Honored One tell me, Which will lead me to reap the supreme fruit.

若人於佛所， 不生尊重心， 如是諸凡夫， 退失於安樂。

If there are those who, toward the Buddha, Do not esteem the Buddha, Like this, common people Lose peace and happiness.

今於世尊前， 發露先所犯， 妄試如來罪， 永願滅無餘。

Now, before the World-Honored One, I confess I have committed the sin Of foolishly testing the Tathāgata. I hope this misdeed will be forever annulled.

梵釋并大眾， 願皆證知我， 為度諸群生， 今發菩提心。

May Brahma, Śakra, and their great assemblies All bear witness for me: In order to rescue sentient beings, I now generate bodhicitta.

以智慧光明， 覺悟於世間， 施與甘露法， 悉皆令充滿。

With the light of wisdom, I shall awaken the world, Dispense the nectar of the Dharma, Filling the entire world with it.

若人於佛所， 見如是神變， 及聞悅意言， 勝行無礙智。

If there are those who see the Buddha’s Spiritual transformations such as this, Hear of such delightful thoughts, and The supreme practice of unobstructed knowledge.

何有明慧者， 不發菩提心？ 願示菩提道， 及遍清淨行。

How can the wise, Not generate bodhicitta? Please reveal the path to bodhi As well as the pure practices.

何等為修行， 二乘不能入？ 云何所行處， 尊重而供養？

What are the practices The two vehicles cannot enter? What is the basis of practice For honoring and making offerings?

云何具威儀， 及離諸疑悔？ 云何於多聞， 無厭修堅實？

How can one possess majestic deportment And escape all doubt and regret? How can one insatiably cultivate Great learning in the steadfast truth?

云何為人說， 令樂於正法， 無希利養心， 及善知恩報？

How can one talk to others, And cause them to delight in the Correct Dharma, Nourishing their minds without expecting reward, And remembering to repay kindness?

云何於眾生， 常為不壞友？ 云何近善友， 捨離惡知識？

How can one always be a permanent friend To sentient beings? How can one draw near to virtuous friends, And separate oneself from evil friends?

云何值諸佛， 供養心無倦？ 云何為學處， 尊重及清淨？

How can one meet Buddhas And make offerings without weariness? How can one be reverent and pure In one studies?

云何定種姓， 成就如理心？ 及捨不如理， 具足正思惟？

How can one achieve an absolute state of mind, In regard to the various samādhis, Relinquish what is not absolute, And perfect correct thought?

云何無怯弱， 不為魔所攝， 思惟於義理， 不捨諸眾生？

How can one be without timid weakness, Not be taken in by Māra, Considering meaning and principles, And not abandon sentient beings?

云何不應捨， 不取而攝取， 得入於正行， 具足善方便？

What should not be abandoned, And be embraced without attachment, To attain entry into correct practice, And perfect virtuous upāya (’skillful means’)?

云何修慈悲， 成就諸神通， 證於無礙辯， 及得陀羅尼？

How can one cultivate compassion, Achieve spiritual powers, Realize unimpeded eloquence, And even attain of dhāraṇīs?

云何獲法忍， 清淨之辯才， 當捨應捨法， 得入甚深義？

How can one achieve patient tolerance of dharmas, Eloquence that is clear and pure, Abandonment of dharmas to be abandoned, And attain entry into the extremely profound meaning?

云何於誓願， 一切皆圓滿， 於諸波羅蜜， 而得不退轉？

How can one bring to complete fulfillment Of one’s vows, And, regarding the pāramitās, Attain non-retrogression?

我於如是法， 當願勤修行， 唯願大悲尊， 為我廣宣說。

I wish to diligently cultivate, Dharmas such as these I only wish for your great compassion and respect That you would fully explain it to me!

爾時世尊以偈答曰：

Then the World-Honored One replied in verse saying:

若了一切法， 皆同於幻化， 是人則能現， 百億諸佛身， 往於俱胝剎， 度脫諸眾生。

If one knows that all dharmas Are completely illusory Such a person is then able to manifest Hundreds of billions of buddha bodies, Abide throughout koṭīs of kṣetras, Liberating all sentient beings.

譬如跋陀羅， 無色現眾色， 不生亦不滅， 無住無去來。

Just like Bhadra, Manifesting forms from formlessness, Which do not arise, and do not cease, That are without abiding, and without going and coming.

世尊變化身， 及與比丘眾， 亦無有生滅， 乃至於涅槃。

The World-Honored One’s transformation bodies, Along with the bhikṣus’, They are also without arising and ceasing, All the way to Nirvāṇa.

此皆是如來， 不思議神變， 亦如幻化者， 現象馬軍陣。

This is entirely the Tathāgatas’ Inconceivable spiritual transformation, Like an illusionist Manifesting elephants, horses, and rows of troops

迷惑諸眾生， 妄見為真實， 如是象馬軍， 無性亦無生。

Baffling sentient beings Who erroneously view them as real. Just as the elephants, horses, and troops Are without [inherent] nature and without arising,

諸佛無色相， 無去亦無來， 住於我見人， 妄生於佛想。

All buddhas are without the characteristic of form, Without going, and without arriving. Those who abide in the view of a self or individuality, Erroneously conceive the idea of a Buddha

不應以色相， 種族及生處， 乃至梵音聲， 而欲觀如來。

One should not rely on characteristics of form, Ethnicity, caste, or birth place, Even a Brahma voice, If one wishes to observe the Tathāgata.

亦難以心識， 分別於諸佛， 諸佛法性身， 超過於三世。

It is difficult, too, by the mind or consciousness To discriminate Buddhas, The buddhas’ body of the nature of Dharma Transcends the Triple World.

