商主天子所問經
Sutra of the Questions of the Merchant Deva
隋北印度三藏闍那崛多譯
Translated by the Tripitaka Master Jinagupta of Northern India during the Sui Dynasty
爾時婆伽婆，住王舍大城耆闍崛山，與大比丘眾千二百五十人俱。復有大菩薩眾，所謂彌勒菩薩、文殊師利法王子菩薩摩訶薩諸眾首等，出過數量種種諸方及與非方諸佛剎土俱來集會。
At that time, the Blessed One was dwelling in the city of Rajagriha, on Vulture Peak Mountain, together with a great assembly of twelve hundred and fifty monks. Also present was a vast assembly of great bodhisattvas, including Maitreya Bodhisattva, Manjushri the Dharma Prince, and other leading bodhisattva mahasattvas. They had gathered from countless and diverse directions and non-directions, from various Buddha-lands.
爾時，商主天子與無量諸天百千大眾前後圍繞，來詣佛所。到佛所已，頂禮佛足，右繞三匝，以種種供具供養如來。為聽法故，在佛世尊、文殊師利童真菩薩法王子前。
At that time, the Heavenly Lord of Merchants, surrounded by countless gods and a great assembly of hundreds of thousands, approached the Buddha’s dwelling. Upon arriving, he bowed at the Buddha’s feet, circumambulated him three times to the right, and offered various offerings to the Tathagata. In order to listen to the Dharma, he took his place before the Buddha, the World-Honored One, and the youthful Bodhisattva Manjushri, the Dharma Prince.
爾時商主天子向佛合掌，而白佛言：「唯願世尊請文殊師利童真菩薩法王之子，令說法要！今此眾中有諸天子，文殊師利童真菩薩法王之子久成熟者，是等若聽文殊師利童真菩薩智辯才已，當發阿耨多羅三藐三菩提心！發是心已，於佛法中得不退轉。」
At that time, the heavenly being Merchant Leader joined his palms toward the Buddha and addressed him, saying: "O World-Honored One, I beseech you to invite the youth Manjushri, the Dharma King's son, to expound the essential Dharma! For among this assembly are heavenly beings whom the youth Manjushri, the Dharma King's son, has long ripened. If they hear the wisdom and eloquence of the youth Manjushri, they will surely give rise to the mind of Supreme Perfect Enlightenment! Having given rise to this mind, they will attain irreversible progress in the Buddha's Dharma."
佛告文殊師利：「善男子！汝為商主天子及餘諸天辯說法要。」
The Buddha said to Manjushri, "Virtuous one! You shall expound the essential teachings of the Dharma for the merchant-king deva and the other heavenly beings."
爾時文殊師利法王之子受佛教已，告商主天子言：「汝當一心諦聽，諦受，善思念之！吾當為汝分別解說！如諸菩薩摩訶薩入一切智智，於一切法達到彼岸，速疾滿足六波羅蜜，於一切智當得修行。
At that time, Manjushri, the Dharma Prince, having received the Buddha's instruction, addressed the merchant-prince deity, saying: "Listen with single-minded focus, receive with full attention, and reflect deeply upon this! I shall now explain and clarify it for you. It is through entering the wisdom of all wisdom that the great bodhisattvas reach the far shore in all phenomena, swiftly perfect the six perfections, and cultivate the path toward omniscience."
「天子！凡諸菩薩摩訶薩智者，所謂知苦智、荷擔無為智、習智、修集善根智、滅智、出生智、道智、非道智、因智、不失智、果智、攝證諸事緣智、聚集斷智、實智、佛智、自在智、因緣生智、阿波陀那示現智、陰智、除欲染智、界智、破法界智、入智、觀空聚智、施智、時不過智、戒智、成熟破戒眾生智、忍智、精進智、善作諸事業智、禪智、迴轉禪智、智慧智、見知智、方便智、成熟眾生智、慈智、眾生乘智、悲智、不疲倦智、欣智、樂法愛歡欣智、捨智、成就諸佛法智、度眾生智、觀察智、常承事智、非處令住智、正勤智、正覺智、神足智、不造作諸行觀察智、信根力智、超越一切智智、精進根力智、一切諸煩惱不被逼迫智、念根力智、不忘失一切諸法智、三昧根力智、一切法平等智智、根力智、諸根勝智、菩提分智、證道智、過諸非道智、攀緣智、盡智、諸善根無盡智、無生智、得諸法無生忍智、念佛智、自身成就智、念法智、轉法智、念僧智、入阿毘跋僧平等智、念施智、不捨諸眾生智、念尸羅智、具足諸願智、念無智、不造諸惡智、不念法智、諸慈覺智、滿足智、具足諸事不厭智、諸眾生藥智、如法承事方便智、處非處智、非處不作智、十力智、順諸聲聞緣覺乘智、無畏智、作障礙無障礙諸法覺智、過去身不著智、無住識智、未來身無著智、諸法不行智、現在身不著智、不定不住智、身為最上智、諸眾生智、令度智、口為先智、諸眾生音分別智、意為先智、知諸眾生心行所發智、不錯謬智、覺諸眾生錯謬智、樂不樂智、滅鬪諍智、正念不忘失智、亂心眾生令安住智、攝三摩提智、攝懈怠眾生不共諸佛法智、所化眾生覺時智、方便智、般若智。天子！此是諸菩薩摩訶薩智，以如是等智故，當得諸佛無礙大智。」
"Son of Heaven! All the great bodhisattvas possess wisdom. This wisdom includes:
* The wisdom of understanding suffering. * The wisdom to bear the unconditioned. * The wisdom of practice. * The wisdom of cultivating wholesome roots. * The wisdom of cessation. * The wisdom of arising. * The wisdom of the path. * The wisdom of the non-path. * The wisdom of cause. * The wisdom of non-loss. * The wisdom of result. * The wisdom of gathering the conditions for realizing all phenomena. * The wisdom of gathering the cessation. * The wisdom of reality. * The wisdom of a Buddha. * The wisdom of mastery. * The wisdom of dependent origination. * The wisdom of demonstrating through parables. * The wisdom of the aggregates. * The wisdom of removing desire and attachment. * The wisdom of the elements. * The wisdom of penetrating the nature of phenomena. * The wisdom of entering. * The wisdom of observing the emptiness of collections. * The wisdom of generosity. * The wisdom of timely action. * The wisdom of discipline. * The wisdom of maturing beings who break precepts. * The wisdom of patience. * The wisdom of diligence. * The wisdom of skillfully accomplishing all tasks. * The wisdom of meditation. * The wisdom of transforming meditation. * The wisdom of insight. * The wisdom of knowledge and vision. * The wisdom of skillful means. * The wisdom of maturing beings. * The wisdom of loving-kindness. * The wisdom of guiding beings across. * The wisdom of compassion. * The wisdom of never tiring. * The wisdom of joy. * The wisdom of