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大正藏第 17 册 No. 0816 佛说道神足无极变化经 佛说道神足无极变化经卷第二 西晋安息三藏安法钦译 ◎于是月天子白佛言：“世尊！甚可怪。如来深微乃如是！是佛世尊无上正真，甚可怪。菩萨所施行，如是名为眼见诸法行，不起自好益身败道之行，从久远已断离身想之行，于无央数劫行，而不堕声闻、辟支佛地，而不堕落，究竟于道满足佛法有几法行？世尊！菩萨于深法行，不于亿百千万佛而作证？” 佛语天子：“菩萨有四事，逮深法行，不于亿百千万佛所而作证。何等为四？如是天子！菩萨坚住于诸要持一切智，出家大吼逮精进而不弱。为一切故舍诸所有，坚住于施与便逮大悲事。如佛所说、所问皆报答，逮得善权方便。于一切功德已成，复成于余德。天子！是为四事，菩萨于深法行，不于无央数亿百千佛所而求证。” 佛于是说偈言： “坚住于所作， 其 现代汉语译本 戒律和行为，一切法都不可得。 执着于戒律是有想的愚痴，没有戒律却说遵守戒律； 这是灭戒的果报，不能脱离五道轮回。 远离各种所见，‘我’和‘我所’都不见； 戒律也没有所见，就不畏惧五道轮回。 视‘不见’为‘见’，不增加不善的戒律； 对于‘我’没有执着，修习戒律就能完全明白。” 《佛说道神足无极变化经》卷第一 大正藏第 17 册 No. 0816 《佛说道神足无极变化经》 《佛说道神足无极变化经》卷第二 西晋安息三藏 An Shih Kao（安世高）译 于是月天子 Chandra Deva（月天子）禀告佛陀说：‘世尊！真是太令人惊异了。如来的教法如此深奥微妙！佛世尊是无上正真，真是太令人惊异了。菩萨所修行的，这样名为眼见诸法之行，不生起自以为是、贪图身益而败坏正道的行为，从久远以来已经断离了执着于身体的妄想之行，于无数劫中修行，而不堕落于声闻 Sravaka（声闻）、辟支佛 Pratyekabuddha（辟支佛）的境界，不堕落，最终在道上圆满佛法，需要经历多少法行？世尊！菩萨对于甚深法行，难道不是在亿百千万佛面前就能作证吗？’ 佛告诉月天子 Chandra Deva（月天子）说：‘菩萨有四件事，能够通达甚深法行，不必在亿百千万佛面前作证。是哪四件事呢？像这样，天子！菩萨坚定地安住于掌握一切智慧的要点，出家时发出大吼，获得精进而毫不懈怠。为了利益一切众生而舍弃所有，坚定地安住于布施，从而获得大悲心。对于佛陀所说、所问都能回答，从而获得善巧方便。对于一切功德已经成就，又继续成就其他的功德。天子！这就是四件事，菩萨能够通达甚深法行，不必在无数亿百千佛面前求证。’ 佛于是说偈语： ‘坚定地安住于所作，其’
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English version 'Adhering to precepts and practices, all dharmas are unattainable. Attachment to precepts is foolishness with thought, without precepts, one speaks of guarding precepts; This is the fruit of destroying precepts, unable to escape the five paths of reincarnation. Far from all that is seen, neither 'I' nor 'mine' are seen; The precepts also have nothing to see, and are not afraid of the five paths. To see 'not seeing' as 'seeing,' not increasing unwholesome precepts; Without disease in 'me,' practicing precepts, all is seen.' The Sutra of Buddha Speaking of Divine Footprints and Limitless Transformations, Volume 1 T17 No. 0816 The Sutra of Buddha Speaking of Divine Footprints and Limitless Transformations The Sutra of Buddha Speaking of Divine Footprints and Limitless Transformations, Volume 2 Translated by An Shih Kao（安世高） of the Western Jin Dynasty Then Chandra Deva（月天子） said to the Buddha: 'World Honored One! It is truly astonishing. The Tathagata's teachings are so profound and subtle! The Buddha, the World Honored One, is unsurpassed and truly enlightened, it is truly astonishing. The practices of the Bodhisattva, thus are called the practice of seeing all dharmas with the eye, not giving rise to self-righteousness, greed for personal gain, and the practice of ruining the right path, having long ago severed the practice of clinging to the illusion of the body, practicing for countless kalpas, without falling into the realm of Sravaka（声闻） or Pratyekabuddha（辟支佛）, without falling, ultimately fulfilling the Dharma on the path, how many Dharma practices are needed? World Honored One! For the profound Dharma practices of the Bodhisattva, is it not possible to attain certification before hundreds of thousands of millions of Buddhas?' The Buddha told Chandra Deva（月天子）: 