自性離諸相， 不墮於法數， 所現諸如來， 自性無生起，

Self nature transcends all characteristics, Not falling into categories of things, Everything manifest is Tathāgata, It’s self nature being without arising.

亦無蘊界處， 住於無所依， 如是佛法身， 非五眼能見。

And it is without aggregates, realms, and bases, Abiding without relying on anything, Such is the Dharma Body of the Buddha, Not [even] with the five eyes can it be seen.

若謂我見佛， 是則不能見， 以無見為見， 如空中鳥跡。

If one says, ‘I see the Buddha,’ This is being unable to see; By not seeing, one sees, Like bird tracks in the sky.

如汝所見佛， 及餘未見者， 平等如虛空， 一相無差別。

Like the Buddhas you see, And those you have yet to see, They are equanimous, like empty space Of a single characteristic, without differentiation.

戒定慧解脫， 及解脫知見， 一切諸如來， 功德無差別，

Liberation by morality, concentration, wisdom, And the knowledge and vision of liberation, All tathāgatas’ Merits are without differentiation.

皆住於空性， 於法無所著， 一切皆幻化， 無性亦無生。

Everything abides in the nature of emptiness, Wherein there is nothing to grasp, Everything is completely illusory, Without [inherent] nature, and without arising.

供養一如來， 則供於多佛， 諸佛之法身， 平等無差別。

Making offerings to one Tathāgata Is making offerings to many buddhas, The Dharma Body of all buddhas, Being equal and without differentiation.

如是一切佛， 咸能生福利， 普施諸如來， 皆獲於大果。

And so, each buddha, Being able to give rise to fortune and benefit, Universally giving to all Tathāgatas Certainly yields a great fruit.

同證於平等， 清淨之法性， 是故諸如來， 無種種差別。

Since it is the same realization of equanimity - The pure nature of all dharmas - All Tathāgatas are therefore Without categorization differentiation.

如汝先所問， 何者為真佛？ 當捨散亂心， 諦聽我宣說。

As you asked before, ’Which is the true Buddha?’ You should relinquish such confused thinking, And listen carefully to my explanation.

應住正念慧， 觀察於諸法， 一切皆無生， 妄見為真實。

Abide in the wisdom of right mindfulness And observe all dharmas: Nothing arises at all, But dharmas are mistaken for real.

色相若有生， 則應亦有滅， 是故諸如來， 畢竟無有生。

If the characteristics of form arose They would then also cease. For this reason, Tathāgatas Are ultimately unarisen.

彼亦非己生， 亦無有散滅， 由是觀如來， 以無見為見，

They are also not already arisen Nor do they scatter and cease; Hence, in this observation of the Tathāgata One sees without seeing.

如汝所見佛， 不依止方所。 一切諸凡夫， 皆依於五蘊， 應當於彼蘊， 如佛而觀察。

Like the Buddhas you’ve seen, Do not depend upon any resting place, All ordinary people Are completely dependent upon the five aggregates, Aggregates which should be Contemplated as if they are the Buddha.

諸佛及諸法， 乃至於眾生， 以無相為相， 無有依止者， 若作是觀察， 速證於菩提。

All Buddhas and all dharmas, As well as sentient beings, With characteristiclessness as their characteristic, [Seen] resting where there is nothing to depend upon, Those who perform this contemplation, Will quickly realize bodhi.

諸法皆非有， 由妄分別生， 因緣體性空， 離作者性故。

Everything is completely non-existent, It is only from the error of differentiation that there is arising, The nature of dependently originated substances is empty, Because they are beyond the nature of being created.

如是能了達， 因緣作者空， 彼則能了知， 離染清淨法， 以清淨法眼， 得見諸如來。」

Thus, one is able to fully understand, The dependently originated creator (’doer’ / agent) is empty Then one is able to fully know The pure of dharmas apart from defilement By means of the pure Dharma Eye Attaining vision of all Tathāgatas.

時彼幻師聞是說已得順法忍，五千眾生發阿耨多羅三藐三菩提心，二百菩薩證無生忍。爾時世尊飯食已訖，欲滿幻師所施願故，復說偈言：

When that magician heard this he attained ‘compliance’ with the patient tolerance of dharmas, five thousand sentient beings generated anuttarā-saṃyak-saṃbodhi citta, and two hundred bodhisattvas realized the patient tolerance of the birthlessness of dharmas. After the World-Honored One had taken his meal, desiring to fulfill the magician's wish, he again spoke in verse saying:

能於所施物， 施者及受人， 等無分別心， 是則施圓滿。

If one is able to regard the gift, The giver, and the receiver As equal and without differentiation, Then this giving is perfect and complete.

爾時阿難白佛言：「世尊！我等願於如來以佛神力加持幻師，今所施設莊嚴之事，於七日中令不隱沒。」是時如來為眾請故，令彼幻師幻化道場，滿足七日嚴飾如故。爾時如來與諸比丘及大菩薩，天、龍、夜叉、乾闥婆等恭敬圍遶，還耆闍崛山為眾說法。

At that time, Ānanda addressed the Buddha saying, “World-Honored One! We hope that the Tathāgata will empower (adhiṣṭhāna) the magician with your miraculous powers and cause the adornments he created as offerings to remain for seven days without disappearing." Then, at the request of the assembly, the Tathāgata caused that site of enlightenment to remain well adorned for a full seven days. Thereupon, the Tathāgata, along with all the bhikṣus and great bodhisattvas, and the devas, nāgas, yakṣas, gandharvas and so forth honorably surrounding him, returned to Mount Gṛdhrakūṭa to teach the Dharma to the assembly.

