The Setting
經歷的場景
[B1] [F.1.b]
頂禮諸佛和菩薩！
1.1Homage to all the buddhas and bodhisattvas!
1.1敬禮諸佛和菩薩！
1.2Thus did I hear at one time. The Blessed One was at the Kalandakanivāpa in the Veṇuvana, near Rājagṛha—an abode for those who practice concentration, an abode for those who do not abide, an abode for those who dwell in emptiness, an abode for those who dwell in signlessness, and an abode for those who dwell in wishlessness. The Blessed One was there together with a great saṅgha of one hundred thousand monks, all of whom talked only little, remained in solitude, and diligently practiced meditative seclusion.
1.2我這樣聽說過。當時，世尊住在王舍城附近迦蘭陀竹園的竹園中——這是一個修行定的地方，是一個不執著的地方，是一個住在空性中的地方，是一個住在無相中的地方，也是一個住在無願中的地方。世尊和一個十萬比丘的大僧團住在一起，他們都少言寡語，獨處修行，精進地修習禪定。
1.3At one point the venerable Śāradvatīputra rose from his meditative seclusion [F.2.a] and went before the Blessed One. He bowed his head to the Blessed One’s feet and then sat to one side. Likewise did the venerable Mahāmaudgalyāyana, the venerable Mahākātyāyana, the venerable Mahākauṣṭhila, the venerable Kapphiṇa, the venerable Mahācunda, the venerable Subhūti, the venerable Amogharāja, the venerable Vāṣpa, the venerable Nanda, the venerable Ānanda, the venerable Nandaka, the venerable Kimbhīra, the venerable Upagupta, the venerable Nārada, the venerable Vasiṣṭha, the venerable Mokila, and the venerable Upāli, along with five hundred others who had all gained mastery. They all now rose from their afternoon meditation session and went before the Blessed One, bowed their heads to his feet, and sat to one side.
1.3尊者舍利弗從禪定中起身，來到世尊面前。他向世尊的雙足頂禮，然後坐在一旁。尊者大目犍連、尊者大迦旃延、尊者大俱絺羅、尊者迦賓那、尊者大準陀、尊者須菩提、尊者阿摩迦羅、尊者婆濕波、尊者難陀、尊者阿難、尊者難提迦、尊者金毘羅、尊者優波崛多、尊者那羅陀、尊者瓦濕瑟咤、尊者摩企羅和尊者優波離，以及其他五百位已獲得成就的比丘，也都從午間的禪定中起身，來到世尊面前，向他的雙足頂禮，然後坐在一旁。
1.4A party including the venerable Yaśodatta , the venerable Dhṛtarāṣṭra, the venerable Marutpūjita, the venerable Yaśaskāma, the venerable Nandisena, the venerable Nandikāma, and five hundred other monks had been traveling from Śrāvastī where they had spent the rainy season. Now they arrived at the Kalandakanivāpa in the Veṇuvana by Rājagṛha. They also went before the Blessed One, bowed their heads to his feet, [F.2.b] and sat to one side.
1.4尊敬的亞所達多尊者、提多羅多尊者、摩盧普吉多尊者、亞沙迦摩尊者、難提色那尊者、難提迦摩尊者，以及五百位其他比丘組成的一隊人馬，他們從舍衛城來，在那裡度過了雨季。如今他們到達了王舍城附近竹園裡的迦蘭陀竹園。他們也來到世尊面前，頭頂禮拜世尊的雙足，然後坐在一旁。
1.5At that time another party consisting of the bodhisattva great being Ajita and one thousand bodhisattvas like him were likewise on the way from Campā where they had stayed during the rains retreat. When they arrived at the Kalandakanivāpa in the Veṇuvana by Rājagṛha they also went before the Blessed One, bowed their heads to his feet, and sat to one side.
1.5那時，菩薩大士阿吒多與一千位相似的菩薩組成的另一隊伍，也正從瞻波趕來，他們在那裡度過了雨季安居。當他們抵達王舍城附近竹園中的迦蘭陀竹園時，也一同來到世尊面前，頂禮世尊雙足，然後在一旁坐下。
1.6Traveling at that time were also the bodhisattva great beings Bhadrapāla, Ratnākara , Susārthavāha, Guhagupta, Naradatta, Indradatta, Varuṇa, Brahmādeva, Balabhadra, Viśeṣamati, Vardhamānamati, Amoghadarśin , Susaṃprasthita, Suvikrāntavikrāmin, Nityodyukta, Anikṣiptadhura, Sūryagarbha, Jagatīṃdhara, Dharaṇīṃdhara, Amṛtaṃdhara , Susthitamati , Anantamati , Dṛḍhamati, Trailokyavikrāmin, Anantavikrāmin , Aprameyavikrāmin, Vajrapadavikrāmin, Amoghapadavikrāmin , Acalapadavikrāmin, Mahāpratibhāna, Tīkṣṇapratibhāna, Gambhīrapratibhāna, Anantapratibhāna , Aprameyapratibhāna, Mañjuśrīkumārabhūta, Padmaśrīgarbha, Dharmodgata, Ratnapāṇi, Ratnadhara, Bearer of the Armor for Infinite Eons, Bearer of the Armor of Female Forms, Bearer of the Armor of Male Forms, Bearer of the Armor of the Forms of Sentient Beings, Infinite Leader , Unfathomable Leader , and Leader Destroying All Reference Points. [F.3.a] All these bodhisattva great beings had equally donned the armor of activity, and while they had observed the rains retreat at different locations, they were now gathered in one group, and so they also arrived at the Kalandakanivāpa in the Veṇuvana by Rājagṛha. Upon their arrival, they went before the Blessed One, bowed their heads to his feet, and sat to one side.