delighting in and rejoicing in the Dharma. * The wisdom of equanimity. * The wisdom of accomplishing all Buddha-dharmas. * The wisdom of liberating beings. * The wisdom of observation. * The wisdom of constant service. * The wisdom of establishing beings in the proper place. * The wisdom of right effort. * The wisdom of right enlightenment. * The wisdom of spiritual powers. * The wisdom of observing non-creation in all activities. * The wisdom of the faculty and power of faith. * The wisdom of surpassing all-knowledge. * The wisdom of the faculty and power of diligence. * The wisdom of not being oppressed by any afflictions. * The wisdom of the faculty and power of mindfulness. * The wisdom of not forgetting any phenomena. * The wisdom of the faculty and power of concentration. * The wisdom of the equality of all phenomena. * The wisdom of the faculty and power. * The wisdom of supreme faculties. * The wisdom of the factors of enlightenment. * The wisdom of realizing the path. * The wisdom of transcending all non-paths. * The wisdom of investigation. * The wisdom of exhaustion. * The wisdom of the inexhaustibility of wholesome roots. * The wisdom of non-arising. * The wisdom of attaining patience with the non-arising of phenomena. * The wisdom of recollecting the Buddha. * The wisdom of perfecting one's own being. * The wisdom of recollecting the Dharma. * The wisdom of turning the Dharma wheel. * The wisdom of recollecting the Sangha. * The wisdom of entering the equality of the irreversible Sangha. * The wisdom of recollecting generosity. * The wisdom of not abandoning any being. * The wisdom of recollecting morality. * The wisdom of fulfilling all vows. * The wisdom of recollecting heaven. * The wisdom of not creating any evil. * The wisdom of not recollecting phenomena. * The wisdom of the awakening of all loving-kindness. * The wisdom of fulfillment. * The wisdom of perfecting all tasks without weariness. * The wisdom of being the medicine for all beings. * The wisdom of skillful means in serving according to the Dharma. * The wisdom of what is possible and impossible. * The wisdom of not acting in the impossible. * The wisdom of the ten powers. * The wisdom of guiding in accordance with the vehicles of disciples and solitary buddhas. * The wisdom of fearlessness. * The wisdom of awakening to phenomena that are obstructive and non-obstructive. * The wisdom of non-attachment to past bodies. * The wisdom of consciousness without abiding. * The wisdom of non-attachment to future bodies. * The wisdom of the non-operation of phenomena. * The wisdom of non-attachment to present bodies. * The wisdom of indeterminacy and non-abiding. * The wisdom of the body as supreme. * The wisdom of beings. * The wisdom of causing them to cross over. * The wisdom of speech as foremost. * The wisdom of discerning the sounds of beings. * The wisdom of mind as foremost. * The wisdom of knowing the mental activities arising in beings' minds. * The wisdom of non-error. * The wisdom of awakening to the errors of beings. * The wisdom of what is pleasing and displeasing. * The wisdom of ending disputes. * The wisdom of right mindfulness without forgetfulness. * The wisdom of settling beings with disturbed minds. * The wisdom of gathering concentration. * The wisdom of gathering lazy beings, distinct from the Buddha-dharmas. * The wisdom of knowing the right time to teach beings. * The wisdom of skillful means. * The wisdom of profound insight.
Son of Heaven! These are the wisdoms of the great bodhisattvas. By cultivating such wisdoms, they will attain the unobstructed great wisdom of all Buddhas."
爾時商主天子語文殊師利菩薩言：「希有，希有！文殊師利！諸菩薩摩訶薩智於諸三界最為殊特，不可以小莊嚴而得成就！文殊師利！若能如是生智慧者，是大神通。唯然，文殊師利！云何菩薩能具莊嚴？」
At that time, the Heavenly Lord of Merchants addressed Bodhisattva Mañjuśrī, saying: "Extraordinary, truly extraordinary! Mañjuśrī, the wisdom of the great bodhisattvas is the most sublime among all three realms—it cannot be attained through minor adornments! Mañjuśrī, to be able to give rise to such wisdom is indeed a great spiritual power. Tell me, Mañjuśrī, how can a bodhisattva fully cultivate such adornments?"
答言：「若諸眾生涅槃本性，聞已不怖。」
He replied, "Only if all beings, upon hearing the true nature of Nirvana, do not feel fear."
又復問言：「文殊師利！以何因緣名為菩薩？」
The question was asked again: "Manjushri, for what reason are you called a Bodhisattva?"
答言：「天子！於菩提分住持入故，故名菩薩。」
The celestial being replied, "O Prince, it is because one abides in and upholds the factors of enlightenment that one is called a Bodhisattva."
又復問言：「文殊師利！以何因緣名為摩訶薩？」
Then he asked again: "Manjushri, for what reason is he called a Mahasattva?"
答言：「天子！入大乘故，滿大智故，故名摩訶薩。」
The celestial being asked, "Why is he called a Mahasattva?"
The reply came, "He is called a Mahasattva because he has entered the Great Vehicle and perfected great wisdom."