爾時幻師復往佛所頂禮佛足，右遶三匝却住一面，而白佛言：「世尊！願為演說諸菩薩道，勤修行者速當得至菩提道場。」

The magician then again approached the Buddha, bowed with his head at the Buddha’s feet, circumambulated him three times to the right, then stood to one side where he addressed him saying, “World-Honored One! Please explain in detail the bodhisattva path, whereby the one who cultivates it will swiftly arrive at the site of enlightenment.”

佛言：「諦聽，善思念之，當為汝說。」

The Buddha said, "Listen carefully, and think well about this. I will explain it for you.”

幻師白言：「唯然世尊！願樂欲聞。」

The magician replied, "Yes, World-Honored One! I will listen with joy."

The Bodhisattvas ‘Four Dharma’ Gateway 菩薩四法門

佛言：「善男子！有四種法是菩薩道。若能修行，速當得至菩提道場。云何為四？一者於菩提心永不退失，二者於諸眾生常無棄捨，三者一切善根求無厭足，四者護持正法起大精進。

The Buddha said, “Kulaputra! There are four aspects (dharmas) to the Bodhisattva Path. One who is able to cultivate them will swiftly arrive at the site of enlightenment. What four? 1) Never to retreat from or lose bodhicitta, 2) Never to forsake sentient beings, 3) To seek all good roots without becoming weary or satiated, and 4) Most vigorously to protect and uphold the true Dharma.”

善男子！菩薩復有四法遍清淨行。云何為四？一者律儀清淨，二者意樂清淨，三者智慧清淨，四者受生清淨。

“Kulaputra! The are also four aspects to bodhisattvas’ thoroughly pure practice. What four? 1) Pure precepts, 2) Pure states of mind, 3) Pure wisdom, and 4) Pure births.

復有四法，唯菩薩行，非彼二乘之所能入。云何為四？一者修習禪定而不隨生，二者於甚深義心能簡擇，三者於諸眾生起大悲心，四者種種辯才演法無礙。

There are also four aspects that only bodhisattvas, not those of the two vehicles, are able to enter. What four? 1) The cultivation of dhyāna yet not being reborn there, 2) One’s mind to be able to discern extremely profound meanings, 3) Giving rise to the mind of great compassion for all sentient beings, and 4) Eloquently expound the Dharma in all kinds of ways without obstruction.

復有四法所行之處。云何為四？一者樂住閑寂，二者厭於憒閙，三者於諸眾生起大慈心，四者能了諸行無有去來。

There are also four aspects, which are the bases for practice. What four? 1) Happily abiding in peaceful quietude, 2 ) Detesting troubles and disputes, 3) Giving rise to a mind of great compassion for all sentient beings, and 4) Being able to engage in various practices without any coming or going.

復有四法尊重供養。云何為四？一者不惜身命，二者心常歡悅，三者捨離憍慢，四者如說修行。

Furthermore, there are four aspects to respectfully making offerings. What four? 1) Not cherishing one’s own body and life, 2) Having an ever joyful mind, 3) Abandoning pride and arrogance, and 4) Cultivating as one has been taught.

復有四法威儀具足：一者知時，二者知處，三者寂靜，四者真實。

“There are also four aspects to perfect deportment: 1) Awareness of timing, 2) Awareness of the location, 3) calm and quiet, 4) Truthfulness.

復有四法能離疑悔。云何為四？一者於惡作事應預防護，二者於諸智人當樂親近，三者於所聞義常善思惟，四者不以慈心不舉他過。

“There are also four aspects that can cast off doubt and regret. What four? 1) Guarding oneself from evil deeds and matters, 2) Delighting in and drawing near to wise people, 3) Carefully considering the meaning of what one has heard, 4) Having a mind of compassion, not enumerating the faults of others.

復有四法多聞無厭。云何為四？一者增長自他正智慧故，二者於他疑惑能斷除故，三者於佛正法能攝受故，四者於諸如來讚無盡故。

“There are also four aspects to learning much without wearying. What four? 1) Causing oneself and others to increase in right wisdom, 2) Being able to sever others’ doubts and confusion, 3) Being able to receive and integrate the correct Buddha Dharma, and 4) Endlessly praisimg the tathāgatas.

復有四法多聞堅實。云何為四？一者聞正法已能善解了，二者聞正法已不作諸惡，三者聞正法已為他開示，四者聞正法已迴向菩提。

“There are also four aspects to learning much and it being firm and true. What four? 1) Having heard the correct Dharma, being able to fully understand it, 2) Having heard the correct Dharma, not doing evil deeds, 3) Having heard the correct Dharma, revealing it to others, and 4) Having heard the correct Dharma, one transfers [the merit] to Bodhi.

復有四法說法利益。云何為四？一者常受他人香味飲食，二者恒受衣服種種供養，三者令魔眷屬勢力羸弱，四者諸天護持魔不得便。

“There are also four aspects that benefit those who explain the Dharma. What four? 1) Always receiving fragrant drinks and food from others, 2) Always receiving clothing and various offerings from others, 3) Causing Māra’s influence on his followers to weaken, and 4) Heavenly protectors prevailing and Māra not gaining advantage.

復有四法令他信樂所說之法。云何為四？一者心少欲故，二者常知足故，三者語柔軟故，四者身順法故。

“There are also four aspects to causing others to have faith and delight Dharma when it is explained. What four? 1) Having a mind with few desires, 2) Always knowing what is necessary and sufficient, 3) Speaking gently, 4) Being in accordance with the Dharma.

復有四法能演正法無有希望。云何為四？一者於生死中恒懷怖畏，二者不求世間利養親友，三者於諸眾生常生擁護，四者於諸聖種而能修習。

“There are also four aspects to expounding the correct Dharma without expectation of reward. What four? 1) Regarding existence within birth and death as something to be feared, 2) Not seeking worldly gains and close friends, 3) Always nurturing and protecting sentient beings, 4) Being able to cultivate the seeds of wisdom.