1.6在那個時候，也正在行進的有菩薩大士賢護、寶藏、妙義乘、密護、那羅陀多、因陀羅多、伐樓那、梵天、力賢、勝慧、增慧、無礙見、善出、善超動、常精進、不棄重擔、日藏、世界持、地持、甘露持、善住慧、無邊慧、堅慧、三界勇步、無邊超越行、無邊勇步、金剛步遊行、不空步遊行、不動步遊行、大辯才、銳辯才、深辯才、無邊辯才、無邊辯才、文殊師利菩薩、蓮花吉祥藏、法生、寶手、寶持、無邊劫鎧甲持者、女相鎧甲持者、男相鎧甲持者、眾生相鎧甲持者、無邊導、無邊導、破除一切指稱導者。這些菩薩大士都同樣穿上了活動的鎧甲，雖然他們在不同的地方受持了雨季安居，但現在聚集成一個團體，他們也來到了王舍城旁竹園中的迦蘭陀竹園。他們抵達後，都來到了世尊面前，五體投地禮敬世尊的雙足，然後坐在一旁。
1.7Knowing that this gathering of bodhisattva great beings had assembled, the Blessed One performed a miraculous feat. Thus, by the doing of the Blessed One, all the monks and nuns, as well as all the male and female lay practitioners, who were present near the Kalandakanivāpa in the Veṇuvana by the city of Rājagṛha now approached the grove and the place where the Blessed One was. They came there in order to see the Blessed One, pay him their respect, and offer him their worship. As they arrived before him, they each bowed their heads to the feet of the Blessed One, and then sat to one side.
1.7世尊知道這些菩薩大士聚集在一起，就施展了神通奇跡。因著世尊的神力，凡是在王舍城邊竹園迦蘭陀竹園附近的所有比丘、比丘尼，以及所有優婆塞優婆夷，現在都來到了林間和世尊所在的地方。他們來此是為了見世尊、禮敬世尊，並向世尊禮拜。當他們來到世尊面前時，各自向世尊的雙足頂禮，然後坐在一旁。
1.8At that time Mahākāśyapa was dwelling in the Indraśailaguha cave on Vaidehaka Mountain together with five hundred monks. They were all forest dwellers, receivers of alms, wearers of refuse rags, wearers of the three Dharma robes, upright dwellers, users of the grass mat, dwellers at the foot of trees, men of few desires, men of contentment, recluses, and wearers of inferior Dharma robes. Now, as the Blessed One effected his miraculous deed, Mahākāśyapa and the five hundred monks disappeared from the Indraśailaguha cave on Vaidehaka Mountain and emerged at the Kalandakanivāpa in the Veṇuvana by Rājagṛha. Such was the Blessed One’s miraculous activity.
1.8此時摩訶迦葉住在毗提訶山因陀羅石窟中，與五百位比丘一起。他們都是林間修行者，乞士，穿著糞掃衣，穿著三件法衣，正行者，使用草蓆，住在樹下，少欲之人，知足之人，隱修者，穿著下等法衣。當時世尊施展了他的神變時，摩訶迦葉和這五百位比丘從毗提訶山的因陀羅石窟中消失了，出現在王舍城附近竹園中的迦蘭陀竹園。這就是世尊的神變活動。
1.9Perceiving the venerable Mahākāśyapa’s arrival from afar, [F.3.b] the Blessed One said to his monks, “Monks, the elder Mahākāśyapa, who has just arrived, is a forest dweller, a receiver of alms, a wearer of refuse rags, a wearer of the three Dharma robes, a wearer of inferior Dharma robes, a hermit, a man of few desires, a man of contentment, a recluse, an incorruptible one, and a master of the entire Dharma. Monks, in terms of the ascetic practices, all my hearers should be equal or comparable to the monk Mahākāśyapa. Monks, since the monk and wearer of the three Dharma robes, Mahākāśyapa, does not even wish to speak with the gods, what need is there to mention his disinterest in human conversation.”
1.9世尊察覺到尊者摩訶迦葉從遠處到來，[F.3.b]對比丘們說道：「比丘們，剛剛到來的長老摩訶迦葉是林間修行者、乞士、糞掃衣穿著者、三法衣穿著者、下等法衣穿著者、隱士、少欲之人、知足之人、出家人、清廉之人，以及全部法的精通者。比丘們，在苦行修練方面，我所有的聲聞都應該與摩訶迦葉比丘相等或相當。比丘們，由於穿著三法衣的摩訶迦葉比丘甚至不願與天神談話，更不用說他對人間交談的不感興趣了。」
1.10When the Blessed One saw Mahākāśyapa arriving from afar, he said, “Kāśyapa, come here. Be welcome here, Kāśyapa. Ah, the elder Kāśyapa has traveled far to be here. Take this free seat, Kāśyapa.” As soon as the Blessed One had thus given a seat to the elder Kāśyapa, the Blessed One caused a tremor to arise from that seat, so that the entire trichiliocosm quivered, shivered, and trembled; vibrated, quaked, and moved; and rattled, shook, and convulsed. At the same time, the world became engulfed in a great light. Just as a jar of alloyed metal produced in Magadha emits a deep, reverberating sound when it is struck with an iron hammer, so too from the tremor arising from the seat he had just given to the venerable Mahākāśyapa, the Thus-Gone One, the Worthy One, the Truly and Completely Awakened One likewise now caused a great sound to reverberate throughout the entire trichiliocosm. [F.4.a]
1.10世尊看到迦葉從遠處到來，說道：「迦葉，來這裡。迦葉，歡迎你來。啊，長老迦葉遠道而來到這裡。迦葉，請坐這個空座位。」世尊剛剛給長老迦葉安排了座位，世尊就從那個座位引發出一陣震動，使得整個三千大千世界震顫、搖晃和顫抖，振動、搖撼和移動，又發出嘎嘎聲、搖動和劇烈震盪。同時，世界被一道巨大的光芒籠罩。就像在摩揭陀製造的合金金屬罐被鐵錘敲擊時發出深沉、迴響的聲音一樣，從那個世尊剛剛給摩訶迦葉安排的座位所引發的震動，這位如來、應供、正遍知也同樣在整個三千大千世界中發出了巨大的迴響聲。
1.11The venerable Mahākāśyapa then draped his Dharma robe over one shoulder, knelt on his right knee, and, bowing toward the Blessed One, joined his palms in respect. He approached the Blessed One, bowed his head to the Blessed One’s feet, and said, “Blessed One, you are my teacher, and I am your hearer. Thus, for us hearers it would not be appropriate to enjoy the Dharma robe, alms bowl, cushion, or any other object used by the Blessed One, the Thus-Gone One, the Worthy One, the perfect Buddha himself. And why is that so? Because, Blessed One, for the entire world including its gods, humans, and demigods these serve as a basis for worship. Nor, Blessed One, shall I use the refuse rags that the Blessed One dons, because such garments serve as a basis for the worship of the Blessed One.