又復問言：「文殊師利！以何因緣名為最勝薩埵？」
Manjushri was asked again, "By what reason are you called the Supreme Being?"
答言：「天子！不可求法智得入故，故名最勝薩埵。」
The celestial being replied, "O Prince, it is called the Supreme Being because one cannot attain the Dharma wisdom through seeking."
又復問言：「文殊師利！以何義名淨薩埵？」
Manjushri then asked again, "What is the meaning of the name 'Pure Bodhisattva'?"
答言：「天子！不與煩惱共住，為諸眾生滅煩惱故，發精進故，故名淨薩埵。」
The celestial being replied, "Noble one, it is because one does not dwell together with afflictions, but instead strives diligently to eradicate afflictions for the sake of all beings, that they are called a pure being."
又復問言：「文殊師利！以何義故名極淨薩埵？」
Then he asked again, "Manjushri, why is he called the supremely pure being?"
答言：「天子！令諸眾生行淨道故，以是義故，名極淨薩埵。」
The celestial being replied, "O Prince of Heaven, it is called the 'Supremely Pure Being' because it enables all sentient beings to walk the path of purity."
又復問言：「文殊師利！以何義故名為導師？」
Again he asked: "Manjushri, for what reason are you called the Guide?"
答言：「天子！住是道已，能令無量阿僧祇眾生得成熟故，故名導師。」
The celestial being replied, "O Celestial One, by abiding in this path, one can guide and mature immeasurable, countless beings. Therefore, this is called the Guide."
又復問言：「文殊師利！復以何義名調伏師？」
Again, he asked: "Manjushri, what is the meaning of being called a Taming Master?"
答言：「天子！調伏眾生畢竟無諍故，名調伏大師。」
The celestial being replied, "O Prince, he is called the Taming Master because he tames all beings, ultimately leaving no room for contention."
又復問言：「文殊師利！云何菩薩成就勇健？」
He then asked further: "Manjushri, how does a Bodhisattva achieve unwavering courage?"
答言：「天子！調伏眾魔、怨敵等難，然後受有成熟眾生故，名菩薩成就勇健。」
He replied, "O Prince! One who tames the demons and adversaries, then takes birth to ripen sentient beings—such a one is called a Bodhisattva of accomplished valor."
又復問言：「文殊師利！云何菩薩令他歡欣？」
Again he asked: "Manjushri, how does a bodhisattva bring joy to others?"
答言：「天子！於先發誓得滿足已，不依聲聞、緣覺等乘，如是菩薩令他歡欣。」
He replied, "O Prince! Having first made a vow and fulfilled it, not relying on the paths of the Hearers or the Solitary Realizers, such a bodhisattva brings joy to others."
又復問言：「文殊師利！云何菩薩得為最上？」
Again he asked, "Manjushri, how does a bodhisattva become supreme?"
答言：「天子！當以聖智方便、善巧成熟眾生，現了攝受於正法中，如是菩薩得為最上。」
The celestial being replied, "Lord, one should use the wisdom and skillful means of the sages to guide and mature sentient beings, embracing them within the true Dharma through clear understanding. In this way, the bodhisattva attains the highest state."
又復問言：「文殊師利！云何菩薩得為轉法？」
He then asked again, "Manjushri, how does a Bodhisattva become one who turns the Wheel of Dharma?"
答言：「天子！依佛攝言一切眾生而不能轉，如是菩薩得為轉法。」
The celestial being replied, "Lord, according to the Buddha's teachings, ordinary beings cannot transform the Dharma, but a Bodhisattva can indeed turn the wheel of Dharma."
又復問言：「文殊師利！云何菩薩當轉調伏？」
Manjushri then asked further, "How should a bodhisattva cultivate and discipline themselves?"
答言：「天子！菩薩持戒住戒，滅諸眾生所有疑網，如是菩薩名轉調伏。」
The prince replied, "O Noble One! A bodhisattva who upholds and abides by the precepts dispels the web of doubt for all beings. Such a bodhisattva is called one who has mastered self-discipline."
又復問言：「文殊師利！云何菩薩當得轉義？」
Then he asked again: "Manjushri, how can a bodhisattva attain the turning of meaning?"
答言：「天子！如所聞行，真實與他，如是菩薩名為轉義。」
The celestial being replied, "Lord, to act as one has heard, and to truly give to others—such a bodhisattva is called one who turns the meaning."
又復問言：「文殊師利！云何菩薩為諸眾生成就利益？」
Then he asked again: "Manjushri, how does a Bodhisattva bring benefit to all beings?"
答言：「天子！所修諸善迴施眾生，如是菩薩成就利益。」
The prince replied, "Noble one, dedicate all the good you cultivate to all beings. In this way, a bodhisattva accomplishes true benefit."
又復問言：「文殊師利！云何菩薩能作直心？」
Again, he asked: "Manjushri, how can a bodhisattva cultivate a straightforward mind?"
答言：「天子！若自有犯而不覆藏，如是菩薩當得直心。」
He replied, "Noble One, if one admits their own faults without concealing them, such a Bodhisattva will attain a sincere heart."
又復問言：「文殊師利！云何菩薩當作正心？」
Then he asked again: "Manjushri, how should a Bodhisattva cultivate a correct mind?"
答言：「天子！其有眾生，有欲、瞋、癡而不瞋責，如是菩薩名為正心。」
The celestial being replied, "Prince, when a bodhisattva encounters beings who are driven by desire, anger, or ignorance, yet does not respond with anger or blame—such a bodhisattva is called one with a true and upright heart."
又復問言：「文殊師利！云何菩薩當作不諂？」
Then he asked again: "Manjushri, how should a bodhisattva practice without deceit?"
答言：「天子！如所言如所作，如是菩薩當得不諂。」
The celestial being replied, "O Prince, just as you speak and act, so shall the bodhisattva attain freedom from deceit."
又復問言：「文殊師利！云何菩薩而不作幻？」
Then he asked again: "Manjushri, how can a Bodhisattva not create illusions?"