'The Bodhisattva has four things, attaining profound Dharma practices, without needing to attain certification before hundreds of thousands of millions of Buddhas. What are the four? Thus, Deva! The Bodhisattva firmly dwells in the essentials of grasping all wisdom, utters a great roar upon leaving home, attains diligence without weakening. For the sake of all beings, abandoning all possessions, firmly dwelling in giving, thereby attaining great compassion. Being able to answer all that the Buddha says and asks, thereby attaining skillful means. Having already accomplished all merits, continuing to accomplish other merits. Deva! These are the four things, the Bodhisattva is able to attain profound Dharma practices, without needing to seek certification before countless hundreds of thousands of millions of Buddhas.' The Buddha then spoke in verse: 'Firmly dwelling in what is done, its' -------------------------------------------------------------------------------- 智亦如是！ 前世所作智， 亦终不放舍。 以一切智故， 所为而不忧； 一切像色貌， 皆悉具了知。 所行常精进， 终不为放逸； 心亦不懈惓， 所行亦如是！ 其诸所作为， 皆悉忧一切； 如是于众生， 常而有等心。 常兴大悲意， 忧念一切人； 愍伤诸勤苦， 皆欲令安隐。 愿疾得作佛， 断绝诸苦恼； 逮得众珍宝， 其处不可尽。 常以善权慧， 教学诸方便； 勤力作功德， 行是无厌足。 所造有究竟， 其行常如应； 安之于道次， 不悉念居处。 以如是法者， 悉皆坚持之； 菩萨行是者， 诸行皆悉了。 于是甚深法， 所行皆备具； 于亿百千佛， 所作不懈倦。”
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尔时月天子问佛言：“云何菩萨得甚深之行？” 佛告天子：“菩萨亦不于凡人法有所望，亦不于佛法有所求，亦不于凡人法有所疑，于佛法、凡人法等无有异。不于凡人法有所求，于佛法亦无所得亦无所亡；于凡人亦无异，于佛法亦无异。亦不作是念：不言凡人法，不尊佛法为尊；于凡人法亦无所断，于佛法亦无所断。如是生生复生，是名曰凡人法如。是佛法、是二法，为空、为寂、为定，如是为知无处。亦不 现代汉语译本 智慧也是如此！ 前世所积累的智慧，最终也不会舍弃。 因为具备一切智慧的缘故，所作所为都不会忧虑； 一切形象、色彩、容貌，都能完全彻底地了解。 所做的事情常常精进，最终不会懈怠放逸； 内心也不会懈怠疲倦，所做的事情也是这样！ 他们所做的一切，都为了一切众生着想； 像这样对待众生，常常保持平等心。 常常生起大慈悲心，忧念着所有的人； 怜悯那些勤劳困苦的人，希望他们都能得到安稳。 愿望迅速成佛，断绝一切苦恼； 获得各种珍宝，那里的珍宝是取之不尽的。 常常用巧妙的智慧，教导各种方便法门； 勤奋努力地行作功德，做这些事情没有厌倦满足的时候。 所造作的一切都有究竟，他们的行为常常如理如法； 安住于菩提道次第，不会总是想着居住的地方。 用这样的法，全部坚持奉行； 菩萨如果这样做，各种修行都能完全明了。 这样对于甚深微妙的佛法，所修行的都能完备具足； 对于亿百千佛，所做的事情都不会懈怠疲倦。 这时，月天子（Chandra Deva，佛教护法神）问佛说：‘菩萨如何才能获得甚深的修行？’ 佛告诉月天子：‘菩萨既不对于凡夫俗人的法有所期望，也不对于佛法有所求，既不对于凡夫俗人的法有所怀疑，对于佛法和凡夫俗人的法等同看待没有差别。不对于凡夫俗人的法有所求，对于佛法也没有所得也没有所失；对于凡夫俗人没有差别，对于佛法也没有差别。也不作这样的念头：不说凡夫俗人的法，不认为佛法最为尊贵；对于凡夫俗人的法也没有什么可断除的，对于佛法也没有什么可断除的。像这样生生世世不断轮回，这叫做凡夫俗人的法如实不虚。佛法和这两种法，都是空性、寂静、禅定的，像这样才是知道无处可得。也不…’
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English version Wisdom is also like this! The wisdom accumulated in previous lives will never be abandoned. Because of having all wisdom, there is no worry about what is done; All images, colors, and appearances can be completely and thoroughly understood. What is done is always diligent, and ultimately there will be no negligence or laziness; The mind will not be lazy or tired, and what is done is also like this! Everything they do is for the sake of all beings; Like this, treat all beings with a constant and equal mind. Always generate great compassion, worrying about all people; Have compassion for those who are diligent and suffering, hoping that they can all be at peace. Wishing to quickly become a Buddha, cutting off all suffering; Obtaining