1.11尊者摩訶迦葉隨即將法衣搭在一肩，跪下右膝，向世尊頂禮，雙手合掌恭敬。他走近世尊，頭頂禮世尊的雙足，說道：「世尊，您是我的師父，我是您的聲聞。因此，對於我們聲聞來說，不應該享受世尊、如來、應供、正等覺佛所用的法衣、缽、坐墊或任何其他物品。為什麼呢？世尊，因為這些對於整個世界，包括天神、人類和阿修羅來說，都是恭敬禮拜的對象。世尊，我也不會使用世尊所穿著的糞掃衣，因為這樣的衣服是世尊恭敬禮拜的基礎。」
1.12“Blessed One, from now on I shall not entertain any thoughts of desire, ill will, or malice. I shall not bring to mind any of the torments of desire, anger, or delusion. Blessed One, in short, for as long as I train, and until I have reached the ground of no more training, I shall place the Blessed One’s refuse rags at the crown of my head. Blessed One, such garments I do not receive for my enjoyment but for the sake of practicing the instructions and advice. Blessed One, as I take up such garments I think myself neither superior nor inferior. Blessed One, I do not think of the [F.4.b] refuse rags as something to be worn on the body in the absence of Dharma robes. Blessed One, I do not think of the refuse rags as something that should be touched by unwashed hands. Blessed One, wherever I may be, I will always prostrate to the refuse rags. Blessed One, I do not think of the refuse rags as something that should be touched by any unclean limb. Blessed One, I bear the refuse rags as a basis for worship. Blessed One, that which I bear is what the Blessed One has relinquished and granted.
1.12「世尊，從今以後，我不會心生貪慾、惡意或仇恨。我不會想起貪慾、瞋、癡所帶來的痛苦。世尊，簡言之，在我修學期間，直到達到無學的境地為止，我都將把世尊的糞掃衣頂在頭上。世尊，我接受這樣的衣服並非為了自己享受，而是為了實踐您的教導和勸誡。世尊，當我穿著這樣的衣服時，我不認為自己比他人優越或低劣。世尊，我不認為糞掃衣是在沒有法衣情況下穿在身體上的東西。世尊，我不認為糞掃衣應該被未洗淨的手觸碰。世尊，無論我在哪裡，我都會始終向糞掃衣頂禮。世尊，我不認為糞掃衣應該被任何不潔的身體部位觸碰。世尊，我將糞掃衣視為恭敬禮拜的對象。世尊，我所持有的是世尊您所舍棄並賜予我的。」
1.13“Apart from the recollection of the buddhas, I do not engage in any attainment for the sake of abiding in some other state. As for the way that I abide, I do not identify earth as earth, water as water, fire as fire, or wind as wind. I do not have any notion of either this world or something that is beyond it. Blessed One, I do not form any notion about anything seen, heard, distinguished, cognized, conceived, or contemplated. Blessed One, the state free from perception, the state of the attainment free from perception, the state of the transcendence of perception, the state of the transcendence of freedom from perception, the state of perception, the state without perception, as well as the state of training and the state of no more training—none of these do I truly perceive. Blessed One, within this state I do not perceive any thus-gone ones, any qualities of the thus-gone ones, [F.5.a] nor any state of the thus-gone ones. That is how I abide.
1.13「除了對諸佛的憶念，我不為了安住於其他狀態而從事任何成就。至於我安住的方式，我不認識地為地，不認識水為水，不認識火為火，也不認識風為風。我對這個世界或超越它的東西都沒有任何觀念。世尊，我對任何所見、所聞、所辨、所知、所思、所慮的事物都不形成任何觀念。世尊，無想狀態、無想定狀態、超越無想狀態、超越無想定狀態、有想狀態、非想非無想狀態，以及學地與無學地，這些我都不真實地覺知。世尊，在這個狀態中，我不覺知任何如來、任何如來的特質，也不覺知任何如來的狀態。這就是我的安住方式。」
1.14“Blessed One, take as an analogy the various names, signs, and designations for open space. Blessed One, in terms of such an application of names, signs, and designations, we may say ‘space’ and so employ a convention, sign, or representation. Blessed One, likewise, just as we may speak of ‘space,’ we may also say ‘the open,’ ‘the empty,’ ‘the void,’ ‘the hollow,’ ‘the essenceless,’ ‘the ungraspable,’ ‘the limitless,’ ‘the unsupported,’ ‘that which cannot be adopted,’ ‘that which cannot be discarded,’ ‘the bodiless,’ ‘the actual,’ ‘the completely pure,’ ‘mid-air,’ ‘the unimpeded,’ ‘the insubstantial,’ ‘what cannot be shown’—or any other such convention. Nevertheless, Blessed One, no name, sign, or representation can be employed to successfully delineate, determine, compare, or distinguish space. Blessed One, wherever we may look, we will not find any color, shape, or objective referent whereby space can be demarcated or contained.