復有四法知恩報恩。云何為四？一者勸諸眾生趣菩提故，二者知所作業不失壞故，三者慈愛眾生如己身故，四者善能修行菩薩事故。

“There are also four aspects to knowing kindness and repaying kindness. What four? 1) Encouraging sentient beings towards Bodhi, 2) Being aware of all karma done without losing [track], 3) Having kindness and affection for sentient beings as though they were oneself, and 4) Being well able to cultivate the practices of a bodhisattva.

復有四法於諸眾生為不壞友。云何為四？一者能被忍辱大甲冑故，二者福利眾生不求報故，三者於大悲心常不退故，四者雖多惱害亦不捨故。

“There are also four aspects to not being a bad friend to others. What four? 1) Being able to wear the great armor of patience, 2) Benefiting others without seeking reward, 3) Not regressing from the mind of great compassion, and 4) Not abandoning others, even those who cause suffering and harm.

復有四法於諸善友應當親近。云何為四？一者成就善巧方便，二者成就殊勝意樂，三者成就菩薩正行，四者成就勸讚菩提。

“There are also four aspects to having good friends draw near. What four? 1) Accomplishing upāya, 2) Accomplishing the highest intentions, 3) Accomplishing the correct practices of a bodhisattva, and 4) Accomplishing the praises of Bodhi.

復有四法於諸惡友應當捨離。云何為四？一者讚說二乘，二者令退菩提，三者增長惡法，四者損壞諸善。

“There are also four aspects to be relinquished in order to avoid bad friends. What four? 1) Speaking in praise of the Two Vehicles, 2) Retreating from [the pursuit for] Bodhi, 3) Accumulating evil dharmas, and 4) Destroying and injuring the good.

復有四法得值諸佛。云何為四？一者恒以一心專念佛故，二者稱讚如來諸功德故，三者所受律儀遍清淨故，四者以勝意樂發弘願故。

“There are also four aspects to encountering buddhas. What four? 1) Single-mindedly concentrating on mindfulness of the Buddha, 2) Praising the merits of the Tathāgata, 3) Maintaining complete purity in precepts taken, and 4) Developing great vows with the highest intentions.

復有四法供養諸佛心無懈惓。云何為四？一者應自慶快我今供養最上福田，二者由我供養一切眾生亦當供養，三者因供養已於菩提心當得堅固，四者覩於如來三十二相善根增長。

“There are also four aspects to making offerings to the buddhas without a mind of laziness or fatigue. What four? 1) Delighting in making offerings to supreme fields of merit oneself, 2) Making offerings this way, all sentient beings also make offerings, 3) Making offerings this way and causing the mind of Bodhi to attain firmness and strength, and 4) Observing the thirty-two characteristics of the Tathāgata to cause one’s good roots to grow.

復有四法於諸學處生尊重心。云何為四？一者超過惡道，二者得生善趣，三者尊重如來，四者圓滿諸願。

“There are also four aspects to giving rise to a mind of respect while in the stages of study. What four? 1) Rising above evil paths, 2) Giving rise to a good destiny, 3) Honoring the Tathāgata, and 4) Fulfilling aspirations.

復有四法所應學處。云何為四？一者於菩提心常不捨離，二者於諸眾生心行平等，三者於波羅蜜精進修行，四者聞無量法不生恐怖。

“There are also four aspects to the stages of study. What four? 1) Never abandoning bodhicitta, 2) Having a mind of equality for sentient beings, 3) Diligently cultivating the pāramitās, and 4) Hearing innumerable dharmas without giving rise to fear and terror.

復有四法學處清淨。云何為四？一者不造諸惡，二者深解空性，三者不謗諸佛，四者滅壞諸見。

“There are also for aspects to purity of the stages of study. What four? 1) Not doing evil deeds, 2) Having a profound understanding of the nature of emptiness, 3) Not slandering the buddhas, and 4) Getting rid of all views.

復有四法三昧種姓。云何為四？一者離憒閙故，二者樂寂靜故，三者心無亂故，四者善根增故。

“There are also four aspects to the nature of samādhi. What four? 1) Separating oneself from troubles and disputes, 2) Delighting in calmness and quietude, 3) Having a mind that is unconfused, and 4) Increasing roots of goodness.

復有四法如理之心應當成就。云何為四？一者所修善法迴趣菩提，二者心常宴寂無有執著，三者於解脫門常勤修習，四者曾不求證二乘涅槃。

“There are also four aspects to the numinous mind that should be accomplished. What four? 1) Cultivating the good Dharma and transferring merit to Bodhi, 2) Having a mind that is always peaceful and silent without attachments, 3) Striving to cultivate gateways to liberation, and 4) No longer seeking realization of the nirvāṇa of the Two Vehicles.

復有四法不如理心應當捨離。云何為四？一者於諸生死有所怖畏，二者於所修行不生信受，三者於祕密教不求勝解，四者於諸善根而不修習。

“There are also four aspects to a non-numinous mind that should be abandoned. What four? 1) The fear and terror of birth and death, 2) Not having confidence in cultivation, 3) Not seeking the supreme understanding of the underlying teachings, and 4) Not cultivating the various good roots.