答言：「天子！如心所念，口亦如是，如是菩薩得名不幻。」
The celestial being replied, "Just as the mind thinks, so too does the mouth speak. Such a bodhisattva is called genuine."
又復問言：「文殊師利！云何菩薩得無慢心？」
Manjushri then asked further: "How does a bodhisattva attain a mind free from arrogance?"
答言：「天子！向諸眾生曲躬合掌亦不犯惡，如是菩薩得無慢心。」
The celestial being replied, "O Prince, when a bodhisattva bows and joins palms respectfully toward all beings, without committing any fault, in this way they attain a mind free from arrogance."
又復問言：「文殊師利！云何菩薩作大施主？」
Again, he asked: "Manjushri, how does a bodhisattva become a great benefactor?"
答言：「天子！若能成就菩提大捨，況復餘物，如是菩薩名大施主。」
The celestial being replied, "O Prince, if one can achieve the great generosity of enlightenment, how much more so can one give away other possessions? Such a bodhisattva is called a great benefactor."
又復問言：「文殊師利！云何菩薩得名持戒？」
The question was raised again: "Manjushri, how does a bodhisattva earn the name 'upholder of the precepts'?"
答言：「天子！若見破戒乃至為命，不捨菩提心，如是菩薩得名持戒。」
The celestial being replied, "O celestial one! If one sees a person who has broken the precepts, even to save a life, yet does not abandon the aspiration for enlightenment—such a bodhisattva is called one who upholds the precepts."
又復問言：「文殊師利！云何菩薩成就忍辱？」
Again he asked: "Manjushri, how does a Bodhisattva cultivate patience?"
答言：「天子！若受逼迫，不逼迫他，如是菩薩成就忍辱。」
The celestial being replied, "O Prince, to endure oppression without oppressing others—this is how a Bodhisattva perfects patience."
又復問言：「文殊師利！云何菩薩發勤精進？」
Again, he asked: "Manjushri, how does a bodhisattva arouse diligent effort?"
答言：「天子！若簡諸法，無法可得，如是菩薩名為發勤精進。」
The celestial being replied, "Noble one, if one examines all phenomena and finds nothing to be grasped, such a bodhisattva is called one who diligently strives."
又復問言：「文殊師利！云何菩薩得名禪定？」
Manjushri then asked again: "How does a bodhisattva come to be called 'one who has attained meditative concentration'?"
答言：「天子！若能還現欲界中生，如是菩薩名得禪定。」
The celestial being replied, "O Celestial One, if one can return to manifest existence within the realm of desire, such a bodhisattva is said to have attained meditative concentration."
又復問言：「文殊師利！云何菩薩成就般若？」
Manjushri then asked further: "How does a Bodhisattva perfect wisdom?"
答言：「天子！若不作般若事，如是菩薩成就般若。」
The prince replied, "Your Highness, if one does not engage in the practice of Prajna, in this way, the bodhisattva truly attains Prajna."
又復問言：「文殊師利！云何菩薩當行慈心？」
Then he asked again: "Manjushri, how should a bodhisattva practice loving-kindness?"
答言：「天子！若能觀察眾生界空，如是菩薩名行慈心。」
The celestial being replied, "If you can perceive the emptiness of all sentient beings, then you are a bodhisattva practicing true compassion."
又復問言：「文殊師利！云何菩薩當行悲心？」
The question was asked again: "Manjushri, how should a bodhisattva practice compassion?"
答言：「天子！若知諸法及與菩提，猶如虛空而不捨精進，如是菩薩名成就悲心。」
The celestial being replied, "O Prince, if one understands that all phenomena and enlightenment itself are like empty space, yet does not abandon diligent effort—such a bodhisattva is said to have perfected a heart of compassion."
又復問言：「文殊師利！云何菩薩當行喜心？」
The bodhisattva further asked: "Manjushri, how should a bodhisattva cultivate the mind of joy?"
答言：「天子！若得默然及與寂靜，憙求諸法而不知足，如是菩薩名為知足。」
The celestial being replied, "O Prince, if one attains tranquility and stillness, yet joyfully seeks the Dharma without ever feeling satisfied—such a bodhisattva is called truly content."
又復問言：「文殊師利！云何菩薩能行捨心。」
Manjushri then asked further: "How can a Bodhisattva practice the mind of letting go?"
答言：「天子！若不被世界所沒，行於世間救世間故，如是菩薩能成捨心。」
The celestial being replied, "O Prince, if one is not submerged by the world, but moves through it to save it—such a bodhisattva can truly cultivate the heart of renunciation."
又復問言：「文殊師利！云何菩薩得清淨身？」
Manjushri then asked further: "How does a Bodhisattva attain a pure body?"
答言：「天子！若以如幻化身示現眾生平等之身，如是菩薩能得淨身。」
The celestial being replied, "O Divine One, if one manifests to all beings an equal body through an illusory transformation, such a bodhisattva can attain a pure body."
又復問言：「文殊師利！云何菩薩得清淨口？」
Then he asked further: "Manjushri, how does a bodhisattva attain pure speech?"
答言：「天子！若能為諸眾生具足音聲，演說法要而無過患，如是菩薩能清淨口業。」
The celestial being replied, "O Prince, if one can fully articulate the Dharma's essence for all beings through speech, without fault or harm, such a bodhisattva purifies the karma of speech."
又復問言：「文殊師利！云何菩薩能清淨心？」
He then asked again: "Manjushri, how can a bodhisattva purify their mind?"
答言：「天子！若知諸心皆是一心，如是菩薩名得淨心。」
The celestial being replied, "O Son of Heaven, if one realizes that all minds are but one mind, such a bodhisattva is said to have attained a purified mind."
又復問言：「文殊師利！云何菩薩能得天眼？」
Again he asked: "Manjushri, how can a bodhisattva attain the divine eye?"