1.14「世尊，請以虛空的各種名字、標誌和表述方式作為比喻。世尊，就這些名字、標誌和表述方式的應用而言，我們可以說『虛空』，並由此建立一種概念、標誌或表示方法。世尊，同樣地，正如我們可以談論『虛空』一樣，我們也可以說『開放』、『空無』、『虛無』、『空洞』、『無實質』、『無法捉摸』、『無邊界』、『無所依』、『不可取』、『不可捨』、『無形體』、『真實』、『極為清淨』、『中空』、『無障礙』、『無質體』、『無法顯示』，或任何其他類似的概念。然而，世尊，沒有任何名字、標誌或表示方法能夠成功地劃定、確定、比較或區別虛空。世尊，無論我們往哪裡看，我們都找不到任何色彩、形狀或客體參照，能夠用來劃分或限定虛空。」
1.15“Similarly, Blessed One, we may say ‘the Thus-Gone One,’ ‘the Buddha,’ ‘the Teacher,’ ‘the Refuge,’ ‘the Protector,’ ‘the Support,’ ‘the Guide,’ ‘the Leader,’ ‘the Perfect Leader,’ ‘the Doctor,’ ‘the Healer,’ ‘the Revealer of the Path,’ ‘the Teacher of the Path,’ or make use of some other name or convention. [F.5.b] In that way the learned may praise, venerate, extol, laud, and applaud the Blessed One. Yet whichever mundane quality they may express through words and conventions in this way, this will not make me cognize, regard, or perceive the Blessed One. And why is that so? Because, Blessed One, all phenomena are by nature hollow and without essence.
1.15「同樣地，世尊，我們可以說『如來』、『佛陀』、『師』、『皈依』、『保護者』、『依靠』、『引導者』、『領導者』、『完美的領導者』、『醫生』、『治療者』、『揭示法道者』、『法道的師』，或使用其他名號或約定。學者們可以用這樣的方式讚美、尊敬、歌頌、褒揚和敬禮世尊。然而，無論他們通過語言和約定表達什麼樣的世間特質，這都不會使我認識、思量或感知世尊。世尊，為什麼呢？因為世尊，一切法本質上都是空無和無有自性的。」
1.16“Blessed One, take the analogy of a magician who conjures a universal monarch—a king who has received the royal anointment, is the master of the four divisions of the army, and is in possession of the seven precious treasures. Blessed One, that magically produced monarch may then be engaged in the subjugation of all the beings that inhabit that universe of four continents, and he may succeed in vanquishing that infinite amount of beings. Blessed One, the monarch’s body is distinct, and the bodies of the sentient beings are likewise seen as distinct. However, Blessed One, the magically conjured universal monarch will certainly not be thinking, ‘I shall be the master of this great army! I shall rule this world of four continents!’ And the four divisions of the army will certainly also not be thinking, ‘That universal monarch is our leader, so we must follow him!’ And yet they do follow him.
1.16「世尊，請以一個幻術師變現轉輪聖王為例。這位國王經過灌頂儀式，掌握四種軍隊的指揮權，擁有七種珍寶。世尊，這位幻術變現的聖王可以對四大洲世界中的所有眾生進行征服，並成功戰勝無量的眾生。世尊，這位聖王的身體是有形有相的，那些眾生的身體看起來也是有形有相的。然而世尊，這位幻術變現的轉輪聖王必定不會這樣想：『我將是這支偉大軍隊的統帥！我將統治四大洲的世界！』四種軍隊也必定不會這樣想：『那位轉輪聖王是我們的領導者，所以我們必須跟隨他！』儘管如此，他們依然跟隨他。」
1.17“Similarly, Blessed One, that which is the intrinsic nature of phenomena does not exist as a blessed thus-gone one, a hearer, someone training, someone not training, a solitary buddha, or an ordinary being. Blessed One, within the intrinsic nature there is [F.6.a] no observation, perception, or apprehending of the thus-gone ones’ intrinsic nature. There is no observation, perception, or apprehending of the solitary buddhas’ intrinsic nature. There is no observation, perception, or apprehending of the hearers’ intrinsic nature. There is no observation, perception, or apprehending of ordinary beings’ intrinsic nature. There is no observation, perception, or apprehending of the intrinsic nature of form. Likewise, there is no observation, perception, or apprehending of the intrinsic nature of feeling, perception, formation, or consciousness. Blessed One, within the intrinsic nature, form is empty, form is empty thereby, and within that there is no observation of empty form. Likewise, herein feeling, perception, formation, and consciousness are also all empty, they are empty thereby, and within that there is no observation of them as empty. Similarly, herein the thus-gone one is empty, the thus-gone one is empty thereby, and within that there is no observation of the thus-gone one as empty. In the same way, the intrinsic nature of the thus-gone one is empty, the intrinsic nature of the thus-gone one is empty thereby, and within that there is no observation of the intrinsic nature of the thus-gone one as empty. Blessed One, in the same way, there is no hearer either, and no intrinsic nature of the hearer. There is no ordinary being and no intrinsic nature of the ordinary being.