all kinds of treasures, the treasures there are inexhaustible. Always use skillful wisdom to teach various expedient methods; Diligently cultivate merit and virtue, doing these things without ever being tired or satisfied. Everything that is created has an ultimate end, and their actions are always in accordance with the Dharma; Abiding in the stages of the path to enlightenment, not always thinking about where to live. Using these teachings, uphold and practice them all; If a Bodhisattva does this, all practices can be completely understood. In this way, for the profound and subtle Dharma, all practices are complete and fully equipped; For hundreds of thousands of millions of Buddhas, what is done will never be lazy or tired. At that time, Chandra Deva (Moon God) asked the Buddha: 'How can a Bodhisattva attain profound practice?' The Buddha told Chandra Deva: 'A Bodhisattva neither hopes for the laws of ordinary people, nor seeks anything from the Buddha's law, nor doubts the laws of ordinary people, and sees no difference between the Buddha's law and the laws of ordinary people. Not seeking anything from the laws of ordinary people, there is neither gain nor loss in the Buddha's law; there is no difference from ordinary people, and there is no difference from the Buddha's law. Nor does one think like this: not speaking of the laws of ordinary people, not regarding the Buddha's law as the most尊贵; there is nothing to be cut off from the laws of ordinary people, and there is nothing to be cut off from the Buddha's law. Like this, being born again and again in endless轮回, this is called the truth of the laws of ordinary people. The Buddha's law and these two laws are emptiness, silence, and samadhi (meditative consciousness), like this is knowing that there is nowhere to be found. Also not...' --------------------------------------------------------------------------------
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于凡人法有所求，亦不于佛法有所求；不于凡人法处有所有，亦不于佛法处有所有。如是二者，亦不见凡人亦不见不凡人。如是知为如。眼见所见者，皆空、皆无相、皆亦无愿。如是智慧如，眼所见如，是智为佛法，亦不于佛有与无；亦不念于是，有所安、有所苦；亦不念是好、是丑，是皆空。亦如空空，亦不于空而见空；亦不知亦不求。何以故？已是习有老、有起故。 “如是天子！法法乎法，名法住、法灭、法寂，于是亦不自见亦无所见；亦不自知亦无所知。所以者何？若凡人、若弟子、若辟支佛、若三耶三佛、若受决、若深行，天子！菩萨不于诸法空、佛法空。何以故？如是天子！法乎法音声，彼善音是善音，于是不可得；如是不可得，于是为无我；如是为无我，于是不说有住不住而去。天子！诸法如是不可数，佛法亦不别。天子！其譬如是，当作是视诸法、佛法，常念作是行。复念如是行，于是起无识念，行于无识念，于佛法亦无所惟，如此者为以应从思惟、为以起；不复作是智，不于法界有所增，亦不在亦不不在。复次习法智，无能于法有所增减。所以者何？若有爱欲法、无爱欲法，皆觉知何所是欲、何所为无欲。已了知于是，不复随。是故天子！菩萨得甚深之行，终不见于法，亦终不于佛法如是视 现代汉语译本：对于凡夫俗子的法不寻求什么，也不对于佛法寻求什么；不在凡夫俗子的法处有所执着，也不在佛法处有所执着。像这样两种情况，既不见到凡夫，也不见到非凡夫。像这样认知就是‘如’。眼睛所见的一切，都是空性的、无相的、也是无所希求的。像这样的智慧就是‘如’，眼睛所见如实，这种智慧就是佛法，也不在于佛有或者没有；也不念想在这里，有所安乐、有所痛苦；也不念想这是好、这是坏，这些都是空性的。也如空性般的空性，也不在于空性中见到空性；既不认知也不寻求。为什么呢？因为已经是习性中有衰老、有生起的原因。 ‘像这样天子（Deva，天神）！法法本乎法，名为法住、法灭、法寂，因此也不自己见到，也没有什么可见的；也不自己知道，也没有什么可知的。’为什么呢？无论是凡夫、弟子（Śrāvaka，声闻）、辟支佛（Pratyekabuddha，缘觉）、三耶三佛（Samyaksaṃbuddha，正等觉）、接受授记的人、还是深入修行的人，天子！菩萨（Bodhisattva，菩萨）不执着于诸法空、佛法空。为什么呢？像这样天子！法本乎法的音声，那善的音声就是善的音声，因此是不可得的；像这样不可得，因此是无我；像这样是无我，因此不说有住或者不住而离去。天子！诸法像这样不可数，佛法也没有分别。天子！就像譬如这样，应当这样看待诸法、佛法，常常念想这样修行。又念想这样修行，因此生起无识念，行于无识念，对于佛法也没有什么思惟，像这样就是以应从思惟、以生起；不再作这样的智慧，不在法界有所增加，也不在也不不在。再次学习法智，没有谁能对于法有所增减。为什么呢？如果有爱欲法、没有爱欲法，都觉知什么是欲、什么是无欲。已经了解这些，不再随顺。所以天子！菩萨得到甚深的修行，最终不见于法，也最终不对于佛法这样看待。
