T09n0273_金剛三昧經

大正藏第 09 冊 No. 0273 金剛三昧經

No. 273

金剛三昧經序品第一

北涼失譯人名

如是我聞：

一時佛在王舍大城耆阇崛山中，與大比丘眾一萬人俱，皆得阿羅漢道，其名曰舍利弗、大目犍連、須菩提，如是眾等阿羅漢；復有菩薩摩訶薩二千人俱，其名曰解脫菩薩、心王菩薩、無住菩薩，如是等菩薩；復有長者八萬人俱，其名曰梵行長者、大梵行長者、樹提長者，如是等長者；復有天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等六十萬億。

爾時，尊者大眾圍繞，為諸大眾說大乘經，名一味真實無相無生決定實際本覺利行。若聞是經，乃至受持一四句偈，是人則為入佛智地，能以方便教化眾生，為一切眾生作大知識。佛說此經已，結加趺坐，即入金剛三昧，身心不動。

爾時，眾中有一比丘，名曰阿伽陀，從座而起，合掌䠒跪，欲重宣此義，而說偈言：

「大慈滿足尊，　　智慧通無礙，　廣度眾生故，　　說於一諦義。　皆以一味道，　　終不以小乘，　所說義味處，　　皆悉離不實。　入佛諸智地，　　決定真實際，　聞者皆出世，　　無有不解脫。　無量諸菩薩，　　皆悉度眾生，　為

【現代漢語翻譯】現代漢語譯本如是我聞：一時，佛陀在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與一萬名大比丘眾在一起，他們都證得了阿羅漢道（Arhat），他們的名字是舍利弗（Śāriputra）、大目犍連（Mahāmaudgalyāyana）、須菩提（Subhūti），以及其他這樣的阿羅漢；還有兩千名菩薩摩訶薩（Bodhisattva-mahāsattva）在一起，他們的名字是解脫菩薩（Mukti-bodhisattva）、心王菩薩（Citta-rāja-bodhisattva）、無住菩薩（Anivāsa-bodhisattva），以及其他這樣的菩薩；還有八萬名長者在一起，他們的名字是梵行長者（Brahmacarya-gṛhapati）、大梵行長者（Mahābrahmacarya-gṛhapati）、樹提長者（Śrī-gṛhapati），以及其他這樣的長者；還有天（Deva）、龍（Nāga）、夜叉（Yakṣa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuḍa）、緊那羅（Kiṃnara）、摩睺羅伽（Mahoraga）、人非人等六十萬億。當時，尊者被大眾圍繞，為大眾宣說大乘經典，名為『一味真實無相無生決定實際本覺利行』。如果有人聽聞這部經典，乃至受持其中的一四句偈，這個人就進入了佛的智慧之地，能夠以方便法教化眾生，為一切眾生作大知識。佛陀說完這部經典后，結跏趺坐，立即進入金剛三昧（Vajra-samādhi），身心不動。當時，大眾中有一位比丘，名叫阿伽陀（Agada），從座位上站起來，合掌跪拜，想要再次宣說這個道理，於是說了偈頌：『大慈滿足的尊者，智慧通達無礙，爲了廣度眾生，宣說唯一的真諦。都以一味之道，終不以小乘，所說義理之處，都遠離虛妄不實。進入佛的諸智慧之地，決定是真實實際，聽聞者都出離世間，沒有不解脫的。無量的菩薩們，都度化眾生，為』

【English Translation】 English version Thus have I heard: At one time, the Buddha was in Mount Gṛdhrakūṭa in the great city of Rājagṛha, together with a great assembly of ten thousand Bhikṣus, all of whom had attained the path of Arhat. Their names were Śāriputra, Mahāmaudgalyāyana, Subhūti, and other such Arhats; there were also two thousand Bodhisattva-mahāsattvas, whose names were Mukti-bodhisattva, Citta-rāja-bodhisattva, Anivāsa-bodhisattva, and other such Bodhisattvas; there were also eighty thousand elders, whose names were Brahmacarya-gṛhapati, Mahābrahmacarya-gṛhapati, Śrī-gṛhapati, and other such elders; there were also sixty trillion Devas, Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kiṃnaras, Mahoragas, and humans and non-humans. At that time, the Venerable One was surrounded by the assembly, and for the sake of the assembly, he expounded the Mahāyāna Sutra, named 'The One Taste of True Reality, Without Form, Without Birth, Decisive Actualization, Original Enlightenment, and Beneficial Practice.' If one hears this Sutra, even if one upholds a four-line verse, that person enters the wisdom ground of the Buddha, and is able to teach and transform sentient beings with skillful means, becoming a great teacher for all sentient beings. After the Buddha finished speaking this Sutra, he sat in the lotus position and immediately entered the Vajra-samādhi, his body and mind unmoving. At that time, there was a Bhikṣu in the assembly named Agada, who rose from his seat, joined his palms, and knelt down, wishing to proclaim this meaning again, and spoke the following verses: 'The Venerable One, full of great compassion, whose wisdom is unobstructed, for the sake of widely liberating sentient beings, speaks of the one true meaning. All with the one taste of the path, never with the Hinayana, the place of the meaning spoken, all are far from falsehood and untruth. Entering the wisdom ground of the Buddhas, it is decisively true reality, those who hear all transcend the world, none are not liberated. The immeasurable Bodhisattvas, all liberate sentient beings, for'

眾廣深問，　　知法寂滅相。　入于決定處，　　如來智方便，　當爲入實說，　　隨順皆一乘。　無有諸雜味，　　猶如一雨潤，　眾草皆悉榮，　　隨其性各異。　一味之法潤，　　普充於一切，　如彼一雨潤，　　皆長菩提芽。　入于金剛味，　　證法真實定，　決定斷疑悔，　　一法之印成。」

金剛三昧經無相法品第二

爾時，尊者從三昧起，而說是言：「諸佛智地入實法相，決定性故，方便神通皆無相利。一覺了義難解難入，非諸二乘之所知見，唯佛菩薩乃能知之，可度眾生皆說一味。」

爾時，解脫菩薩即從座起，合掌䠒跪而白佛言：「尊者！若佛滅后，正法去世、像法住世，于末劫中，五濁眾生多諸惡業，輪迴三界無有出時。愿佛慈悲，為後世眾生宣說一味決定真實，令彼眾生等同解脫。」

佛言：「善男子！汝能問我出世之因，欲化眾生，令彼眾生獲得出世之果。是一大事不可思議，以大慈故、以大悲故，我若不說即墮慳貪。汝等一心諦聽諦聽，為汝宣說。善男子！若化眾生，無生於化，不生無化，其化大焉。令彼眾生皆離心我，一切心我本來空寂，若得空心，心不幻化。無幻、無化即得無生，無生之心在於無化。」

解脫菩薩而白佛言：「尊者

【現代漢語翻譯】現代漢語譯本大眾廣博而深入地詢問，瞭解佛法寂滅的真諦。進入到決定的境界，這是如來智慧的方便法門。應當為他們宣說進入實相的道理，一切都順應于唯一佛乘。沒有各種雜亂的味道，就像一場雨水滋潤萬物一樣，各種草木都茂盛生長，各自的本性有所不同。唯一佛法的滋潤，普遍充滿一切，就像那一場雨水的滋潤，都生長出菩提的幼芽。進入到金剛般堅固的真味，證得佛法真實的定境，徹底斷除疑惑和後悔，成就唯一佛法的印記。

《金剛三昧經·無相法品第二》

這時，尊者從三昧定中起身，說道：『諸佛的智慧境界是進入實相的法相，因為其決定性，所以方便神通都是無相的利益。一覺了義難以理解難以進入，不是二乘人所能知曉和見到的，只有佛和菩薩才能瞭解，可以度化的眾生都說唯一佛法。』

這時，解脫菩薩即從座位上起身，合掌跪拜，對佛說：『尊者！如果佛滅度后，正法衰退、像法住世，在末劫之中，五濁惡世的眾生多有惡業，在三界中輪迴沒有出離之時。愿佛慈悲，為後世眾生宣說唯一決定真實的道理，使那些眾生都能得到解脫。』

佛說：『善男子！你能夠問我出世的原因，想要教化眾生，使那些眾生獲得出世的果報。這是一件大事，不可思議，因為大慈大悲的緣故，我如果不說就成了慳吝。你們要一心諦聽，為你們宣說。善男子！如果教化眾生，不執著于有教化，也不執著于無教化，這樣的教化才是偉大的。使那些眾生都離開心我的執著，一切心我本來就是空寂的，如果得到空心，心就不會幻化。沒有幻化，就得到無生，無生的心在於無化。』

解脫菩薩對佛說：『尊者！』

【English Translation】 English version The assembly asked broadly and deeply, understanding the nature of Dharma's quiescence. Entering the state of certainty, this is the expedient means of the Tathagata's wisdom. One should speak to them about entering reality, all in accordance with the One Vehicle. There are no various mixed flavors, just like a single rain that nourishes all, All kinds of grasses and trees grow luxuriantly, each with its own nature. The nourishment of the one flavor of Dharma, universally fills everything, Just like that single rain's nourishment, all grow the sprouts of Bodhi. Entering the diamond-like flavor, realizing the true state of Dharma's samadhi, Completely cutting off doubt and regret, accomplishing the seal of the One Dharma.

The Second Chapter on the Formless Dharma in the Vajra Samadhi Sutra

At that time, the Venerable One arose from samadhi and said, 'The wisdom realm of all Buddhas is entering the true form of Dharma, because of its certainty, the expedient means and spiritual powers are all formless benefits. The meaning of one awakening is difficult to understand and enter, not known or seen by the two vehicles, only Buddhas and Bodhisattvas can know it, and for those who can be liberated, only the one flavor is spoken.'

At that time, Bodhisattva Liberation immediately arose from his seat, joined his palms, knelt down, and said to the Buddha, 'Venerable One! If after the Buddha's passing, the True Dharma declines, and the semblance Dharma remains in the world, in the final kalpa, the sentient beings of the five turbidities will have many evil karmas, and will be in the cycle of the three realms without a time of liberation. May the Buddha be compassionate, and for the sake of future sentient beings, proclaim the one flavor of certain truth, so that those sentient beings can all attain liberation.'

The Buddha said, 'Good man! You are able to ask me about the cause of transcending the world, desiring to transform sentient beings, so that those sentient beings can obtain the fruit of transcending the world. This is a great matter, inconceivable, because of great compassion, if I do not speak, I would fall into stinginess. You all should listen attentively, I will proclaim it for you. Good man! If transforming sentient beings, do not be attached to having transformation, nor be attached to not having transformation, such transformation is great. Cause those sentient beings to all leave the attachment to the mind-self, all mind-self is originally empty and still, if one obtains an empty mind, the mind will not be illusory. Without illusion, without transformation, one obtains no-birth, the mind of no-birth lies in no-transformation.'

Bodhisattva Liberation said to the Buddha, 'Venerable One!'

！眾生之心性本空寂，空寂之心體無色相。云何修習得本空心？愿佛慈悲為我宣說。」

佛言：「菩薩！一切心相本來無本，本無本處空寂無生，若心無生即入空寂，空寂心地即得心空。善男子！無相之心無心、無我，一切法相亦復如是。」

解脫菩薩而白佛言：「尊者！一切眾生若有我者、若有心者，以何法覺令彼眾生出離斯縛？」

佛言：「善男子！若有我者，令觀十二因緣。十二因緣本從因果，因果所起興於心行。心尚不有，何況有身？若有我者，令滅有見；若無我者，令滅無見。若心生者，令滅滅性；若心滅者，令滅生性。滅是見性，即入實際。何以故？本生不滅、本滅不生，不滅不生、不生不滅，一切諸法亦復如是。」

解脫菩薩而白佛言：「尊者！若有眾生見法生時，令滅何見？見法滅時，令滅何見？」

佛言：「菩薩！若有眾生見法生時，令滅無見；見法滅時，令滅有見。若滅是見得法真無，入決定性決定無生。」

解脫菩薩而白佛言：「尊者！令彼眾生住于無生是無生也。」

佛言：「住于無生即是有生。何以故？無住、無生，乃是無生。菩薩！若生無生，以生滅生，生滅俱滅，本生不生。心常空寂，空性無住，心無有住乃是無生。」

解脫菩薩

【現代漢語翻譯】現代漢語譯本：『眾生的心性本來就是空寂的，空寂的心體沒有色相。如何修習才能得到本來的空心呢？希望佛陀慈悲為我宣說。』佛說：『菩薩！一切心相本來就沒有根本，本來就沒有根本之處，是空寂無生的。如果心沒有生起，就進入空寂；空寂的心地就能得到心空。善男子！無相的心沒有心、沒有我，一切法相也是如此。』解脫菩薩對佛說：『尊者！如果一切眾生有我執、有心執，用什麼方法才能使他們覺悟，從而脫離這些束縛呢？』佛說：『善男子！如果有人執著于「我」，就讓他觀察十二因緣（指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）。十二因緣的根本是從因果而來，因果所產生的會引發心行。心尚且不存在，何況有身體呢？如果有人執著于「我」，就讓他滅除「有」的見解；如果有人執著于「無我」，就讓他滅除「無」的見解。如果心生起，就讓他滅除「滅」的性質；如果心滅去，就讓他滅除「生」的性質。滅除這些見解，就能進入實際。為什麼呢？本來生起的不會滅去，本來滅去的不會生起，不滅不生，不生不滅，一切諸法也是如此。』解脫菩薩對佛說：『尊者！如果眾生看到法生起時，應該讓他們滅除什麼見解？看到法滅去時，應該讓他們滅除什麼見解？』佛說：『菩薩！如果眾生看到法生起時，應該讓他們滅除「無」的見解；看到法滅去時，應該讓他們滅除「有」的見解。如果滅除這些見解，就能得到法的真實無相，進入決定性，決定不再生起。』解脫菩薩對佛說：『尊者！讓眾生安住于無生，這本身也是一種無生吧。』佛說：『安住于無生，實際上就是有生。為什麼呢？無住、無生，才是真正的無生。菩薩！如果執著于無生，就會以生滅來理解無生，當生滅都滅盡時，本來的生就不會生起。心常處於空寂，空性沒有住處，心沒有住處才是真正的無生。』解脫菩薩

【English Translation】 English version: 『The nature of sentient beings' minds is originally empty and still, and the essence of this empty stillness has no form. How can one cultivate to attain this original empty mind? May the Buddha, with compassion, explain this to me.』 The Buddha said, 『Bodhisattva! All mental phenomena originally have no root, and where there is no root, there is empty stillness and no arising. If the mind does not arise, it enters into empty stillness; in the state of empty stillness, the mind becomes empty. Good man! The formless mind has no mind, no self, and all phenomena are also like this.』 The Bodhisattva of Liberation then said to the Buddha, 『Venerable One! If all sentient beings have an attachment to self and an attachment to mind, by what method can they be awakened and liberated from these bonds?』 The Buddha said, 『Good man! If someone is attached to the idea of 「self,」 let them contemplate the twelve links of dependent origination (avidya, samskara, vijnana, namarupa, sadayatana, sparsa, vedana, trsna, upadana, bhava, jati, jaramarana). The twelve links of dependent origination fundamentally arise from cause and effect, and what arises from cause and effect gives rise to mental activity. If the mind does not even exist, how can the body exist? If someone is attached to the idea of 「self,」 let them extinguish the view of 「existence」; if someone is attached to the idea of 「no-self,」 let them extinguish the view of 「non-existence.」 If the mind arises, let them extinguish the nature of 「cessation」; if the mind ceases, let them extinguish the nature of 「arising.」 Extinguishing these views leads to entering reality. Why? What is originally born does not cease, and what is originally ceased does not arise; not ceasing and not arising, not arising and not ceasing, all phenomena are also like this.』 The Bodhisattva of Liberation then said to the Buddha, 『Venerable One! If sentient beings see a phenomenon arising, what view should they extinguish? When they see a phenomenon ceasing, what view should they extinguish?』 The Buddha said, 『Bodhisattva! If sentient beings see a phenomenon arising, let them extinguish the view of 「non-existence」; when they see a phenomenon ceasing, let them extinguish the view of 「existence.」 If these views are extinguished, one attains the true non-form of phenomena, enters into the state of certainty, and is certain not to arise again.』 The Bodhisattva of Liberation then said to the Buddha, 『Venerable One! To have sentient beings abide in non-arising, is that itself a form of non-arising?』 The Buddha said, 『To abide in non-arising is actually a form of arising. Why? No abiding, no arising, that is true non-arising. Bodhisattva! If one is attached to non-arising, one will understand non-arising through arising and ceasing. When both arising and ceasing are extinguished, the original arising does not arise. The mind is always in empty stillness, the nature of emptiness has no abode, and when the mind has no abode, that is true non-arising.』 The Bodhisattva of Liberation

而白佛言：「尊者！心無有住有何修學？為有學也？為無學也？」

佛言：「菩薩！無生之心，心無出入，本如來藏性寂不動，亦非有學，亦非無學。無有學不學，是即無學；非無有學是為所學。」

解脫菩薩而白佛言：「尊者！云何如來藏性寂不動？」

佛言：「如來藏者，生滅慮知相隱理不顯，是如來藏性寂不動。」

解脫菩薩而白佛言：「尊者！云何生滅慮知相？」

佛言：「菩薩！理無可不。若有可不，即生諸念，千思萬慮，是生滅相。菩薩！觀本性相理自滿足，千思萬慮不益道理，徒為動亂，失本心王。若無思慮，則無生滅。如實不起，諸識安寂，流注不生，得五法凈，是謂大乘。菩薩！入五法凈，心即無妄；若無有妄，即入如來自覺聖智之地；入智地者，善知一切從本不生；知本不生，即無妄想。」

解脫菩薩而白佛言：「尊者！無妄想者，應無止息。」

佛言：「菩薩！妄本不生，無妄可息；知心無心，無心可止。無分、無別，現識不生，無生可止，是則無止，亦非無止。何以故？止無止故。」

解脫菩薩而白佛言：「尊者！若止無止，止即是生，何謂無生？」

佛言：「菩薩！當止是生，止已無止，亦不住于無止、亦不住于無住，云何是生

【現代漢語翻譯】現代漢語譯本：然後，（一位菩薩）對佛說：『尊者！如果心沒有固定的住所，那要如何修學呢？是屬於有學位的階段呢？還是屬於無學位的階段呢？』佛說：『菩薩！無生之心，心無出入，其本性如如來藏（Tathāgatagarbha，如來所藏的清凈佛性），寂靜不動，既不屬於有學，也不屬於無學。沒有所謂學與不學，這就是無學；並非沒有學，這才是所要學的。』解脫菩薩（Vimoksha Bodhisattva）對佛說：『尊者！如何理解如來藏的本性是寂靜不動的呢？』佛說：『如來藏是指，生滅、思慮、認知等現象隱藏，而真理不顯現的狀態，這就是如來藏的本性寂靜不動。』解脫菩薩對佛說：『尊者！什麼是生滅、思慮、認知等現象呢？』佛說：『菩薩！真理是無所不包的。如果有所遺漏，就會產生各種念頭，千思萬慮，這就是生滅的現象。菩薩！觀察本性，真理自然圓滿，千思萬慮對真理毫無益處，只會徒增動亂，失去本來的心王（根本的心）。如果沒有思慮，就不會有生滅。如實地不起念，各種意識安寧寂靜，不再流轉生滅，獲得五種清凈，這就是所謂的大乘。菩薩！進入五種清凈，心就沒有虛妄；如果沒有虛妄，就進入如來自覺的聖智之地；進入智地的人，就能清楚地知道一切從根本上來說是不生的；知道根本不生，就沒有妄想。』解脫菩薩對佛說：『尊者！沒有妄想，應該就沒有止息。』佛說：『菩薩！妄想本來就不存在，所以沒有妄想可以止息；知道心無心，就沒有心可以停止。沒有分別，沒有差別，現識不生，沒有生可以停止，這就是無止，也不是無止。為什麼呢？因為止本身就是無止的。』解脫菩薩對佛說：『尊者！如果止是無止，那麼止就是生，那又怎麼能說是無生呢？』佛說：『菩薩！當止息是生的時候，止息之後就沒有止息，也不執著于無止，也不執著于無住，那又怎麼能說是生呢？』

【English Translation】 English version: Then, (a Bodhisattva) said to the Buddha: 'Venerable One! If the mind has no fixed abode, how is one to practice? Does it belong to the stage of learning or the stage of no-learning?' The Buddha said: 'Bodhisattva! The mind of no-birth, the mind has no coming or going, its nature is like the Tathāgatagarbha (the pure Buddha-nature within the Tathagata), still and unmoving, it belongs neither to learning nor to no-learning. There is no such thing as learning or not learning, this is no-learning; it is not that there is no learning, this is what is to be learned.' Vimoksha Bodhisattva said to the Buddha: 'Venerable One! How is the nature of the Tathāgatagarbha understood as still and unmoving?' The Buddha said: 'The Tathāgatagarbha refers to the state where phenomena such as birth and death, thoughts, and cognition are hidden, and the truth is not manifest, this is the still and unmoving nature of the Tathāgatagarbha.' Vimoksha Bodhisattva said to the Buddha: 'Venerable One! What are the phenomena of birth and death, thoughts, and cognition?' The Buddha said: 'Bodhisattva! The truth encompasses everything. If something is left out, various thoughts will arise, a myriad of considerations, this is the phenomenon of birth and death. Bodhisattva! Observe the original nature, the truth is naturally complete, a myriad of considerations are of no benefit to the truth, they only increase disturbance, and lose the original mind-king (the fundamental mind). If there are no thoughts, there will be no birth and death. If one does not arise in reality, all consciousnesses are peaceful and still, no longer flowing and arising, and one attains the five purities, this is what is called the Mahayana. Bodhisattva! Entering the five purities, the mind is without delusion; if there is no delusion, one enters the sacred wisdom ground of the Tathagata's self-awakening; one who enters the wisdom ground clearly knows that everything is fundamentally unborn; knowing that it is fundamentally unborn, there are no delusive thoughts.' Vimoksha Bodhisattva said to the Buddha: 'Venerable One! If there are no delusive thoughts, there should be no cessation.' The Buddha said: 'Bodhisattva! Delusion is fundamentally non-existent, so there is no delusion to cease; knowing that the mind is without mind, there is no mind to stop. Without division, without difference, the present consciousness does not arise, there is no arising to stop, this is no-stopping, and it is also not no-stopping. Why? Because stopping itself is no-stopping.' Vimoksha Bodhisattva said to the Buddha: 'Venerable One! If stopping is no-stopping, then stopping is arising, so how can it be said to be no-birth?' The Buddha said: 'Bodhisattva! When stopping is arising, after stopping there is no stopping, and one does not cling to no-stopping, nor does one cling to no-abiding, so how can it be said to be arising?'