1.17「世尊，法的自性不存在為福德的如來、聲聞、學人、無學人、辟支佛或凡夫眾生。世尊，在自性之中，沒有對如來自性的觀察、認識或把握。沒有對獨覺自性的觀察、認識或把握。沒有對聲聞自性的觀察、認識或把握。沒有對凡夫眾生自性的觀察、認識或把握。沒有對色的自性的觀察、認識或把握。同樣地，沒有對受、想、行、識的自性的觀察、認識或把握。世尊，在自性之中，色是空的，色因此而空，在那裡沒有對空色的觀察。同樣地，受、想、行、識也都是空的，它們因此而空，在那裡沒有對它們的空性的觀察。同理，如來是空的，如來因此而空，在那裡沒有對如來的空性的觀察。同樣的方式，如來的自性是空的，如來的自性因此而空，在那裡沒有對如來自性的空性的觀察。世尊，同樣的方式，既沒有聲聞，也沒有聲聞的自性。既沒有凡夫眾生，也沒有凡夫眾生的自性。」
1.18“Blessed One, in the analogy of the magically produced universal monarch and his divisions of the army, there is neither any universal emperor nor any divisions of the army. [F.6.b] They are not to be found within the illusion itself, the intrinsic nature of the illusion, or within the magician. They are not in earth, not in water, not in fire, not in wind, not in space, and not in consciousness. They are not within the elements of earth, water, fire, wind, or space. Nor are they within the element of consciousness. Blessed One, all phenomena are this way. Blessed One, I do not think about them, I do not produce them, and I do not speak of them. Blessed One, as I am in this way disengaged from desirable qualities, I recollect the qualities of the thus-gone ones.
1.18「世尊，在幻變的轉輪聖王及其軍隊的比喻中，既沒有轉輪聖王，也沒有軍隊。它們既不在幻象本身中被找到，也不在幻象的自性中被找到，也不在幻術師身中被找到。它們不在地界中，不在水界中，不在火界中，不在風界中，不在空界中，也不在識界中。它們既不在地、水、火、風、空五界中，也不在識界中。世尊，所有的法都是這樣的。世尊，我不思考它們，我不生起它們，我也不談論它們。世尊，正因為我以這種方式遠離了可欲的法，我才憶念如來的功德。」
1.19“Blessed One, this is the path, this is the way. The noble sons and daughters who abide upon and have attained this path will not think, ‘I must engage in other trainings. I must search for other teachers. I shall follow other mendicants or brahmins as they teach. That other venerable one knows with insight, sees with vision, and applies the true view with mastery.’ Such thinking is not appropriate. Blessed One, since I have become certain about this, that is how I am. Since I have attained that gateway of the Dharma, that is how I am. This is how all phenomena are: they all share the same nature in terms of their voidness and unborn nature.
1.19「世尊，這就是道，這就是路。那些安住於此道並已證得此道的善男子善女人，不會想：『我必須從事其他的修習。我必須尋找其他的師父。我應當追隨其他的出家人或婆羅門，如他們所教導的那樣。那位其他的尊者以慧而知，以眼而見，以精通而應用正見。』這樣的想法是不恰當的。世尊，自從我對此確信不疑以來，我就是這樣的。自從我證得那法的門以來，我就是這樣的。諸法都是這樣的：它們在空性和無生的本質上都具有相同的自性。」
1.20“Blessed One, I wish to bring my doubts about the Dharma before the Thus-Gone One, the Worthy One, the perfect Buddha, and as the Thus-Gone One has given me the opportunity, I have come here to the Kalandakanivāpa from the Indraśailaguha cave. Blessed One, [F.7.a] I am here, and the Blessed One has granted me a seat. When he granted me a seat, this entire trichiliocosm reverberated and the ground trembled and shook in six ways.
1.20「世尊，我想把對於法的疑惑向如來、應供、正等覺佛提出，因為如來給了我這個機會，我從帝釋石窟來到迦蘭陀竹園。世尊，我現在在這裡，世尊給了我一個座位。當世尊給我座位時，整個三千大千世界都震動了，地面以六種方式搖動和晃動。」
1.21“Blessed One, this is how I think: The Thus-Gone One is a tremendously great being in possession of the Dharma, the vast Dharma. Without any master, the Thus-Gone One is self-arisen, and yet he follows the way of great compassion. Free of special pride, without any pride, he has granted me a seat. This, I find, is a wonder.
1.21「世尊，我是這樣想的：如來是一位極其偉大的眾生，擁有廣大的法。如來沒有任何師傅，自己應運而生，卻遵循著大悲的道路。他沒有特殊的傲慢，沒有任何傲慢，卻給了我一個座位。我認為這是不可思議的。」
1.22“Blessed One, I think of the analogy of a poor man, who has been struggling to maintain the most basic livelihood. That man may toil hard and so end up with a fine home. At that point he may go before a king who has received the royal anointment and is the commander of an army of four divisions—he may go before such a king in order to see him, prostrate before him, pay him respect, and ask him questions. If, when the man arrives, the king then offers him a free seat the man will think, ‘I came here to see the king and pay my respects to him. Even an opportunity just to see the king and prostrate before him is rare, let alone the prospects of being able to ask him questions. Still, as soon as I arrived, this monarch who has received the royal anointment granted me a free seat. What a wonder this is!’
1.22「世尊，我想起一個比喻。有一個窮人，一直在為維持最基本的生計而掙扎。那個人可能辛苦勞作，最終擁有了一棟漂亮的房子。之後他可能會來到一位獲得王位認可、統率四大軍隊的國王面前——他來到這樣的國王面前是為了見他、禮拜他、恭敬他，並向他請教問題。如果那個人到達時，國王就為他提供了一個便利的座位，那個人就會想，『我來這裡是為了見國王、向他表示敬意。即使只是見到國王並向他禮拜的機會都很難得，更不用說還能提問的可能性了。但是，我一到達，這位獲得王位認可的君主就為我提供了便利的座位。這是多麼不可思議啊！』」
1.23“Blessed One, you are the king of Dharma, a thus-gone one, a worthy one, a perfect buddha, self-arisen and without master. How may I wish what even for hearers and solitary buddhas is hard to achieve and hard to imagine, let alone for the world of gods, humans, and demigods? How is it that have I come here—before the Thus-Gone One, the Worthy One, the perfect Buddha—to ask questions on the Dharma, to behold you, to prostrate, and to pay you my respects? [F.7.b] Blessed One, this is how I think: I have succeeded in seeing the Thus-Gone One. I have succeeded in prostrating to him. I have succeeded in paying him my respects. I have succeeded in addressing him. I have succeeded in addressing him in full. As I now stand before the Blessed One, he has granted me a free seat. Indeed, my success is of the finest sort.