答言：「天子！見諸色形當離諸色，常觀諸色遠離諸色，如是菩薩名得天眼。」
The prince replied, "Noble one, when perceiving all forms, one must detach from them. Constantly observe all forms while remaining separate from them. In this way, the bodhisattva attains the divine eye."
又復問言：「文殊師利！云何菩薩名得天耳？」
The question was asked again: "Manjushri, what does it mean for a bodhisattva to attain the divine ear?"
答言：「天子！若聞諸聲，當觀諸聲遠離聲相，如是菩薩名得天耳。」
The celestial being replied, "Noble one, when you hear all sounds, you should contemplate that all sounds are free from the nature of sound. In this way, a bodhisattva attains the divine ear."
又復問言：「文殊師利！云何菩薩能知他心？」
The question was asked again: "Manjushri, how can a Bodhisattva know the minds of others?"
答言：「天子！若知心行流注生滅，如是菩薩能知他心。」
He replied, "Noble one, if one understands the flow of mental activity, its arising and ceasing, such a bodhisattva can know the minds of others."
又復問言：「文殊師利！云何菩薩能知宿命？」
Then he asked again: "Manjushri, how can a Bodhisattva know their past lives?"
答言：「天子！若念本際即是實際，而不增長，如是菩薩能知宿命。」
The celestial being replied, "O Prince, if one contemplates the fundamental source as the ultimate reality, without adding to it or diminishing it, such a bodhisattva can know past lives."
又復問言：「文殊師利！云何菩薩能得神通？」
Manjushri then asked further: "How can a Bodhisattva attain spiritual powers?"
答言：「天子！若示諸幻而能不為幻業所染，如是菩薩名得神通。」
The celestial being replied, "Lord, if one can display all illusory phenomena without being stained by illusory karma, such a bodhisattva is said to have attained spiritual powers."
又復問言：「文殊師利！云何菩薩得為廣大？」
The disciple asked again, "Manjushri, how does a bodhisattva become truly vast and boundless?"
答言：「天子！當化無邊眾生，如是菩薩名得廣大。」
The celestial being replied, "Noble One, one who vows to guide countless sentient beings—such a bodhisattva is called 'vast and profound.'"
又復問言：「文殊師利！云何菩薩當名獨行？」
Again he asked, "Manjushri, how should a bodhisattva be called a solitary practitioner?"
答言：「天子！若不與諸根共住，如是菩薩名為獨行。」
The celestial being replied, "O Prince, if one does not dwell entangled with the senses, such a bodhisattva is called one who walks alone."
又復問言：「文殊師利！云何菩薩能作調伏？」
Again, he asked: "Manjushri, how can a bodhisattva practice discipline?"
答言：「天子！若得不動不瞋法故，如是菩薩名得調伏。」
The celestial being replied, "Noble one, if one attains the state of being unmoved and free from anger, such a bodhisattva is called truly tamed."
又復問言：「文殊師利！云何菩薩能得寂靜？」
The question was asked again: "Manjushri, how can a Bodhisattva attain true peace?"
答言：「天子！若在煩惱，不為諸惡煩惱所燒，為諸眾生滅煩惱故而演說法，如是菩薩名得寂靜。」
The celestial being replied, "O Son of Heaven, if one dwells amidst afflictions yet remains unburned by the fires of evil defilements, and expounds the Dharma for the sake of liberating all beings from their afflictions—such a bodhisattva is called one who has attained tranquility."
又復問言：「文殊師利！云何菩薩能得信心？」
Manjushri then asked again: "How can a bodhisattva attain true faith?"
答言：「天子！若以佛身破時而不能破，如是菩薩當得信心。」
The celestial being replied, "Prince, if even the Buddha's form cannot be destroyed, then a bodhisattva should gain such faith."
又復問言：「文殊師利！云何菩薩作巧方便？」
Manjushri then asked further, "How does a bodhisattva skillfully apply expedient means?"
答言：「天子！若見菩提與眾生共，如是菩薩名巧方便。」
The celestial being replied, "O Noble One, if one sees that Enlightenment and all beings are inseparable, such a bodhisattva is said to possess skillful means."
爾時文殊師利說此法時，是大眾中有一萬二千眾生發菩提心，有五百菩薩得無生法忍。
As Manjushri spoke these words, twelve thousand beings in the assembly awakened the mind of enlightenment, and five hundred bodhisattvas attained the patient acceptance of the birthless.
爾時，世尊讚文殊師利童真菩薩言：「文殊師利！善哉，善哉！為諸菩薩善說此法。如是，如是！能為彼等善勝丈夫說如是等諸大功德，自餘復有無量阿僧祇。」
At that time, the World-Honored One praised the youthful Bodhisattva Manjushri, saying: "Manjushri, excellent, excellent! You have well expounded this teaching for the bodhisattvas. Indeed, indeed! You are able to explain such great virtues for those noble beings. Beyond these, there are also immeasurable, countless others."
爾時，商主天子復問文殊師利童真菩薩言：「文殊師利！汝於昔供養幾所佛，得如是辯？」
At that time, the Heavenly Lord of Merchants asked the Youthful Bodhisattva Manjushri once more: "Manjushri, how many Buddhas did you serve in the past, that you have gained such eloquence?"
答言：「天子！譬如化人，心思滅相。」
The Buddha replied, "Heavenly King, it is like an illusory person—their thoughts vanish as a natural state."
又復問言：「文殊師利！化無心思，況復非化？」
Then he asked again, "Manjushri, transformation has no mind or thought—how much less so what is not transformation?"
答言：「天子！諸佛如來體相如是，彼如是相供養承事。」
He replied, "Heavenly King! The essential nature of the Tathāgatas is like this. One should make offerings and serve them in accordance with this nature."
又復問言：「文殊師利！汝於幾時行檀那波羅蜜？」
答言：「天子！若為如來之所變化。」
又復問言：「我向問汝：『汝於幾時行檀那波羅蜜？』汝今云何作如是答？」
He then asked again: "I asked you, 'When did you practice the perfection of giving?' Why do you now answer in this way?"
