1. 聞如是：
一時，佛在舍衛國祇樹給孤獨園。
Thus have I heard:
One time, the Budha was staying at Anaathapindidas Ashrama in Jetavana of Shraavastii.
2. 爾時，釋提桓因至世尊所。到已，頭面禮足，在一面住，白世尊曰：「云何比丘斷於愛欲，心得解脫，乃至究竟安隱之處，無有諸患，天、人所敬？」
At that time, Shakra, the lord of the devas, went to Budha. Upon arriving, he bowed his head at Budha’s feet, stood to one side, and said,
“How does a bhikshu cut off desire, liberate the mind, and reach the ultimate state of peace, free from all afflictions, revered by both devas and humans?”
3. 爾時，世尊告釋提桓因曰：「於是，拘翼！若[21]是比丘聞此空法解無所有，則得解了一切諸法，如實知之。身所覺知苦樂之法，若不苦不樂之法，即於此身觀悉無常，皆歸於空。彼已觀此不苦不樂之變，亦不起想，以無有想，則無恐怖；以無恐怖，則[23]般涅槃：生死已盡，梵行已立，所作已辦，更不復受有，如實知之。是謂，釋提桓因！比丘斷於愛欲，心得解脫，乃至究竟安隱之處，無有災患，天、人所敬。」
Budha said to Shakra, “Kaushika, if a bhikshu hears this teaching on Sunya and understands that all things are devoid of inherent existence, he will fully comprehend all phenomena and know them as they truly are. Whether experiencing pleasant, unpleasant, or neutral sensations, he contemplates the impermanence of this body and sees that all things are Sunya.
Having observed the changes in these neutral sensations, he does not give rise to thoughts. Without thoughts, there is no fear. Without fear, he attains Nirvana: birth and death are exhausted, the noble life is fulfilled, what needed to be done is done, and there is no further existence. He knows this as it truly is. This, Shakra, is how a bhikshu cuts off desire, liberates the mind, and reaches the ultimate state of peace, free from all afflictions, revered by both devas and humans.”
4.爾時，釋提桓因禮世尊足已，繞三匝而退。
At that time, Shakra bowed at Budha’s feet, circumambulated him three times, and then withdrew.
5.當於爾時，尊者大目犍連去世尊不遠結跏趺坐，正身正意，繫念在前。爾時，尊者大目犍連便作是念：「向者，帝釋得道跡而問事耶？為不得道跡而問義耶？我今當試之。」爾時，尊者大目犍連即以神足，如[3]屈伸臂頃，便至三十三天。
At that time, Venerable Maha-maudgal-yaayana was seated not far from Budha, cross-legged, with an upright body and mind focused in meditation.
He thought, “Did Shakra, the lord of the devas, ask about the path after having attained it, or did he ask without having attained it? I shall test him.”
Then, venerable Maha-maudgal-yaayana used his supernatural power and, in the time it takes to bend and stretch an arm, arrived in the Trayas–trimsha Heaven (Heaven of the Thirty-Three).
6.爾時，釋提桓因遙見大目犍連遠來，即起奉迎，並作是語：「善來！尊者大目犍連！尊自不至此，亦大久矣！願欲與尊論說法義，願在此處坐。」
At that time, Shakra, seeing Maha-maudgal-yaayana approaching from afar, rose to greet him and said,
“Welcome, venerable Maha-maudgal-yaayana! It has been a long time since you last came here. I wish to discuss the Dharma with you. Please, take a seat here.”
7.是時，目犍連問釋提桓因曰：「世尊與汝說斷愛欲之法，我欲聞之，今正是時，可與我說之。」
Maha–maudgal-yaayana asked Shakra, “Budha spoke to you about the method of cutting off desire. I wish to hear it. Now is the time; please explain it to me.”
8.釋提桓因白言：「我今諸天事猥多，或自有事，或復有諸天事，我所聞者即時而忘。昔者，目連，與諸阿須倫共鬪，當鬪之日，諸天得勝，阿須倫退。爾時，我身躬往自戰，尋復領諸天還上天宮，坐最勝講堂。因鬪勝故，故名為最勝講堂，階巷成行，陌陌相值，一一階頭，七百樓閣，一一樓閣上，各七玉女，一一玉女各有七使人，願尊目連在彼觀看。」
Shakra replied, “I am currently occupied with many deva affairs, both my own and those of other devas. What I heard, I have already forgotten.