1.23「世尊，您是法的君王，是如來、應供、正等覺佛，自然出現，沒有師父。即使對聲聞和獨覺來說都很難成就、難以想象的事，我怎敢去希求呢？更何況對於天神、人和阿修羅的世界？我怎麼有機會來到世尊、應供、正等覺佛面前，向您請法、看見您、禮拜您、恭敬您呢？[F.7.b]世尊，我是這樣想的：我已經成功地見到了如來。我已經成功地向他禮拜了。我已經成功地恭敬他了。我已經成功地向他說話了。我已經充分地向他說話了。如今我站在世尊面前，世尊給了我一個座位。確實，我的成就是最殊勝的。」
1.24“Blessed One, when the poor man beholds the universal monarch he is filled with wonder, and, Blessed One, I too must marvel. Blessed One, this is how I think: The Thus-Gone One is endowed with great love, great compassion, great joy, and great equanimity. The qualities that the Thus-Gone One possesses are only his, the Teacher’s, and no one else’s. Yet the Thus-Gone One does not think himself special, supreme, or superior. What a wonder this is. I think of how the buddha qualities that belong to the Thus-Gone One, the Worthy One, the perfect Buddha are not shared by any hearer or solitary buddha.”
1.24「世尊，當貧窮人看到轉輪聖王時，他充滿了驚嘆，世尊啊，我也必須感到驚奇。世尊，我是這樣想的：如來具足大愛、大慈悲、大喜和大捨。如來所具有的功德只有他這位師父才有，其他人都沒有。然而如來並不認為自己特殊、最高或優越。這真是太奇妙了。我想到如來、應供、正等覺佛所擁有的佛功德，任何聲聞或獨覺都不具有。」
1.25The Blessed One then spoke to the venerable Mahākāśyapa: “That is right, Kāśyapa, that is right. Kāśyapa, you are right. Kāśyapa, the thus-gone ones are boundless and endowed with boundless qualities. It is impossible to measure the extent of their generosity, and their transcendent generosity, and so on, through to their insight and their transcendent insight. Their aspiration, their transcendent aspiration, their means, their transcendent means, their activity, their transcendent activity, [F.8.a] their liberation, their transcendent liberation, their vision of liberated wisdom, and their vision of transcendent liberated wisdom—these are all immeasurable.
1.25世尊對尊者摩訶迦葉說道：「這是對的，迦葉，這是對的。迦葉，你說得對。迦葉，如來是無邊無際的，並且具足無邊無際的功德。無法測量他們的佈施的範圍，以及他們的超越佈施，乃至他們的慧和他們的超越之慧。他們的願力、他們的超越願力、他們的方便、他們的超越方便、他們的事業、他們的超越事業，他們的解脫、他們的超越解脫、他們的已解脫智見、他們的超越已解脫智見——這些都是無法測量的。」
1.26“Kāśyapa, four factors pertain to the thus-gone ones’ unequaled wisdom. Due to their possession of those four factors, the thus-gone ones bring forth the lion’s roar in the midst of their retinue. Which are those four? They are the equality of discipline, the equality of absorption, the equality of insight, and the equality of buddha qualities. Kāśyapa, whoever is endowed with this fourfold wisdom of equality is a thus-gone one who proclaims the lion’s roar in the midst of their retinue.”
1.26「迦葉，有四種因素屬於如來無與倫比的智慧。由於如來具備這四種因素，如來在眷屬中發出獅子吼。那四種是什麼呢？它們是戒的平等、定的平等、慧的平等，以及佛功德的平等。迦葉，誰具備了這四種平等智慧，誰就是在眷屬中宣說獅子吼的如來。」
1.27The Blessed One then spoke the following verses:
1.27世尊隨後誦出以下偈頌：
1.43The Blessed One then spoke to Mahākāśyapa: “Stand up, Kāśyapa. Stand up and go take your seat. Kāśyapa, whatever doubts you may have about the Dharma, you must bring them before the Thus-Gone One. Kāśyapa, I shall answer your questions and delight your mind.”
1.43世尊對摩訶迦葉說道：「迦葉，你站起來。站起來，去坐下吧。迦葉，無論你對法有什麼疑惑，你都應該把它們提出來問如來。迦葉，我會回答你的問題，使你的心歡喜。」
1.44The venerable Mahākāśyapa then rose from where he had been kneeling, bowed his head to the feet of the Blessed One, and took a place at one side. Once more the Blessed One performed a miraculous act, so that all the monks and nuns as well as all the male and female lay practitioners in Jambudvīpa now came to the Kalandakanivāpa in the Veṇuvana by Rājagṛha. They approached the site where the Blessed One was, and as they arrived, they bowed their heads to the Blessed One’s feet and then sat to one side.