答言：「天子！彼無可答，我答如是。」文殊又言：「化相如是，當云何答我於許時行檀那波羅蜜？」
The celestial being replied, "Majesty, there is nothing to answer. I answer thus." Manjushri then said, "Such is the nature of transformation. How then should you answer me when I practice the perfection of generosity?"
又復問言：「文殊師利！如我惟忖，汝寧慳耶？」
Once more, he asked, "Manjushri, from what I can see, are you perhaps being stingy?"
答言：「天子！我實為慳。」
又復問言：「以何因緣作如是說！」
答言：「天子！若心不捨，是則名慳。」
又復問言：「文殊師利！云何不捨而得名慳？」
文殊師利言：「天子！我常不捨諸佛法眾，而亦不捨一切眾生。以是義故，說我為慳。」
又復問言：「如我惟忖文殊所說，汝於今者此亦破戒！」
答言：「天子！我亦破戒。」
又復問言：「文殊師利！以何因緣作如是說？」
答言：「天子！若人破戒，彼豈不墮三惡道耶？」
天子答言：「實如聖教！」
文殊師利言：「天子！我故思惟墮於惡道、成熟眾生。以是義故，稱我破戒。」
又復問言：「文殊師利！汝寧不有瞋恚心耶？」
文殊師利言：「如是，天子！」
又復問言：「以何因緣作如是說？」
文殊師利言：「寧不以瞋心是無愛耶？」
Manjushri asked, "Is it not true that anger is the absence of love?"
答言：「如是！」
文殊師利言：「是故天子！我於煩惱、聲聞、緣覺無有愛念。以是義故，我有瞋心。」
又復問言：「文殊師利！汝今寧有懈怠心也？」
答言：「如是！」
又復問言：「文殊師利！以何因緣作如是說？」
答言：「天子！夫懈怠者，不以身、口、意發修諸行。我今如是，亦不廢行，亦不欲行，不捨不取。以是義故，我名懈怠。」
又復問言：「文殊師利！汝寧復有散亂心耶？」
答言：「如是！」
又復問言：「以何因緣作如是說？」
答言：「天子！夫懈怠者無有處住，彼亦說言是散亂心。天子！我於聖中心得解脫，成熟一切諸眾生故，無有住處。以是義故，稱我散亂。」
又復問言：「文殊師利！汝於今者豈無智也？」
答言：「如是，天子！」
又復問言：「文殊師利！以何義故作如是說？」
答言：「天子！汝豈不以無智慧故，不畏生死，不怖煩惱，共迷惑眾生同處娛樂？」
答言：「如是，文殊師利！」
文殊又言：「天子！我於生死、諸煩惱中不畏不怖，共迷惑眾生一處安住，同彼娛樂為成熟故，是故稱我無有智慧。」
又復問言：「文殊師利！汝於今者豈可非是世間福田也？」
答言：「天子！殺害福田故。」
又復問言：「文殊師利！以何義故作如是說？」
答言：「天子！夫應殺者，是欲、恚、癡。若能殺彼，是則大福田也！」
又復問言：「文殊師利！世間眾生聞汝所說多生恐怖！」
答言：「天子！若實際恐怖，是即世間亦生恐怖。所以者何？一切世間不離實際，住於實際。」
又復問言：「文殊師利！若復有人毀汝所說，彼將何去？」答言：「天子！當向涅槃！」
又復問言：「文殊師利！以何因緣作如是說？」
答言：「天子！一切無有不毀語言，而能得至聖解脫中者。所以者何？其聖道中無有名字、章句、語言可說可示。若不信者，彼等當不解脫！」
又復問言：「文殊師利！以何因緣作如是說？」
答言：「天子！不可已得解脫復得解脫。」
又復問言：「文殊師利！謗正法者，彼豈不墮地獄中耶？」
答言：「天子！夫解脫者，一切無塵。」
又復問言：「文殊師利！汝所說法皆無所助。」
Manjushri, once again, the teachings you speak of seem to offer no real aid.
答言：「天子！於空、無相、無願不可有助。」
The celestial being replied, "O Prince, in emptiness, signlessness, and wishlessness, there can be no support."
又復問言：「文殊師利！夫空行者當何所行？」
答言：「天子！空行者即為一切眾生慈行。所以者何？夫空者不離一切諸眾生故。」
又復問言：「文殊師利！云何菩薩於諸眾生至於邊際？」
答言：「天子！若見諸法從因緣生，亦復不墮斷、常見中，以是義故，菩薩名至眾生邊際。」
又復問言：「文殊師利！何界是眾生界也？」
答言：「天子！法界是眾生界也。」
又復問言：「文殊師利！法界復是何界也？」
答言：「天子！虛空性界是法界也。」
又復問言：「文殊師利！其虛空界復是何界也？」
答言：「天子！超越一切境界是虛空界也。」
又復問言：「文殊師利！其佛境界何境界也？」
