佛說道神足無極變化經卷第二
The Sutra of the Buddha’s Supernatural and Limitless Transformations, Volume 2
西晉安息三藏安法欽譯
Translated by An Fajin, Tripitaka Master of Anxi, Western Jin Dynasty
於是月天子白佛言：「世尊！甚可怪。如來深微乃如是！是佛世尊無上正真，甚可怪。菩薩所施行，如是名為眼見諸法行，不起自好益身敗道之行，從久遠已斷離身想之行，於無央數劫行，而不墮聲聞、辟支佛地，而不墮落，究竟於道滿足佛法有幾法行？世尊！菩薩於深法行，不於億百千萬佛而作證？」
Then the Moon Deity said to the Buddha, "World-Honored One! How extraordinary! The Tathagata's depth is truly like this! The Buddha, the World-Honored One, is unexcelled and truly correct, how extraordinary! The practice that bodhisattvas undertake is thus called 'seeing all phenomena with the eyes,' a practice that does not arise from self-love or from behaviors that harm the path. It is a practice that has long since cut off thoughts of the body. For countless eons, they practice without falling into the stages of Listeners or Solitary Buddhas, and without backsliding. Ultimately reaching the path, fulfilling the Buddha qualities—how many practices does this require? World-Honored One, how does a bodhisattva, while practicing in deep teachings, not attain realization even after billions of hundreds of thousands of Buddhas?"
佛語天子：「菩薩有四事，逮深法行，不於億百千萬佛所而作證。何等為四？如是天子！菩薩堅住於諸要持一切智，出家大吼逮精進而不弱。為一切故捨諸所有，堅住於施與便逮大悲事。如佛所說、所問皆報答，逮得善權方便。於一切功德已成，復成於餘德。天子！是為四事，菩薩於深法行，不於無央數億百千佛所而求證。」
The Buddha said to the Heavenly Being, "A bodhisattva has four qualities that allow them to practice the profound Dharma without seeking personal realization even after serving billions of countless Buddhas. What are these four? Heavenly Being, a bodhisattva firmly abides in all essential practices with the wisdom of enlightenment, takes up the Great Vehicle with a lion's roar of diligent effort without faltering, and for the sake of all beings gives up everything—firmly abiding in generosity, they attain great compassion. They answer whatever the Buddha teaches and whatever questions arise, and attain skillful means. Even when they have perfected all virtues, they continue to cultivate further virtues. Heavenly Being, these four qualities allow a bodhisattva to practice the profound Dharma without seeking personal realization even after serving countless billions of Buddhas."
佛於是說偈言：
The Buddha then spoke these verses:
「堅住於所作， 其智亦如是！
前世所作智， 亦終不放捨。
以一切智故， 所為而不憂；
一切像色貌， 皆悉具了知。
所行常精進， 終不為放逸；
心亦不懈惓， 所行亦如是！
其諸所作為， 皆悉憂一切；
如是於眾生， 常而有等心。
常興大悲意， 憂念一切人；
愍傷諸勤苦， 皆欲令安隱。
願疾得作佛， 斷絕諸苦惱；
逮得眾珍寶， 其處不可盡。
常以善權慧， 教學諸方便；
勤力作功德， 行是無厭足。
所造有究竟， 其行常如應；
安之於道次， 不悉念居處。
以如是法者， 悉皆堅持之；
菩薩行是者， 諸行皆悉了。
於是甚深法， 所行皆備具；
於億百千佛， 所作不懈倦。」
They persevere in their endeavors, and their wisdom is likewise. They never relinquish the wisdom gained from past lives. With mastery of all wisdom, they act without worry; They fully understand all forms, colors, and appearances. Their conduct is ever diligent, never lax; Their mind is unwearied, and their actions are the same. All that they do is with concern for everything; Thus, towards all beings, they hold an impartial mind. With a heart of great compassion, they care for all people; They pity those in hardship, wishing only for their peace. They aspire to quickly attain Buddhahood, cutting off all suffering; They obtain precious treasures in a place that is inexhaustible. Using skillful wisdom, they teach expedient methods; They work with diligence to accumulate merit, never growing weary. Their deeds reach completion, and their actions always accord with truth; They guide others along the path, without fixating on any abode. They firmly uphold all such methods; A bodhisattva who practices in this way fully understands every practice. In this profound teaching, their conduct is perfectly complete; Before billions of buddhas, they serve with tireless devotion.