1.44尊者摩訶迦葉隨即從跪坐處起身，頭禮世尊的雙足，然後在一旁坐下。世尊再次運用神通奇蹟，使得閻浮提中所有的比丘、比丘尼以及所有的優婆塞優婆夷都來到了王舍城竹園裡的迦蘭陀竹園。他們來到了世尊所在的地方，到達之後，他們頭禮世尊的雙足，然後在一旁坐下。
1.45Miraculously, the Blessed One next caused all the monks, nuns, male lay practitioners, female lay practitioners, gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas to enter the Kalandakanivāpa in the Veṇuvana and, as they entered, this limitless and boundless mass of beings gained insight. The Blessed One then proceeded to perform more miraculous acts. Thereby, from the entire trichiliocosm, the four great kings, King Śakra of the gods, Brahmā, Mahābrahmā, as well as all the divine sons of the heavens of Luminosity, Unlofty, No Hardship, Excellent Vision, and Unexcelled arrived at the Kalandakanivāpa in the Veṇuvana by Rājagṛha due to the power of the Buddha. As they arrived, they proceeded to the place where the Blessed One was residing. [F.9.b] Having bowed their heads to the Blessed One’s feet, they sat to one side, facing the Blessed One with their palms joined in homage.
1.45世尊用神力，使所有比丘、比丘尼、優婆塞、優婆夷、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅和摩睺羅伽進入迦蘭陀竹園，當他們進入時，這無量無邊的眾生都獲得了智慧。世尊隨後又施展了更多的神力。因此，從整個三千大千世界，四大天王、天神之王帝釋、梵天、大梵天，以及光淨天、無雲天、無苦天、妙見天和非想非非想天的所有天子，都因世尊的神力來到了王舍城竹園的迦蘭陀竹園。他們到達時，前往世尊所在之處。叩首禮敬世尊的雙足後，各自坐在一旁，面向世尊，合掌恭敬。
1.46The Blessed One then performed further miraculous acts. Thus, by the power of the Buddha, there now appeared the kings of the nāgas—Sāgara, Anavatapta, Kambaleśvara, Gautama , Nanda , Upananda, Manasvin, Takṣaka, Sundara, and Elapatra—accompanied by a billion other nāgas. They all went before the Blessed One, bowed their heads to his feet in homage, and sat to one side.
1.46世尊再次施展神通。就這樣，藉著佛陀的力量，龍王們出現了——娑伽羅、無熱、甘婆羅、高多美、難陀、烏波難陀、摩那斯溫、德叉迦、蘇難陀和阿羅跋多——他們各自率領十億條龍。他們全都來到世尊面前，頭頂禮拜他的雙足，然後坐在一旁。
1.47In this way, by the power of the Buddha, such a vast gathering of gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, mahoragas, monks, nuns, and male and female lay practitioners had now come together at the Kalandakanivāpa in the Veṇuvana. Everyone entered the grove and took a place there without any anxiety about one another. Such was the Blessed One’s miraculous activity.
1.47就這樣，透過佛陀的力量，如此廣大的天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、比丘、比丘尼、優婆塞優婆夷的聚集，如今已經聚集在王舍城竹園迦蘭陀竹園。所有人都進入了竹園，各自佔據一個位置，彼此之間沒有任何不安。這就是世尊的奇蹟力量的表現。
1.48The Blessed One now addressed the venerable Maudgalyāyana: “Maudgalyāyana, stand up and prepare a seat for the Thus-Gone One. Seated there, the Thus-Gone One shall deliver the Dharma discourse known as ‘Cutting Through All Doubts.’ He will display the activity that fulfills the wishes of all sentient beings. He will deliver a teaching of the Dharma that satisfies all sentient beings. He will reveal the ocean seal that leads all sentient beings to merge with the Dharma. He will explain how to accomplish the activities of all bodhisattva great beings. [F.10.a] He will explain the way to cultivate the qualities of the buddhas. He will explain the practices that bring sentient beings to maturity. He will explain how to practice transcendent generosity up until transcendent insight. He will explain the practice of the door to the way of all phenomena. He will show the accomplishment of the lord of all beings. He will show the accomplishment of the activities pertaining to the states of all beings. He will satisfy the four retinues. He will satisfy the retinue of gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas. He will teach just a fraction of the wisdom that is unhindered and unimpeded with regard to past, present, and future. He will teach just a fraction pertaining to the ripening of karmic action, as well as to activity, aspiration, and wisdom.”
1.48世尊對尊者目犍連說道：「目犍連，你起來為如來準備座位。如來坐在那裡，將傳授名為《斷除一切疑惑》的法語。他將展現滿足一切眾生願望的活動。他將傳授令一切眾生滿足的法教。他將顯示將一切眾生導向與法合一的印海。他將解說如何成就一切菩薩大士的活動。他將解說如何修習諸佛的功德。他將解說帶領眾生走向成熟的修行。他將解說從超越之佈施直到超越之慧的修行方式。他將解說一切法之道的門徑修行。他將展示一切眾生之主的成就。他將展示關乎一切眾生狀態的活動成就。他將令四眷屬滿足。他將令天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅和摩睺羅伽的眷屬滿足。他將教授關於過去、現在和未來無礙無滯的智慧的一小部分。他將教授關於業力成熟以及活動、願心和智慧的一小部分。」
1.49The venerable Maudgalyāyana rose from his seat and bowed his head to the feet of the Blessed One. He then emanated a seat for the Blessed One that was as large as the world of Brahmā. In the sky above he emanated a courtyard for the Blessed One made of the seven precious substances that was as smooth to the touch as kācalindika fabric. The courtyard was as vast as a thousandfold universe, and it extended for a distance of seven hundred leagues. Surrounding the courtyard were seven fences, seven arches, seven ledges, and seven layers of lattices made of bells and bangles. To its sides he emanated trees of four precious substances: gold, silver, crystal, and beryl. The trees of gold [F.10.b] had silver leaves, crystal flowers, and beryl fruits; the trees that were of silver had golden leaves, flowers of beryl, and fruits of crystal; the beryl trees had leaves of gold, flowers of silver, and fruits of crystal; and the crystal trees had leaves of gold, silver flowers, and beryl fruits. Between the trees were ponds filled with water endowed with the eight qualities. Leading to the water were four steps, each of them made of precious substances: gold, silver, beryl, and crystal. Sand of gold was strewn, and in the ponds blossomed blue, pink, red, and white lotuses. In the sky above, he emanated a latticed canopy made of the seven precious substances. The courtyard was decorated with numerous silken tassels, the air was filled with pleasant wafts of incense, and there were beds of various flowers, each the size of seven people. Within each of the blue, pink, red, and white lotuses Maudgalyāyana created a monk who looked just like himself.