復有四法正思惟心應善修學。云何為四？一者菩薩乃至為一眾生，於無量劫受生死苦；二者應先了知一切眾生根性差別，而為說法令捨煩惱；三者應當斷一切惡、修一切善，降伏魔軍，證於阿耨多羅三藐三菩提；四者當為三千大千世界無量眾生，以一梵音演諸法要。

“There are also four aspects to correct thought that one should study well. What four? 1) A bodhisattva should suffer birth and death for innumerable kalpas, even if only for one sentient being, 2) Anticipating the differences in faculties and natures of sentient beings, and speak the Dharma causing them to abandon their sufferings, 3) Severing all evil deeds, cultivate all good deeds, subduing the armies of Māra, and realizing anuttarā-samyak-saṃbodhi, and 4) Expounding the essentials of the Dharma for innumerable sentient beings of the three thousand great thousand world-system with the single brahmā-like voice.

復有四法無怯弱心魔不能摧。云何為四？一者觀一切法猶如幻化，二者常與如理正智相應，三者於一切法無所分別，四者於一切相無所執著。

“There are also four aspects to having an untimid mind that Māra is unable to destroy. What four? 1) Observing all dharmas as being like illusions, 2) Always associating with the absolute and with correct wisdom, 3) Being without discrimination regarding all dharmas, and 4) Being without attachment regarding all characteristics.

復有四法思惟於義。云何為四？一者知一切法從因緣生，二者知無少法名為起者，三者知緣生法彼即無起，四者知法無生亦無滅壞。

“There are also four aspects to considering meaning (artha). What four? 1) Knowing that all dharmas arise from causes and conditions, 2) Knowing that there isn’t the slightest thing (dharma) to be considered arisen, 3) Knowing that dependent arising is also unarisen, and 4) Knowing that the unarisenness of things is also without cessation or destruction.

復有四法不捨眾生。云何為四？一者不捨弘願，二者忍於疲苦，三者不惜身命，四者恒修四攝。

“There are also four aspects to not abandoning sentient beings. What four? 1) Not abandoning great vows, 2) Patience toward weariness and suffering, 3) Not begrudging one’s own body and life, and 4) Consistent practice of the Four Skillful Means of Unification.

復有四法不應捨離。云何為四？一者於諸布施而不捨離，二者成熟眾生而不捨離，三者常自覺察而不捨離，四者增長他善而不捨離。

“There are also four aspects which should not be abandoned. What four? 1) Not abandoning dāna, 2) Not abandoning the maturation of sentient beings, 3) Not abandoning careful self observation, and 4) Not abandoning increasing the goodness of others.

復有四法常應攝受。云何為四？一者微少善根亦當修習，二者增長他善心無懈怠，三者聞說施戒則能信受，四者不求一切利養名譽。

“There are also four aspects which should always be retained. What four? 1) Even the smallest good root should be cultivated, 2) Increasing the goodness of the minds of others without become tired, 3) Hearing about giving and morality, one is able to have faith and accept [precepts], and 4) Not seeking any type of benefit or fame.

復有四法入於正行。云何為四？一者成就通智，二者住大三昧，三者修習空性，四者無所執著。

“There are also four aspects to entering correct practice. What four? 1) Developing spiritual super-knowledge, 2) Abiding in great samādhi, 3) Cultivating the nature of emptiness, and 4) Being without attachments.

復有四法善巧方便。云何為四？一者菩薩於諸發心，以菩提心而為上首，乃至煩惱猶令順趣無上菩提，何況發起諸善心等；二者觀諸眾生乃至住於邪見之者皆為法器；三者了知諸法無有自性；四者修習解脫於三昧門無執著想。

“There are also four aspects to upāya. What four? 1) Of all types of mental development (citta), a bodhisattva regards bodhicitta as foremost, wherein even afflictions cause one to follow the path to supreme Bodhi, and so of course they generate good mental states, 2) Observing sentient beings, even those who abide in wrong views, as vessels for the Dharma, 3) Fully knowing that dharmas are without self-nature, and 4) Cultivating the samādhi gateways of liberation without attachment to perceptions.

復有四法修大慈心。云何為四？一者修大慈心救護眾生，二者修大慈心度脫眾生，三者修大慈心覺悟眾生，四者修大慈心為令眾生入涅槃故。

“There are also four aspects to cultivating a mind of great kindness. What four? 1) Cultivating a mind of great kindness by saving and protecting sentient beings, 2) Cultivating a mind of great kindness by liberating sentient beings, 3) Cultivating a mind of great kindness by awakening sentient beings, and 4) Cultivating a mind of great kindness by causing sentient beings to enter Nirvāṇa.

復有四法修大悲心。云何為四？一者修大悲心為令眾生離諸惡道住善趣故，二者修大悲心為令眾生捨諸惡行習善法故，三者修大悲心為令眾生離於小乘入大乘故，四者修大悲心為令眾生離於生死得涅槃故。

“There are also four aspects to cultivating a mind of great compassion. What four? 1) Cultivating a mind of great compassion for causing sentient beings to leave evil paths and abide in good destinies, 2) Cultivating a mind of great compassion to enable sentient beings to abandon evil practices and to practice good dharmas, 3) Cultivating a mind of great compassion to enable sentient beings to depart from the Lesser Vehicle and enter the Great Vehicle, and 4) Cultivating a mind of great compassion to enable sentient beings to depart from birth and death (saṃsāra), and to attain Nirvāṇa.

復有四法成就神通。云何為四？一者不惜身命無愛戀故，二者了一切法如幻化故，三者於諸眾生起尊重故，四者修奢摩他無散亂故。

“There are also four aspects to developing supernormal powers. What four? 1) Not begrudging one’s own body and life, and being without love and fondness for it, 2) To fully know that all dharmas are like illusory transformations, 3) Giving respect to all sentient beings, and 4) Cultivating śamatha without mental scattering or confusion.

復有四法得無礙辯。云何為四？一者隨順於義不隨於文，二者隨順於法不隨於人，三者了達諸法離於文字，四者依了文字演說無盡。

“There are also four aspects to attaining unimpeded reasoning (pratisaṃvid). What four? 1) Following the meaning, not following the form (or word), 2) Being in accordance with the Dharma rather than being in accordance with others, 3) Thoroughly understanding all dharmas, transcendent of words, and 4) Relying on full knowledge, words may be spoken endlessly.