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English version: One seeks nothing in the law of ordinary people, nor does one seek anything in the Buddha's law; one does not possess anything in the law of ordinary people, nor does one possess anything in the Buddha's law. In this way, one sees neither ordinary people nor non-ordinary people. Knowing in this way is 'suchness'. All that the eye sees is empty, without characteristics, and without desires. Such wisdom is 'suchness', what the eye sees is suchness, this wisdom is the Buddha's law, and it is neither in the Buddha's existence nor non-existence; nor does one think that here is comfort or suffering; nor does one think that this is good or bad, all of these are empty. It is like emptiness of emptiness, and one does not see emptiness in emptiness; one neither knows nor seeks. Why? Because it is already the cause of aging and arising in habit. 'Thus, Deva (天神)! Law is based on law, named abiding in law, cessation of law, and tranquility of law, therefore one does not see oneself, nor is there anything to be seen; one does not know oneself, nor is there anything to be known.' Why? Whether it is an ordinary person, a Śrāvaka (声闻, disciple), a Pratyekabuddha (缘觉, solitary Buddha), a Samyaksaṃbuddha (正等觉, perfectly enlightened Buddha), one who has received prediction, or one who practices deeply, Deva! A Bodhisattva (菩萨) does not cling to the emptiness of all dharmas, nor the emptiness of the Buddha's law. Why? Thus, Deva! The sound of law based on law, that good sound is the good sound, therefore it is unattainable; thus unattainable, therefore it is without self; thus it is without self, therefore it is not said to abide or not abide and depart. Deva! The dharmas are thus innumerable, and the Buddha's law is not different. Deva! Just as in this simile, one should view all dharmas and the Buddha's law in this way, and constantly contemplate practicing in this way. And again, contemplating practicing in this way, therefore arises the thought of no-consciousness, practicing in the thought of no-consciousness, and there is no thinking about the Buddha's law, thus it is to arise from contemplation, to arise; no longer making such wisdom, there is no increase in the realm of dharma, neither being nor not being. Furthermore, learning the wisdom of the law, no one can increase or decrease the law. Why? If there is the law of desire, or the law of no-desire, all are aware of what is desire and what is no-desire. Having understood these, one no longer follows them. Therefore, Deva! A Bodhisattva attains profound practice, ultimately not seeing the law, and ultimately not viewing the Buddha's law in this way. --------------------------------------------------------------------------------