爾時月天子問佛言：「云何菩薩得甚深之行？」
At that time, the Moon Deva asked the Buddha, "How does a bodhisattva attain the profound practice?"
佛告天子：「菩薩亦不於凡人法有所望，亦不於佛法有所求，亦不於凡人法有所疑，於佛法、凡人法等無有異。不於凡人法有所求，於佛法亦無所得亦無所亡；於凡人亦無異，於佛法亦無異。亦不作是念：不言凡人法，不尊佛法為尊；於凡人法亦無所斷，於佛法亦無所斷。如是生生復生，是名曰凡人法如。是佛法、是二法，為空、為寂、為定，如是為知無處。亦不於凡人法有所求，亦不於佛法有所求；不於凡人法處有所有，亦不於佛法處有所有。如是二者，亦不見凡人亦不見不凡人。如是知為如。眼見所見者，皆空、皆無相、皆亦無願。如是智慧如，眼所見如，是智為佛法，亦不於佛有與無；亦不念於是，有所安、有所苦；亦不念是好、是醜，是皆空。亦如空空，亦不於空而見空；亦不知亦不求。何以故？已是習有老、有起故。
The Buddha said to the heavenly being, "A bodhisattva does not cling to ordinary human states, nor does they seek anything from the Buddha's teachings. They do not doubt ordinary human states, and they see no difference between these and the Buddha's teachings. They seek nothing from ordinary human states, and they neither gain nor lose anything from the Buddha's teachings. They see no distinction between ordinary people and the Buddha's teachings. They do not think, 'This is ordinary, this is noble,' nor do they cut off ordinary human states or the Buddha's teachings. Thus, when birth after birth continues, this is called the true nature of ordinary existence. The true nature of the Buddha's teachings, and these two—both are empty, still, and settled. Knowing this is to know that there is no fixed place. They seek nothing from ordinary human states or from the Buddha's teachings; they hold no position in ordinary human states or in the Buddha's teachings. In these two, they see neither ordinary people nor those beyond ordinary. Knowing this is to know their true nature. What the eyes see is all empty, all without form, and all without grasping. Such wisdom is the true nature, and such seeing with the eyes is the true nature. This wisdom is the Buddha's teaching, yet there is no concept of having or not having the Buddha. They do not judge it as pleasant or painful, good or bad—all is empty. It is like the emptiness of emptiness itself; they do not see emptiness within emptiness, nor do they know it or seek it. Why? Because this is where habit leads to aging and arising."
「如是天子！法法乎法，名法住、法滅、法寂，於是亦不自見亦無所見；亦不自知亦無所知。所以者何？若凡人、若弟子、若辟支佛、若三耶三佛、若受決、若深行，天子！菩薩不於諸法空、佛法空。何以故？如是天子！法乎法音聲，彼善音是善音，於是不可得；如是不可得，於是為無我；如是為無我，於是不說有住不住而去。天子！諸法如是不可數，佛法亦不別。天子！其譬如是，當作是視諸法、佛法，常念作是行。復念如是行，於是起無識念，行於無識念，於佛法亦無所惟，如此者為以應從思惟、為以起；不復作是智，不於法界有所增，亦不在亦不不在。復次習法智，無能於法有所增減。所以者何？若有愛欲法、無愛欲法，皆覺知何所是欲、何所為無欲。已了知於是，不復隨。是故天子！菩薩得甚深之行，終不見於法，亦終不於佛法如是視、如是見、如是觀，為不見作是視。天子！菩薩眾，魔若魔天，不能壞如是說。天子！佛說如是！」
Thus, Heavenly King, the truth-ness of truth-abiding, truth-ceasing, truth-stilling — in this, there is no self-seeing nor any object seen; no self-knowing nor any object known.
Why is that? Whether it be an ordinary person, a disciple, a Pratyekabuddha, a fully enlightened Buddha, one who has received prophecy, or one on the profound path — Heavenly King, a Bodhisattva does not see emptiness in phenomena, nor emptiness in the Buddha’s teaching.
Why? Heavenly King, the very sound of “truth” — that sound, that expression — cannot be grasped at all. Because it is ungraspable, it is without a self. Because it is without a self, we cannot speak of abiding or not abiding, departing or not departing.
Heavenly King, all phenomena are thus beyond counting, and the Buddha’s teaching is no different.