復有四法得陀羅尼。云何為四？一者於諸多聞無有厭[1]足，二者於多聞者恭敬供養，三者以種種名說真實義，四者隨祕密教能正趣入。

“There are also four aspects to attaining dhāraṇīs. What four? 1) When learning a lot, one does not become weary, 2) Respectfully making offerings to those who are well-learned, 3) Explaining the True Meaning (paramārtha) using all kinds of names, and 4) The fourth is that one is able to enter the correct path according to the underlying meaning.

復有四法能得法忍。云何為四？一者多修勝解，二者無有退轉，三者資糧圓滿，四者精勤無倦。

“There are also four aspects to being able to attain the patient tolerance of dharmas. What four? 1) Thoroughly cultivating supreme understanding, 2) Being without regression, 3) Having full provisions (for the path), and 4) Being vigorous without fatigue.

復有四法得淨辯才。云何為四？一者於說法人無所違逆，二者尊重法師恭敬聽受，三者不以多聞而自憍慢，四者於少聞者不生輕賤。

“There are also four aspects to attaining pure eloquence (pratibhāna). What four? 1) Not opposing those who speak the Dharma, 2) Revering Dharma teachers and respectfully listening and receiving [teachings], 3) Not becoming proud and arrogant from having learned much, 4) Not giving rise to contempt for those who have learned little.

復有四法應當捨離。云何為四？一者於貪瞋癡應當捨離，二者於聲聞乘應當捨離，三者於緣覺乘應當捨離，四者於善法想應當捨離。

“There are also four aspects which should be relinquished. What four? 1) Greed, anger, and delusion should be relinquished, 2) The Śrāvaka Vehicle should be relinquished, 3) The Pratyekabuddha Vehicle should be relinquished, and 4) The perception of ‘good dharmas’ should be relinquished.

復有四法入甚深義。云何為四？一者於有為法深達緣起，二者於祕密義能正了知，三者於諸法性深生正解，四者於一切法了達空義。

“There are also four aspects to entering the extremely profound meaning. What four? 1) Profoundly penetrating the dependent arising of conditioned dharmas, 2) Being able to correctly and fully know the underlying (or ‘secret’) meaning, 3) Giving rise to a profound and correct understanding of the nature of dharmas, and 4) Thoroughly penetrating the meaning of the emptiness of all dharmas.

復有四法令願圓滿。云何為四？一者尸羅清淨，二者淨除惡業，三者無有諂誑，四者增長善根。

“There are also four aspects to fulfilling one’s vows. What four? 1) Pure śīla, 2) Purifying completely all bad karma, 3) Not engaging in flattery or deceit, 4) Increasing roots of goodness.

復有四法於諸波羅蜜而得不退轉。云何為四？一者以善巧方便能於一波羅蜜遍通諸波羅蜜，二者以善巧方便隨了一眾生遍了一切眾生，三者以善巧方便證於一法清淨遍證一切諸法清淨，四者以善巧方便了知一佛遍能了知一切諸佛。何以故？由於法性無差別故。」

“There are also four aspects to attaining non-regression in the [practice of] the pāramitās. What four? 1) Through upāya, one is able to completely penetrate all pāramitās through a single pāramitā, 2) Through upāya, one is able to fully know all sentient beings by fully knowing one sentient being, 3) Through upāya, one is able to fully realize that all dharmas are pure through the realization that one dharma is pure, and 4) Through upāya, one is able to fully know all buddhas by fully knowing one buddha. For what reason? This is because the nature of dharmas is without distinction.

佛說如是菩薩四法門時，幻師跋陀羅證無生忍，心懷踊悅，即昇虛空其身去地七多羅量。爾時世尊熙怡微笑，從其面門放無量光，其光普照諸佛世界，還於如來頂上而沒。爾時尊者阿難作是念言：「如來、應、正等覺現此微笑非無因緣。」即從座起，偏袒右肩右膝著地，合掌向佛，以偈問曰：

After the Buddha had explained these Four-fold Dharma gateways of the Bodhisattva as such, the magician Bhadra realized the patient tolerance of the birthlessness of dharmas, and leaped with joy. He then ascended into the air to the height of seven palm trees. At that time, the World-Honored One smiled a bright and peaceful smile, and from his forehead released immeasurable light. This light universally illuminated the buddha-realms, and then entered back into the crown of the Tathāgata.

At that time, Venerable Ānanda thought, “The Tathāgata, arhat, perfectly enlightened, does not smile this way without a reason.” He then arose from his seat, bared his right shoulder, and knelt with his knee to the ground. Joining his palms together, faced the Buddha, and spoke a gāthā to question him:

普聞三界遍知尊， 威德智處難思者， 已達菩提功德岸， 今現微笑有何緣？

Omniscient, Honored One, renowned throughout the three realms, Your awesome virtue and wisdom are inconceivable, You have already reached the meritorious shore of Bodhi, Why did you just now smile?

十方五趣諸眾生， 心行種性上中下， 如來於彼悉能了， 今現微笑有何緣？

The sentient beings of the five planes throughout the Ten Directions Differ in their mental activities - superior, middling, or inferior, The Tathāgata fully knows them all. Why did you just now smile?

人天八部諸大眾， 所出種種妙音聲， 比於如來清淨音， 乃至不及歌羅分。

The many wonderful voices uttered By the eight kinds of devas and humans Cannot compare in excellence with the slightest sound Of the pure kalaviṅka-like voice of the Tathāgata.