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解脫菩薩而白佛言：「尊者！無生之心，有何取捨？住何法相？」

佛言：「無生之心，不取、不捨；住于不心、住于不法。」

解脫菩薩而白佛言：「尊者！云何住于不心、住于不法？」

佛言：「不生於心，是住不心；不生於法，是住不法。善男子！不生心法，即無依止。不住諸行，心常空寂，無有異相。譬彼虛空無有動住，無起、無作、無彼、無此，得空心眼、得法空身，五陰、六入悉皆空寂。善男子！修空法者，不依三界、不住戒相；清凈無念，無攝、無放；性等金剛，不壞三寶；空心不動，具六波羅蜜。」

解脫菩薩而白佛言：「尊者！六波羅蜜者，皆是有相。有相之法，能出世也？」

佛言：「善男子！我所說六波羅蜜者，無相、無為。何以故？若人離欲，心常清凈，實語方便，本利利人，是檀波羅蜜。志念堅固，心常無住，清凈無染，不著三界，是尸波羅蜜。修空斷結，不依諸有，寂靜三業，不住身心，是羼提波羅蜜。遠離名數，斷空有見，深入陰空，是毗梨耶波羅蜜。俱離空寂，不住諸空，心處無住，不住大空，是禪波羅蜜。心無心相，不取虛空，諸行不生，不證寂滅；心無出入，性常平等，諸法實際，皆決定性，不依諸地、不住智慧，是般若波羅蜜。

【現代漢語翻譯】現代漢語譯本解脫菩薩對佛說：『世尊！無生之心，有什麼可取捨的？安住于什麼樣的法相？』佛說：『無生之心，不取也不捨；安住于無心，安住于無法。』解脫菩薩對佛說：『世尊！如何安住于無心，安住于無法？』佛說：『不生起心，就是安住于無心；不生起法，就是安住于無法。善男子！不生起心法，就沒有所依止。不住于諸行，心常空寂，沒有不同的相狀。譬如虛空沒有動和住，沒有生起、沒有造作、沒有彼、沒有此，得到空心眼、得到法空身，五陰（色、受、想、行、識，構成人身的五種要素）、六入（眼、耳、鼻、舌、身、意六種感覺器官）都空寂。善男子！修習空法的人，不依賴三界（欲界、色界、無色界）、不住于戒相；清凈無念，沒有攝取、沒有放下；自性如同金剛，不壞三寶（佛、法、僧）；空心不動，具足六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。』解脫菩薩對佛說：『世尊！六波羅蜜，都是有相的。有相的法，能夠出離世間嗎？』佛說：『善男子！我所說的六波羅蜜，是無相、無為的。為什麼呢？如果有人遠離慾望，心常清凈，說真實的話，方便利人，本來就利益他人，這就是檀波羅蜜（佈施）。志向堅定，心常無所住，清凈無染，不執著於三界，這就是尸波羅蜜（持戒）。修習空性斷除煩惱，不依賴於諸有，寂靜身口意三業，不住于身心，這就是羼提波羅蜜（忍辱）。遠離名相，斷除空有之見，深入五陰皆空的道理，這就是毗梨耶波羅蜜（精進）。既遠離空，也遠離寂靜，不住于諸空，心處在無所住的狀態，不住于大空，這就是禪波羅蜜（禪定）。心沒有心的相狀，不執著于虛空，諸行不生起，不證得寂滅；心沒有出入，自性常平等，諸法的實際，都是決定不變的，不依賴於諸地、不住于智慧，這就是般若波羅蜜（智慧）。』

【English Translation】 English version Bodhisattva Vimoksha (Liberation) then said to the Buddha: 'Venerable One! The mind of non-arising, what is there to accept or reject? In what Dharma-aspect does it abide?' The Buddha said: 'The mind of non-arising neither accepts nor rejects; it abides in non-mind, it abides in non-dharma.' Bodhisattva Vimoksha then said to the Buddha: 'Venerable One! How does one abide in non-mind, abide in non-dharma?' The Buddha said: 'Not arising in mind is abiding in non-mind; not arising in dharma is abiding in non-dharma. Good man! Not arising in mind and dharma means having no reliance. Not abiding in all actions, the mind is always empty and still, without any different appearances. Like the void, which has no movement or stillness, no arising, no making, no that, no this, one obtains the empty mind-eye, obtains the dharma-empty body, the five skandhas (form, feeling, perception, mental formations, consciousness, the five aggregates that constitute a person) and the six entrances (eye, ear, nose, tongue, body, mind, the six sense organs) are all empty and still. Good man! One who cultivates the dharma of emptiness does not rely on the three realms (desire realm, form realm, formless realm), does not abide in the aspects of precepts; pure and without thought, without grasping, without releasing; the nature is like diamond, indestructible to the Three Jewels (Buddha, Dharma, Sangha); the empty mind is unmoving, possessing the six paramitas (generosity, morality, patience, diligence, meditation, wisdom).' Bodhisattva Vimoksha then said to the Buddha: 'Venerable One! The six paramitas, all have forms. Can dharmas with forms lead to liberation from the world?' The Buddha said: 'Good man! The six paramitas that I speak of are formless and unconditioned. Why? If a person is free from desire, the mind is always pure, speaks truthfully, is skillful in benefiting others, and fundamentally benefits others, this is Dana Paramita (generosity). If one's will is firm, the mind is always without abiding, pure and without defilement, not attached to the three realms, this is Sila Paramita (morality). If one cultivates emptiness and cuts off afflictions, does not rely on any existence, is tranquil in body, speech, and mind, and does not abide in body and mind, this is Ksanti Paramita (patience). If one is far from names and numbers, cuts off the views of emptiness and existence, and deeply understands the emptiness of the skandhas, this is Virya Paramita (diligence). If one is both far from emptiness and stillness, does not abide in any emptiness, the mind is in a state of non-abiding, does not abide in the great emptiness, this is Dhyana Paramita (meditation). If the mind has no mind-aspect, does not grasp at the void, all actions do not arise, does not attain nirvana; the mind has no coming or going, the nature is always equal, the reality of all dharmas is definite, does not rely on any grounds, does not abide in wisdom, this is Prajna Paramita (wisdom).'

「善男子！是六波羅蜜者，皆獲本利，入決定性，超然出世，無礙解脫。善男子！如是解脫法相，皆無相行，亦無解、不解，是名解脫。何以故？解脫之相，無相、無行、無動、無亂，寂靜涅槃，亦不取涅槃相。」

解脫菩薩聞是語已，心大欣懌，得未曾有，欲宣義意，而說偈言：

「大覺滿足尊，　　為眾敷演法，　皆說於一乘，　　無有二乘道。　一味無相利，　　猶如太虛空，　無有不容受，　　隨其性各異。　皆得於本處，　　如彼離心我，　一法之所成，　　諸有同異行。　悉獲于本利，　　滅絕二相見，　寂靜之涅槃，　　亦不住取證。　入于決定處，　　無相無有行，　空心寂滅地，　　寂滅心無生。　同彼金剛性，　　不壞於三寶，　具六波羅蜜，　　度諸一切生。　超然出三界，　　皆不以小乘，　一味之法印，　　一乘之所成。」

爾時，大眾聞說是義，心大欣懌，得離心我，入空無相，恢廓曠蕩，皆得決定，斷結盡漏。

金剛三昧經無生行品第三

爾時，心王菩薩聞佛說法，出三界外不可思議，從座而起，叉手合掌，以偈問曰：

「如來所說義，　　出世無有相。　可有一切生，　　皆得盡有漏？　斷結空心我，　　是

【現代漢語翻譯】現代漢語譯本『善男子！這六波羅蜜（paramita，意為到達彼岸的六種修行方法：佈施、持戒、忍辱、精進、禪定、智慧）的修行者，都能獲得根本的利益，進入決定的境界，超脫世俗，獲得無礙的解脫。善男子！這樣的解脫法相，都是無相的修行，也沒有解脫或不解脫的分別，這才是真正的解脫。為什麼呢？解脫的相，是無相、無行、無動、無亂的，是寂靜的涅槃（nirvana，意為熄滅、寂靜），也不執著于涅槃的相。』解脫菩薩聽到這些話后，心中非常歡喜，感到前所未有，想要表達其中的含義，於是說了偈語：『大覺圓滿的尊者，為大眾宣講佛法，都說的是一乘（ekayana，意為唯一的道路），沒有二乘（sravakayana和pratyekabuddhayana，意為聲聞乘和緣覺乘）的道路。這唯一的、無相的利益，就像廣闊的虛空一樣，沒有不能容納的，只是隨著眾生的根性不同而有所差異。都能回到本來的地方，就像那遠離了心和我的執著一樣，由唯一的法所成就，雖然眾生的行為有同有異。都能獲得根本的利益，滅絕了二相（能取和所取）的見解，寂靜的涅槃，也不執著于證得。進入決定的境界，無相也無行，空寂的心地，寂滅的心無生。如同金剛的本性一樣，不會破壞三寶（佛、法、僧），具足六波羅蜜，度脫一切眾生。超脫三界（欲界、色界、無色界），都不是用小乘（hinayana，意為小乘）的方法，唯一的法印，由一乘所成就。』當時，大眾聽到這些道理，心中非常歡喜，擺脫了心和我的執著，進入空無相的境界，心胸開闊，都得到了決定，斷除了煩惱，漏盡了。' 《金剛三昧經》無生行品第三當時，心王菩薩聽到佛陀所說的法，是超出三界之外不可思議的，於是從座位上站起來，雙手合十，用偈語問道：『如來所說的道理，是超脫世俗而無相的。難道一切眾生，都能斷盡煩惱嗎？斷除了執著的心和我的空性，是'

【English Translation】 English version 'Good man! Those who practice the six paramitas (perfections: generosity, morality, patience, diligence, concentration, and wisdom) all attain fundamental benefits, enter a state of certainty, transcend the world, and achieve unobstructed liberation. Good man! Such characteristics of liberation are all practices without form, and there is no distinction between liberation and non-liberation; this is called liberation. Why? The characteristic of liberation is without form, without action, without movement, without disturbance, it is the tranquil nirvana (cessation, tranquility), and it does not grasp the characteristic of nirvana.' Upon hearing these words, the Bodhisattva of Liberation felt great joy, something never experienced before. Wishing to express the meaning, he spoke in verse: 'The Greatly Awakened, the Honored One, who is complete, expounds the Dharma for the multitude, all speaking of the One Vehicle (ekayana), there is no path of the Two Vehicles (sravakayana and pratyekabuddhayana). This singular, formless benefit is like the vast emptiness of space, there is nothing it cannot contain, varying only according to the different natures of beings. All can return to their original place, like that which is free from the attachment to mind and self, accomplished by the one Dharma, though the actions of beings are different and similar. All attain fundamental benefits, extinguishing the views of duality (subject and object), the tranquil nirvana, not clinging to the attainment of it. Entering the state of certainty, without form and without action, the empty and tranquil ground of mind, the tranquil mind without arising. Like the nature of diamond, indestructible to the Three Jewels (Buddha, Dharma, Sangha), possessing the six paramitas, liberating all beings. Transcending the three realms (desire realm, form realm, formless realm), not by the methods of the Small Vehicle (hinayana), the seal of the one Dharma, accomplished by the One Vehicle.' At that time, the assembly, upon hearing these teachings, felt great joy, freed from the attachment to mind and self, entering the state of emptiness and formlessness, their minds broadened and expanded, all attaining certainty, cutting off their afflictions and exhausting their outflows. The Vajra Samadhi Sutra, Chapter 3 on the Practice of Non-Arising At that time, the Mind King Bodhisattva, hearing the Buddha's teachings, which were beyond the three realms and inconceivable, rose from his seat, folded his hands, and asked in verse: 'The meaning spoken by the Tathagata, is transcendent and without form. Is it possible for all beings to exhaust their outflows? The emptiness of mind and self, having cut off attachments, is'

則無有生。　云何無有生，　　而得無生忍？」

爾時，佛告心王菩薩言：「善男子！無生法忍法本無生，諸行無生非無生行，得無生忍即為虛妄。」

心王菩薩言：「尊者！得無生忍即為虛妄？無得無忍應非虛妄！」

佛言：「不也。何以故？無得無忍是則有得，有得有忍是則有生。有生於得，有所得法，併爲虛妄。」

心王菩薩言：「尊者！云何無忍無生心而非虛妄？」

佛言：「無忍無生心者，心無形段，猶如火性，雖處木中其在無所，決定性故。但名、但字，性不可得，欲詮其理假說為名，名不可得；心相亦爾，不見處所，知心如是，則無生心。

「善男子！是心性相又如阿摩勒果，本不自生、不從他生，不共生、不因生、不無生。何以故？緣代謝故。緣起非生、緣謝非滅，隱顯無相，根理寂滅。在無有處，不見所住，決定性故。是決定性，亦不一、不異，不斷、不常，不入、不出，不生、不滅，離諸四謗言語道斷；無生心性亦復如是。云何說生不生、有忍無忍？若有說心有得、有住及以見者，即為不得阿耨多羅三藐三菩提。般若是為長夜了別心性者，知心性如是；性亦如是，無生、無行。」

心王菩薩言：「尊者！心若本如無生於行，諸行無生。生行不生，

【現代漢語翻譯】現代漢語譯本：

那麼就沒有生。

『如何沒有生，卻能獲得無生法忍（Anutpattika-dharma-ksanti，對法不生不滅的真理的領悟）？』

當時，佛告訴心王菩薩（Citta-raja Bodhisattva）說：『善男子！無生法忍的法，其本質是無生的，諸行（samskara，一切有為法）的無生並非是無生的行為，獲得無生法忍即是虛妄。』

心王菩薩說：『尊者！獲得無生法忍即是虛妄？沒有獲得，沒有忍受，應該不是虛妄！』

佛說：『不是這樣的。為什麼呢？沒有獲得，沒有忍受，這實際上是有獲得；有獲得，有忍受，這實際上是有生。有生於獲得，有所得的法，都是虛妄。』

心王菩薩說：『尊者！如何沒有忍受，沒有生起的心，而不是虛妄？』

佛說：『沒有忍受，沒有生起的心，心沒有形狀和段落，就像火的性質，雖然在木頭中，但它的存在無處不在，因為它的性質是確定的。它只是一個名稱，一個字，其性質是不可得的，想要詮釋它的道理，假借一個名稱，這個名稱是不可得的；心的相狀也是如此，看不見它的處所，知道心是這樣的，就沒有生起的心。

『善男子！這個心的性質和相狀又像阿摩勒果（amalaka，一種印度果實），它本身不生，不從他生，不共同生，不因生，也不是無生。為什麼呢？因為緣起代謝的緣故。緣起不是生，緣滅不是滅，隱顯沒有相狀，根源和道理寂滅。在沒有的地方，看不見它所住的地方，因為它的性質是確定的。這個確定的性質，也不是一，也不是異，不是斷，也不是常，不入，不出，不生，不滅，遠離一切四種誹謗，言語的道路斷絕；無生心的性質也是如此。如何說生不生，有忍無忍呢？如果有人說心有獲得，有住處，以及能看見，那就是不能獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。般若（Prajna，智慧）是爲了長夜了別心性的人，知道心性是這樣的；性質也是這樣的，無生，無行。』

心王菩薩說：『尊者！如果心本來就像無生於行，諸行無生。生行不生，』 English version:

Then there is no birth.

'How is there no birth, yet one attains the forbearance of non-birth (Anutpattika-dharma-ksanti)?'

At that time, the Buddha said to Citta-raja Bodhisattva: 'Good man! The dharma of the forbearance of non-birth is essentially without birth. The non-birth of all actions (samskara) is not a non-birth action. Attaining the forbearance of non-birth is thus illusory.'

Citta-raja Bodhisattva said: 'Venerable One! Attaining the forbearance of non-birth is thus illusory? Not attaining, not enduring, should not be illusory!'

The Buddha said: 'It is not so. Why? Not attaining, not enduring, is actually having attainment; having attainment, having endurance, is actually having birth. Having birth from attainment, having a dharma that is attained, all are illusory.'

Citta-raja Bodhisattva said: 'Venerable One! How is a mind without endurance and without arising not illusory?'

The Buddha said: 'A mind without endurance and without arising has no form or segments, like the nature of fire, although it is in wood, its existence is everywhere, because its nature is definite. It is just a name, a word, its nature is unattainable. Wanting to explain its principle, we borrow a name, but this name is unattainable; the appearance of the mind is also like this, one cannot see its location. Knowing the mind is like this, then there is no arising mind.

'Good man! The nature and appearance of this mind are also like the amalaka fruit, it does not arise by itself, not from others, not jointly, not because of arising, nor is it without arising. Why? Because of the changing of conditions. The arising of conditions is not birth, the cessation of conditions is not extinction, hidden and manifest without appearance, the root and principle are in quiescence. In the place of non-existence, one cannot see where it dwells, because its nature is definite. This definite nature is also not one, not different, not discontinuous, not constant, not entering, not exiting, not arising, not ceasing, it is apart from all four slanders, the path of language is cut off; the nature of the non-arising mind is also like this. How can one speak of arising and non-arising, having endurance and not having endurance? If someone says the mind has attainment, has a dwelling place, and can see, then they cannot attain Anuttara-samyak-sambodhi. Prajna is for those who discern the nature of the mind throughout the long night, knowing the nature of the mind is like this; the nature is also like this, without arising, without action.'

Citta-raja Bodhisattva said: 'Venerable One! If the mind is originally like non-arising in action, all actions are non-arising. Arising action does not arise,'

【English Translation】 Then there is no birth. 'How is there no birth, yet one attains the forbearance of non-birth?' At that time, the Buddha said to Citta-raja Bodhisattva: 'Good man! The dharma of the forbearance of non-birth is essentially without birth. The non-birth of all actions is not a non-birth action. Attaining the forbearance of non-birth is thus illusory.' Citta-raja Bodhisattva said: 'Venerable One! Attaining the forbearance of non-birth is thus illusory? Not attaining, not enduring, should not be illusory!' The Buddha said: 'It is not so. Why? Not attaining, not enduring, is actually having attainment; having attainment, having endurance, is actually having birth. Having birth from attainment, having a dharma that is attained, all are illusory.' Citta-raja Bodhisattva said: 'Venerable One! How is a mind without endurance and without arising not illusory?' The Buddha said: 'A mind without endurance and without arising has no form or segments, like the nature of fire, although it is in wood, its existence is everywhere, because its nature is definite. It is just a name, a word, its nature is unattainable. Wanting to explain its principle, we borrow a name, but this name is unattainable; the appearance of the mind is also like this, one cannot see its location. Knowing the mind is like this, then there is no arising mind.' 'Good man! The nature and appearance of this mind are also like the amalaka fruit, it does not arise by itself, not from others, not jointly, not because of arising, nor is it without arising. Why? Because of the changing of conditions. The arising of conditions is not birth, the cessation of conditions is not extinction, hidden and manifest without appearance, the root and principle are in quiescence. In the place of non-existence, one cannot see where it dwells, because its nature is definite. This definite nature is also not one, not different, not discontinuous, not constant, not entering, not exiting, not arising, not ceasing, it is apart from all four slanders, the path of language is cut off; the nature of the non-arising mind is also like this. How can one speak of arising and non-arising, having endurance and not having endurance? If someone says the mind has attainment, has a dwelling place, and can see, then they cannot attain Anuttara-samyak-sambodhi. Prajna is for those who discern the nature of the mind throughout the long night, knowing the nature of the mind is like this; the nature is also like this, without arising, without action.' Citta-raja Bodhisattva said: 'Venerable One! If the mind is originally like non-arising in action, all actions are non-arising. Arising action does not arise,'

不生無行，即無生行也。」

佛言：「善男子！汝以無生而證無生行也？」

心王菩薩言：「不也。何以故？如無生行，性相空寂，無見、無聞，無得、無失，無言、無說，無知、無相，無取、無舍，云何取證？若取證者，即為諍論。無諍、無論，乃無生行。」

佛言：「汝得阿耨多羅三藐三菩提也。」

心王菩薩言：「尊者！我無得阿耨多羅三藐三菩提。何以故？菩提性中無得、無失，無覺、無知，無分別相，無分別中即清凈性。性無間雜，無有言說，非有、非無，非知、非不知；諸可法行亦復如是。何以故？一切法行，不見處所，決定性故。本無有得、不得，云何得阿耨多羅三藐三菩提？」

佛言：「如是，如是。如汝所言，一切心行，不過無相體寂無生，可有諸識亦復如是。何以故？眼、眼觸悉皆空寂，識亦空寂，無有動、不動相，內無三受，三受寂滅；耳、鼻、舌、身、心意意識，及以末那、阿梨耶識亦復如是，皆亦不生寂滅之心及無生心。若生寂滅心、若生無生心，是有生行，非無生行。菩薩內生三受、三行、三戒，若已寂滅，生心不生。心常寂滅，無功、無用，不證寂滅相，亦不住于無證，可處無住總持無相，則無三受、三行、三戒，悉皆寂滅清凈無住，不入三昧、不住

【現代漢語翻譯】現代漢語譯本『不生』（無生）的狀態，就是『無行』（沒有造作）的狀態，也就是『無生行』（不生不滅的修行）的狀態。」

佛陀說：「善男子！你以『無生』的境界來證悟『無生行』嗎？」

心王菩薩說：「不是的。為什麼呢？因為『無生行』的自性是空寂的，沒有見、沒有聞，沒有得、沒有失，沒有言說，沒有知覺，沒有表象，沒有取、沒有舍，怎麼能說『取證』呢？如果說『取證』，那就落入了爭論。沒有爭論，沒有辯論，才是『無生行』。」

佛陀說：「你已經證得阿耨多羅三藐三菩提（無上正等正覺）了。」

心王菩薩說：「尊者！我並沒有『得』到阿耨多羅三藐三菩提。為什麼呢？因為菩提的自性中沒有得、沒有失，沒有覺、沒有知，沒有分別的表象，在沒有分別中就是清凈的自性。自性沒有間雜，沒有言語可以表達，不是『有』，也不是『無』，不是『知』，也不是『不知』；一切可以稱為『法行』的修行也是如此。為什麼呢？因為一切『法行』，都找不到確定的處所，因為它們的自性是決定的。本來就沒有『得』或『不得』，怎麼能說『得』到阿耨多羅三藐三菩提呢？」

佛陀說：「是這樣的，是這樣的。正如你所說，一切心念的活動，都離不開無相、體性寂滅、無生的狀態，一切識（意識）也是如此。為什麼呢？眼、眼觸都是空寂的，識也是空寂的，沒有動、不動的表象，內在沒有三種感受（苦、樂、不苦不樂），三種感受都寂滅；耳、鼻、舌、身、心意意識，以及末那識（第七識）、阿梨耶識（第八識）也是如此，它們都不生起寂滅的心，也不生起無生的心。如果生起寂滅的心，或者生起無生的心，那是有生滅的修行，不是無生滅的修行。菩薩內在的生起三種感受、三種行為、三種戒律，如果已經寂滅，生起的心就不再產生。心常處於寂滅狀態，沒有功用，沒有作用，不證悟寂滅的表象，也不執著于沒有證悟，可以處於無住的總持無相的狀態，那麼就沒有三種感受、三種行為、三種戒律，一切都寂滅清凈無所住，不進入三昧（禪定），不執著於三昧。

【English Translation】 English version 'Non-arising' (wu sheng) is the state of 'non-action' (wu xing), which is also the state of 'non-arising practice' (wu sheng xing)."

The Buddha said, "Good man! Do you realize the 'non-arising practice' through the realm of 'non-arising'?"

The Bodhisattva Heart King said, "No. Why? Because the nature of 'non-arising practice' is empty and still, without seeing, without hearing, without gaining, without losing, without speaking, without knowing, without appearance, without taking, without abandoning. How can one speak of 'attaining realization'? If one speaks of 'attaining realization,' then one falls into disputes. Without disputes, without arguments, that is 'non-arising practice.'"

The Buddha said, "You have attained Anuttara-samyak-sambodhi (supreme perfect enlightenment)."