Heavenly King, here is a simile: you should see all phenomena and the Buddha’s teaching just like this. Constantly think and act this way. And further practice this very thinking: then there arises no conscious clinging within; act without conscious clinging. Toward the Buddha’s teaching, there is also no mental fabrication. Whoever behaves this way has responded to contemplation and has awoken. They no longer create such discriminating knowledge. They do not increase the realm of reality, nor are they present in it, nor absent from it.
Furthermore, when a person cultivates wisdom regarding phenomena, no one can increase or decrease their understanding of reality.
Why? If there is desire for phenomena or no desire for phenomena — one clearly knows what “desire” is and what “no desire” is. Having understood this, they no longer follow it.
Therefore, Heavenly King, a Bodhisattva attains the profound practice. In the end, they do not see any phenomenon; nor in the end do they see the Buddha’s teaching in such a way that they think, “Thus I see, thus I view.” For to see in this manner is actually not to see.
Heavenly King, neither the demons themselves nor the forces of the demons can disturb anyone who teaches like this.
Heavenly King, thus the Buddha speaks.
天子白佛言：「世尊！菩薩摩訶薩所作甚奇特，具足知是諸慧事，乃如是了知於生死，乃作是求道而不懈倦，如是起滅上下可盡？」
The crown prince said to the Buddha, "World-Honored One! The deeds of the great bodhisattva are truly remarkable. Fully possessing such profound wisdom, they thus completely understand the nature of birth and death, yet still strive for the Way without fatigue or weariness. Can such arising and ceasing, ascending and descending ever be exhausted?"
佛言：「天子！譬如幻、如化；若來、若去、若坐；若所求、若所說，亦皆無所有。天子！譬如幻化，欲知一切諸法悉如是！一切諸所起滅，過去、當來、今現在，其劫數亦如是！菩薩亦不念起，亦不念前世所行。」