世尊光明遍十方， 普照無量諸佛剎， 日月摩尼梵天光， 無有能比如來者。

The World-Honored One illuminates the Ten Directions, Universally radiant throughout countless Buddha fields, The brilliance of the sun, the moon, maṇi pearls, and Brahma Cannot be compared to the brilliance of the Tathāgata.

已了性空甚深法， 無我無人及眾生， 有無二邊皆捨離， 善知三際如水月。

You understand the profound empty nature of dharmas, Being without self, without individuals, or sentient beings, You abandon the extreme dualistic views of existence and nonexistence, Knowing well that past, present, and future are like the moon reflected in water.

今誰趣於最上乘， 紹繼如來法種性， 生於廣大三寶中？ 微笑因緣願宣說。

Now, who is it that moves toward the supreme vehicle, Inherits the Dharma, extends the lineage of the Tathāgata's Dharma, And is reborn in the vastness of the Three Jewels? Please explain the reason for your smile.

如來所現微笑光， 為彼諸乘有差別， 於膝於肩而沒者， 如斯為彼二乘人。

The lights of the Tathāgata's smile Move differently according to different vehicles, If they vanish into the knee or the shoulder, They concern those of the two vehicles.

今者所放無量光， 此光入於如來頂， 天中勝者為何人， 於此佛乘當授記？」

Just now the immeasurable light emitted, This light has entered the crown of the Tathāgata's head. Who will the Supreme One among devas predict Attainment of the Buddha vehicle?

爾時世尊告阿難言：「汝今見是跋陀羅不？」

Thereupon the World-Honored One asked Ānanda, “Do you see this Bhadra, or not?”

白言：「已見。」

He replied saying, “I see him.”

佛告阿難：「此善男子，過於九萬二千劫，於大莊嚴土善化劫中當得成佛，號曰神變王如來、應、正等覺。彼佛國土人民熾盛安隱豐樂，地平柔軟如兜羅綿，花果諸樹次第行列，幢幡寶蓋以為莊嚴，眾樂自鳴妙香充遍，所須飲食應念而至，諸所受用資生之具，如忉利天而無有異。彼國常現種種莊嚴，是故號為大莊嚴土。於彼國內一切人民，皆住大乘深信堅固。彼神變王如來壽十千歲，正法住世滿百億年。臨涅槃時，授名稱菩薩阿耨多羅三藐三菩提記，告言：『汝於來世次當作佛，號一切最勝如來、應、正等覺。』」

The Buddha told Ānanda, “This kulaputra, after 92,000 kalpas, in the land of Great Adornment, during the Skillful Illusion kalpa, will attain buddhahood. He will be called Spiritual Transformation King Tathāgata, worthy and perfectly enlightened one. In that buddha-land, the common people will flourish in peaceful tranquility and rich comfort. The earth will be flat and as soft as cotton. The flowering trees and fruit trees will be arranged evenly in rows. It will be adorned with hanging banners and precious canopies. A multitude of wondrous sounds and wonderful fragrances will spontaneously permeate everywhere. If drinks or food are necessary, then they will arrive with a single thought. All the provisions received and furnishings arisen there will be like those of Trāyastriṃśa Heaven and no different. In that land there will always be a proliferation of adornments manifest, and therefore its name is the land of Great Adornment. In that land, everyone will abide in the Great Vehicle with deep and solid faith. That Spiritual Transformation King Tathāgata will have a lifespan of ten thousand years, and the correct Dharma will abide in the world for ten billion years. Before the time of his Nirvāṇa, he will give Renown Bodhisattva the prediction of anuttarā-samyak-saṃbodhi, saying, ‘In the next era, you will attain buddhahood, named All Surpassing Tathāgata, worthy and perfectly enlightened one.’”

時跋陀羅聞於如來如是記已，從空而下，頂禮佛足而作是言：「我今歸命如來、應、正等覺及法、比丘。」如是慇懃無量俱胝數百千遍。復作是言：「如佛世尊以於真如無有異故，說一切法不異真如，乃至無有差別、無有缺減、無有分別、無生無作。我今歸依亦復如是。」

When Bhadra heard the Tathāgata’s prediction, he descended from the sky and bowed his head at the feet of the Buddha. He then said, “I now praise (namas) the Tathāgata, worthy and perfectly enlightened one, as well as the Dharma, and the bhikṣus.” Thusly, he repeated this innumerable myriads of times. He then continued, saying, “As the Buddha, the World-Honored One, from undifferentiated true suchness, speaks of all dharmas as undifferentiated from true suchness, without differentiation, without shortcomings, without divisions, unarisen and uncreated. I now rely upon this as well.”

爾時尊者阿難謂跋陀羅言：「汝若如佛所說真如而歸依者，汝今豈於佛法性中有所得耶？」

At that time, Venerable Ānanda spoke to Bhadra, saying, “If you rely upon the Buddha’s teaching of true suchness, what in the nature of the Buddha Dharma may be obtained by you?”

幻師答言：「我身即是如來法性。所以者何？我及如來無二無別，一切諸法皆真如故。言真如者，則一切法無差別性，一切眾生亦復如是。尊者當知，言無二者，無所分別是為無二。何以故？遍知諸法但有名字，是佛智故。」

The magician replied, saying, “I myself am the nature of the Tathāgata’s Dharma. Why is this so? The Tathāgata and I are without duality and without division. Because all dharmas are true suchness, they are deemed truly such, and all dharmas are without a different nature. All sentient beings are also such, like this. The Venerable should know that what is without duality is without discrimination, and this is non-duality. For what reason? Fully knowing that dharmas are merely names, this is the wisdom of the Buddha.”