In the past, Maudgal-yaayana, when the devas fought with the asuras, on the day of the battle, the devas were victorious, and the asuras retreated.
At that time, I personally led the devas back to the heavenly palace and sat in the Hall of Supreme Victory. Because of the victory in battle, it is called the Hall of Supreme Victory. Its steps and paths are perfectly aligned, and at each step, there are seven hundred pavilions. In each pavilion, there are seven celestial maidens, and each maiden has seven attendants. Venerable Maudgal-yaayana, I invite you to look around.”
9.爾時，釋提桓因及毘沙門天王在尊者目連後，往至最勝講堂所。是時，釋提桓因及毘沙門天王，白大目犍連曰：「此是最勝講堂，悉可遊看。」
At that time, Shakra and Vaishravana, the lord of the north, followed Venerable Maha-maudgal-yaayana to the Hall of Supreme Victory. Shakra and Vaishravana said to Maha-maudgal-yaayana, “This is the Hall of Supreme Victory. Please, look around.”
10.目犍連曰：「天王！此處極為微妙，皆由前身所作福祐故，致此自然寶堂，猶如人間小有樂處，各自慶賀，如天宮無異，皆由前身作福所致。」
Maha–maudgal-yaayana said, “Heavenly King, this place is extremely marvellous. It is the result of merits accumulated in past lives, which have brought about this naturally adorned hall. Just as in the human world, there are small places of joy where people celebrate, this heavenly palace is no different. It is all the result of merits from past lives.”
11.爾時，釋提桓因左右玉女，各各馳走，莫知所如，猶如人間有所禁忌，皆懷慚愧。是時，釋提桓因所將玉女亦復如是。遙見大目犍連來，各各馳走，莫知所湊。
At that time, the celestial maidens surrounding Shakra scattered in all directions, not knowing where to go, just as humans might feel ashamed and avoid certain situations. When they saw Maha-maudgal-yaayana approaching from afar, they scattered in confusion.
12.時，大目[＊]犍連便作是念：「此釋提桓因意甚放逸，我今宜可使懷恐怖。」是時，尊者大目犍連即以右脚指案地，彼宮殿六變震動。是時，釋提桓因及毘沙門天王皆懷恐怖，衣毛皆竪，而作是念：「此大目犍連有大神足，乃能使此宮殿六返震動，甚奇！甚特！未曾有是！」
At that time, Maha-maudgal-yaayana thought, “Shakra is very indulgent. I should now make him feel fear.” Then, Venerable Maha-maudgal-yaayana pressed the ground with his right foot, causing the palace to shake six times.
Shakra and Vaishravaṇa were filled with terror, their hair standing on end, and they thought, “This Maha-maudgal-yaayana possesses great supernatural power, able to make this palace shake six times. How extraordinary! How remarkable! This has never happened before!”
13.是時，大目犍連便作是念：「今此釋身以懷恐怖，我今宜可問其深義。」「云何，拘翼！如來所說除愛欲經者，今正是時，唯願與我等說。」
At that time, Maha-maudgal-yaayana thought, “Now that Shakra is filled with fear, I should ask him about the profound meaning.”
He said, “Kaushika, Budha spoke to you about the method of cutting off desire. Now is the time; please explain it to us.”
14.釋提桓因報言：「目連！我前至世尊所，頭面禮足，在一面住。是時，我即白世尊曰：『云何比丘斷於愛欲，心得解脫，乃至究竟至無為處，無有患苦，天、人所敬？』爾時，世尊便告我言：『於是，拘翼！諸比丘聞法已，都無所著，亦不著色，盡解一切諸法，了無所有。以知一切諸法已，若苦、若樂、若不苦不樂，觀了無常，滅盡無餘，亦無斷壞。彼以觀此，已都無所著，已不起世間想，復無恐怖；以無恐怖，便般涅槃：生死已盡，梵行已立，所作已辦，更不復受有，如實知之。是謂，釋提桓因！比丘斷欲，心得解脫，乃至究竟無為之處，無有患苦，天、人所敬。』爾時，我聞此語已，便禮世尊足，遶三匝，即退而去，還歸天上。」
Shakra replied, “Maudgal-yaayana, I previously went to Budha, bowed at his feet, and stood to one side.