The Buddha said: "Heavenly King! It is like an illusion, like a magical transformation—whether it comes or goes, sits, seeks, or speaks, none of it truly exists. Heavenly King! Just as an illusion or magical transformation, know that all phenomena are exactly the same! Everything that arises and ceases—past, future, and present—their eons and numbers are likewise! A bodhisattva neither fixates on arising nor dwells on their past actions."
天子復問：「云何，世尊！菩薩若不念有起生處，佛何以得來上忉利天，到所生母所，盡夏三月？世尊不從摩耶生耶？」
佛報天子言：「如來所生不用生死法，住如如住，如者不來不去，佛生如是！」
佛復言：「天子！佛從般若波羅蜜生，諸佛世尊皆從般若波羅蜜生。何以故？三十二大人相不從摩耶生。天子！般若波羅蜜如是學，般若波羅蜜佛母身，三十二大人相皆從學般若波羅蜜。」
月天子白佛言：「我熟思惟般若波羅蜜無所生、無所滅，云何世尊言：『般若波羅蜜是諸佛之母』乎？」
佛報言：「如天子所言，菩薩當學菩薩所學，逮般若波羅蜜，便得佛身相三十二大人之相歸之，十種力、四無所畏、佛十八法、大慈大悲三昧，獨行遊步，佛慧知他人意，皆來歸之，此皆不從摩耶生。是故天子！當知佛慧從般若波羅蜜生。有無央數諸慧之事不可計，今粗舉其事，皆悉如是！」
天子復問：「諸佛世尊法皆悉具足如是如，如來如者隨如得成？」
「如是天子！所見事如是視，佛從般若波羅蜜生，亦不從生般若波羅蜜，不於法有想根，亦無起根亦無爭除。」
「云何世尊般若波羅蜜所生？」
答言：「天子！如法，如來如如者，隨所作法，於是法不生、不起、不滅。如是天子！不生、不起、不滅，如是如是異為智慧，慧從般若波羅蜜生，名曰怛薩阿竭從般若波羅蜜所生；如是生為不復生、不起、不滅。如是天子！不生、不起、不滅，菩薩學疾近般若波羅蜜。天子！般若波羅蜜智不可盡，復不可盡般若波羅蜜。」
復言：「世尊！是智慧云何思惟？云何當知是般若波羅蜜不可盡智？」
復言：「天子！不於智慧思惟而有智。如是天子！於智慧有思惟有智，是不為智慧、不可盡慧。何以故？天子！心知有勞，終不能得不可盡知，當令如是不為智慧。天子！智慧無思惟智，若智慧有盡，不為智慧。」
天子復問：「云何，世尊！不可盡，從何所問、從何所知？」
答言：「天子！是不可盡，不從放恣而等求。」
復問：「世尊！是不放恣為何等類？」
答言：「天子！諸惡行於三界而不捨，亦不離三界中諸惡已復捨三界諸惡行，如是天子！各隨所為不放恣。」
「其報云何？」
「於三界不起、不滅是其報。」
復問：「世尊！頗有弟子從是間遊過三界為人說法者不？」
佛言：「天子！於欲界能為弟子說弟子法，不能於欲界有所益；於色界、無色界能為弟子說弟子法，都無所益。以三昧遊三界而說法，不能了佛世尊之所說，亦不見以三昧力遊於欲界有所說而無色。天子！雖遊欲界復不能有所脫，以三昧力遊於色界、無色界，無色界所說而無益，於色界、無色界都不能有所脫，雖遊三界但能自脫身不能益他人。如是天子！雖知三界，不戀於三界，坐守空法，亦不習於欲界，不能於色界，亦復不能於無色界。如是不能於三界，亦不生於三界、亦生於三界，所去亦不知處。如是天子！是輩捐身於是處無能知；亦不見往亦不見還。何以故？一切諸法於三界不相逢。天子！譬如虛空不生、不可見、無有作者，不復會以過去。如是天子！三界一切諸法皆如是！」
說是法時，天諸天眾中，七萬二千天子遠塵離垢諸法法眼淨；萬六千天子前世已作功德，今復聞說是法，皆發阿耨多羅三耶三菩心；八千菩薩得不起法忍。
爾時眾會者皆承佛威神，皆自見未曾所見華在其裓上，悉以散佛。應時佛威神令是華遍滿忉利天上。是時釋提桓因前白佛言：「甚可怪，世尊！是諸族姓子所散華，本所不見？」
爾時月天子謂釋提桓因言：「拘翼！世尊亦是未曾可見者，華亦如是！何以故？拘翼！持是心見世尊者，是心為滅盡不可得見。如是拘翼！其有可見之事，皆前所未曾見。」