The Bodhisattva Heart King said, "Venerable One! I have not 'attained' Anuttara-samyak-sambodhi. Why? Because in the nature of Bodhi, there is no gaining, no losing, no awareness, no knowing, no distinguishing appearances. In non-distinction is the pure nature. The nature is not mixed, cannot be expressed in words, is neither 'being' nor 'non-being,' neither 'knowing' nor 'not-knowing'; all practices that can be called 'Dharma practices' are also like this. Why? Because all 'Dharma practices' cannot be found in a fixed place, because their nature is determined. Originally, there is no 'attaining' or 'not attaining,' how can one speak of 'attaining' Anuttara-samyak-sambodhi?"

The Buddha said, "It is so, it is so. As you have said, all activities of the mind cannot go beyond the state of non-appearance, the stillness of essence, and non-arising. All consciousnesses (vijnana) are also like this. Why? The eye and eye-contact are all empty and still, consciousness is also empty and still, without the appearance of moving or not moving. Internally, there are no three feelings (suffering, pleasure, neither suffering nor pleasure), and the three feelings are all extinguished. The ear, nose, tongue, body, mind consciousness, as well as Manas (the seventh consciousness) and Alaya (the eighth consciousness), are also like this. They do not give rise to a mind of extinction, nor do they give rise to a mind of non-arising. If one gives rise to a mind of extinction or a mind of non-arising, that is a practice of arising and ceasing, not a practice of non-arising and non-ceasing. If the Bodhisattva's internal three feelings, three actions, and three precepts have already been extinguished, the arising mind will not arise. The mind is always in a state of extinction, without function, without action, not realizing the appearance of extinction, nor clinging to non-realization. One can be in the state of non-abiding, the total holding of non-appearance, then there are no three feelings, three actions, and three precepts. All are extinguished, pure, and non-abiding, not entering Samadhi (meditative absorption), not clinging to Samadhi."

坐禪，無生、無行。」

心王菩薩言：「禪能攝動，定諸幻亂。云何不禪？」

佛言：「菩薩禪即是動，不動、不禪是無生禪。禪性無生，離生禪相；禪性無住，離住禪動。若知禪性無有動靜，即得無生；無生般若亦不依住，心亦不動；以是智故，故得無生般若波羅蜜。」

心王菩薩言：「尊者！無生般若於一切處無住於一切處，無離心、無住處，無處住心、無住無心，心無生住，如此住心，即無生住。尊者！心無生住不可思議！不思議中可不可說！」

佛言：「如是，如是。」

心王菩薩聞如是言，嘆未曾有，而說偈言：

「滿足大智尊，　　廣說無生法，　聞所未曾聞，　　未說而今說。　猶如凈甘露，　　時時乃一出，　難遇難思議，　　聞者亦復難。　無上良福田、　　最上勝妙藥，　為度眾生故，　　而今為宣說。」

爾時，眾中聞說此已，皆得無生無生般若。

金剛三昧經本覺利品第四

爾時，無住菩薩聞佛所說一味真實不可思議，從遠近來，親如來座，專念諦聽，入清白處，身心不動。

爾時，佛告無住菩薩言：「汝從何來？今至何所？」

無住菩薩言：「尊者！我從無本來，今至無本所。」

佛言：「汝本不從來

【現代漢語翻譯】現代漢語譯本：'坐禪，無生、無行。'

心王菩薩（心之主宰的菩薩）說：'禪能攝持動搖的心，使各種虛幻的念頭安定下來。為什麼說不禪呢？'

佛說：'菩薩的禪就是動，不動、不禪才是無生禪。禪的本性是無生的，它超越了有生的禪相；禪的本性是無住的，它超越了執著于住的禪動。如果知道禪的本性沒有動靜，就證得了無生；無生般若（無生智慧）也不依賴於任何住處，心也不動搖；因為這種智慧，所以證得無生般若波羅蜜（到達無生智慧的彼岸）。'

心王菩薩說：'尊者！無生般若在一切處都沒有執著，在一切處都沒有離開心，沒有住處，沒有地方讓心停留，沒有執著也沒有心，心沒有生起也沒有停留，這樣安住心，就是無生住。尊者！心無生住是不可思議的！在不可思議中，可以說，也可以不說！'

佛說：'是這樣的，是這樣的。'

心王菩薩聽到這樣的話，讚歎從未有過，於是說了偈頌：

'圓滿大智慧的尊者，廣說無生之法，聽聞從未聽聞的，未曾說而今宣說。猶如清凈的甘露，時時才出現一次，難以遇到難以思議，聽聞者也同樣難得。無上的良田福地，最上殊勝的妙藥，爲了度化眾生，而今為之宣說。'

當時，在場的大眾聽聞此法后，都證得了無生般若。

《金剛三昧經》本覺利品第四

當時，無住菩薩（不執著于任何住處的菩薩）聽到佛所說的一味真實不可思議之法，從遠處和近處來到，靠近如來的座位，專心致志地聽著，進入清凈之地，身心不動。

當時，佛告訴無住菩薩說：'你從哪裡來？現在要到哪裡去？'

無住菩薩說：'尊者！我從無本來，現在要到無本所。'

佛說：'你本來就沒有來處'

【English Translation】 English version: 'Seated meditation, no birth, no action.'

The Heart King Bodhisattva (Bodhisattva who is the master of the mind) said, 'Meditation can restrain movement and stabilize all illusions. Why say no meditation?'

The Buddha said, 'The meditation of a Bodhisattva is movement; non-movement and non-meditation is the meditation of no-birth. The nature of meditation is no-birth, it transcends the appearance of birth in meditation; the nature of meditation is non-abiding, it transcends the movement of meditation that clings to abiding. If one knows that the nature of meditation has no movement or stillness, one attains no-birth; the Prajna (wisdom) of no-birth does not rely on any abiding place, and the mind does not move; because of this wisdom, one attains the Prajna Paramita (perfection of wisdom) of no-birth.'

The Heart King Bodhisattva said, 'Venerable One! The Prajna of no-birth does not abide anywhere, does not leave the mind anywhere, has no abiding place, no place for the mind to dwell, no clinging and no mind, the mind has no arising and no abiding, to dwell the mind in this way is no-birth abiding. Venerable One! The no-birth abiding of the mind is inconceivable! In the inconceivable, it can be spoken of and it cannot be spoken of!'

The Buddha said, 'It is so, it is so.'

Upon hearing these words, the Heart King Bodhisattva praised what had never been before and spoke in verse:

'The Venerable One, full of great wisdom, Extensively speaks of the Dharma of no-birth, Hearing what has never been heard, What has not been spoken is now spoken. Like pure nectar, It appears only once in a while, Difficult to encounter, difficult to conceive, Those who hear it are also rare. The supreme field of merit, The most excellent and wonderful medicine, For the sake of liberating all beings, It is now proclaimed.'

At that time, upon hearing this Dharma, all in the assembly attained the Prajna of no-birth.

The Vajra Samadhi Sutra, Chapter Four on the Benefit of Original Enlightenment

At that time, the Non-Abiding Bodhisattva (Bodhisattva who does not cling to any abiding place), having heard the Buddha's teaching of the one true and inconceivable taste, came from far and near, approached the Tathagata's seat, focused his mind on listening attentively, entered a pure place, and his body and mind were still.

At that time, the Buddha said to the Non-Abiding Bodhisattva, 'Where do you come from? Where are you going now?'

The Non-Abiding Bodhisattva said, 'Venerable One! I come from no origin, and now I go to no original place.'

The Buddha said, 'You originally have no coming from'

，今本不至所。汝得本利不可思議，是大菩薩摩訶薩。」即放大光遍照千界，而說偈言：

「大哉菩薩！　　智慧滿足。　　常以本利，　利益眾生。　　於四威儀，　　常住本利，　導諸群庶，　　不來不去。」

爾時，無住菩薩而白佛言：「尊者！以何利轉而轉眾生一切情識入庵摩羅？」

佛言：「諸佛如來常以一覺而轉諸識入庵摩羅。何以故？一切眾生本覺，常以一覺覺諸眾生，令彼眾生皆得本覺，覺諸情識空寂無生。何以故？決定本性本無有動。」

無住菩薩言：「可一八識皆緣境起，如何不動？」

佛言：「一切境本空，一切識本空，空無緣性，如何緣起？」

無住菩薩言：「一切境空，如何有見？」

佛言：「見即為妄。何以故？一切萬有，無生、無相，本不自名，悉皆空寂；一切法相亦復如是；一切眾生身亦如是。身尚不有，云何有見？」

無住菩薩言：「一切境空、一切身空、一切識空，覺亦應空。」

佛言：「可一覺者，不毀、不壞，決定性故，非空、非不空，無空不空。」

無住菩薩言：「諸境亦然，非空相、非無空相。」

佛言：「如是。彼可境者，性本決定，決定性根，無有處所。」

無住菩薩言：「覺亦如是

【現代漢語翻譯】現代漢語譯本：『現在你所達到的境界並非原本的終點。你所獲得的本源利益是不可思議的，你是一位偉大的菩薩摩訶薩（菩薩中的大菩薩）。』隨即，佛陀放出遍照三千大千世界的巨大光明，並說偈頌道：『偉大的菩薩啊！智慧圓滿。常常以本源的利益，利益眾生。在行、住、坐、臥四種威儀中，常安住于本源的利益，引導所有民眾，不來不去。』這時，無住菩薩（菩薩名，意為不住于任何事物）向佛陀說道：『尊者！以何種利益轉化，才能使眾生的一切情識進入庵摩羅（梵語，意為無垢識，第八識）？』佛陀說：『諸佛如來常常以一覺（一種覺悟）來轉化諸識進入庵摩羅。為什麼呢？因為一切眾生本具的覺性，常常以一覺來覺悟眾生，使他們都獲得本覺，覺悟到一切情識都是空寂無生的。為什麼呢？因為決定的本性本來就沒有動搖。』無住菩薩說：『可是，八識（眼、耳、鼻、舌、身、意、末那、阿賴耶）都是緣著外境而生起的，怎麼會不動呢？』佛陀說：『一切外境本來是空的，一切識也是空的，空性沒有緣起的自性，又如何能緣起呢？』無住菩薩說：『一切外境都是空的，又怎麼會有見呢？』佛陀說：『見就是虛妄的。為什麼呢？因為一切萬有，無生、無相，本來就沒有自己的名稱，全部都是空寂的；一切法相也是如此；一切眾生的身體也是如此。身體尚且不存在，又怎麼會有見呢？』無住菩薩說：『一切外境是空的，一切身體是空的，一切識是空的，那麼覺也應該是空的。』佛陀說：『可是，覺悟的本體，不毀壞、不消滅，因為它是決定的本性，所以非空、非不空，是超越空與不空的。』無住菩薩說：『一切外境也是如此，非空相，也非無空相。』佛陀說：『是的。那些外境，其本性是決定的，決定的本性根源，沒有固定的處所。』無住菩薩說：『覺也是如此。』

【English Translation】 English version: 'What you have reached now is not the original destination. The fundamental benefit you have obtained is inconceivable; you are a great Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas).' Immediately, the Buddha emitted a great light that illuminated the three thousand great thousand worlds and spoke in verse: 'Great Bodhisattva! Wisdom is complete. Always with the fundamental benefit, benefit sentient beings. In the four postures of walking, standing, sitting, and lying down, always abide in the fundamental benefit, guiding all people, neither coming nor going.' At that time, the Bodhisattva Wu Zhu (a Bodhisattva's name, meaning not dwelling on anything) said to the Buddha: 'Venerable One! By what benefit is it transformed, that all the emotions and consciousness of sentient beings enter the Amala (Sanskrit, meaning immaculate consciousness, the eighth consciousness)?' The Buddha said: 'The Buddhas and Tathagatas always use one awakening to transform all consciousness into Amala. Why? Because the inherent awakening of all sentient beings always uses one awakening to awaken sentient beings, so that they all obtain the original awakening, realizing that all emotions and consciousness are empty and without birth. Why? Because the determined nature originally has no movement.' Bodhisattva Wu Zhu said: 'But all eight consciousnesses (eye, ear, nose, tongue, body, mind, manas, alaya) arise from external conditions, how can they be without movement?' The Buddha said: 'All external conditions are originally empty, all consciousness is also empty, emptiness has no nature of arising from conditions, so how can it arise from conditions?' Bodhisattva Wu Zhu said: 'If all external conditions are empty, how can there be seeing?' The Buddha said: 'Seeing is false. Why? Because all things, without birth, without form, originally have no name of their own, all are empty and still; all dharma characteristics are also like this; the bodies of all sentient beings are also like this. If the body does not even exist, how can there be seeing?' Bodhisattva Wu Zhu said: 'If all external conditions are empty, all bodies are empty, all consciousness is empty, then awakening should also be empty.' The Buddha said: 'But the essence of awakening, it is not destroyed, not annihilated, because it is of a determined nature, therefore it is neither empty nor not empty, it is beyond emptiness and non-emptiness.' Bodhisattva Wu Zhu said: 'All external conditions are also like this, neither empty in form, nor without empty form.' The Buddha said: 'Yes. Those external conditions, their nature is determined, the root of the determined nature, has no fixed place.' Bodhisattva Wu Zhu said: 'Awakening is also like this.'

，無有處所。」

佛言：「如是。覺無處故清凈，清凈無覺；物無處故清凈，清凈無色。」

無住菩薩言：「心、眼、識亦復如是。不可思議！」

佛言：「心、眼、識亦復如是。不可思議！何以故？色無處所，清凈無名，不入于內；眼無處所，清凈無見，不出于外；心無處所，清凈無止，無有起處；識無處所，清凈無動，無有緣別。性皆空寂，性無有覺，覺則為覺。善男子！覺知無覺，諸識則入。何以故？金剛智地解脫道斷，斷已入無住地，無有出入。心處無在決定性地，其地清凈如凈琉璃，性常平等如彼大地，覺妙觀察如慧日光，利成得本如大法雨。入是智者，是入佛智地，入智地者，諸識不生。」

無住菩薩言：「如來所說，一覺聖力，四弘智地，即一切眾生本根覺利。何以故？一切眾生即此身中本來滿足。」

佛言：「如是。何以故？一切眾生本來無漏，諸善利本，今有欲刺，為未降伏。」

無住菩薩言：「若有眾生未得本利，猶有采集。云何降伏難伏？」

佛言：「若集、若獨行，分別及以染，回神住空窟，降伏難調伏，解脫魔所縛，超然露地坐，識陰般涅槃。」

無住菩薩言：「心得涅槃獨一無伴，常住涅槃，應當解脫。」

佛言：「常住涅槃

【現代漢語翻譯】「沒有固定的處所。」

佛說：「是的。覺悟沒有固定的處所，所以是清凈的，清凈的境界沒有覺悟；事物沒有固定的處所，所以是清凈的，清凈的境界沒有形色。」

無住菩薩說：「心、眼、識也是如此。不可思議！」

佛說：「心、眼、識也是如此。不可思議！為什麼呢？形色沒有固定的處所，清凈的境界沒有名稱，不進入內部；眼睛沒有固定的處所，清凈的境界沒有見，不向外發出；心沒有固定的處所，清凈的境界沒有止息，沒有生起之處；識沒有固定的處所，清凈的境界沒有動搖，沒有緣由的分別。它們的本性都是空寂的，本性沒有覺悟，覺悟就是覺悟。善男子！覺知沒有覺悟，各種識就會進入。為什麼呢？金剛智地（指佛的智慧）的解脫道斷絕，斷絕後進入無住地（指菩薩的境界），沒有出入。心所處的境界沒有固定的性質，這個境界清凈如清凈的琉璃，本性常恒平等如大地，覺悟的微妙觀察如智慧的日光，利益成就根本如大法雨。進入這種智慧的人，就是進入佛的智慧之地，進入智慧之地的人，各種識就不會產生。」

無住菩薩說：「如來所說的，一覺聖力（指佛的覺悟力量），四弘智地（指菩薩的四種弘大智慧），就是一切眾生本來的覺悟利益。為什麼呢？一切眾生就在這個身體中本來就圓滿具足。」

佛說：「是的。為什麼呢？一切眾生本來沒有煩惱，是各種善行的根本，現在有慾望的刺，是因為還沒有降伏。」

無住菩薩說：「如果有的眾生沒有得到本來的利益，仍然有執著。如何降伏難以調伏的？」

佛說：「如果聚集、如果獨行，分別以及染著，回神住在空窟，降伏難以調伏的，解脫魔的束縛，超然地坐在露地，識陰般涅槃。」

無住菩薩說：「心得到涅槃是獨一無伴的，常住在涅槃中，應當解脫。」

佛說：「常住在涅槃

【English Translation】『There is no fixed place.』

The Buddha said, 『It is so. Because enlightenment has no place, it is pure; in purity, there is no enlightenment. Because things have no place, they are pure; in purity, there is no form.』

The Bodhisattva Non-Abiding said, 『The mind, eye, and consciousness are also like this. It is inconceivable!』

The Buddha said, 『The mind, eye, and consciousness are also like this. It is inconceivable! Why is that? Form has no fixed place, in purity there is no name, it does not enter within; the eye has no fixed place, in purity there is no seeing, it does not go out; the mind has no fixed place, in purity there is no stopping, there is no place of arising; consciousness has no fixed place, in purity there is no movement, there is no cause for distinction. Their nature is all empty and still, their nature has no awareness, awareness is awareness. Good man! When awareness knows no awareness, all consciousnesses enter. Why is that? The path of liberation of the Vajra Wisdom Ground (referring to the wisdom of the Buddha) is cut off, and after being cut off, one enters the Non-Abiding Ground (referring to the realm of Bodhisattvas), there is no coming or going. The place where the mind resides has no fixed nature, that place is pure like pure crystal, its nature is always equal like the great earth, the subtle observation of awareness is like the sunlight of wisdom, the benefit of accomplishment is like the great Dharma rain. One who enters this wisdom, enters the wisdom ground of the Buddha, and one who enters the wisdom ground, all consciousnesses do not arise.』

The Bodhisattva Non-Abiding said, 『What the Tathagata has spoken of, the holy power of one enlightenment (referring to the power of the Buddha's enlightenment), the four great wisdom grounds (referring to the four great wisdoms of the Bodhisattvas), is the original enlightenment benefit of all sentient beings. Why is that? All sentient beings are originally complete within this body.』

The Buddha said, 『It is so. Why is that? All sentient beings are originally without outflows, the root of all good benefits, now there is the thorn of desire, because it has not yet been subdued.』

The Bodhisattva Non-Abiding said, 『If there are sentient beings who have not obtained the original benefit, they still have attachments. How can one subdue what is difficult to subdue?』

The Buddha said, 『Whether gathering, or walking alone, distinguishing and being attached, returning the spirit to dwell in the empty cave, subduing what is difficult to subdue, liberating from the bonds of Mara, sitting openly in the open, the skandha of consciousness enters Nirvana.』

The Bodhisattva Non-Abiding said, 『The mind attains Nirvana alone and without companion, abiding constantly in Nirvana, it should be liberated.』

The Buddha said, 『Abiding constantly in Nirvana』

是涅槃縛。何以故？涅槃本覺利、利本覺涅槃，涅槃覺分即本覺分。覺性不異，涅槃無異；覺本無生，涅槃無生；覺本無滅，涅槃無滅。涅槃、覺本無異故，無得涅槃、涅槃無得，云何有住？善男子！覺者不住涅槃。何以故？覺本無生，離眾生垢；覺本無寂，離涅槃動。住如是地，心無所住、無有出入，入庵摩羅識。」

無住菩薩言：「庵摩羅識，是有入處，處有所得，是得法也。」

佛言：「不也。何以故？譬如迷子，手執金錢而不知有。遊行十方經五十年，貧窮困苦，專事求索而以養身，而不充足。其父見子有如是事，而謂子言：『汝執金錢何不取用？隨意所須皆得充足。』其子醒已，而得金錢，心大歡喜，而謂得錢。其父謂言：『迷子！汝勿欣懌，所得金錢是汝本物，汝非有得，云何可喜？』善男子！庵摩羅者亦復如是。本無出相，今即非入。昔迷故非無，今覺故非入。」

無住菩薩言：「彼父知其子迷，云何經五十年、十方遊歷、貧窮困苦，方始告言？」

佛言：「經五十年者，一念心動；十方遊歷，遠行遍計。」

無住菩薩言：「云何一念心動？」

佛言：「一念心動五陰俱生，五陰生中具五十惡。」

無住菩薩言：「遠行遍計，遊歷十方，一念心生，具五十

【現代漢語翻譯】現代漢語譯本：是涅槃的束縛。為什麼呢？因為涅槃的根本覺悟是利益，利益的根本是覺悟的涅槃，涅槃的覺悟部分就是根本覺悟的部分。覺悟的本性沒有差異，涅槃也沒有差異；覺悟的根本沒有產生，涅槃也沒有產生；覺悟的根本沒有滅亡，涅槃也沒有滅亡。涅槃和覺悟的根本沒有差異，所以沒有得到涅槃，涅槃也沒有得到，怎麼會有住處呢？善男子！覺悟的人不住在涅槃中。為什麼呢？因為覺悟的根本沒有產生，遠離眾生的污垢；覺悟的根本沒有寂靜，遠離涅槃的動搖。安住在這樣的境界，心中沒有住所，沒有出入，進入庵摩羅識（清凈無垢的意識）。無住菩薩說：『庵摩羅識，是有進入的地方，有地方可以得到，這是得到法啊。』佛說：『不是這樣的。為什麼呢？譬如一個迷路的孩子，手裡拿著金錢卻不知道有。在十方世界經歷了五十年，貧窮困苦，專門從事求索來養活自己，卻仍然不充足。他的父親看到孩子這樣，就對孩子說：『你拿著金錢為什麼不拿來用呢？隨意所需要的都可以得到滿足。』孩子醒悟后，得到了金錢，心裡非常高興，認為自己得到了錢。他的父親說：『迷路的孩子啊！你不要高興，得到的金錢是你本來就有的東西，你不是得到了什麼，怎麼值得高興呢？』善男子！庵摩羅識也是這樣。本來沒有出來的相，現在也就不是進入。過去迷失所以不是沒有，現在覺悟所以不是進入。』無住菩薩說：『他的父親知道他的孩子迷路了，為什麼經過五十年、在十方遊歷、貧窮困苦，才告訴他呢？』佛說：『經過五十年，是指一念心動；在十方遊歷，是指遠行遍計（廣泛地思量）。』無住菩薩說：『為什麼說一念心動呢？』佛說：『一念心動，五陰（色、受、想、行、識）同時產生，五陰產生中包含五十種惡。』無住菩薩說：『遠行遍計，遊歷十方，一念心生，包含五十種惡。』

【English Translation】 English version: It is the bondage of Nirvana. Why is that? Because the fundamental enlightenment of Nirvana is benefit, and the fundamental of benefit is the enlightenment of Nirvana. The enlightenment aspect of Nirvana is the same as the fundamental enlightenment aspect. The nature of enlightenment is not different, and Nirvana is not different; the root of enlightenment has no birth, and Nirvana has no birth; the root of enlightenment has no extinction, and Nirvana has no extinction. Because Nirvana and the root of enlightenment are not different, there is no attainment of Nirvana, and Nirvana has no attainment, so how can there be any dwelling? Good man! The enlightened one does not dwell in Nirvana. Why is that? Because the root of enlightenment has no birth, it is free from the defilements of sentient beings; the root of enlightenment has no stillness, it is free from the movement of Nirvana. Dwelling in such a state, the mind has no dwelling, no coming in or going out, and enters the Amala consciousness (pure and undefiled consciousness). The Bodhisattva of No-Dwelling said, 'Amala consciousness, there is a place to enter, a place to attain, this is the attainment of Dharma.' The Buddha said, 'It is not so. Why is that? It is like a lost child, holding gold coins in his hand but not knowing he has them. For fifty years in the ten directions, he is poor and suffering, seeking only to sustain himself, yet he is not satisfied. His father sees his child in this state and says to him, 「Why don』t you use the gold coins you are holding? You can get everything you need.」 When the child awakens, he obtains the gold coins, and is very happy, thinking he has obtained money. His father says, 「Lost child! Do not be so happy, the gold coins you have obtained are your original possessions, you have not obtained anything, so why be happy?」 Good man! Amala consciousness is also like this. Originally there is no appearance of coming out, so now there is no entering. In the past, because of delusion, it was not non-existent, now because of enlightenment, it is not entering.』 The Bodhisattva of No-Dwelling said, 'His father knew his child was lost, why did he wait fifty years, wandering in the ten directions, in poverty and suffering, before telling him?' The Buddha said, 'The fifty years refers to a single thought arising; wandering in the ten directions refers to extensive deliberation (thinking widely).' The Bodhisattva of No-Dwelling said, 'Why is it said that a single thought arises?' The Buddha said, 'When a single thought arises, the five skandhas (form, feeling, perception, mental formations, consciousness) arise simultaneously, and within the arising of the five skandhas are contained fifty evils.' The Bodhisattva of No-Dwelling said, 'Extensive deliberation, wandering in the ten directions, when a single thought arises, contains fifty evils.'