尊者阿難前白佛言：「奇哉世尊！此跋陀羅乃有如是智慧辯才。昔以幻化惑亂世間，今時復以智慧惑亂。」

Venerable Ānanda, before the Buddha, said, “Amazing, World-Honored One! This Bhadra even has such wisdom and eloquence! Before, he always baffled the world with his illusory transformations, and now he is baffling the world with his wisdom!”

佛告跋陀羅言：「善男子！汝實爾耶？」

The Buddha spoke to Bhadra, saying, “Kulaputra! Are you really doing so?”

跋陀羅言：「如佛所作惑亂之事，我亦如是惑亂世間。所以者何？謂佛世尊於無我中說有眾生及壽命者，此於世間是大惑亂。如於如來證菩提已，不見少法是生死往來而說生死往來。如我意者，唯有如來是大惑亂。」

Bhadra replied, “As the Buddha establishes those matters which baffle the world, I also baffle the world. Why is this so? This is because the Buddha, the World-Honored One, being without self, speaks of the existence of sentient beings and life, causing the world to be baffled. In the Tathāgata’s realization of Bodhi, there is no perception of even the slightest dharmas of birth and death, and yet he speaks of birth and death. As I understand it, only the Tathāgata greatly baffles the world.”

佛言：「善男子！善哉善哉，如汝所說。諸佛如來於無我中乃至無有生死往來，而隨世俗說眾生等。亦無少法名為涅槃，然為證得涅槃法故說於涅槃。」

The Buddha said, “Kulaputra! Excellent, excellent! Just as you said, the buddhas, the tathāgatas, from being without self and even apart from all birth and death, according to worldly conventions speak of sentient beings and so forth. There is also not even the slightest dharma which may be called Nirvāṇa, and from this realization of the attainment of Nirvāṇa, they speak of Nirvāṇa.”

時跋陀羅聞是說已，前白佛言：「我願出家作於比丘。」

When Bhadra heard this spoken, he addressed the Buddha, saying, “I wish to leave the home life and become a bhikṣu.”

爾時世尊告彌勒菩薩摩訶薩言：「汝當與是善男子剃除鬚髮授具足戒。」彌勒菩薩承佛教旨，即與出家受於具戒。

At that time, the World-Honored One spoke to Maitreya Bodhisattva-mahāsattva, saying, “You should shave the hair and beard of this kulaputra and give him the complete precepts.” In accordance with the Buddha’s instructions, Maitreya Bodhisattva allowed Bhadra to leave the home life and receive the complete precepts.

既出家已，復白佛言：「世尊！此出家者唯形相耳非真出家。若諸菩薩真出家者，謂離諸相處於三界成熟眾生，方可名為真出家也。」說是語時，五千眾生發阿耨多羅三藐三菩提心，皆於諸漏心得解脫。

After leaving the home life, Bhadra again addressed the Buddha, saying, “World-Honored One! This leaving the home life is merely form and appearance, and is not truly leaving the home life. If bodhisattvas have truly left home, then they depart from all appearances and mature sentient beings throughout the Triple Realm. These may be called those who have truly left home.” After saying these words, five thousand sentient beings generated anuttarā-samyak-saṃbodhi citta and were completely liberated from their outflows.

爾時阿難白佛言：「世尊！當何名此經？我等云何奉持？」

At that time, Ānanda addressed the Buddha, saying, “World-Honored One! What should we call this sūtra, and how should we bear it in mind?”

佛告阿難：「此經名為『授幻師跋陀羅記法門』，亦名『漸證菩提法門』。若有眾生於未來世欲見如來及為眾生作佛事者，當於此經受持讀誦廣為人說。所以者何？是人則為已見如來，亦已為他施作佛事。是故阿難！若於此經受持讀誦流通之者，則為哀愍利樂眾生。若欲發趣無上菩提，亦於此經當勤修習。此經能出無上菩提，此經能生無上菩提，是故此經亦復名為『出生菩提』。若有受持此經典者，當知諸佛[2]止住其身，何況於中如理修行。」

The Buddha said to Ānanda, “This sūtra is called ‘The Dharma Gateway of the Pronouncement Given to Bhadra the Magician.’ It is also called, ‘The Dharma Gateway of the Gradual Realization of Bodhi.’ If there are sentient beings in a future era who wish to perceive the Tathāgata and do the work of the Buddha for sentient beings, then they should accept, maintain, study, recite, and extensively speak this sūtra for others. Why is this so? This person has perceived the Tathāgata and has also done the work of the Buddha. Therefore, Ānanda! If someone accepts, maintains, studies, recites, and transmits this sūtra to others, then it is out of compassion, to benefit, and to gladden sentient beings. If one wishes to develop the destiny going to supreme Bodhi, then one should diligently cultivate according to this sūtra, since this sūtra is able to produce supreme Bodhi. This sūtra is able to give rise to supreme Bodhi, so this sūtra is therefore also called ‘Yielding and Growing Bodhi.’ If there are those who accept and maintain this sūtra, then you should know that the buddhas abide with that person, much less those who cultivate according to its principles.”

時跋陀羅復白佛言：「世尊！此經亦名『發覺善根』。何以故？今於佛所得聞是經，一切善根皆現前故。」

At that time, Bhadra again addressed the Buddha, saying, “World-Honored One! This sūtra is also called, ‘Generating Awareness of Roots of Goodness.’ For what reason? Since hearing the Buddha’s teachings of this sūtra, all good roots are now completely manifest before me.”

佛說是經已，尊者阿難及跋陀羅，天人大眾、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。

After the Buddha had spoken this sūtra, then Venerable Ānanda, Bhadra, and the entire assembly of devas, humans, asuras, gandharvas, and so forth, heard what the Buddha had said. With great joy, they believed, accepted, and practiced in accordance.