釋提桓因問天子：「仁者云何見佛？」
天子報：「如是世尊見我，我見世尊亦復如是！」
釋提桓因又問：「云何見？」
答言：「拘翼！如來如如，色如如，痛想行識如，我作是見如來。拘翼！我不以色觀如來；亦不以痛、想觀如來；亦不以行、識見如來。所以者何？色自然，不起、不滅，痛、想、行、識亦爾！是五陰法之相，是相不相皆如普照。拘翼！如來如是不可見。拘翼！復有欲見如來，當如佛見我，我見佛亦爾！」
復問：「天子！云何如佛見仁？」
天子答言：「今佛在此，自可問佛。」
於是釋提桓因前白佛言：「云何，世尊！如來見月天子？」
佛言：「不以色見，亦不痛痒、思想、生死、識見；亦不以前世見、亦不持當來見、亦不現在見；亦不凡人見，亦不於凡人解脫見；亦不於學見，亦不於不學法事見；亦不阿羅訶見，亦不阿羅訶法事見；亦不於弟子法見，亦不於辟支佛地見，亦不於佛地見。所見如是，拘翼！如是為見佛。如是見佛為無所見，如是無所見是為等見，如是示現是名為一切示現。審諦示現如是觀，拘翼！是名為如來。如來於法界無所缺減。拘翼！於拘翼意云何？如來如是見、如是觀，為見何等？」
答言：「是名為見佛。世尊！如來是名為得，不於色如是，如來於此無有能得計數者。」復問：「世尊！如是為見佛耶？」
答言：「如是。拘翼！菩薩為逮得無所從生忍，於一切諸法界皆為等住，亦不離是法而見法。」
釋提桓因復白佛言：「是月天子為得無所從生法忍？」佛答釋提桓因言：「持是事自以問月天子，當為汝發遣。」
於是釋提桓因問月天子：「仁者！今為得是無所從生法忍耶？」
月天子答言：「拘翼！頗有無所生而起不？」
釋提桓因言：「不。」
天子復言：「拘翼！設無所生不起者，云何復問：『得無所從生法忍？』」天子復言：「拘翼！法界無所生，其譬正如此，是故法界亦不起亦不滅，都不可知。」
爾時釋提桓因便發是念言：「如月天子所說，為已得無所從生法忍？為逮近佛？為逮三耶三菩？」
爾時月天子知釋提桓因心所念，語釋提桓因言：「拘翼！無所得忍者，得三耶三菩座不難；有不得忍者，去三耶三菩座大遠。」
釋提桓因復言：「天子！云何作是說？」
天子報言：「拘翼！已得忍者能作是說，其不得是者不能近三耶三菩阿惟三佛座。得無所從生忍故，能說無所從生如無所生，如是者道。」
釋提桓因復問天子：「道從何所求？」
天子答言：「拘翼！道於三界而無我，作是求道。」
釋提桓因復問：「三界無我，云何求？」
天子答言：「如法者不生，不生復不生，當道作是求。作是求已，如是求不求，於求是者為無所起。」
是時釋提桓因白佛言：「甚可怪。世尊！月天子所說甚深乃爾！從何所沒而來生此，於是沒當復生何所？」
時月天子語釋提桓因言：「拘翼！如幻師化作男子、若女人，從何所沒來生於此，於是沒復生何所？」
釋提桓因復報天子：「了幻與化無起無滅，不可見、不可知，是無所有。」
天子語拘翼言：「如是說幻化，從無合會來生，滅亦至無合會所。如是幻化，黠慧者所不用亦不不近。」
釋提桓因言：「如是。天子！如所說。」
天子報釋提桓因言：「拘翼！如卿所問，我所答亦爾！如卿，諸法如幻化，念欲持是事以問佛：『是天子從何所沒而來生此，於是沒當生何所？』」天子語釋提桓因言：「於拘翼意云何？如如來化，所化如，若去來上下可見知不？」
釋提桓因答言：「天子！如是不可得見。」
天子復言：「是化寧可有所作為不？」
釋提桓因言：「能有所作。」
天子復言：「如是。拘翼！化一切諸法等如此，若去來上下。作是觀，拘翼！於是無能有所作。於拘翼意云何？不於是見，色、聲、香、味、細滑、法亦爾！是化人寧能見聞知如是事不？」
釋提桓因言：「天子！不可得見聞知。」
天子言：「如是。拘翼！如是一切分數，知諸法亦如是！若見、若聞、若心念法，亦不染亦不污；亦不於是止；亦不近亦不離。於見、於聞、於念，如是所語如是法，為一切說，為眾所說而無有異。」
於是釋提桓因白佛言：「世尊！是月天子說無處所、不生、不起、不滅。是天子不在弟子地、不在菩薩地見。菩薩云何當憶念無央數劫生死之事，育養眾生云何都不可得知？」