I then asked him, ‘How does a bhikshu cut off desire, liberate the mind, and reach the ultimate state of peace, free from all afflictions, revered by both devas and humans?’ Budha said to me, ‘Kaushika, when bhikshus hear the Dharma, they become free from attachment and do not cling to forms. They fully comprehend all phenomena and understand that they are devoid of inherent existence.
Having understood all phenomena, whether pleasant, unpleasant, or neutral, they contemplate their impermanence and see that they are extinguished without remainder, without destruction. Having observed this, they become free from attachment, do not give rise to worldly thoughts, and are without fear. Without fear, they attain Nirvana: birth and death are exhausted, the noble life is fulfilled, what needed to be done is done, and there is no further existence. They know this as it truly is.
This, Shakra, is how a bhikshu cuts off desire, liberates the mind, and reaches the ultimate state of peace, free from all afflictions, revered by both devas and humans.’ After hearing this, I bowed at Budha’s feet, circumambulated him three times, and then withdrew, returning to the heavens.”
15.是時，尊者大目犍連以深法之語，向釋提桓因及向毘沙門具分別之。爾時，目犍連具說法已，猶如士夫屈伸臂頃，從三十三天沒不現，便來至舍衛城祇樹給孤獨園，至世尊所，頭面禮足，在一面坐。
At that time, venerable Maha-maudgal-yaayana explained the profound Dharma to Shakra and Vaishravana in detail. After explaining the Dharma, Maha-maudgal-yaayana, in the time it takes a strong man to bend and stretch his arm, disappeared from the Trayas-trimsha Heaven and returned to Jetavana in Shraavastii. He went to Budha, bowed at his feet, and sat to one side.
16.爾時，目犍連即於座上白世尊曰：「如來前與釋提桓因說除欲之法，唯願世尊當與我說之。」
At that time, Maha-maudgal-yaayana said to Budha, “The Tathaagata previously spoke to Shakra about the method of cutting off desire. I beseech Budha to explain it to me as well.”
17.爾時，世尊告目犍連曰：「汝當知之，釋提桓因來至我所，頭面禮足，在一面立。爾時，釋提桓因問我此義：『云何，世尊！比丘斷愛欲，心得解脫？』爾時，我告釋提桓因曰：『拘翼！若有比丘解知一切諸法空無所有，亦無所著，盡解一切諸法了無所有，以知一切諸法無常，滅盡無餘，亦無斷壞。彼已觀此，已都無所著，已不起世間想，復無恐怖；已無恐怖，便般涅槃：生死已盡，梵行已立，所作已辦，更不復受有，如實知之。是謂，釋提桓因，比丘斷欲，心得解脫。』爾時，釋提桓因即從坐起，頭面禮我足，便退而去。還歸天上。」
Budha said to Maha-maudgal-yaayana, “You should know that Shakra came to me, bowed at my feet, and stood to one side. He asked me, ‘How does a bhikshu cut off desire and liberate the mind?’
I told Shakra, ‘Kaushika, if a bhikshu understands that all phenomena are Sunya and devoid of inherent existence, and is free from attachment, fully comprehending that all phenomena are impermanent, extinguished without remainder, and without destruction, he will become free from attachment, not give rise to worldly thoughts, and be without fear. Without fear, he will attain Nirvana: birth and death are exhausted, the noble life is fulfilled, what needed to be done is done, and there is no further existence. He knows this as it truly is. This, Shakra, is how a bhikshu cuts off desire and liberates the mind.’
At that time, Shakra rose from his seat, bowed at my feet, and then withdrew, returning to the heavens.”
18.爾時，大目犍連聞佛所說，歡喜奉行。
At that time, Maha-maudgal-yaayana, hearing Budha’s words, he followed it with joy.