惡。云何令彼眾生無生一念？」

佛言：「令彼眾生安坐心神，住金剛地靜念無起，心常安泰即無一念。」

無住菩薩言：「不可思議！覺念不生，其心安泰，即本覺利。利無有動，常在不無，無有不無，不無不覺。覺知無覺，本利、本覺，覺者清凈無染、無著，不變、不易。決定性故，不可思議。」

佛言：「如是。」

無住菩薩聞是語已，得未曾有，而說偈言：

「尊者大覺尊，　　說生無念法，　無念無生心，　　心常生不滅。　一覺本覺利，　　利諸本覺者，　如彼得金錢，　　所得即非得。」

爾時，大眾聞說是語，皆得本覺利般若波羅蜜。

金剛三昧經入實際品第五

於是，如來作如是言：「諸菩薩等本利深入，可度眾生。若后非時，應如說法時說利，不但順不順說，非同、非異，相應如說。引諸情智，流入薩婆若海，無令可眾挹彼虛風，悉令彼庶一味神乳，世間、非世間，住非住處，五空出入無有取捨。何以故？諸法空相，性非有、無，非無、不無，不無、不有，無決定性，不住有、無，非彼有無。凡聖之智，而能測隱，諸菩薩等若知是利，即得菩提。」

爾時，眾中有一菩薩名曰大力，即從座起，前白佛言：「尊者！如佛所說，五空出入

【現代漢語翻譯】現代漢語譯本『惡。如何使那些眾生不生起一個念頭？』佛說：『使那些眾生安坐，心神安定，住在金剛般的地步，靜靜地念而不起念，心常安泰，就沒有一個念頭。』無住菩薩（菩薩名，意為不住于任何事物）說：『不可思議！覺悟的念頭不生起，他的心就安泰，這就是本覺（本有的覺悟）的利益。利益沒有動搖，常在不無，沒有不無，不無不覺。覺知沒有覺知，本有的利益、本有的覺悟，覺悟者清凈沒有污染、沒有執著，不變、不易。因為是決定性的，所以不可思議。』佛說：『是這樣的。』無住菩薩聽了這話，得到了前所未有的體驗，於是說了偈語：『尊貴的大覺尊，宣說生無念之法，無念無生之心，心常生而不滅。一覺是本覺的利益，利益所有本覺者，如同他們得到金錢，所得即不是所得。』當時，大眾聽了這些話，都得到了本覺利益的般若波羅蜜（智慧到達彼岸）。《金剛三昧經》入實際品第五於是，如來說了這樣的話：『各位菩薩等，本有的利益深入，可以度化眾生。如果以後不是時候，應該像說法時那樣說利益，不只是順著或不順著說，不是相同或不同，相應地如實說。引導各種情智，流入薩婆若（一切智）之海，不要讓那些可以被虛風吹動的人，都讓他們像喝到一種味道的神乳一樣，在世間或非世間，住在非住之處，五空（五蘊皆空）出入沒有取捨。為什麼呢？因為諸法是空相，其性不是有，也不是無，不是無，也不是不無，不無，也不是不有，沒有決定性，不住在有或無，不是有或無。凡夫和聖人的智慧，都難以測度。各位菩薩如果知道這個利益，就能得到菩提（覺悟）。』當時，大眾中有一位菩薩名叫大力（菩薩名，意為力量強大），立即從座位上站起來，走到佛前說：『尊者！如佛所說，五空出入』

【English Translation】 English version 'Evil. How can those sentient beings not generate a single thought?' The Buddha said, 'Let those sentient beings sit peacefully, their minds settled, dwelling in the diamond-like ground, quietly contemplating without arising thoughts. When the mind is always peaceful, there will be no single thought.' The Bodhisattva Wu Zhu (Bodhisattva's name, meaning 'non-dwelling') said, 'Inconceivable! When the thought of awakening does not arise, his mind is peaceful, and that is the benefit of the original awakening (inherent enlightenment). The benefit does not move, it is always present in non-absence, there is no non-absence, non-absence is not non-awareness. Awareness knows no awareness, the original benefit, the original awakening, the awakened one is pure without defilement, without attachment, unchanging, and unalterable. Because it is definitive, it is inconceivable.' The Buddha said, 'It is so.' Having heard these words, the Bodhisattva Wu Zhu gained an unprecedented experience and then spoke a verse: 'The venerable Great Awakened One, preaches the Dharma of no-thought arising, The mind of no-thought, no-arising, the mind always arises and does not perish. One awakening is the benefit of the original awakening, benefiting all those who are originally awakened, Like they have obtained gold, what is obtained is not obtained.' At that time, the assembly, having heard these words, all attained the Prajna Paramita (wisdom that reaches the other shore) of the benefit of the original awakening. The Diamond Samadhi Sutra, Chapter 5: Entering Reality Then, the Tathagata spoke thus: 'All Bodhisattvas, the original benefit is profound, and you can liberate sentient beings. If it is not the right time later, you should speak of the benefit as you do when teaching the Dharma, not just speaking in accordance or not in accordance, not the same or different, but appropriately as it is. Guide all emotions and wisdom to flow into the ocean of Sarvajna (all-knowing wisdom), do not let those who can be swayed by empty winds, let them all be like drinking a single flavor of divine milk, in the world or not in the world, dwelling in a non-dwelling place, the five emptinesses (the five aggregates are empty) entering and exiting without grasping or rejecting. Why? Because all dharmas are empty in nature, their nature is neither existence nor non-existence, neither non-existence nor not non-existence, not non-existence nor not existence, without definiteness, not dwelling in existence or non-existence, not existence or non-existence. The wisdom of ordinary beings and sages cannot fathom it. If all Bodhisattvas know this benefit, they will attain Bodhi (enlightenment).' At that time, among the assembly, there was a Bodhisattva named Great Strength (Bodhisattva's name, meaning 'great power'), who immediately rose from his seat, stepped forward, and said to the Buddha, 'Venerable One! As the Buddha has said, the five emptinesses entering and exiting'

無有取捨。云何五空而不取捨？」

佛言：「菩薩！五空者：三有是空、六道影是空、法相是空、名相是空、心識義是空。菩薩！如是等空，空不住空，空無空相，無相之法，有何取捨？入無取地，則入三空。」

大力菩薩言：「云何三空？」

佛言：「三空者：空相亦空、空空亦空、所空亦空。如是等空，不住三相、不無真實，文言道斷，不可思議。」

大力菩薩言：「不無真實，是相應有。」

佛言：「無不住無、有不住有，不無、不有。不有之法，不即住無；不無之相，不即住有，非以有無而詮得理。菩薩！無名義相，不可思議。何以故？無名之名，不無于名；無義之義，不無于義。」

大力菩薩言：「如是名義，真實如相。如來如相，如不住如，如無如相。相無如故，非不如來。眾生心相，相亦如來；眾生之心，應無別境。」

佛言：「如是。眾生之心，實無別境。何以故？心本凈故、理無穢故，以染塵故，名為三界。三界之心，名為別境。是境虛妄，從心化生；心若無妄，即無別境。」

大力菩薩言：「心若在凈，諸境不生。此心凈時，應無三界。」

佛言：「如是。菩薩！心不生境，境不生心。何以故？所見諸境唯所見心，心不幻化則無所見。

【現代漢語翻譯】現代漢語譯本：沒有取捨。如何理解五空而不取捨呢？佛說：『菩薩！五空是指：三有（欲有、色有、無色有）是空，六道輪迴的影子是空，法相是空，名相是空，心識的意義是空。菩薩！像這樣的空，空本身不住于空，空沒有空的表象，沒有表象的法，有什麼可以取捨的呢？進入無取之地，就進入了三空。』大力菩薩問：『什麼是三空呢？』佛說：『三空是指：空的表象也是空，空本身也是空，被空的對象也是空。像這樣的空，不住於三種表象，不否定真實，文字言語無法表達，不可思議。』大力菩薩說：『不否定真實，這應該是有相應的存在。』佛說：『無不住于無，有不住于有，既不是無，也不是有。不是有的法，不立即住于無；不是無的表象，不立即住于有，不能用有無來詮釋真理。菩薩！沒有名稱的意義和表象，不可思議。為什麼呢？沒有名稱的名稱，不是沒有名稱；沒有意義的意義，不是沒有意義。』大力菩薩說：『這樣的名稱和意義，真實如實相。如來的如實相，如不住于如，如沒有如的表象。表象沒有如的緣故，不是不如來。眾生的心相，表象也如如來；眾生的心，應該沒有別的境界。』佛說：『是這樣的。眾生的心，實際上沒有別的境界。為什麼呢？心本來清凈，真理沒有污穢，因為被染污的塵埃所污染，所以稱為三界。三界的心，稱為別的境界。這個境界是虛妄的，從心化生；心如果沒有虛妄，就沒有別的境界。』大力菩薩說：『如果心在清凈的狀態，各種境界就不會產生。當心清凈時，應該沒有三界。』佛說：『是這樣的。菩薩！心不產生境界，境界不產生心。為什麼呢？所見到的各種境界只是所見的心，心不幻化就沒有所見。』

【English Translation】 English version: There is no taking or discarding. How can one understand the five emptinesses without taking or discarding? The Buddha said, 'Bodhisattva! The five emptinesses are: the three realms of existence (desire realm, form realm, formless realm) are empty, the shadow of the six paths of reincarnation is empty, the characteristics of dharmas are empty, the characteristics of names are empty, and the meaning of consciousness is empty. Bodhisattva! Such emptinesses, emptiness does not abide in emptiness, emptiness has no appearance of emptiness, and dharmas without appearance, what is there to take or discard? Entering the ground of no taking, one enters the three emptinesses.' Great Strength Bodhisattva asked, 'What are the three emptinesses?' The Buddha said, 'The three emptinesses are: the appearance of emptiness is also empty, emptiness itself is also empty, and that which is emptied is also empty. Such emptinesses do not abide in the three appearances, do not negate reality, are beyond words, and are inconceivable.' Great Strength Bodhisattva said, 'Not negating reality, this should be a corresponding existence.' The Buddha said, 'Non-existence does not abide in non-existence, existence does not abide in existence, it is neither non-existence nor existence. A dharma that is not existence does not immediately abide in non-existence; an appearance that is not non-existence does not immediately abide in existence, and the truth cannot be explained by existence or non-existence. Bodhisattva! The meaning and appearance without names are inconceivable. Why? The name without a name is not without a name; the meaning without a meaning is not without a meaning.' Great Strength Bodhisattva said, 'Such names and meanings are truly as they appear. The Tathagata's (如來) true appearance, the 'as it is' does not abide in 'as it is', the 'as it is' has no appearance of 'as it is'. Because the appearance has no 'as it is', it is not unlike the Tathagata. The mind's appearance of sentient beings, the appearance is also like the Tathagata; the minds of sentient beings should have no separate realms.' The Buddha said, 'It is so. The minds of sentient beings, in reality, have no separate realms. Why? The mind is originally pure, the truth has no defilement, because it is defiled by the dust of defilement, it is called the three realms. The mind of the three realms is called a separate realm. This realm is illusory, born from the mind; if the mind has no illusion, there is no separate realm.' Great Strength Bodhisattva said, 'If the mind is in a pure state, various realms will not arise. When the mind is pure, there should be no three realms.' The Buddha said, 'It is so. Bodhisattva! The mind does not produce realms, and realms do not produce the mind. Why? All the realms seen are only the mind that sees, if the mind does not transform into illusion, there is nothing to be seen.'

菩薩！內無眾生，三性空寂，則無己眾、亦無他眾，乃至二入，亦不生心。得如是利，則無三界。」

大力菩薩言：「云何二入不生於心？心本不生，云何有入？」

佛言：「二入者：一謂理入、二謂行入。

「理入者深信眾生不異真性，不一、不共，但以客塵之所翳障，不去、不來。凝住覺觀，諦觀佛性，不有、不無，無己、無他，凡聖不二。金剛心地，堅住不移，寂靜無為，無有分別，是名理入。

「行入者心不傾倚，影無流易，于所有處，靜念無求，風鼓不動，猶如大地。捐離心我，救度眾生，無生、無相，不取、不捨。

「菩薩！心無出入，無出入心，入不入故，故名為入。菩薩！如是入法，法相不空。不空之法，法不虛棄。何以故？不無之法，具足功德，非心、非影，法爾清凈。」

大力菩薩言：「云何非心、非影，法爾清凈？」

佛言：「空如之法，非心識法，非心使所有。法非空相、法非色相，法非心有為不相應法；非心無為是相應法，非所現影、非所顯示，非自性、非差別，非名、非相、非義。何以故？義無如故。無如之法，亦無無如，無有、無如，非無如有。何以故？根理之法，非理、非根，離諸諍論，不見其相。菩薩！如是凈法，非生之所生生、非

【現代漢語翻譯】現代漢語譯本：菩薩啊！內心沒有眾生，三性（指遍計所執性、依他起性、圓成實性）空寂，就沒有自己和他人之分，乃至對於二入（理入和行入）也不會產生執著的心。獲得這樣的利益，就不會被三界所束縛。大力菩薩問道：『為什麼說二入不會產生執著的心呢？心本來就不生，又怎麼會有入呢？』佛說：『二入指的是：一是理入，二是行入。』『理入是指深信眾生與真性並無差別，既不是同一，也不是不同，只是被客塵（指煩惱）所遮蔽，既不來也不去。凝神靜觀，仔細觀察佛性，它既不是有，也不是無，沒有自己和他人之分，凡夫和聖人也沒有差別。心如金剛般堅定不移，寂靜無為，沒有分別，這就是理入。』『行入是指心不偏倚，像影子一樣不流動，在任何地方，都能保持平靜的念頭，沒有所求，像大地一樣不會被風吹動。捨棄對自我的執著，救度眾生，不執著于生和相，不取也不捨。』『菩薩啊！心沒有出入，也沒有出入的心，因為入與不入的緣故，所以稱為入。菩薩啊！這樣的入法，法相不是空無的。不空之法，法不會被虛棄。為什麼呢？因為不無之法，具足功德，它既不是心，也不是影，法本來就是清凈的。』大力菩薩問道：『為什麼說它既不是心，也不是影，法本來就是清凈的呢？』佛說：『空如之法，不是心識之法，也不是心所擁有的。法不是空相，也不是色相，法不是心所造作的有為法，也不是心所對應的無為法；它不是所顯現的影子，也不是所能顯示的，它不是自性，也不是差別，不是名稱，也不是相狀，也不是意義。為什麼呢？因為意義沒有如實的存在。沒有如實之法，也沒有不如實，沒有有，也沒有如實，不是沒有，也不是有如實。為什麼呢？因為根理之法，既不是理，也不是根，它超越了所有的爭論，看不到它的相狀。菩薩啊！這樣的清凈之法，不是由生所生的，也不是由』

【English Translation】 English version: Bodhisattva! Internally, there are no sentient beings, the three natures (referring to the nature of complete dependence, the nature of arising from conditions, and the nature of perfect reality) are empty and still, thus there is no distinction between self and others, and even regarding the two entrances (the entrance of principle and the entrance of practice), no attachment arises in the mind. Obtaining such benefits, one is not bound by the three realms. The Bodhisattva of Great Strength asked: 'Why is it said that the two entrances do not give rise to an attached mind? The mind is originally unborn, so how can there be an entrance?' The Buddha said: 'The two entrances refer to: one is the entrance of principle, and the other is the entrance of practice.' 'The entrance of principle refers to deeply believing that sentient beings are not different from true nature, neither the same nor different, but are obscured by the dust of defilements (referring to afflictions), neither coming nor going. Concentrating and observing, carefully contemplating the Buddha-nature, it is neither existent nor non-existent, there is no distinction between self and others, and there is no difference between ordinary beings and sages. The mind is as firm and unmoving as a diamond, peaceful and non-active, without discrimination, this is the entrance of principle.' 'The entrance of practice refers to the mind not leaning to one side, like a shadow that does not flow, in any place, one can maintain a calm mind, without seeking, like the earth that is not moved by the wind. Abandoning attachment to self, saving sentient beings, not clinging to birth and form, neither grasping nor abandoning.' 'Bodhisattva! The mind has no coming or going, nor is there a mind of coming and going, because of the reason of entering and not entering, therefore it is called entrance. Bodhisattva! Such a Dharma of entrance, the Dharma-form is not empty. The Dharma that is not empty, the Dharma will not be wasted. Why? Because the Dharma that is not non-existent, is complete with merits, it is neither mind nor shadow, the Dharma is originally pure.' The Bodhisattva of Great Strength asked: 'Why is it said that it is neither mind nor shadow, and the Dharma is originally pure?' The Buddha said: 'The Dharma of emptiness and suchness, is not the Dharma of mind consciousness, nor is it what the mind possesses. The Dharma is not the form of emptiness, nor is it the form of matter, the Dharma is not a conditioned Dharma created by the mind, nor is it an unconditioned Dharma corresponding to the mind; it is not the shadow that appears, nor is it what can be shown, it is not self-nature, nor is it difference, not a name, nor a form, nor a meaning. Why? Because meaning does not exist as it is. There is no Dharma that is as it is, nor is there not as it is, there is no existence, nor is there as it is, it is not non-existent, nor is it existent as it is. Why? Because the Dharma of root and principle, is neither principle nor root, it transcends all disputes, and its form cannot be seen. Bodhisattva! Such a pure Dharma, is not born from birth, nor is it born from'

滅之所滅滅。」

大力菩薩言：「不可思議！如是法相，不合成、不獨成，不羈、不絆，不聚、不散，不生、不滅，亦無來相及以去住。不可思議！」

佛言：「如是。不可思議！不思議心，心亦如是。何以故？如不異心，心本如故；眾生佛性，不一、不異。眾生之性，本無生滅，生滅之性，性本涅槃。性相本如，如無動故，一切法相，從緣無起；起相性如，如無所動，因緣性相，相本空無。緣緣空空，無有緣起，一切緣法，惑心妄見。現本不生，緣本無故，心如法理，自體空無。如彼空王，本無住處，凡夫之心，妄分別見。如如之相，本不有無，有無之相，見唯心識。菩薩！如是心法，不無自體，自體不有，不有、不無。菩薩！無不無相，非言說地。何以故？真如之法，虛曠無相，非二乘所及。虛空境界，內外不測，六行之士，乃能知之。」

大力菩薩言：「云何六行？愿為說之。」

佛言：「一者、十信行，二者、十住行，三者、十行行，四者、十回向行，五者、十地行，六者、等覺行。如是行者，乃能知之。」

大力菩薩言：「實際覺利無有出入。何等法心得入實際？」

佛言：「實際之法，法無有際，無際之心，則入實際。」

大力菩薩言：「無際心智，其智無

【現代漢語翻譯】『滅之所滅滅。』

大力菩薩（Mahabala Bodhisattva）言：『不可思議！如是法相，不合成、不獨成，不羈、不絆，不聚、不散，不生、不滅，亦無來相及以去住。不可思議！』

佛言：『如是。不可思議！不思議心，心亦如是。何以故？如不異心，心本如故；眾生佛性，不一、不異。眾生之性，本無生滅，生滅之性，性本涅槃（Nirvana）。性相本如，如無動故，一切法相，從緣無起；起相性如，如無所動，因緣性相，相本空無。緣緣空空，無有緣起，一切緣法，惑心妄見。現本不生，緣本無故，心如法理，自體空無。如彼空王，本無住處，凡夫之心，妄分別見。如如之相，本不有無，有無之相，見唯心識。菩薩！如是心法，不無自體，自體不有，不有、不無。菩薩！無不無相，非言說地。何以故？真如（Tathata）之法，虛曠無相，非二乘所及。虛空境界，內外不測，六行之士，乃能知之。』

大力菩薩言：『云何六行？愿為說之。』

佛言：『一者、十信行，二者、十住行，三者、十行行，四者、十回向行，五者、十地行，六者、等覺行。如是行者，乃能知之。』

大力菩薩言：『實際（Bhūtakoti）覺利無有出入。何等法心得入實際？』

佛言：『實際之法，法無有際，無際之心，則入實際。』

大力菩薩言：『無際心智，其智無』

【English Translation】 'That which is extinguished by extinction is extinguished.'

Mahabala Bodhisattva said, 'Inconceivable! Such is the nature of Dharma, it is neither formed by combination nor formed alone, neither bound nor hindered, neither gathered nor scattered, neither arising nor ceasing, and has no coming or going or abiding. Inconceivable!'

The Buddha said, 'So it is. Inconceivable! The inconceivable mind is also like this. Why? Like the unchanging mind, the mind is originally as it is; the Buddha-nature of sentient beings is neither one nor different. The nature of sentient beings is originally without arising or ceasing, and the nature of arising and ceasing is originally Nirvana. The nature of phenomena is originally as it is, and because it is like that without movement, all phenomena do not arise from conditions; the nature of arising is like that, like that without movement, the nature of conditions is originally empty. The emptiness of conditions is empty, there is no arising from conditions, all conditioned dharmas are falsely seen by the deluded mind. The present is originally not arising, because conditions are originally non-existent, the mind is like the principle of Dharma, its self-nature is empty. Like the empty king, who has no dwelling place, the minds of ordinary people falsely see distinctions. The nature of suchness is originally neither existent nor non-existent, the nature of existence and non-existence is seen only by the mind's consciousness. Bodhisattva! Such is the Dharma of the mind, it is not without self-nature, self-nature is not existent, neither existent nor non-existent. Bodhisattva! The non-non-nature is beyond the realm of words. Why? The Dharma of Suchness (Tathata) is vast and without form, beyond the reach of the two vehicles. The realm of emptiness is immeasurable inside and out, only those who practice the six stages can know it.'

Mahabala Bodhisattva said, 'What are the six stages? Please explain them.'

The Buddha said, 'First, the ten stages of faith; second, the ten stages of dwelling; third, the ten stages of practice; fourth, the ten stages of dedication; fifth, the ten stages of grounds; sixth, the stage of equal enlightenment. Only those who practice these stages can know it.'