佛語釋提桓因言：「拘翼！其有菩薩得不起法忍者，亦不念生、亦不念起、亦不念滅。欲覩是輩菩薩，當如觀百歲般泥洹阿羅漢，不可得知。何以如是？亦無他人想、亦無我想；復無無他人想、復無無我想，復如是，拘翼！精進樂勤苦行。菩薩所作，亦不念生、亦不念滅；亦無他人想、亦無我想，諸法體性本皆泥洹。如是，拘翼！一切亦不縛亦不解，不了知是法，是菩薩為是故為解、為示現，思念故為起大悲。是菩薩不疲厭，於無央數拘利百千劫而不懈怠。譬如，拘翼！有人墮火坑中，有大悲男子，不愛軀體、不惜壽命，捨五所欲及諸所樂，入火坑中抱是人出，亦自出復出彼人。於拘翼意云何？是人所作為難不？」
釋提桓因言：「世尊！是人所作甚難甚難！」
佛言：「如是。拘翼！是何足為難？菩薩所作又難於此，以脫諸欲發意欲持諸供養之具，以其所有將護給與一切。如是拘翼！復有過於是者，以是光明之德照示一切，如是皆過一切弟子及辟支佛上，菩薩摩訶薩自致阿耨多羅三耶三菩阿惟三佛。
「復次拘翼！如是說從何所沒來生於此？聽者拘翼！東方於是國分，從是佛剎度九十二那術百千佛，國名羅他那薩遮(晉言：珍寶審諦奧藏)。世界中以眾寶為樹，其枝葉華實無央數色，其經行處以無央數寶而校成，其國中所有皆眾寶以為校莊無空缺處，其地皆紺琉璃，無央數寶以相雜廁。
「復次拘翼！有世界名羅陀那光祇(晉言：珍寶積聚)。是世界，拘翼！佛名羅陀那文陀羅帝耶阿丹竭羅油(晉言：珍寶豪場出過上聚)如來、無所著、等正覺，今現在說法。其佛國中無有母人，亦不聞母人；亦無弟子、緣一覺道，純是菩薩滿佛剎中。
「復次拘翼！是珍寶豪場出過上聚如來、無所著、等正覺，其世尊一一說法，七十二拘利菩薩皆得不起法忍。菩薩得是忍已，意念若豪名(丹本多)珍寶上天世大性，一切皆以斷，用是故一切諸佛剎皆悉為之動。即時三千大千剎中，若干無央數珍寶、蓮華、雜華，色甚鮮好，悉滿其中以散佛上，皆於佛上化成華蓋。遍覆佛剎已，是菩薩便踊於虛空，飛到他方佛前而供養禮事，欲繞問訊、欲聞法。
「復次拘翼！得法忍菩薩不樂住一處，便能遍到諸佛剎；不得法忍菩薩不能到他方。
「復次拘翼！彼佛世尊出來十二劫，彼佛所止處，夜常三說法。說法已，七十二拘利菩薩得不起法忍。如是拘翼！不得不起法忍菩薩不能到他方剎，得不起法忍者乃能到他方佛剎，如是菩薩乃於彼間沒而生他方剎土。如是拘翼！以是比類當作是視，如是不可計億佛剎諸菩薩皆悉爾！
「拘翼！是彼珍寶積聚剎土中，所有一切皆無有憂入三惡道，亦無苦智亦無樂智；亦無所問亦無所說；亦無勤苦亦無食飲。何以故？諸菩薩以法歡喜為食飲，彼土中無羅漢、辟支佛名。如是，拘翼！珍寶積聚國土中，是剎中世尊珍寶豪場出過上聚如來、至真、等正覺，是月天子從彼佛剎沒來生此忉利天，故來欲見佛，禮我、繞我、問訊我，欲有所問故來。因是所問，會無央數千人廣有所知，又會餘菩薩於不起法忍皆使滿具。
「拘翼！是月天子故來見佛，欲護一切法、欲持於法。佛般泥洹已後，最後法欲盡時，當於是間得道生於人中，持是所說甚深甚深法，廣有所照，普以教授滿百千人，於是不起法忍皆樂欲學久遠。最後法欲盡時，於是盡，終生第四兜術天，會於彌勒菩薩所，講說諸佛世尊道事，不可計數百千天子，前世初未曾起道意，今聞是說皆發阿耨多羅三耶三菩心。彌勒來下得正覺時，是菩薩承事彌勒佛萬歲，居家常供養彌勒及眾僧，乃後時與四千人俱，以家之信出家為道便作沙門。作沙門已，於彌勒如來、至真、等正覺所，盡形壽常持法；彌勒般泥洹後至於法住常持法。於是賢劫中千佛中少四佛，皆當供養承事爾所佛。於是諸佛世尊所說經，當修梵清淨之行，最後過七恒沙等劫，當於是世作佛，號字月光曜如來、無所著、等正覺，所願皆滿。」
於是月星天子語是天子言：「善哉！今為佛之所授決，當得阿耨多羅三耶三佛。卿本有何等恩？有何等供養？作何等愛敬憙樂歡喜事施於佛，乃使如來獨授卿決？」
是時月天子語月星天子言：「如來者亦不以善與人決；亦不有所畏故與人決；亦不言是人可與是不可與。菩薩者自學菩薩法，世尊便記其決。卿云何作是問：『我仁有何等恩於佛所，使佛作是敬、作是愛、作是念、作是歡喜、作是賜遺？』」
月星天子問月天子言：「是歡喜當從何所見？」
月天子答月星天子言：「歡喜從心求。」
月星天子復言：「心不想心，誰作是踊躍者？」
報言：「踊躍不可持，亦不可獲，是上踊躍。如不可獲，踊躍之最也。」
月天子語月星天子：「如是踊躍，於是踊躍有所不可者不為踊躍，是踊躍於放逸事而不為，於是踊躍中而常踊躍，不復生廢退意。如是月星天子！當於是法求，用是故得踊躍；於法所作而不放逸，於是求、於是不求、亦不離求。何以故？不於法界求；亦不於所求。如是。月星天子！」
佛說道神足無極變化經卷第二