1.49尊者目犍連從座位上起身，向世尊的雙足頂禮。他隨後為世尊幻化出一個座位，其大小如梵天的世界。在空中，他為世尊幻化出一座宮殿，由七寶所成，其觸感光滑如迦多林迦布料。宮殿廣大如千倍世界，延伸七百由旬之遠。宮殿的周圍有七道圍牆、七座拱門、七層臺階和七層由鈴鐺和手鐲組成的格狀裝飾。在宮殿兩側，他幻化出四寶樹：黃金樹、白銀樹、琉璃樹和玻璃樹。黃金樹有白銀葉、琉璃花和玻璃果；白銀樹有黃金葉、玻璃花和琉璃果；琉璃樹有黃金葉、白銀花和琉璃果；玻璃樹有黃金葉、白銀花和玻璃果。樹間有池塘，池水具有八功德。通往水邊有四層臺階，各自由珍寶所成：黃金、白銀、玻璃和琉璃。黃金沙鋪地，池中盛開藍色、粉紅色、紅色和白色的蓮花。在空中，他幻化出由七寶編織的華蓋。宮殿以眾多絲製流蘇裝飾，空中飄揚著芬香的香氣，還有各種花床，每個花床大如七人。目犍連在每朵藍色、粉紅色、紅色和白色蓮花內，各創造了一位外貌如同他自己的比丘。
1.50When the venerable Mahāmaudgalyāyana had magically produced a seat of this sort, he went before the Blessed One and said, “Blessed One, I have prepared a seat for you. Please know that the time is now right.”
1.50當尊者大目犍連以這樣的方式變現出座位後，他來到世尊面前說道：「世尊，我已為您準備好座位。請您知道現在時機已經成熟。」
1.51“Maudgalyāyana,” the Blessed One then asked, “have you finished arranging my seat?”
1.51世尊對目犍連說：「目犍連，你已經準備好我的座位了嗎？」
“Yes, Blessed One, I have,” replied Maudgalyāyana.
「是的，世尊，我已經準備好了，」目犍連回答道。
1.52The Blessed One then addressed the bodhisattva great being [F.11.a] Revealing the Accomplishment of Apprehending Infinite Objects: “Noble son, prepare a lion throne for the Thus-Gone One. Seated upon that throne, the Thus-Gone One shall deliver the Dharma teaching known as ‘Truly Satisfying All Sentient Beings.’ ”
1.52世尊對菩薩大有情示現無量智慧菩薩說道：「善男子，請為如來準備一個獅子座。如來坐在那個座位上，將為眾生傳講名為『真實滿足一切眾生』的法教。」
1.53Paying heed to the Blessed One, the bodhisattva great being Revealing the Accomplishment of Apprehending Infinite Objects then prepared a seat, and all the bodhisattvas who were in attendance likewise offered their own shawls to the seat, spreading them upon the lion throne.
1.53示現無量智慧菩薩恭敬地接受世尊的指示，為世尊準備了座位。在場的所有菩薩也都獻上自己的法衣，鋪在獅子座上。
1.54Next the Blessed One formed the following intention: “In order to dispel the doubts and hesitations of these bodhisattvas, I shall produce a miracle. Based on their own Dharma robes, I will grant them a vision of their bodhisattva activities, engagements, aspirations, display of realms, and maturation of sentient beings. I shall let them perceive the features of the realms within which they are to awaken to true and complete buddhahood. Likewise, I shall let them see their perfect hearers, their perfect bodhisattvas, and their perfect Dharma teaching. I shall show them their perfect lifespan, perfect complexion, perfect form, perfect name, perfect marks, perfect endowments, and their perfect Dharma fearlessness.”
1.54接著，世尊產生了以下的意念：「為了消除這些菩薩的疑惑和猶豫，我將示現一個神跡。基於他們自己的法衣，我將使他們看到自己的菩薩活動、參與、願望、國土的示現，以及眾生的成熟。我將讓他們看到那些他們將在其中覺悟成就真正的佛果的國土的特徵。同樣地，我將使他們看到自己完美的聲聞、完美的菩薩，以及完美的法教。我將向他們展示自己完美的壽命、完美的膚色、完美的色身、完美的名號、完美的相好、完美的福報，以及他們完美的法無畏。」
1.55Then, with his wisdom mind thus inclined, the Blessed One sat down upon his seat [F.11.b] and entered the buddhas’ absorption known as revealing the accomplishment of apprehending infinite objects . As soon as the Blessed One had entered this meditative absorption, all the bodhisattvas who had placed their upper garments upon the Blessed One’s seat now came to perceive everything—from the perfect array of their own future buddha realm up to their perfect Dharma fearlessness—within each of their own shawls. Witnessing all this, the bodhisattvas were deeply gratified and delighted. Joyous and elated, with one voice they sang the following verses to the Blessed One:
1.55於是，世尊心意趣向於智慧，坐於其座，進入諸佛的定，這個定被稱為示現無量智慧菩薩。世尊一進入這個禪定，所有將上衣放在世尊座上的菩薩，現在都能在各自的披肩內看到一切——從他們自己圓滿的未來佛剎的莊嚴陣列，直到他們完美的法無畏——全都呈現在眼前。菩薩們見到了這一切，內心深感滿足和喜悅。他們歡欣鼓舞，用同一個聲音向世尊唱出以下的偈頌：
1.72This concludes the first chapter.
1.72（結尾）