Mahabala Bodhisattva said, 'The benefit of the Real (Bhūtakoti) is without coming or going. By what Dharma can the mind enter the Real?'

The Buddha said, 'The Dharma of the Real has no boundary, and the mind without boundary enters the Real.'

Mahabala Bodhisattva said, 'The wisdom of the boundless mind, its wisdom is without'

崖；無崖之心，心得自在；自在之智，得入實際。如彼凡夫、軟心眾生，其心多喘。以何法御，令得堅心，得入實際？」

佛言：「菩薩！彼心喘者，以內外使，隨使流注，滴瀝成海，大風鼓浪，大龍驚駭，驚駭之心，故令多喘。菩薩！令彼眾生存三守一入如來禪。以禪定故，心則無喘。」

大力菩薩言：「何謂存三守一入如來禪？」

佛言：「存三者，存三解脫。守一者，守一心如。入如來禪者，理觀心凈如，入如是心地，即入實際。」

大力菩薩言：「三解脫法是何等事？理觀三昧，從何法入？」

佛言：「三解脫者：虛空解脫、金剛解脫、般若解脫。理觀者心如理凈，無可不心。」

大力菩薩言：「云何存用？云何觀之？」

佛言：「心事不二，是名存用。內行、外行，出入不二，不住一相。心無得失，一不一地，凈心流入，是名觀之。菩薩！如是之人，不在二相。雖不出家，不住在家；雖無法服，而不具持波羅提木叉戒；不入布薩，能以自心無為自恣，而獲聖果。不住二乘，入菩薩道，后當滿地成佛菩提。」

大力菩薩言：「不可思議！如是之人，非出家、非不出家。何以故？入涅槃宅、著如來衣、坐菩提座，如是之人，乃至沙門宜應敬養。」

佛

{ "translations": [ "現代漢語譯本：", "「（佛陀）說：『（對於）沒有邊際的心，心才能獲得自在；有了自在的智慧，才能進入實相。就像那些凡夫俗子、內心軟弱的眾生，他們的心總是動盪不安。用什麼方法來控制，才能使他們內心堅定，進入實相呢？』", "佛陀說：『菩薩！那些心動盪不安的人，是因為受到內外各種因素的影響，隨著這些因素流動，就像水滴匯聚成大海，大風掀起波浪，大龍受到驚嚇，驚恐的心，所以才動盪不安。菩薩！要讓這些眾生通過保持三（解脫）守一（心如）來進入如來禪定。因為禪定的緣故，心就不會動盪不安了。』", "大力菩薩（Mahabala Bodhisattva）問：『什麼是保持三（解脫）守一（心如）進入如來禪定呢？』", "佛陀說：『保持三（解脫）是指保持三種解脫。守一（心如）是指守護一心如如不動。進入如來禪定是指，通過理性的觀察，使心清凈如如不動，進入這樣的心境，就進入了實相。』", "大力菩薩（Mahabala Bodhisattva）問：『三種解脫法是什麼？理觀三昧（理性的觀察所獲得的禪定），從什麼方法進入？』", "佛陀說：『三種解脫是：虛空解脫（akasha vimoksha）、金剛解脫（vajra vimoksha）、般若解脫（prajna vimoksha）。理觀是指心如理清凈，沒有什麼不是心。』", "大力菩薩（Mahabala Bodhisattva）問：『如何保持運用？如何觀察它？』", "佛陀說：『心與事不二，這叫做保持運用。內在的行為和外在的行為，出和入不二，不住於一個固定的相。心中沒有得失，不執著於一或非一，清凈的心自然流露，這叫做觀察它。菩薩！這樣的人，不在二元對立的相中。雖然沒有出家，也不住在家裡；雖然沒有穿法衣，卻不持守波羅提木叉戒（pratimoksha，佛教戒律）；不參加布薩（posadha，佛教的懺悔儀式），能夠以自己無為的心自在，而獲得聖果。不住於二乘（聲聞乘和緣覺乘），進入菩薩道，將來圓滿成就佛的菩提。』", "大力菩薩（Mahabala Bodhisattva）說：『不可思議！這樣的人，既不是出家人，也不是在家人。為什麼呢？因為他們進入了涅槃的居所，穿上了如來的法衣，坐在菩提的寶座上，這樣的人，乃至沙門（shramana，佛教出家人）都應該尊敬供養。』", "佛陀（Buddha）說：『是的，菩薩，正如你所說。』" ], "english_translations": [ "English version:", "'(The Buddha) said: \'For a mind without boundaries, the mind attains freedom; with the wisdom of freedom, one can enter reality. Like those ordinary people, beings with weak minds, their minds are often restless. What method can be used to control them, so that their minds become firm and they can enter reality?\'", "The Buddha said: \'Bodhisattva! Those whose minds are restless are influenced by internal and external factors, flowing with these influences, like drops of water gathering into the sea, great winds stirring up waves, and great dragons being startled. The startled mind is why it is so restless. Bodhisattva! To enable these beings to enter the Tathagata's (Tathagata, the Buddha) meditation, they must maintain the three (liberations) and guard the one (mind as it is). Because of meditation, the mind will not be restless.\'", "Mahabala Bodhisattva asked: \'What is maintaining the three (liberations) and guarding the one (mind as it is) to enter the Tathagata's meditation?\'", "The Buddha said: \'Maintaining the three (liberations) refers to maintaining the three liberations. Guarding the one (mind as it is) refers to guarding the one mind as it is, without moving. Entering the Tathagata's meditation means, through rational observation, making the mind pure and still, entering such a state of mind, one enters reality.\'", "Mahabala Bodhisattva asked: \'What are the three methods of liberation? From what method does one enter the samadhi (meditative state) of rational observation?\'", "The Buddha said: \'The three liberations are: the liberation of emptiness (akasha vimoksha), the liberation of diamond (vajra vimoksha), and the liberation of wisdom (prajna vimoksha). Rational observation means the mind is pure as it should be, and there is nothing that is not the mind.\'", "Mahabala Bodhisattva asked: \'How does one maintain its use? How does one observe it?\'", "The Buddha said: \'The mind and things are not two, this is called maintaining its use. Internal actions and external actions, coming and going are not two, not dwelling on one fixed form. In the mind there is no gain or loss, not clinging to one or non-one, the pure mind flows naturally, this is called observing it. Bodhisattva! Such a person is not in dualistic forms. Although not ordained, they do not live at home; although they do not wear monastic robes, they do not uphold the pratimoksha (Buddhist precepts); they do not participate in the posadha (Buddhist confession ceremony), they can be free with their own non-active mind, and attain the holy fruit. Not dwelling in the two vehicles (Shravakayana and Pratyekabuddhayana), they enter the Bodhisattva path, and in the future will fully achieve the Bodhi of Buddhahood.\'", "Mahabala Bodhisattva said: \'Incredible! Such a person is neither a monastic nor a layperson. Why? Because they have entered the abode of Nirvana, put on the robes of the Tathagata, and sit on the Bodhi seat. Such a person, even shramanas (Buddhist monks) should respect and make offerings to.\'", "The Buddha said: \'Yes, Bodhisattva, it is as you say.\'" ] }

言：「如是。何以故？入涅槃宅，心越三界；著如來衣，入法空處；坐菩提座，登正覺地。如是之人心超二我，何況沙門而不敬養？」

大力菩薩言：「如彼一地及與空海，二乘之人為不見也。」

佛言：「如是。彼二乘人，味著三昧。得三昧身於彼空海一地，如得酒病惛醉不醒，乃至數劫猶不得覺，酒消始悟方修是行，后得佛身。如彼人者，從舍闡提即入六行，於行地所一念凈心，決定明白金剛智力，阿鞞跋致，度脫眾生，慈悲無盡。」

大力菩薩言：「如是之人應不持戒，于彼沙門應不敬仰。」

佛言：「為說戒者，不善慢故、海波浪故。如彼心地，八識海澄、九識流凈，風不能動、波浪不起，戒性等空，持者迷倒。如彼之人，七六不生、諸集滅定，不離三佛而發菩提，三無相中順心玄入，深敬三寶，不失威儀，于彼沙門不無恭敬。菩薩！彼仁者不住世間動不動法，入三空聚滅三有心。」

大力菩薩言：「彼仁者于果足滿德佛、如來藏佛、形像佛如是佛所發菩提心，入三聚戒；不住其相，滅三界心；不居寂地、不捨可眾，入不調地不可思議。」

爾時，舍利弗從座而起，前說偈言：

「具足波若海，　　不住涅槃城，　如彼妙蓮華，　　高原非所出。　諸佛無量劫，

【現代漢語翻譯】現代漢語譯本：他們說：『確實如此。為什麼呢？因為他們進入涅槃的居所，心已超越三界；披上如來的法衣，進入法性空寂之處；坐上菩提寶座，登上正覺的境地。這樣的人心已超越二種我執，更何況是沙門，難道不應該尊敬供養嗎？』大力菩薩說：『就像那大地和虛空大海一樣，二乘之人是看不見的。』佛說：『確實如此。那些二乘之人，沉迷於三昧的境界。他們得到三昧之身，在那虛空大海和大地中，就像得了酒病一樣昏醉不醒，甚至經過許多劫也無法覺醒，等到酒醒了才開始領悟修行，最終才能得到佛身。就像那個人，從舍闡提（斷善根的人）直接進入六行（菩薩的六種修行），在修行地所，一念清凈的心，就能明確地明白金剛的智慧力量，達到阿鞞跋致（不退轉的境界），度脫眾生，慈悲之心無有窮盡。』大力菩薩說：『這樣的人應該不持戒律，對於那些沙門應該不尊敬供養。』佛說：『為那些需要持戒的人說法，是因為他們有不善的傲慢心，就像海上的波浪一樣。而像他們那樣的心地，八識之海清澈澄明，九識之流清凈無染，風不能動搖，波浪不會興起，戒的本性如同虛空一樣，執著于持戒的人反而會迷惑顛倒。像他們那樣的人，七識和六識不再生起，諸集（苦集滅道）都已滅盡，不離三佛（法身佛、報身佛、應身佛）而發菩提心，在三無相（空、無相、無愿）中順心而入，深深地尊敬三寶，不失威儀，對於那些沙門不會不恭敬。菩薩！那些仁者不住在世間的動與不動之法中，進入三空（人空、法空、空空）的聚集，滅除三有（欲有、色有、無色有）之心。』大力菩薩說：『那些仁者對於果德圓滿的佛、如來藏佛、形像佛這樣的佛所發起的菩提心，進入三聚戒（攝律儀戒、攝善法戒、饒益有情戒）；不住于戒的相，滅除三界之心；不居於寂靜之地，也不捨棄可教化的眾生，進入不可思議的不調伏之地。』這時，舍利弗從座位上站起來，上前說了偈語：『具足般若智慧海，不住涅槃寂靜城，就像那美妙的蓮花，不會生長在高原之上。諸佛經過無量劫，』

【English Translation】 English version: They said, 'It is so. Why is that? Because they have entered the abode of Nirvana, their minds have transcended the three realms; they have donned the robe of the Tathagata, entering the place of Dharma emptiness; they have sat upon the Bodhi seat, ascending to the ground of Right Enlightenment. Such a person's mind has surpassed the two forms of self, how much more so should they be respected and revered than a Shramana?' The Bodhisattva Mahabala said, 'Like the earth and the empty ocean, those of the two vehicles cannot see it.' The Buddha said, 'It is so. Those of the two vehicles are attached to the taste of Samadhi. Having attained the body of Samadhi, in that empty ocean and earth, they are like those who are drunk with wine, unconscious and unawakened, and even after many kalpas they cannot awaken. Only when the wine wears off do they begin to realize and cultivate this practice, and later attain the body of the Buddha. Like that person, from being an Icchantika (one who has severed their roots of goodness), they directly enter the six practices (of a Bodhisattva), and in the place of practice, with one thought of pure mind, they decisively understand the power of the Vajra wisdom, reaching the state of Avaivartika (non-retrogression), liberating sentient beings, with boundless compassion.' The Bodhisattva Mahabala said, 'Such a person should not uphold the precepts, and should not respect and revere those Shramanas.' The Buddha said, 'The precepts are taught for those who need them, because of their unwholesome arrogance, like the waves of the sea. But like their minds, the sea of the eight consciousnesses is clear and pure, the flow of the ninth consciousness is pure and undefiled, the wind cannot move it, the waves do not arise, the nature of the precepts is like emptiness, and those who cling to upholding the precepts are confused and deluded. Like those people, the seventh and sixth consciousnesses no longer arise, all the aggregates (of suffering, origin, cessation, and path) are extinguished, without leaving the three Buddhas (Dharmakaya, Sambhogakaya, Nirmanakaya) they generate Bodhicitta, in the three non-characteristics (emptiness, signlessness, wishlessness) they enter in accordance with their minds, deeply respecting the Three Jewels, not losing their dignity, and they are not without reverence for those Shramanas. Bodhisattva! Those noble ones do not abide in the worldly laws of movement and non-movement, they enter the gathering of the three emptinesses (emptiness of self, emptiness of phenomena, emptiness of emptiness), extinguishing the mind of the three existences (desire realm, form realm, formless realm).' The Bodhisattva Mahabala said, 'Those noble ones, regarding the Bodhicitta generated by the Buddhas of complete fruition, the Tathagatagarbha Buddha, and the form Buddhas, enter the three gatherings of precepts (precepts of restraint, precepts of good dharmas, precepts of benefiting sentient beings); they do not abide in the characteristics of the precepts, extinguishing the mind of the three realms; they do not dwell in quiet places, nor do they abandon those who can be taught, entering the inconceivable place of non-taming.' At that time, Shariputra rose from his seat and, stepping forward, spoke in verse: 'Possessing the ocean of Prajna wisdom, not dwelling in the city of Nirvana, like that wonderful lotus flower, it does not grow on the high plateau. The Buddhas through countless kalpas,'

不捨諸煩惱，　度世然後得，　　如泥華所出。　如彼六行地，　　菩薩之所修；　如彼三空聚，　　菩提之真道。　我今住不住，　　如佛之所說，　來所還復來，　　具足然後出。　復令諸眾生，　　如我一無二，　前來後來者，　　悉令登正覺。」

爾時，佛告舍利弗言：「不可思議！汝當於后成菩提道，無量眾生超生死苦海。」

爾時，大眾皆悟菩提，諸小眾等入五空海。◎

◎金剛三昧經真性空品第六

爾時，舍利弗而白佛言：「尊者！修菩薩道無有名相，三戒無儀。云何攝受為眾生說？愿佛慈悲，為我宣說。」

佛言：「善男子！汝今諦聽，為汝宣說。善男子！善不善法，從心化生。一切境界，意言分別，制之一處，眾緣斷滅。何以故？善男子！一本不起，三用無施；住于如理，六道門杜；四緣如順，三戒具足。」

舍利弗言：「云何四緣如順，三戒具足？」

佛言：「四緣者：一謂作擇滅力取緣，攝律儀戒；二謂本利凈根力所集起緣，攝善法戒；三謂本慧大悲力緣，攝眾生戒；四謂一覺通智力緣，順於如住；是謂四緣。善男子！如是四大緣力，不住事相，不無功用，離於一處，則不可求。善男子！如是一事通攝六行，是佛菩提薩婆若海

【現代漢語翻譯】現代漢語譯本不捨棄各種煩惱，度化世間之後才能獲得解脫，就像蓮花從泥土中生長出來一樣。就像那六種修行階段，是菩薩所修行的；就像那三空（指空性、無相、無愿）的聚集，是通往菩提的真正道路。我現在處於不住的狀態，就像佛所說的那樣，來處還復回到來處，具足一切條件之後才能出離。還要讓一切眾生，都像我一樣沒有差別，無論是先來還是後來的人，都讓他們最終證得正覺。

這時，佛告訴舍利弗（佛陀十大弟子之一，以智慧著稱）說：『不可思議啊！你將來也會成就菩提之道，無數眾生將超越生死苦海。』

這時，大眾都領悟了菩提，那些小乘根性的人也進入了五空海（指色、受、想、行、識五蘊皆空的境界）。

◎《金剛三昧經》真性空品第六

這時，舍利弗（佛陀十大弟子之一，以智慧著稱）向佛請教說：『尊者！修菩薩道沒有固定的名相，三戒（指攝律儀戒、攝善法戒、饒益有情戒）也沒有固定的儀式。如何才能攝受眾生併爲他們說法呢？希望佛陀慈悲，為我宣說。』

佛說：『善男子！你現在仔細聽，我為你宣說。善男子！善與不善的法，都是從心中化生出來的。一切境界，都是意念分別出來的，將意念制止在一處，各種因緣就會斷滅。為什麼呢？善男子！根本的念頭不生起，三種作用（指身、口、意三業）就無從施展；安住于真理，六道輪迴的門就會關閉；四種因緣（指作擇滅力取緣、本利凈根力所集起緣、本慧大悲力緣、一覺通智力緣）順應，三戒就具足了。』

舍利弗（佛陀十大弟子之一，以智慧著稱）問：『什麼是四種因緣順應，三戒具足呢？』

佛說：『四種因緣是：第一種是依靠作擇滅力而取緣，這是攝律儀戒；第二種是依靠本有的清凈根力所集起的因緣，這是攝善法戒；第三種是依靠本有的智慧和大悲心而產生的因緣，這是攝眾生戒；第四種是依靠一覺通達的智慧力而產生的因緣，順應于如如不動的境界；這就是四種因緣。善男子！這四種因緣的力量，不住著於事相，也不是沒有作用，離開任何一處，就無法求得。善男子！這樣一件事就能統攝六種修行，這就是佛的菩提薩婆若海（指佛的一切智慧）。』

【English Translation】 English version Without abandoning all afflictions, One attains liberation after crossing the world, just as a lotus emerges from mud. Like those six stages of practice, which are cultivated by Bodhisattvas; Like the gathering of the three emptinesses (referring to emptiness, signlessness, and wishlessness), it is the true path to Bodhi. I now dwell in a state of non-abiding, as the Buddha has said, From whence it came, it shall return, and only after all conditions are fulfilled, can one depart. And also cause all sentient beings to be like me, without any difference, Whether they come before or after, may they all ultimately attain perfect enlightenment.

At that time, the Buddha said to Shariputra (one of the Buddha's ten great disciples, known for his wisdom): 'Inconceivable! You will also attain the path of Bodhi in the future, and countless beings will transcend the sea of suffering of birth and death.'

At that time, the assembly all awakened to Bodhi, and those of lesser capacity entered the sea of the five emptinesses (referring to the emptiness of the five aggregates: form, feeling, perception, mental formations, and consciousness).

◎ The Sixth Chapter, 'The True Nature of Emptiness,' of the Vajra Samadhi Sutra

At that time, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) asked the Buddha: 'Venerable One! The practice of the Bodhisattva path has no fixed forms or characteristics, and the three precepts (referring to the precepts of restraining from evil, cultivating good, and benefiting sentient beings) have no fixed rituals. How can one embrace sentient beings and preach the Dharma to them? May the Buddha have compassion and explain this to me.'

The Buddha said: 'Good man! Now listen carefully, and I will explain it to you. Good man! Good and non-good dharmas arise from the mind. All realms are discriminated by the mind; when the mind is restrained in one place, all conditions will cease. Why is that? Good man! When the fundamental thought does not arise, the three actions (referring to body, speech, and mind) have no way to manifest; when one abides in truth, the gates of the six realms of rebirth will be closed; when the four conditions (referring to the condition of taking the power of cessation through choice, the condition of arising from the power of pure roots, the condition of the power of wisdom and great compassion, and the condition of the power of unified wisdom) are in harmony, the three precepts are fulfilled.'

Shariputra (one of the Buddha's ten great disciples, known for his wisdom) asked: 'What are the four conditions in harmony, and how are the three precepts fulfilled?'

The Buddha said: 'The four conditions are: the first is relying on the power of cessation through choice, which is the precept of restraining from evil; the second is relying on the conditions arising from the power of one's inherent pure roots, which is the precept of cultivating good; the third is relying on the conditions arising from one's inherent wisdom and great compassion, which is the precept of benefiting sentient beings; the fourth is relying on the conditions arising from the power of unified wisdom, which is in accordance with the state of suchness; these are the four conditions. Good man! The power of these four conditions does not dwell in phenomena, nor is it without function; if one departs from any one of them, it cannot be attained. Good man! In this way, one thing encompasses the six practices, and this is the Buddha's Bodhi Sarvajna Sea (referring to the Buddha's all-encompassing wisdom).'

。」

舍利弗言：「不住事相，不無功用，是法真空，常樂我凈。超於二我，大般涅槃，其心不繫，是大力觀。是觀覺中，應具三十七道品法。」

佛言：「如是，具三十七道品法。何以故？四念處、四正勤、四如意足、五根、五力、七覺分、八正道等，多名一義，不一、不異。以名數故，但名、但字，法不可得。不得之法一義無文，無文相義，真實空性。空性之義如實如如，如如之理具一切法。善男子！住如理者，過三苦海。」

舍利弗言：「一切萬法，皆悉言文。言文之相，即非為義；如實之義，不可言議。今者如來云何說法？」

佛言：「我說法者，以汝眾生在生說故。說不可說，是故說之。我所說者，義語非文；眾生說者，文語非義。非義語者，皆悉空無。空無之言，無言于義。不言義者，皆是妄語。如義語者，實空不空，空實不實，離於二相，中間不中。不中之法離於三相，不見處所。如如如說，如無無有，無有于無，如無有無，有無于有，如有無不在。說不在說故，不在於如，如不有如，不無如說。」

舍利弗言：「一切眾生從一闡提。闡提之心住何等位，得至如來如來實相？」

佛言：「從闡提心乃至如來，如來實相住五等位。一者、信位。信此身中真如種子為

【現代漢語翻譯】現代漢語譯本舍利弗說：『不執著於事物的表象，但也不是沒有作用，這就是法性真空，常樂我凈的境界。超越了有我無我的二元對立，達到大般涅槃，心不被束縛，這是強大的觀照。在這種觀照覺悟中，應該具備三十七道品法。』佛說：『是的，要具備三十七道品法。為什麼呢？四念處、四正勤、四如意足、五根、五力、七覺分、八正道等，雖然名稱眾多，但意義是一致的，不是一也不是異。因為有了名稱和數字，就只是名稱和文字，法本身是不可得的。不可得的法，其意義無法用文字表達，沒有文字所能表達的意義，才是真實的空性。空性的意義是如實不虛的，如如不動的，如如的道理包含了所有法。善男子！安住于如實道理的人，就能超越三苦之海。』舍利弗說：『一切萬法，都是通過語言文字來表達的。語言文字的表象，並不是真正的意義；真正的意義，是無法用語言來表達的。現在如來您是如何說法呢？』佛說：『我說法，是因為你們眾生在有生之年需要說法。說不可說的，所以才說。我所說的，是意義的表達而不是文字的表達；眾生所說的，是文字的表達而不是意義的表達。不是意義的表達，都是空無的。空無的言語，無法表達意義。不表達意義的，都是虛妄的。如實表達意義的，是實空而非不空，空實而非不實，遠離了二元對立，不落於中間。不落於中間的法，遠離了三相，無法找到處所。如如地說，如無無有，無有于無，如無有無，有無于有，如有無不在。說不在說，所以不在於如，如不有如，不無如說。』舍利弗說：『一切眾生都從一闡提開始。一闡提的心住在什麼位置，才能達到如來如來的實相呢？』佛說：『從一闡提的心到如來，如來的實相住在五個階段。第一是信位。相信此身中真如的種子是存在的』

【English Translation】 English version Sariputra said, 'Not dwelling on the appearance of things, yet not without function, this is the emptiness of Dharma, the constant joy, self, and purity. Transcending the duality of self and no-self, reaching Great Nirvana, the mind is not bound, this is powerful contemplation. In this contemplation and awakening, one should possess the thirty-seven factors of enlightenment.' The Buddha said, 'It is so, one should possess the thirty-seven factors of enlightenment. Why? The four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, the eightfold path, etc., though many names, have one meaning, neither one nor different. Because of names and numbers, they are just names and words, the Dharma itself is unattainable. The unattainable Dharma, its meaning cannot be expressed in words, without the meaning that words can express, is the true emptiness. The meaning of emptiness is real and not false, unchanging, the principle of suchness contains all Dharmas. Good man! Those who abide in the true principle, can cross the sea of three sufferings.' Sariputra said, 'All phenomena are expressed through language and words. The appearance of language and words is not the true meaning; the true meaning cannot be expressed in language. Now, how does the Tathagata teach the Dharma?' The Buddha said, 'I teach the Dharma because you sentient beings need to be taught during your lifetime. To speak the unspeakable, that is why I speak. What I speak is the expression of meaning, not the expression of words; what sentient beings speak is the expression of words, not the expression of meaning. What is not the expression of meaning is all empty. Empty words cannot express meaning. What does not express meaning is all false. What truly expresses meaning is real emptiness and not non-emptiness, empty reality and not non-reality, away from duality, not falling into the middle. The Dharma that does not fall into the middle is away from the three characteristics, and cannot be found in any place. As it is said, as non-existence is non-existent, non-existence in non-existence, as non-existence is non-existent, existence and non-existence in existence, as if existence and non-existence are not there. Speaking not speaking, therefore not in suchness, suchness is not suchness, not non-suchness as spoken.' Sariputra said, 'All sentient beings start from an icchantika. In what position does the mind of an icchantika reside, to reach the true nature of the Tathagata?' The Buddha said, 'From the mind of an icchantika to the Tathagata, the true nature of the Tathagata resides in five stages. The first is the stage of faith. Believing that the seed of true suchness exists in this body.'