答言：「天子！其眼境界是佛境界，然其佛界亦復非眼、色、識境界；耳境界即是佛界，然其佛界亦復非耳、聲、識境界；其鼻境界是佛境界，然其佛界亦復非鼻、香、識境界；其舌境界是佛境界，然其佛界亦復非舌、味、識境界；身境界是佛境界，然其佛界亦復非身、觸、識境界；意境界是佛境界，然其佛界亦復非意、法、識境界；色境界是佛境界，然其佛界亦復非是色境界也；受境界是佛境界，然其佛界亦非受界；想境界是佛境界，然其佛界不觀境界；諸行境界是佛境界，然其佛界亦復不可造作境界；諸識境界是佛境界，然其佛界亦復非是了知境界；無明境界是佛境界，然其佛界亦復非是因緣境界；乃至老死境界是佛境界，然其佛界亦復不受彼處境界；欲行境界是佛境界，然其佛界亦復非是欲行境界；色界境界是佛境界，然其佛界亦復非是色行境界；無色境界是佛境界，然其佛界亦復非是見界境界；有為境界是佛境界，然其佛界非二境界；無為境界是佛境界，然其佛界亦復不離三相境界。天子！此是諸佛境界。所有境界、入一切境界、無邊境界，是佛境界。
「天子！菩薩摩訶薩入此境界已，行於利益一切眾生境界之中，亦復不生魔境界中。應當覺知，彼魔境界及佛境界平等無二，不作異界。天子！此是菩薩大智神通，若能超越平等境界，以平等境成就眾生。
「天子！是中何者平等？何者是不平等？一切法空平等故等；菩薩若不入空平等者，彼人住不平等；然彼菩薩成熟彼等，於空法中亦不移動。一切諸法無相故等；菩薩若不入無相平等者，彼人住不平等；菩薩成就彼等，於無相法中亦不移動。一切諸法無願故平等；菩薩若不入無願平等者，彼人住不平等；菩薩成熟彼等，於無願法中亦不移動。一切諸法無作故平等；菩薩若不入無作平等者，彼人住不平等；菩薩成熟彼平等，於無作法中亦不移動。一切諸法不生、不出平等故平等；離欲、獨行平等故平等；無物可滅、涅槃平等故平等；菩薩若不入此平等者，彼人住不平等；菩薩成熟彼等亦不於彼涅槃法中移動。天子！如是平等不平等行，菩薩入者，是則名為行菩薩行。」
爾時商主天子復白文殊師利作如是言：「文殊師利！汝今當說云何為菩薩行也？」
文殊師利答言：「天子！菩薩行不可思議。」
又復問言：「云何菩薩行不可思議？」
答言：「天子！欲不可思議故，菩薩行亦不離欲行。瞋恚行不可思議故，菩薩行亦不離恚行。愚癡行不可思議故，菩薩行亦作般若行。不嫉妬行是菩薩行，亦不念施行。遠離破戒行是菩薩行，亦不念戒行。不瞋恚行是菩薩行，亦不念忍行。不懈怠行是菩薩行，亦不念精進行。不亂行是菩薩行，亦不念禪行。非無智行是菩薩行，亦不念般若行。不惱行是菩薩行，亦不念離惱行。無慈行是菩薩行，內物施故。無悲行是菩薩行，施男女妻子故。不樂行是菩薩行，諸欲功德不厭故。常不瞋行是菩薩行，聚集諸善根故。不棄捨行是菩薩行，捨身命故。不惜行是菩薩行，憎愛捨故。不恐怖行是菩薩行，不近生死煩惱行故。大重任行是菩薩行，一切眾生荷重擔故。不逼迫行是菩薩行，往昔立誓度彼故。不悔行是菩薩行，無退悔故。最上行是菩薩行，一切上最勝上故。金剛鎧行是菩薩行，善立誓願不缺減故。自心滅行是菩薩行，一切眾生心滅故。不失行是菩薩行，作業不失故。不起分別行是菩薩行，一切眾生平等心故。勇健行是菩薩行，降伏怨敵故。不雜行是菩薩行，親友禪定更隨順故。歡喜行是菩薩行，於一切惡者令歡喜故。歡喜踊躍行是菩薩行，見佛聞法、承事尊者歡喜故。莊嚴行是菩薩行，身、口、心意佛剎莊嚴故。不被降伏行是菩薩行，平等益助故。不毀謗行是菩薩行，智者讚歎故。不逼迫行是菩薩行，正觀諸煩惱故。善丈夫行是菩薩行，擔負重任至彼岸故。饒益行是菩薩行，堅固精進不懈退故。法行是菩薩行，助道諸法善修習故。知恩報恩行是菩薩行，不斷諸佛種性故。珍寶行是菩薩行，歎說三寶故。智慧方便行是菩薩行，不斷諸攝故。」
說此菩薩行時，五百菩薩入菩薩行得無生法忍。
爾時商主天子復白文殊師利菩薩言：「文殊師利！汝善說此諸菩薩行。若有菩薩不離此行，即為彼等而作授記。」
爾時佛告商主天子言：「如是，如是，天子！如汝所說。天子！我於往昔不離此行，然燈如來即授我阿耨多羅三藐三菩提記，我於爾時即得無生法忍。天子！此是諸佛、菩薩大智通行！」
爾時商主天子白佛言：「世尊！無生者是何謂也？於何法邊、於何法中得無生也？」
答言：「天子！夫無生者，本自不生。邊際之相是無生義。彼於先不生，後亦不生。然彼無生，本無生處。然彼先來，無處可出，後亦不出。自性本來，無處出生。以是義故，先無處生，彼於後時亦無處生。自性本來，無處出生。彼於先來不可造作，是故於後亦不可作。自性本來，不可作故。彼於先無有，是故於後亦復無有，究竟無有。彼於先來不入富伽羅數，是故於後亦不入數，本性空故。彼於先無相可說、可示，是故於後亦無有相可說、可示，然彼諸法本無有相也。若人如是覺者，亦不發心破執覺知。以是義故，言無生也！
「云何名忍？如是無生，如是堪忍一切眾生，故名忍也。如是無生、如是於一切剎忍，故名忍也。如此無生，於一切學、無學、辟支佛能忍，故名忍也。如此無生，於一切佛法、一切菩薩行、一切諸佛能忍，故名忍也。如此無生，如是能忍一切諸法，故名忍也。然彼無者何故名無？無無，故無；空空，故無；無相無相，故無；如空無相，空相故無。若法是無，即不自在；若無自在，是則無欲；若無欲者，則是真性；若是真性，即名無性。一切法無，空無自在，遠離虛妄。若於一切法中，如是忍者，是名為忍，是忍亦無，以忍無故，故無我也。