妄所翳，舍離妄心，凈心清白，知諸境界意言分別。二者、思位。思者，觀諸境界唯是意言，意言分別隨意顯現，所見境界非我本識，知此本識非法、非義，非所取、非能取。三者、修位。修者，常起、能起，起修同時，先以智導，排諸障難，出離蓋纏。四者、行位。行者，離諸行地，心無取捨，極凈根利，不動心如，決定實性，大般涅槃，唯性空大。五者、舍位。舍者，不住性空，正智流易，大悲如相，相不住如，三藐三菩提虛心不證，心無邊際，不見處所，是至如來。善男子！五位一覺從本利入，若化眾生從其本處。」

舍利弗言：「云何從其本處？」

佛言：「本來無本，處於無處，空際入實，發菩提心，而滿成聖道。何以故？善男子！如手執彼空，不得非不得。」

舍利弗言：「如尊所說，在事之先，取以本利，是念寂滅，寂滅是如。總持諸德，該羅萬法，圓融不二。不可思議！當知是法即是摩訶般若波羅蜜，是大神咒、是大明咒、是無上咒、是無等等咒。」

佛言：「如是，如是。真如空性，性空智火燒滅諸結。平等平等，等覺三地，妙覺三身，於九識中皎然明凈，無有諸影。善男子！是法非因、非緣，智自用故；非動、非靜，用性空故；義非有無，空相空故。善男子！若化眾生

【現代漢語翻譯】現代漢語譯本第一，是妄所遮蔽的階段。要捨棄虛妄的心，使心清凈潔白，明白所有境界都是由意念和分別產生的。第二，是思惟的階段。思惟時，觀察所有境界都只是意念的顯現，意念的分別隨著心意而顯現，所見的境界並非我本來的意識。明白這個本識既不是法，也不是義，既不是所取，也不是能取。第三，是修行的階段。修行時，要常常發起、能夠發起修行，發起修行與修行同時進行，先用智慧引導，排除各種障礙和困難，脫離各種煩惱的纏縛。第四，是行持的階段。行持時，要脫離各種行持的階段，心中沒有取捨，達到極度清凈、根器銳利，不動搖的心如同如如不動，達到決定真實的本性，進入大般涅槃，唯有性空廣大。第五，是捨棄的階段。捨棄時，不住于性空，正智如流水般暢通無阻，大悲如同實相，實相不住于如如不動，以三藐三菩提的虛心不執著于證悟，心無邊際，不見任何處所，這就是到達如來境界。善男子！這五個階段的覺悟是從根本的利益進入的，如果教化眾生，也是從這個根本之處開始。舍利弗（佛陀的十大弟子之一，以智慧著稱）問：『如何從這個根本之處開始呢？』佛說：『本來就沒有根本，處於無處，從空無的境界進入真實，發起菩提心，從而圓滿成就聖道。為什麼呢？善男子！就像用手去抓取虛空，既不能說抓到，也不能說沒抓到。』舍利弗說：『如您所說，在一切事物之前，先從根本利益入手，這種念頭是寂滅的，寂滅就是如如不動。它總持一切功德，涵蓋萬法，圓融無二。真是不可思議！應當知道，這種法就是摩訶般若波羅蜜（偉大的智慧到達彼岸），是偉大的神咒，是偉大的明咒，是無上的咒語，是無與倫比的咒語。』佛說：『是這樣的，是這樣的。真如的空性，性空的智慧之火能夠燒滅一切煩惱。平等平等，等覺三地，妙覺三身，在九識中清澈明凈，沒有任何陰影。善男子！這種法不是因，也不是緣，因為智慧是自用的；它不是動，也不是靜，因為它的作用是性空；它的意義不是有，也不是無，因為空相也是空的。善男子！如果教化眾生』

【English Translation】 English version First, there is the stage of being obscured by delusion. One must abandon the deluded mind, purify the heart, and understand that all realms are products of thoughts and discriminations. Second, there is the stage of contemplation. In contemplation, one observes that all realms are merely manifestations of thoughts, and that the discriminations of thoughts appear according to one's intentions. The perceived realms are not one's original consciousness. One understands that this original consciousness is neither dharma nor meaning, neither the object nor the subject of grasping. Third, there is the stage of practice. In practice, one must constantly initiate and be capable of initiating practice. The initiation of practice and the practice itself occur simultaneously. One first uses wisdom to guide, eliminating all obstacles and difficulties, and escaping the entanglements of afflictions. Fourth, there is the stage of conduct. In conduct, one must transcend all stages of practice, with no grasping or rejection in the mind. One reaches a state of extreme purity and sharp faculties, with an unmoving mind like Suchness, attaining the determined true nature, entering Great Nirvana, which is vast only in emptiness of nature. Fifth, there is the stage of relinquishment. In relinquishment, one does not dwell in the emptiness of nature. Right wisdom flows freely, great compassion is like the true form, the true form does not dwell in Suchness. With the humble mind of Anuttara-samyak-sambodhi, one does not cling to enlightenment. The mind is boundless, and no place is seen. This is the attainment of the Tathagata. Good man! The awakening of these five stages is entered from the fundamental benefit. If one is to transform sentient beings, it also begins from this fundamental place. Shariputra (one of the Buddha's ten great disciples, known for his wisdom) asked: 'How does one begin from this fundamental place?' The Buddha said: 'Originally, there is no origin, one dwells in no place, from the realm of emptiness one enters reality, one generates the Bodhi mind, and thus one perfectly accomplishes the holy path. Why is this so? Good man! It is like trying to grasp the void with your hand; you cannot say you have grasped it, nor can you say you have not grasped it.' Shariputra said: 'As you have said, before all things, one first begins with the fundamental benefit. This thought is quiescence, and quiescence is Suchness. It encompasses all virtues, includes all dharmas, and is perfectly integrated and non-dual. It is truly inconceivable! One should know that this dharma is the Maha Prajna Paramita (the great wisdom that reaches the other shore), it is the great divine mantra, it is the great bright mantra, it is the unsurpassed mantra, it is the incomparable mantra.' The Buddha said: 'It is so, it is so. The emptiness of True Suchness, the fire of wisdom of emptiness of nature, can burn away all afflictions. Equality, equality, the equal awakening of the three grounds, the wondrous awakening of the three bodies, are clear and bright in the nine consciousnesses, without any shadows. Good man! This dharma is neither cause nor condition, because wisdom is self-functioning; it is neither moving nor still, because its function is emptiness of nature; its meaning is neither existence nor non-existence, because the form of emptiness is also empty. Good man! If one is to transform sentient beings'

，令彼眾生觀入是義，入是義者是見如來。」

舍利弗言：「如來義觀不住諸流，應離四禪而超有頂。」

佛言：「如是。何以故？一切法名數，四禪亦如是。若見如來者，如來心自在，常在滅盡處，不出亦不入，內外平等故。善男子！如彼諸禪觀，皆為想空定，是如非復彼。何以故？以如觀如，實不見觀，如相諸相，相已寂滅，寂滅即如義。如彼想禪定，是動非是禪。何以故？禪性離諸動，非染、非所染，非法、非影，離諸分別，本利義故。善男子！如是觀定，乃名為禪。」

舍利弗言：「不可思議！如來常以如實而化眾生。如是實義，多文廣義，利根眾生乃可修之，鈍根眾生難以措意。云何方便令彼鈍根得入是諦？」

佛言：「令彼鈍根受持一四句偈，即入實諦。一切佛法，攝在一四偈中。」

舍利弗言：「云何一四句偈？愿為說之。」

於是，尊者而說偈言：

「因緣所生義，　　是義滅非生；　滅諸生滅義，　　是義生非滅。」

爾時，大眾聞說是偈，僉大歡喜，皆得滅生滅生般若性空智海。

金剛三昧經如來藏品第七

爾時，梵行長者從本際起，而白佛言：「尊者！生義不滅、滅義不生，如是如義即佛菩提。菩提之性則無分別，無分別智分別

【現代漢語翻譯】現代漢語譯本：讓那些眾生觀察並進入這個道理，能進入這個道理的人就是見到如來（Tathagata）。舍利弗（Sariputra）說：『如來的道理觀察不住于各種流動變化，應該離開四禪（catuh-dhyana）而超越有頂（abhavagra）。』佛說：『是的。為什麼呢？一切法（dharma）都是名相和數量，四禪也是如此。如果能見到如來，如來的心是自在的，常在滅盡（nirodha）之處，不出來也不進入，因為內外平等。善男子！像那些禪觀，都是爲了想空定（samjna-sunyata-samadhi），這就像而非是那個。為什麼呢？因為以如觀察如，實際上看不到觀察，如的相和各種相，相已經寂滅，寂滅就是如的道理。像那種想禪定，是動而不是禪。為什麼呢？禪的本性是遠離各種動，不是染污，也不是被染污，不是法，也不是影子，遠離各種分別，因為本來的利益。善男子！像這樣的觀察和禪定，才叫做禪。』舍利弗說：『不可思議！如來常常用真實來教化眾生。像這樣真實的道理，文辭豐富，含義深廣，只有根器銳利的眾生才能修習，根器遲鈍的眾生難以理解。用什麼方便才能讓那些根器遲鈍的眾生進入這個真諦呢？』佛說：『讓他們這些根器遲鈍的眾生受持一個四句偈，就能進入真諦。一切佛法，都包含在一個四句偈中。』舍利弗說：『什麼是一個四句偈？請您為我們說一說。』於是，尊者（Bhagavat）就說了這個偈子：『因緣所生的道理，這個道理是滅而不是生；滅除各種生滅的道理，這個道理是生而不是滅。』當時，大眾聽到這個偈子，都非常歡喜，都得到了滅生滅生的般若（prajna）性空智慧之海。《金剛三昧經》如來藏品第七當時，梵行長者（brahmacarin）從本際（bhutakoti）起身，對佛說：『尊者！生的道理不滅，滅的道理不生，像這樣的如的道理就是佛的菩提（bodhi）。菩提的本性是沒有分別的，沒有分別的智慧分別

【English Translation】 English version: 'Let those beings observe and enter into this meaning; one who enters into this meaning sees the Tathagata (如來).' Sariputra (舍利弗) said, 'The Tathagata's meaning-observation does not dwell in the various flows; one should leave the four dhyanas (四禪) and transcend the peak of existence (abhavagra 有頂).' The Buddha said, 'It is so. Why is that? All dharmas (法) are names and numbers, and the four dhyanas are also like this. If one sees the Tathagata, the Tathagata's mind is free, always in the place of cessation (nirodha 滅盡), neither going out nor entering, because inside and outside are equal. Good man! Like those dhyana-observations, they are all for the samadhi (定) of emptiness of thought (samjna-sunyata-samadhi 想空定), which is like that but not that. Why is that? Because observing 'suchness' (如) with 'suchness', one does not actually see the observation; the characteristics of 'suchness' and all characteristics are already extinguished; extinction is the meaning of 'suchness'. Like that thought-dhyana, it is movement and not dhyana. Why is that? The nature of dhyana is to be away from all movement, not defiled, nor defiled by, not dharma, nor shadow, away from all discriminations, because of the original benefit. Good man! Such observation and samadhi are called dhyana.' Sariputra said, 'Inconceivable! The Tathagata always uses the truth to teach sentient beings. Such a true meaning, with rich words and profound meanings, can only be practiced by beings with sharp faculties, and it is difficult for beings with dull faculties to understand. What expedient means can be used to enable those beings with dull faculties to enter this truth?' The Buddha said, 'Let those beings with dull faculties receive and uphold a four-line verse, and they will enter the truth. All the Buddha's teachings are contained in one four-line verse.' Sariputra said, 'What is a four-line verse? Please tell us about it.' Then, the Bhagavat (尊者) spoke this verse: 'The meaning of what arises from conditions, this meaning is extinction and not arising; the meaning of extinguishing all arising and extinction, this meaning is arising and not extinction.' At that time, the assembly, hearing this verse, were all very joyful, and all attained the ocean of prajna (般若) wisdom of the emptiness of nature of extinguishing arising and extinction. The Vajrasamadhi Sutra, Chapter 7 on the Tathagatagarbha At that time, the Brahmacarin (梵行) elder arose from the bhutakoti (本際) and said to the Buddha, 'Venerable One! The meaning of arising does not extinguish, and the meaning of extinction does not arise. Such a meaning of 'suchness' is the Bodhi (菩提) of the Buddha. The nature of Bodhi is without discrimination, and the wisdom without discrimination discriminates.'

無窮。無窮之相唯分別滅，如是義相不可思議，不思議中乃無分別。尊者！一切法數無量無邊，無邊法相一實義性唯住一性。其事云何？」

佛言：「長者！不可思議！我說諸法為迷者故、方便導故，一切法相一實義智。何以故？譬如一市開四大門，是四門中皆歸一市，如彼眾庶隨意所入；種種法味亦復如是。」

梵行長者言：「法若如是，我住一味，應攝一切諸味。」

佛言：「如是，如是。何以故？一味實義如一大海，一切眾流無有不入。長者！一切法味猶彼眾流，名數雖殊，其水不異。若住大海則括眾流，住於一味則攝諸味。」

梵行長者言：「諸法一味。云何三乘道其智有異？」

佛言：「長者！譬如江、河、淮、海，大小異故、深淺殊故、名文別故，水在江中名為江水、水在淮中名為淮水、水在河中名為河水、俱在海中唯名海水。法亦如是，俱在真如，唯名佛道。長者！住一佛道，即達三行。」

梵行長者言：「云何三行？」

佛言：「一、隨事取行，二、隨識取行，三、隨如取行。長者！如是三行總攝眾門，一切法門無不此入。入是行者，不生空相；如是入者，可謂入如來藏；入如來藏者，入不入故。」

梵行長者言：「不可思議！入如來藏，如苗成

【現代漢語翻譯】現代漢語譯本：『無窮』的概念，只有當分別心滅除時才能理解。這樣的意義是不可思議的，在不可思議的境界中，就沒有分別了。尊者！一切法的數量是無量無邊的，無邊法的實相只有一個真實的意義，那就是安住於一性。這是怎麼回事呢？」佛說：『長者！這是不可思議的！我說諸法是爲了迷惑的人，爲了方便引導他們，一切法的實相只有一個真實的智慧。為什麼呢？譬如一個城市開了四個大門，這四個門都通向同一個城市，就像民眾隨意從哪個門進入一樣；各種法的味道也是如此。』梵行長者說：『如果法是這樣的，我安住於一種味道，就應該能攝取一切味道。』佛說：『是的，是的。為什麼呢？一種味道的真實意義就像大海一樣，一切河流沒有不流入其中的。長者！一切法的味道就像那些河流，名稱雖然不同，但水並沒有不同。如果安住于大海，就包含了所有的河流；安住於一種味道，就攝取了所有的味道。』梵行長者說：『諸法是一種味道，為什麼三乘（聲聞乘、緣覺乘、菩薩乘）的道和智慧會有不同呢？』佛說：『長者！譬如江、河、淮、海，因為大小不同、深淺不同、名稱不同，水在江中稱為江水，水在淮中稱為淮水，水在河中稱為河水，都在海中就只稱為海水。法也是如此，都在真如（宇宙的真實本性）中，就只稱為佛道。長者！安住於一佛道，就通達了三行。』梵行長者說：『什麼是三行？』佛說：『一、隨事取行，二、隨識取行，三、隨如取行。長者！這三行總攝了一切法門，一切法門沒有不由此進入的。進入這種行的人，不會產生空相；這樣進入的人，可以說是進入瞭如來藏（佛性的寶藏）；進入如來藏的人，是因為進入了不入。』梵行長者說：『不可思議！進入如來藏，就像苗成長為...

【English Translation】 English version: 'Infinity.' The concept of infinity is only understood when the discriminating mind is extinguished. Such a meaning is inconceivable, and in the realm of the inconceivable, there is no discrimination. Venerable one! The number of all dharmas is immeasurable and boundless, and the true nature of these boundless dharmas is one real meaning, which is to abide in one nature. How is this so?' The Buddha said, 'Elder! It is inconceivable! I speak of all dharmas for the sake of those who are confused, and as a means to guide them, the true nature of all dharmas is one real wisdom. Why is that? For example, a city has four great gates, and all four gates lead to the same city, just as people enter as they please; the flavors of all dharmas are also like this.' The Brahmacarin elder said, 'If the dharma is like this, if I abide in one flavor, I should be able to encompass all flavors.' The Buddha said, 'Yes, yes. Why is that? The true meaning of one flavor is like a great ocean, into which all rivers flow without exception. Elder! The flavors of all dharmas are like those rivers, though the names are different, the water is not different. If one abides in the ocean, it encompasses all rivers; if one abides in one flavor, it encompasses all flavors.' The Brahmacarin elder said, 'If all dharmas are one flavor, why are the paths and wisdom of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) different?' The Buddha said, 'Elder! For example, the rivers, the Ganges, the Yamuna, and the sea, because of their different sizes, depths, and names, water in the river is called river water, water in the Yamuna is called Yamuna water, water in the Ganges is called Ganges water, and all in the sea are called sea water. The dharma is also like this, all are in Tathatā (the true nature of the universe), and are only called the Buddha path. Elder! Abiding in one Buddha path, one understands the three practices.' The Brahmacarin elder said, 'What are the three practices?' The Buddha said, 'First, practice according to phenomena; second, practice according to consciousness; third, practice according to suchness. Elder! These three practices encompass all dharma gates, and all dharma gates enter through these. Those who enter this practice do not generate the appearance of emptiness; those who enter in this way can be said to have entered the Tathāgatagarbha (the treasury of Buddha-nature); those who enter the Tathāgatagarbha, do so because they have entered non-entry.' The Brahmacarin elder said, 'Inconceivable! Entering the Tathāgatagarbha is like a sprout growing into...'

實，無有入處。本根利力，利成得本，得本實際，其智幾何？」

佛言：「其智無窮。略而言之，其智有四。何者為四？一者、定智，所謂隨如，二者、不定智，所謂方便破病，三者、涅槃智，所謂除電覺際，四者、究竟智，所謂入實具足佛道。長者！如是四大事用，過去諸佛所說，是大橋樑、是大津濟。若化眾生，應用是智。

「長者！用是大用，復有三大事。一者、於三三昧內外不相奪，二者、于大義科隨道擇滅，三者、于如慧定以悲俱利。如是三事，成就菩提；不行是事，則不能流入彼四智海，為諸大魔所得其便。長者！汝等大眾，乃至成佛，常當修習勿令暫失。」

梵行長者言：「云何三三昧？」

佛言：「三三昧者，所謂空三昧、無相三昧、無作三昧，如是三昧。」

梵行長者言：「云何于大義科？」

佛言：「大謂四大、義謂陰界入等、科謂本識，是謂于大義科。」

梵行長者言：「不可思議！如是智事，自利利人，過三界地，不住涅槃，入菩薩道。如是法相，是生滅法，以分別故；若離分別，法應不滅。」

爾時，如來欲宣此義而說偈言：

「法從分別生，　　還從分別滅，　滅諸分別法，　　是法非生滅。」

爾時，梵行長者聞說是偈

【現代漢語翻譯】現代漢語譯本：

『真實』，沒有進入之處。根本的利力，利成就根本，得到根本的實際，它的智慧有多少？」

佛說：「它的智慧是無窮的。簡略地說，它的智慧有四種。哪四種呢？第一是定智，也就是隨順如如；第二是不定智，也就是用方便法破除病障；第三是涅槃智，也就是去除電光火石般的覺悟；第四是究竟智，也就是進入真實圓滿的佛道。長者！這四種大作用，是過去諸佛所說的，是巨大的橋樑，是巨大的渡船。如果教化眾生，應當運用這些智慧。

「長者！運用這些大作用，還有三件大事。第一，在三種三昧（samadhi）內外不被奪走；第二，對於大義的條目，隨順道而選擇滅除；第三，以如如的智慧和禪定，與慈悲一同利益眾生。像這三件事，成就菩提；不實行這些事，就不能流入那四種智慧的海洋，會被各種大魔所乘虛而入。長者！你們大眾，乃至成佛，應當常常修習，不要讓它暫時失去。」

梵行長者說：「什麼是三三昧？」

佛說：「三三昧就是空三昧（sunyata-samadhi）、無相三昧（animitta-samadhi）、無作三昧（apranihita-samadhi），就是這三種三昧。」

梵行長者說：「什麼是在大義的條目中？」

佛說：「大是指四大（四大元素），義是指陰界入等（五蘊、十二處、十八界等），條目是指本識（根本的意識），這就是在大義的條目中。」

梵行長者說：「不可思議！這樣的智慧之事，既能自利又能利人，超越三界之地，不住于涅槃，進入菩薩道。這樣的法相，是生滅法，因為有分別的緣故；如果離開分別，法應該不滅。」

這時，如來想要宣說這個道理，就說了偈語：

『法從分別生，還從分別滅，滅諸分別法，是法非生滅。』

這時，梵行長者聽了這首偈語 English version:

'Reality' has no place of entry. The fundamental power of benefit, benefit achieving the root, obtaining the reality of the root, how much is its wisdom?」

The Buddha said, 「Its wisdom is infinite. Briefly speaking, its wisdom has four aspects. What are the four? First is the wisdom of concentration (dhyana-jnana), which is to follow suchness (tathata); second is the wisdom of non-fixation (anitya-jnana), which is to use expedient means to break through illnesses; third is the wisdom of nirvana (nirvana-jnana), which is to remove the flash-like awareness; fourth is the ultimate wisdom (paramartha-jnana), which is to enter the real and complete Buddha path. Elder! These four great functions are what the Buddhas of the past have spoken of, they are great bridges, they are great ferries. If you are to transform sentient beings, you should apply these wisdoms.

「Elder! Applying these great functions, there are also three great matters. First, one is not to be robbed within or without the three samadhis; second, regarding the items of great meaning, one should choose to extinguish them according to the path; third, with the wisdom of suchness and concentration, one should benefit beings together with compassion. These three matters accomplish bodhi; not practicing these matters, one cannot flow into the ocean of those four wisdoms, and will be taken advantage of by the great demons. Elder! You and the assembly, until you become Buddhas, should always practice and not let it be lost even for a moment.」

Brahmacarin Elder said, 「What are the three samadhis?」

The Buddha said, 「The three samadhis are the emptiness samadhi (sunyata-samadhi), the signless samadhi (animitta-samadhi), and the wishless samadhi (apranihita-samadhi), these are the three samadhis.」

Brahmacarin Elder said, 「What is meant by 『in the items of great meaning』?」

The Buddha said, 「Great refers to the four great elements (mahabhuta), meaning refers to the aggregates, realms, and entrances (skandha, ayatana, dhatu), and items refer to the fundamental consciousness (alaya-vijnana), this is what is meant by 『in the items of great meaning』.」

Brahmacarin Elder said, 「Inconceivable! Such wisdom matters, benefiting oneself and others, surpassing the three realms, not dwelling in nirvana, entering the bodhisattva path. Such dharma characteristics are the dharma of arising and ceasing, because of discrimination; if one leaves discrimination, the dharma should not cease.」

At that time, the Tathagata, wishing to proclaim this meaning, spoke the following verse:

『Dharma arises from discrimination, and also ceases from discrimination, extinguishing all discriminating dharmas, this dharma is neither arising nor ceasing.』

At that time, Brahmacarin Elder heard this verse

【English Translation】 'Reality' has no place of entry. The fundamental power of benefit, benefit achieving the root, obtaining the reality of the root, how much is its wisdom? The Buddha said, 'Its wisdom is infinite. Briefly speaking, its wisdom has four aspects. What are the four? First is the wisdom of concentration (dhyana-jnana), which is to follow suchness (tathata); second is the wisdom of non-fixation (anitya-jnana), which is to use expedient means to break through illnesses; third is the wisdom of nirvana (nirvana-jnana), which is to remove the flash-like awareness; fourth is the ultimate wisdom (paramartha-jnana), which is to enter the real and complete Buddha path. Elder! These four great functions are what the Buddhas of the past have spoken of, they are great bridges, they are great ferries. If you are to transform sentient beings, you should apply these wisdoms. Elder! Applying these great functions, there are also three great matters. First, one is not to be robbed within or without the three samadhis; second, regarding the items of great meaning, one should choose to extinguish them according to the path; third, with the wisdom of suchness and concentration, one should benefit beings together with compassion. These three matters accomplish bodhi; not practicing these matters, one cannot flow into the ocean of those four wisdoms, and will be taken advantage of by the great demons. Elder! You and the assembly, until you become Buddhas, should always practice and not let it be lost even for a moment.' Brahmacarin Elder said, 'What are the three samadhis?' The Buddha said, 'The three samadhis are the emptiness samadhi (sunyata-samadhi), the signless samadhi (animitta-samadhi), and the wishless samadhi (apranihita-samadhi), these are the three samadhis.' Brahmacarin Elder said, 'What is meant by 『in the items of great meaning』?' The Buddha said, 'Great refers to the four great elements (mahabhuta), meaning refers to the aggregates, realms, and entrances (skandha, ayatana, dhatu), and items refer to the fundamental consciousness (alaya-vijnana), this is what is meant by 『in the items of great meaning』.' Brahmacarin Elder said, 'Inconceivable! Such wisdom matters, benefiting oneself and others, surpassing the three realms, not dwelling in nirvana, entering the bodhisattva path. Such dharma characteristics are the dharma of arising and ceasing, because of discrimination; if one leaves discrimination, the dharma should not cease.' At that time, the Tathagata, wishing to proclaim this meaning, spoke the following verse: 'Dharma arises from discrimination, and also ceases from discrimination, extinguishing all discriminating dharmas, this dharma is neither arising nor ceasing.' At that time, Brahmacarin Elder heard this verse

，心大欣懌，欲宣其義而說偈言：

「諸法本寂滅，　　寂滅亦無生，　是諸生滅法，　　是法非無生。　彼則不共此，　　為有斷常故，　此則離於二，　　亦不在一住。　若說法有一，　　是相如毛輪，　如焰水迷倒，　　為諸虛妄故；　若見於法無，　　是法同於空，　如盲無目倒，　　說法如龜毛。　我今聞佛說，　　知法非二見，　亦不依中住，　　故從無住取。　如來所說法，　　悉從於無住，　我從無住處，　　是處禮如來。　敬禮如來相，　　等空不動智，　不著無處所，　　敬禮無住身。　我於一切處，　　常見諸如來，　唯愿諸如來，　　為我說常法。」

爾時，如來而作是言：「諸善男子！汝等諦聽，為汝眾等說于常法。善男子！常法非常法，非說亦非字，非諦、非解脫，非無、非境界，離諸妄斷際。是法非無常，離諸常斷見，了見識為常，是識常寂滅，寂滅亦寂滅。善男子！知法寂滅者，不寂滅心，心常寂滅；得寂滅者，心常真觀，知諸名色，唯是癡心；癡心分別，分別諸法，更無異事出于名色。知法如是不隨文語，心心於義不分別我，知我假名即得寂滅。若得寂滅，即得阿耨多羅三藐三菩提。」

爾時，長者梵行聞說是語而說偈言：

「

【現代漢語翻譯】現代漢語譯本心中無比歡喜，想要宣揚其中的道理，於是說了偈語：『一切諸法原本就是寂靜的，寂靜的狀態也是無生的。這些生滅變化的法，其本質並非無生。彼（指生滅）與此（指寂滅）不同，因為有斷滅和常有的分別。此（指寂滅）則脫離了這兩種極端，也不停留在任何一個狀態。如果說有一個法，這種看法就像旋轉的火輪，又像火焰中的水，是虛幻的迷惑，因為都是虛妄的。如果認為法是空無的，這種看法就像虛空一樣，如同盲人沒有眼睛而跌倒，說這種法就像龜毛一樣不存在。我現在聽聞佛陀所說，知道法不是二元的對立，也不停留在中間的狀態，所以從無所住的地方領悟。如來所說的法，都是從無所住的地方產生的，我從無所住的地方，向如來頂禮。我敬禮如來的法相，如同虛空般不動搖的智慧，不執著于任何處所，我敬禮無所住的法身。我在一切地方，都能看見諸佛如來，只希望諸佛如來，為我宣說常住不變的法。』這時，如來這樣說道：『各位善男子！你們仔細聽，我為你們宣說常住不變的法。善男子！常住不變的法不是常法，不能用言語表達，也不是文字，不是真諦，也不是解脫，不是空無，也不是境界，它超越了一切虛妄的斷滅。這個法不是無常，它超越了常和斷的見解，了知意識是常住的，這個意識是常寂滅的，寂滅也是寂滅的。善男子！知道法是寂滅的人，他的心不會執著于寂滅，他的心是常寂滅的；得到寂滅的人，他的心是常真觀的，知道一切名色，都只是癡心所產生的；癡心分別，分別諸法，再沒有其他的事情超出名色之外。知道法是這樣，不隨文字語言，心中對於義理不分別我，知道我是假名，就能得到寂滅。如果得到寂滅，就得到了阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』這時，長者梵行聽聞這些話后，說了偈語：

【English Translation】 English version His heart filled with great joy, desiring to proclaim its meaning, he spoke in verse: 'All dharmas are fundamentally quiescent, quiescence is also without arising. These dharmas of arising and ceasing, their essence is not without arising. That (referring to arising and ceasing) is different from this (referring to quiescence), because there is the distinction of annihilation and permanence. This (referring to quiescence) is free from these two extremes, and does not abide in any one state. If one says there is a dharma, this view is like a spinning fire wheel, or like water in flames, an illusory delusion, because they are all false. If one thinks dharma is non-existent, this view is like emptiness, like a blind person falling without eyes, saying such a dharma is like a tortoise's hair. Now I have heard what the Buddha has said, and know that dharma is not dualistic, nor does it abide in the middle state, therefore I understand from the place of non-abiding. The dharma spoken by the Tathagata, all arises from the place of non-abiding, from the place of non-abiding, I bow to the Tathagata. I pay homage to the Tathagata's Dharma-form, the unmoving wisdom like space, not attached to any place, I pay homage to the non-abiding Dharma-body. In all places, I can see all the Tathagatas, I only wish that all the Tathagatas, would explain to me the permanent dharma.' At that time, the Tathagata spoke thus: 'Good men! Listen carefully, I will explain to you the permanent dharma. Good men! The permanent dharma is not a permanent dharma, it cannot be expressed in words, nor is it a letter, not truth, nor liberation, not non-existence, nor a realm, it transcends all false annihilation. This dharma is not impermanent, it transcends the views of permanence and annihilation, knowing that consciousness is permanent, this consciousness is permanently quiescent, quiescence is also quiescence. Good men! Those who know that dharma is quiescent, their minds do not cling to quiescence, their minds are permanently quiescent; those who attain quiescence, their minds are always in true contemplation, knowing that all names and forms are only produced by a deluded mind; the deluded mind distinguishes, distinguishes all dharmas, and there is nothing else beyond names and forms. Knowing dharma in this way, not following written words, in the heart, not distinguishing 'I' in the meaning, knowing that 'I' is a false name, one can attain quiescence. If one attains quiescence, one attains anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' At that time, the elder Brahmacarin, having heard these words, spoke in verse:

名相分別事，　　及法名為三，　真如正妙智，　　及彼成於五。　我今知是法，　　斷常之所繫，　入于生滅道，　　是斷非是常。　如來說空法，　　遠離於斷常，　因緣無不生，　　不生故不滅。　因緣執為有，　　如采空中華，　猶取石女子，　　畢竟不可得。　離諸因緣取，　　亦不從他滅，　及於己義大，　　依如故得實。　是故真如法，　　常自在如如，　一切諸萬法，　　非如識所化。　離識法即空，　　故從空處說，　滅諸生滅法，　　而住于涅槃。　大悲之所奪，　　涅槃滅不住，　轉所取能取，　　入于如來藏。」

爾時，大眾聞說是義，皆得正命，入于如來如來藏海。

金剛三昧經總持品第八

爾時，地藏菩薩從眾中起至於佛前，合掌䠒跪而白佛言：「尊者！我觀大眾心有疑事，猶未得決。今者如來欲為除疑，我今為眾隨疑所問，愿佛慈悲垂哀聽許。」

佛言：「菩薩摩訶薩！汝能如是救度眾生，是大悲愍不可思議。汝當廣問，為汝宣說。」

地藏菩薩言：「一切諸法雲何不緣生？」

爾時，如來欲宣此義，而說偈言：

「若法緣所生，　　離緣可無法。　云何法性無，　　而緣可生法？」

爾時，地藏菩

【現代漢語翻譯】現代漢語譯本名相的分別，以及法的名稱有三種，真如（tathata，事物的真實本性）的真正奧妙智慧，以及由此成就的有五種。我現在知道這些法，是斷滅和常有的觀念所繫縛的，它們進入生滅的道路，是斷滅而不是常有。如來說的空法，是遠離斷滅和常有的，因緣和合沒有不生的，不生所以不滅。執著因緣為實有，就像採摘空中的花朵，又像娶石女為妻，終究是不可得的。離開各種因緣的執取，也不從其他地方滅亡，以及它自身的意義重大，依此才能得到真實。所以真如法，常常自在如如不動，一切萬法，不是像意識所變化出來的。離開意識，法就是空，所以從空的角度來說，滅除一切生滅法，而安住于涅槃（nirvana，解脫）。被大悲心所牽引，涅槃的寂滅也不能停留，轉變所取和能取的觀念，進入如來藏（tathagatagarbha，佛性）。當時，大眾聽聞這些道理，都得到了正見，進入瞭如來藏海。《金剛三昧經》總持品第八當時，地藏菩薩（Ksitigarbha Bodhisattva）從大眾中起身來到佛前，合掌跪拜，對佛說：『尊者！我觀察到大眾心中有疑惑，還沒有得到解決。現在如來想要為他們消除疑惑，我今天為大眾隨著他們的疑惑發問，希望佛陀慈悲允許。』佛說：『菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）！你能夠這樣救度眾生，這是不可思議的大悲心。你應當廣泛提問，我為你宣說。』地藏菩薩說：『一切諸法為什麼不是因緣所生？』當時，如來想要宣說這個道理，就說了偈語：『如果法是因緣所生，離開因緣就沒有法。為什麼法性本無，而因緣可以生法？』當時，地藏菩薩

【English Translation】 English version The distinctions of names and forms, and the names of dharmas are three; the true and wondrous wisdom of tathata (the true nature of things), and that which is accomplished by it are five. I now know these dharmas, which are bound by the notions of annihilation and permanence; they enter the path of birth and death, and are annihilation, not permanence. The dharma of emptiness spoken by the Tathagata (Buddha), is far from annihilation and permanence; when conditions arise, nothing is not born, and because it is not born, it does not perish. To cling to conditions as real is like picking flowers in the sky, or like taking a stone woman as a wife, ultimately unattainable. To be free from clinging to conditions, and not to perish from elsewhere, and its own meaning is great, by relying on this, one can attain reality. Therefore, the dharma of tathata is always free and unmoving, all dharmas are not transformed by consciousness. When separated from consciousness, dharma is emptiness, therefore, from the perspective of emptiness, all dharmas of birth and death are extinguished, and one abides in nirvana (liberation). Drawn by great compassion, one does not dwell in the extinction of nirvana, transforming the concepts of what is grasped and the grasper, entering the tathagatagarbha (Buddha-nature).' At that time, the assembly, having heard these teachings, all attained right understanding and entered the ocean of the tathagatagarbha. The Vajrasamadhi Sutra, Chapter 8: The Dharani of Total Retention At that time, Ksitigarbha Bodhisattva (Earth Store Bodhisattva) arose from the assembly, came before the Buddha, joined his palms, knelt down, and said to the Buddha: 'Venerable One! I observe that the assembly has doubts in their minds, which have not yet been resolved. Now, the Tathagata wishes to dispel their doubts, and I will ask questions on behalf of the assembly according to their doubts. I hope the Buddha will compassionately grant permission.' The Buddha said: 'Bodhisattva-Mahasattva (Great Bodhisattva)! Your ability to save sentient beings in this way is an inconceivable act of great compassion. You should ask extensively, and I will explain for you.' Ksitigarbha Bodhisattva said: 'Why are all dharmas not born from conditions?' At that time, the Tathagata, wishing to explain this meaning, spoke in verse: 'If a dharma is born from conditions, without conditions, there would be no dharma. Why is the nature of dharma without existence, yet conditions can give rise to dharma?' At that time, Ksitigarbha Bodhisattva

薩言：「法若無生，云何說法，法從心生？」

於是尊者而說偈言：

「是心所生法，　　是法能所取，　如醉眼空華，　　是法然非彼。」

爾時，地藏菩薩言：「法若如是，法則無待，無待之法，法應自成。」

於是尊者而說偈言：

「法本無有無，　　自他亦復爾，　不始亦不終，　　成敗則不住。」

爾時，地藏菩薩言：「一切諸法相即本涅槃，涅槃及空相亦如是。無是等法，是法應如。」

佛言：「無如是法，是法是如。」

地藏菩薩言：「不可思議！如是如相，非共、不共，意取、業取，即皆空寂。空寂心法，俱不可取，亦應寂滅。」

於是尊者而說偈言：

「一切空寂法，　　是法寂不空，　彼心不空時，　　是得心不有。」

爾時，地藏菩薩言：「是法非三諦，色空心亦滅，是法本滅時，是法應是滅。」

於是尊者而說偈言：

「法本無自性，　　由彼之所生，　不于如是處，　　而有彼如是。」

爾時，地藏菩薩言：「一切諸法無生、無滅。云何不一？」

於是尊者而說偈言：

「法住處無在，　　相數空故無，　名說二與法，　　是則能所取。」

爾時，地藏菩薩言：「一切諸法相，不住於二

【現代漢語翻譯】現代漢語譯本薩（一位菩薩）說：『如果法沒有生起，如何說法呢？法是從心中產生的嗎？』於是，尊者（一位修行者）說了偈語：『是心所生之法，是法能被執取，如同醉眼所見空花，此法並非彼法。』這時，地藏菩薩（一位菩薩）說：『如果法是這樣，那麼法就不需要依賴任何條件，不需要依賴條件的法，應該自己就能成立。』於是，尊者說了偈語：『法本來就沒有有和無，自己和他人也是如此，沒有開始也沒有結束，成敗也不會停留。』這時，地藏菩薩說：『一切諸法的實相本來就是涅槃（佛教的最高境界，指解脫），涅槃和空相也是如此。沒有這些法，法應該就是這樣。』佛（釋迦牟尼）說：『沒有這樣的法，這樣的法就是這樣。』地藏菩薩說：『不可思議！這樣的如相，不是共同的，也不是不共同的，不是意念所取，也不是業力所取，都是空寂的。空寂的心法，都不可執取，也應該寂滅。』於是，尊者說了偈語：『一切空寂之法，此法寂靜而不空，當此心不空時，是得到心不存在。』這時，地藏菩薩說：『此法不是三諦（佛教的三個真理層面），色（物質）空（空性）心（意識）也都會滅，此法本來就滅的時候，此法應該就是滅。』於是，尊者說了偈語：『法本來沒有自性，由它所生，不在這樣的地方，而有它所是。』這時，地藏菩薩說：『一切諸法無生無滅。為什麼不是一體呢？』於是，尊者說了偈語：『法所住之處不在，相和數量因為空而沒有，名稱說二和法，這就是能取和所取。』這時，地藏菩薩說：『一切諸法的實相，不住於二（二元對立）。』

【English Translation】 English version Sa (a Bodhisattva) said, 'If the Dharma (teachings, truth) has no arising, how can it be spoken? Does the Dharma arise from the mind?' Then, the Venerable One (a practitioner) spoke in verse: 'The Dharma that arises from the mind, this Dharma can be grasped, like empty flowers seen by drunken eyes, this Dharma is not that Dharma.' At that time, Ksitigarbha Bodhisattva (a Bodhisattva) said, 'If the Dharma is like this, then the Dharma does not depend on any conditions. The Dharma that does not depend on conditions should be self-established.' Then, the Venerable One spoke in verse: 'The Dharma originally has neither existence nor non-existence, self and others are also like this, there is no beginning and no end, success and failure do not abide.' At that time, Ksitigarbha Bodhisattva said, 'The true nature of all Dharmas is originally Nirvana (the highest state in Buddhism, liberation), Nirvana and emptiness are also like this. There are no such Dharmas, the Dharma should be like this.' The Buddha (Shakyamuni) said, 'There is no such Dharma, this Dharma is like this.' Ksitigarbha Bodhisattva said, 'Inconceivable! Such is the nature of reality, it is neither common nor uncommon, neither grasped by intention nor by karma, all are empty and still. The empty and still mind-Dharma, both cannot be grasped, and should also be extinguished.' Then, the Venerable One spoke in verse: 'All empty and still Dharmas, this Dharma is still and not empty, when this mind is not empty, it is to obtain that the mind does not exist.' At that time, Ksitigarbha Bodhisattva said, 'This Dharma is not the three truths (three levels of truth in Buddhism), form (matter), emptiness, and mind (consciousness) will also cease, when this Dharma originally ceases, this Dharma should be cessation.' Then, the Venerable One spoke in verse: 'The Dharma originally has no self-nature, it is born from that, not in such a place, does it have that which it is.' At that time, Ksitigarbha Bodhisattva said, 'All Dharmas have no arising and no ceasing. Why are they not one?' Then, the Venerable One spoke in verse: 'The place where the Dharma abides is not there, form and number are empty and therefore do not exist, the name speaks of two and the Dharma, this is the grasper and the grasped.' At that time, Ksitigarbha Bodhisattva said, 'The true nature of all Dharmas does not abide in two (duality).'

岸，亦不住中流；心識亦如是。云何諸境界，從識之所生？若識能有生，是識亦從生。云何無生識，能生有所生？」

於是尊者而說偈言：

「所生能生二，　　是二能所緣，　俱本各自無，　　取有空華幻。　識生於未時，　　境不是時生，　于境生未時，　　是時識亦滅。　彼即本俱無，　　亦不有無有，　無生識亦無，　　云何境從有？」

爾時，地藏菩薩言：「法相如是，內外俱空。境智二眾，本來寂滅。如來所說實相真空，如是之法即非集也。」

佛言：「如是。如實之法，無色，無住，非所集、非能集，非義、非大，一本利法，深功德聚。」

地藏菩薩言：「不可思議！不思議聚，七五不生，八六寂滅，九相空無，有空無有，無空無有。如尊者所說法義皆空，入空無行不失諸業。無我我所，能所身見，內外結使，悉皆寂靜，故愿亦息。如是理觀，慧定真如。尊者常說寔如空法，即良藥也。」

佛言：「如是。何以故？法性空故。空性無生，心常無生；空性無滅，心常無滅；空性無住，心亦無住；空性無為，心亦無為。空無出入，離諸得失，界陰入等皆悉亦無；心如不著，亦復如是。菩薩！我說空法，破諸有故。」

地藏菩薩言：「尊者！知有非實如陽

【現代漢語翻譯】現代漢語譯本：如同船隻既不停留在岸邊，也不停留在河流中央一樣；心識也是如此。為什麼說一切境界都是從心識產生的呢？如果心識能夠產生，那麼這個心識也是從其他事物產生的。如果心識本身沒有產生，又怎麼能產生其他事物呢？於是，尊者說偈語道：『能被產生的和能產生的事物，這二者都是相互關聯的；它們各自的本性都是空無的，就像虛幻的空花一樣。心識在未產生時，境界也不是同時產生的；當境界產生時，心識也隨之滅去。它們原本都是空無的，既不是有也不是無有；沒有產生的識也是不存在的，那麼境界又怎麼能從有中產生呢？』這時，地藏菩薩（Bodhisattva Ksitigarbha）說：『法的真相就是這樣，內外都是空無的。境界和智慧這二者，本來就是寂靜的。如來（Tathagata）所說的真實相狀是真空，這樣的法不是由聚集而產生的。』佛說：『是的。真實的法，沒有顏色，沒有住處，不是被聚集的，也不是能聚集的，不是意義，也不是廣大，是一本萬利的法，是深厚的功德聚集。』地藏菩薩說：『不可思議！不可思議的聚集，七五不生，八六寂滅，九相空無，有空無有，無空無有。正如尊者所說的法義都是空無的，進入空性而沒有行為，也不會失去所有的業。沒有我，也沒有我所擁有的，能見和所見的身見，內外所有的煩惱，都完全寂靜，所以願望也止息了。像這樣觀察真理，就能獲得智慧和禪定，達到真如的境界。尊者常說真實如空之法，就是最好的良藥。』佛說：『是的。為什麼呢？因為法的本性是空性的。空性沒有產生，心也常無生；空性沒有滅亡，心也常無滅；空性沒有住處，心也沒有住處；空性是無為的，心也是無為的。空性沒有出入，遠離一切得失，界、陰、入等都是不存在的；心如不執著，也是如此。菩薩（Bodhisattva）！我說空法，是爲了破除一切有。』地藏菩薩說：『尊者！知道有不是真實的，就像陽焰一樣。』

【English Translation】 English version: Just as a boat does not dwell on the shore, nor does it dwell in the middle of the stream; so too is the mind-consciousness. Why is it said that all realms arise from consciousness? If consciousness can arise, then that consciousness also arises from something else. If consciousness itself does not arise, how can it give rise to other things? Then, the Venerable spoke in verse: 'That which is produced and that which can produce, these two are mutually related; their respective natures are empty, like illusory empty flowers. When consciousness has not arisen, the realm does not arise simultaneously; when the realm arises, consciousness also ceases. They are originally empty, neither existent nor non-existent; the consciousness that has not arisen also does not exist, so how can the realm arise from existence?' At that time, Bodhisattva Ksitigarbha said: 'The true nature of Dharma is like this, both internally and externally empty. The realm and wisdom, these two, are originally tranquil. The true form of emptiness spoken by the Tathagata is such that this Dharma is not produced by aggregation.' The Buddha said: 'It is so. The true Dharma has no color, no dwelling place, is not aggregated, nor can it aggregate, is not meaning, nor is it vast, it is a Dharma of great benefit, a gathering of profound merit.' Bodhisattva Ksitigarbha said: 'Inconceivable! An inconceivable gathering, seven and five do not arise, eight and six are tranquil, the nine aspects are empty, existence and emptiness are non-existent, non-existence and emptiness are non-existent. Just as the Dharma meanings spoken by the Venerable are all empty, entering emptiness without action does not lose all karma. There is no self, nor what belongs to self, the view of self in what is seen and what sees, all internal and external afflictions are completely tranquil, so desires also cease. Observing the truth in this way, one can attain wisdom and samadhi, reaching the realm of Suchness. The Venerable often speaks of the true Dharma as empty, which is the best medicine.' The Buddha said: 'It is so. Why is that? Because the nature of Dharma is emptiness. Emptiness has no arising, so the mind is always without arising; emptiness has no cessation, so the mind is always without cessation; emptiness has no dwelling, so the mind has no dwelling; emptiness is unconditioned, so the mind is unconditioned. Emptiness has no coming or going, it is free from all gain and loss, the realms, aggregates, and entrances are all non-existent; the mind, if it does not cling, is also like this. Bodhisattva! I speak of the Dharma of emptiness to break down all existence.' Bodhisattva Ksitigarbha said: 'Venerable! Knowing that existence is not real, like a mirage.'