「如是平等，菩薩當得授記，證無生法忍，然彼忍法不可得知！於中得者，謂何義也？若我也、若忍也，二得也，是名得也。若眾生也、若命也、若養育富伽羅也、若忍也、若一切知，是名得也。何者無得自性真忍？忍彼真性，於是義中不取能、所，二能證入是名無得。略說陰、界、諸入，於一切法所有本性，是名空性。若空性者，彼即無為。如無為性，凡所作者亦如是性。若於本性不見能、所，如是證知是名無得。天子！如是能忍具足成就，菩薩摩訶薩乃至阿僧祇劫行此忍行，此是菩薩大智通行！」
說此忍時，三千大千世界六種震動，一切世間光明遍滿，百千音樂不鼓自鳴，雨大華雲。四萬眾生發阿耨多羅三藐三菩提心，九萬六千眾生得隨順忍，以佛神力及以法力故，令此一切世界猶如往昔然燈如來入蓮華城時，如本顯現。
爾時世尊即便微笑，如諸佛法，無量百千種種色光從佛口出，所謂青、黃、赤、白、紫頗梨色，至於無量無邊世界。遍照彼已，還來圍遶世尊三匝，還入佛頂。
爾時慧命阿難即從坐起，整理衣服，右膝著地，向佛合掌，在於佛前，如法合義，問世尊言：
「我問世尊無比德， 我問世尊莊嚴光，
我問已捨煩惱翳， 牟尼何故現微笑？
我問世尊降外道， 我問世尊絕魔力，
我問世尊十力力， 牟尼何因現微笑？
我問世尊色殊特， 三十二相妙莊嚴，
善行能作大歡喜， 尊今何故現微笑？
我問智池智慧樹， 得於智慧教勅世，
示現無邊智慧法， 世尊何故今微笑？
三界名稱已流布， 三明增長拔三垢，
度於三脫三界主， 今作微笑有何因？
為勝醫師老死極， 尊手足輪羅網指，
勝那羅延金剛體， 牟尼為說放光因。
誰今於中清淨行？ 誰於今日滿諸忍？
誰當正信諸佛德？ 以是牟尼今微笑。
非不因尊無比身， 善行導師示現光，
善哉願演佛音聲， 眾生若聞生歡喜。」
爾時阿難作是語已，佛告慧命阿難言：「阿難！說此法本修多羅時，於是眾中有七萬二千眾生，發阿耨多羅三藐三菩提心。復有三萬二千菩薩得無生法忍。阿難！汝見是商主天子以不？」
報言：「我見。婆伽婆！我見。修伽陀！」
佛復告阿難言：「阿難！此商主天子，往昔已曾供養過算數佛，承事尊重，問義勸請。復勸無量眾生行於阿耨多羅三藐三菩提，令所應住。阿難！此商主天子過二阿僧祇劫已，當證阿耨多羅三藐三菩提，號曰功德王光明如來、阿羅訶、三藐三佛陀、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛陀、婆伽婆，出現於世。其世界名曰清淨，劫名無垢。
「阿難！彼清淨世界七寶所成，所謂金、銀、琉璃、頗梨、馬腦、虎珀、赤真珠。時彼佛剎平正如掌，八步莊嚴，寶網垂覆。彼佛剎中，無有聲聞、辟支佛名，亦無外道遮羅迦、波梨婆闍迦，亦無眾魔，亦復無有造五逆者，亦無誹謗佛正法者。彼佛剎土遠離八難，隨心所念飲食即生，亦無破戒患苦名聲。彼等眾生受樂果報，猶如他化自在天。彼諸眾生身皆金色，具足三十二相，多住阿耨多羅三藐三菩提，是故彼世界名為清淨。彼功德王光明世尊、多陀阿伽多、阿羅呵、三藐三佛陀，壽命一千四十劫。彼佛國土諸菩薩眾以願力故，於其中間隨心捨壽。時彼如來，有六十二億大菩薩眾。
「阿難！今有菩薩發阿耨多羅三藐三菩提心及得無生法忍者，彼等一切皆得往生清淨佛剎，於彼功德王光明如來剎中。時彼如來皆授彼等阿耨多羅三藐三菩提記。」
爾時眾中有一天子，名曰觀息，在眾中坐，以天曼陀羅花散如來上，作如是言：「世尊！若彼功德王光明世尊當證阿耨多羅三藐三菩提時，願我於彼清淨世界作轉輪聖王，供養彼佛及菩薩眾！願我於彼佛後即成阿耨多羅三藐三菩提！」
爾時世尊告慧命阿難言：「阿難！此觀息天於彼世尊功德王光明如來，證阿耨多羅三藐三菩提時，彼世界中作轉輪聖王，名曰善見，以無量無邊種種供具供彼如來，具足圓滿助菩提法。彼世尊後出現於世，證阿耨多羅三藐三菩提，名曰普光明如來、阿羅呵、三藐三佛陀。阿難！彼善見王灌太子頂已，於一時間，彼佛教中信心捨家，出家學道。時彼如來臨般涅槃，授彼菩薩記已，然後入般涅槃，作如是言：『此善見菩薩次於我後，當證阿耨多羅三藐三菩提！』」
爾時慧命舍利弗告商主天子言：「天子！如來已授汝記。」
答言：「尊者舍利弗！佛授我記，猶如如來所作化人得授記法，如今如如，於未來世還此如如，然此如如不增不減！」
爾時世尊告慧命阿難言：「阿難！汝受此法本，持說讀誦，應加修習，為他廣說。為眾多人廣利益故，為眾多人受安樂故，為現在未來諸菩薩摩訶薩利益安樂廣攝受故。」
爾時慧命阿難白佛言：「世尊！我已受此法本。世尊！此法本名為何等？我等云何奉持？」
佛告阿難：「此法本名曰『神通優波提捨』，應如是持；此法本文殊師利童真菩薩所說，如是受持；亦名『商主天子所問』，如是受持！」
佛說此經已，慧命阿難并餘比丘，商主天子及餘無量無邊阿僧祇拘致那由他諸天子，文殊師利菩薩并餘無量阿僧祇種種十方世界之所集會諸菩薩摩訶薩及一切諸天、龍、夜叉、乾闥婆、人及非人、阿修羅等，聞佛所說，歡喜奉行。
商主天子所問經