焰水、知實非無如火性生，如是觀者是人智也。」

佛言：「如是。何以故？是人真觀，觀一寂滅，相與不相等以空，取空以修空故，不失見佛；以見佛故，不順三流於大乘中。三解脫道一體無性，以其無性故空；空故無相；無相故無作；無作故無求；無求故無愿；無愿故以是知業，故須凈心；以心凈故便得見佛；以見佛故當生凈土。菩薩！於是深法三化勤修，慧定圓成，即超三界。」

地藏菩薩言：「如來所說，無生、無滅，即是無常。滅是生滅，生滅滅已，寂滅為常，常故不斷，是不斷法。離諸三界，動不動法，于有為法，如避火坑。依何等法而自呵責，入彼一門？」

佛言：「菩薩！於三大事呵責其心，於三大諦而入其行。」

地藏菩薩言：「云何三事而責其心？云何三諦而入一行？」

佛言：「三大事者：一謂因、二謂果、三謂識。如是三事，從本空無，非我真我。云何於是而生愛染？觀是三事，為系所縛飄流苦海，以如是事，常自呵責。

「三大諦者：一、謂菩提之道，是平等諦，非不平等諦，二、謂大覺正智得諦，非邪智得諦，三、謂慧定無異行入諦，非雜行入諦。以是三諦而修佛道，是人於是法無不得正覺。得正覺智，流大極慈，己他俱利，成佛菩提。」

【現代漢語翻譯】現代漢語譯本：『火焰和水，要知道它們的真實本性並非不存在，就像火的性質一樣產生。這樣觀察的人，才是具有智慧的人。』佛說：『正是如此。為什麼呢？因為這個人是真正地在觀察，觀察到一切寂滅，諸相與空性不相等同，以空性來修習空性，所以不會失去見到佛的機會；因為見到佛的緣故，就不會順著三界之流而進入大乘。三解脫道本體是無自性的，因為無自性的緣故是空；因為是空，所以無相；因為無相，所以無作；因為無作，所以無求；因為無求，所以無愿；因為無愿，所以由此知道業，因此必須凈化內心；因為內心清凈的緣故，就能見到佛；因為見到佛的緣故，應當往生凈土。菩薩！對於這甚深的佛法，要勤奮修習三化，使智慧和禪定圓滿成就，就能超越三界。』地藏菩薩（Ksitigarbha Bodhisattva）說：『如來所說的無生、無滅，就是無常。滅是生滅，生滅滅盡之後，寂滅才是常，常所以不會斷絕，這是不斷絕的法。遠離三界，動與不動的法，對於有為法，要像躲避火坑一樣。依靠什麼法來呵責自己，進入那唯一的法門呢？』佛說：『菩薩！要用三件大事來呵責自己的心，用三大真諦來進入修行。』地藏菩薩（Ksitigarbha Bodhisattva）說：『什麼是用三件事來呵責自己的心？什麼是用三大真諦來進入修行？』佛說：『三件大事是：第一是因，第二是果，第三是識。這三件事，從根本上來說是空無的，不是我，也不是真我。為什麼還要對它們產生愛染呢？觀察這三件事，是被束縛而漂流在苦海之中，要用這樣的道理，常常呵責自己。』『三大真諦是：第一，菩提之道（Bodhi path），是平等真諦，不是不平等真諦；第二，大覺正智（Great Enlightenment and Right Wisdom）所得到的真諦，不是邪智所得到的真諦；第三，智慧和禪定沒有差異地進入的真諦，不是雜亂修行進入的真諦。用這三大真諦來修習佛道，這個人對於佛法沒有不能得到正覺的。得到正覺的智慧，流出大慈大悲，自己和他人都能得到利益，成就佛的菩提。』

【English Translation】 English version: 'Flames and water, know that their true nature is not non-existent, just as the nature of fire arises. One who observes in this way is a person of wisdom.' The Buddha said, 'It is so. Why is that? Because this person is truly observing, observing that all is extinguished, that forms and emptiness are not equal, using emptiness to cultivate emptiness, therefore they will not lose the opportunity to see the Buddha; because they see the Buddha, they will not follow the three realms into the Mahayana. The three paths of liberation are inherently without self-nature, because they are without self-nature they are empty; because they are empty, they are without form; because they are without form, they are without action; because they are without action, they are without seeking; because they are without seeking, they are without desire; because they are without desire, therefore they know karma, and thus must purify the mind; because the mind is pure, they can see the Buddha; because they see the Buddha, they should be reborn in the Pure Land. Bodhisattva! For this profound Dharma, diligently cultivate the three transformations, so that wisdom and samadhi are fully accomplished, and you will transcend the three realms.' Ksitigarbha Bodhisattva said, 'What the Tathagata speaks of, no birth and no death, is impermanence. Extinction is birth and death, when birth and death are extinguished, then stillness is constant, constant therefore it is not cut off, this is the Dharma that is not cut off. Being apart from the three realms, the Dharma of movement and non-movement, for conditioned dharmas, one should avoid them like a fire pit. Upon what Dharma should one rely to reproach oneself, to enter that one gate?' The Buddha said, 'Bodhisattva! Use three great matters to reproach your mind, and use the three great truths to enter practice.' Ksitigarbha Bodhisattva said, 'What are the three matters to reproach one's mind? What are the three truths to enter practice?' The Buddha said, 'The three great matters are: first, cause; second, effect; and third, consciousness. These three matters, from their root, are empty and without existence, they are not the self, nor the true self. Why then do you generate attachment and desire for them? Observe these three matters, they are bound and drifting in the sea of suffering, use this understanding to constantly reproach yourself.' 'The three great truths are: first, the Bodhi path (Bodhi path), is the truth of equality, not the truth of inequality; second, the truth obtained by Great Enlightenment and Right Wisdom (Great Enlightenment and Right Wisdom), not the truth obtained by wrong wisdom; third, the truth entered by wisdom and samadhi without difference, not the truth entered by mixed practices. Use these three truths to cultivate the Buddha's path, and this person will not fail to attain right enlightenment in the Dharma. Having attained the wisdom of right enlightenment, they will emanate great compassion, benefiting both themselves and others, and accomplish the Bodhi of the Buddha.'

地藏菩薩言：「尊者！如是之法則無因緣；若無緣法，因則不起。云何不動法入如來？」

爾時，如來欲宣此義，而說偈言：

「一切諸法相，　　性空無不動，　是法於是時，　　不於是時起。　法無有異時，　　不于異時起，　法無動不動，　　性空故寂滅。　性空寂滅時，　　是法是時現，　離相故寂住，　　寂住故不緣。　是諸緣起法，　　是法緣不生，　因緣生滅無，　　生滅性空寂。　緣效能所緣，　　是緣本緣起，　故法起非緣，　　緣無起亦爾。　因緣所生法，　　是法是因緣，　因緣生滅相，　　彼則無生滅。　彼如真實相，　　本不于出沒，　諸法於是時，　　自生於出沒。　是故極凈本，　　本不因眾力，　即於後得處，　　得彼于本得。」

爾時，地藏菩薩聞佛所說心地快然——時諸眾等無有疑者——知眾心已，而說偈言：

「我知眾心疑，　　所以殷固問，　如來大慈善，　　分別無有餘。　是諸二眾等，　　皆悉得明瞭，　我今于了處，　　普化諸眾生。　如來之大悲，　　不捨于本願，　故於一子地，　　而住于煩惱。」

爾時，如來而告眾言：「是菩薩者不可思議，恒以大慈拔眾生苦。若有眾生持是經法、持是

【現代漢語翻譯】現代漢語譯本地藏菩薩（Ksitigarbha）說：『尊者！這樣的法則沒有因緣；如果沒有緣法，因就不會產生。那麼，不動的法如何進入如來（Tathagata）的境界呢？』這時，如來想要闡明這個道理，就說了偈語：『一切諸法的現象，其自性是空無的，沒有動搖；這個法在那個時候，不是在那個時候產生的。法沒有不同的時間，不是在不同的時間產生；法沒有動與不動，因為自性空所以寂滅。當自性空寂滅時，這個法在這個時候顯現；因為遠離了現象所以寂靜安住，因為寂靜安住所以不依賴因緣。這些因緣生起的法，這個法不是因緣產生的；因緣的生滅是虛無的，生滅的自性是空寂的。緣的能緣和所緣，這個緣本來就是緣起；所以法的產生不是因緣，沒有緣起也是這樣。因緣所產生的法，這個法就是因緣；因緣的生滅現象，它本身是沒有生滅的。它就像真實的現象，本來就沒有出現和消失；諸法在這個時候，自己產生出現和消失。所以極其清凈的本性，本來不是依靠眾多的力量；就在後來得到的地方，得到它本來就有的。』這時，地藏菩薩聽到佛所說的，心中感到非常暢快——當時所有大眾都沒有疑惑——知道大眾的心意后，就說了偈語：『我知道大眾心中有疑惑，所以殷切地提問；如來具有大慈悲，分別解釋沒有遺漏。這些二眾等，都完全明白了；我現在在明白的地方，普遍教化眾生。如來的大悲心，不捨棄本來的誓願；所以在一個獨子的地位上，安住在煩惱之中。』這時，如來告訴大眾說：『這位菩薩不可思議，總是以大慈悲拔除眾生的痛苦。如果有眾生受持這部經法、受持這部

【English Translation】 English version Ksitigarbha Bodhisattva said: 'Venerable One! Such a law has no cause or condition; if there is no conditioned law, then a cause will not arise. How does the unmoving law enter the Tathagata?' At that time, the Tathagata, wishing to declare this meaning, spoke in verse: 'The appearances of all dharmas, their nature is empty and without movement; this dharma at that time, does not arise at that time. Dharma has no different time, does not arise at a different time; dharma has no movement or non-movement, because its nature is empty, it is extinguished. When the nature of emptiness is extinguished, this dharma appears at this time; because it is apart from appearances, it dwells in stillness, because it dwells in stillness, it does not depend on conditions. These dharmas that arise from conditions, this dharma is not produced by conditions; the arising and ceasing of conditions is void, the nature of arising and ceasing is empty and still. The subject and object of conditions, this condition is originally conditioned arising; therefore, the arising of dharma is not due to conditions, the absence of conditioned arising is also like this. The dharma produced by conditions, this dharma is the condition; the appearance of arising and ceasing of conditions, it itself has no arising or ceasing. It is like the true appearance, originally without appearing or disappearing; all dharmas at this time, themselves arise and appear and disappear. Therefore, the extremely pure nature, originally does not rely on the power of the masses; it is in the place that is later obtained, that it obtains what it originally had.' At that time, Ksitigarbha Bodhisattva, hearing what the Buddha had said, felt very joyful in his heart—at that time, all the assembly had no doubts—knowing the minds of the assembly, he spoke in verse: 'I know that the assembly has doubts in their minds, therefore I asked earnestly; the Tathagata has great compassion, explaining without omission. These two assemblies, all have completely understood; I now, in the place of understanding, universally teach all sentient beings. The great compassion of the Tathagata, does not abandon the original vow; therefore, in the position of an only child, he dwells in afflictions.' At that time, the Tathagata said to the assembly: 'This Bodhisattva is inconceivable, always using great compassion to remove the suffering of sentient beings. If there are sentient beings who uphold this sutra, uphold this

菩薩名者，即不墮于惡趣，一切障難皆悉除滅。若有眾生無餘雜念，專念是經如法修習，爾時菩薩常作化身而為說法，擁護是人終不暫舍，令是人等速得阿耨多羅三藐三菩提。汝等菩薩，若化眾生，皆令修習如是大乘決定了義。」

爾時，阿難從座而起，前白佛言：「如來所說大乘福聚，決定斷結，無生覺利，不可思議。如是之法，名為何經？受持是經得幾所福？愿佛慈悲，為我宣說。」

佛言：「善男子！是經名者不可思議，過去諸佛之所護念能入如來一切智海。若有眾生持是經者，則於一切經中無所悕求。是經典法總持眾法，攝諸經要；是諸經法，法之系宗。是經名者，名『攝大乘經』、又名『金剛三昧』、又名『無量義宗』。若有人受持是經典者，即名受持百千諸佛如是功德，譬如虛空無有邊際不可思議。我所囑累唯是經典。」

阿難言：「云何心行、云何人者受持是經？」

佛言：「善男子！受持是經者，是人心無得失，常修梵行。若於戲論，常樂靜心；入于聚落，心常在定；若處居家，不著三有。是人現世有五種福：一者、眾所尊敬，二者、身不橫夭，三者、辯答邪論，四者、樂度眾生，五者、能入聖道。如是人者受持是經。」

阿難言：「如彼人者，度諸眾生，得受供養

【現代漢語翻譯】現代漢語譯本：菩薩的名號，能使人不墮入惡道，一切障礙和災難都將被消除。如果有眾生沒有其他雜念，專心念誦這部經並如法修行，那時菩薩會常化現身形來為他們說法，擁護這些人，始終不離不棄，使他們迅速證得阿耨多羅三藐三菩提（無上正等正覺）。你們這些菩薩，如果教化眾生，都要讓他們修習這樣的大乘決定了義。那時，阿難從座位上站起來，走到佛前稟告說：『如來所說的大乘福聚，能決定斷除煩惱，獲得無生覺悟的利益，真是不可思議。這樣的法，叫什麼經呢？受持這部經能得到多少福報？希望佛陀慈悲，為我宣說。』佛說：『善男子！這部經的名字不可思議，是過去諸佛所護念的，能進入如來一切智慧的海洋。如果有眾生受持這部經，那麼對於其他一切經典就不會再有所求。這部經典總持一切佛法，攝取諸經的要義；這部經是諸經之法，是法的根本宗源。這部經的名字，叫做《攝大乘經》，又名《金剛三昧》，又名《無量義宗》。如果有人受持這部經典，就等於受持百千諸佛的功德，就像虛空一樣無邊無際，不可思議。我所囑託的唯有這部經典。』阿難說：『什麼樣的心行，什麼樣的人才能受持這部經呢？』佛說：『善男子！受持這部經的人，心中沒有得失的念頭，常常修持清凈的行為。如果對於戲論，常常喜歡保持內心的平靜；進入村落，內心也常常保持在禪定之中；如果身處居家，也不執著於三有（欲有、色有、無色有）。這樣的人在現世有五種福報：第一，受到眾人尊敬；第二，不會意外死亡；第三，能辯駁邪論；第四，喜歡度化眾生；第五，能進入聖道。這樣的人才能受持這部經。』阿難說：『像那樣的人，度化眾生，得到供養，』

【English Translation】 English version: The name of a Bodhisattva ensures that one does not fall into evil realms, and all obstacles and difficulties are eliminated. If sentient beings have no other distracting thoughts and focus solely on reciting this sutra and practicing according to its teachings, then the Bodhisattvas will constantly manifest themselves to teach them, protecting these individuals without ever abandoning them, enabling them to quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). You Bodhisattvas, when you teach sentient beings, should all guide them to practice this great vehicle's definitive meaning. At that time, Ananda rose from his seat, approached the Buddha, and said: 'The great vehicle's accumulation of blessings, as spoken by the Tathagata, which definitively cuts off afflictions and brings the benefit of unborn awareness, is truly inconceivable. What is the name of this Dharma? How much merit does one gain from upholding this sutra? May the Buddha, with compassion, explain it to me.' The Buddha said: 'Good man! The name of this sutra is inconceivable; it is protected and cherished by the Buddhas of the past and can lead one into the ocean of all the Tathagata's wisdom. If sentient beings uphold this sutra, they will not seek anything in other sutras. This sutra encompasses all Dharmas, gathers the essence of all sutras; this sutra is the root and source of all sutras. The name of this sutra is the 'Mahayana-samgraha Sutra', also known as the 'Vajra Samadhi', and also known as the 'Limitless Meaning School'. If someone upholds this sutra, it is equivalent to upholding the merits of hundreds of thousands of Buddhas, as boundless and inconceivable as space. The only thing I entrust to you is this sutra.' Ananda said: 'What kind of mind and what kind of person can uphold this sutra?' The Buddha said: 'Good man! Those who uphold this sutra have no thoughts of gain or loss in their minds and constantly practice pure conduct. If they are engaged in frivolous discussions, they always prefer to keep their minds calm; when they enter villages, their minds remain in samadhi; if they are living at home, they are not attached to the three realms of existence (the desire realm, the form realm, and the formless realm). Such people will have five blessings in this life: first, they will be respected by all; second, they will not die an untimely death; third, they will be able to refute false doctrines; fourth, they will enjoy liberating sentient beings; and fifth, they will be able to enter the holy path. Such people can uphold this sutra.' Ananda said: 'Such a person, liberating sentient beings, receiving offerings,'

不？」

佛言：「如是人者，能為眾生作大福田，常行大智，權實俱演，是四依僧。于諸供養，乃至頭目髓腦，亦皆得受，何況衣食而不得受？善男子！如是人者，是汝知識，是汝橋樑，何況凡夫而不供養？」

阿難言：「于彼人所受持是經、供養是人，得幾所福？」

佛言：「若復有人，持以滿城金銀而以佈施，不如於是人所受持是經一四句偈。供養是人不可思議。善男子！令諸眾生持是經者，心常在定，不失本心；若失本心，當即懺悔。懺悔之法是為清涼。」

阿難言：「懺悔先罪不入於過去也。」

佛言：「如是。猶如暗室，若遇明燈，暗即滅矣。善男子！無說悔先所有諸罪，而以為說入於過去。」

阿難言：「云何名為懺悔？」

佛言：「依此經教入真實觀，一入觀時諸罪悉滅，離諸惡趣，當生凈土，速成阿耨多羅三藐三菩提。」

佛說是經已，爾時阿難，及諸菩薩、四部大眾，皆大歡喜，心得決定，頂禮佛足，歡喜奉行。

金剛三昧經

【現代漢語翻譯】現代漢語譯本佛說：『這樣的人，能為眾生作大福田，常常修行大智慧，權巧方便和真實教義都能演說，是四依僧（指依法而住的四種僧人）。對於各種供養，乃至頭目髓腦，也都可以接受，何況衣食而不能接受呢？善男子！這樣的人，是你的善知識，是你的橋樑，何況凡夫而不應該供養呢？』阿難問：『對於那些受持這部經、供養這個人的人，能得到多少福報呢？』佛說：『如果有人，用裝滿一城的金銀來佈施，也不如在這人那裡受持這部經的一個四句偈。供養這個人，功德更是不可思議。善男子！讓眾生受持這部經，心常常在禪定中，不失去本心；如果失去了本心，應當立即懺悔。懺悔的方法是清涼的。』阿難說：『懺悔過去的罪業，不是就讓它進入過去了嗎？』佛說：『是的。就像黑暗的房間，如果遇到明燈，黑暗就立刻消失了。善男子！不要說懺悔過去所有的罪業，就認為它們進入了過去。』阿難問：『怎樣叫做懺悔呢？』佛說：『依照這部經的教導進入真實的觀照，一旦進入觀照，所有的罪業都消滅了，脫離各種惡道，應當往生凈土，迅速成就阿耨多羅三藐三菩提（無上正等正覺）。』佛說完這部經后，當時阿難，以及各位菩薩、四部大眾，都非常歡喜，內心得到堅定，頂禮佛足，歡喜地奉行。《金剛三昧經》

【English Translation】 English version The Buddha said, 'Such a person can be a great field of merit for sentient beings, constantly practicing great wisdom, skillfully expounding both provisional and true teachings, and is a monk who relies on the four supports (referring to the four types of monks who live according to the Dharma). They can receive all kinds of offerings, even their head, eyes, marrow, and brain, let alone clothing and food. Good man! Such a person is your good teacher, your bridge, how much more should ordinary people not make offerings?' Ananda asked, 'How much merit does one gain from upholding this scripture and making offerings to such a person?' The Buddha said, 'If someone were to give away a city full of gold and silver in charity, it would not compare to upholding even a four-line verse of this scripture from such a person. The merit of making offerings to such a person is even more inconceivable. Good man! Those who uphold this scripture should keep their minds constantly in samadhi, not losing their original mind; if they lose their original mind, they should immediately repent. The method of repentance is cooling and refreshing.' Ananda said, 'Does repenting past sins not mean they enter the past?' The Buddha said, 'Yes, it is like a dark room; if it encounters a bright lamp, the darkness immediately disappears. Good man! Do not say that repenting all past sins means they enter the past.' Ananda asked, 'What is called repentance?' The Buddha said, 'According to the teachings of this scripture, enter into true contemplation. Once you enter contemplation, all sins are extinguished, you are liberated from all evil realms, you should be reborn in the Pure Land, and quickly attain Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment).' After the Buddha finished speaking this scripture, Ananda, all the Bodhisattvas, and the fourfold assembly were all very joyful, their minds were firm, they bowed at the Buddha's feet, and joyfully practiced the teachings. The Vajra Samadhi Sutra