T10n0305_信力入印法門經

大正藏第 10 冊 No. 0305 信力入印法門經

No. 305

信力入印法門經卷第一

元魏天竺三藏曇摩流支譯

歸命一切諸佛

如是我聞：

一時，婆伽婆住如來住持境界之處、去寂滅道場不遠普光法殿大福德善根所成之處，平等普遍無可嫌處，具足無量功德之處，金剛堅固所成之處，不可壞地安固之處，一切摩尼寶珠眾華莊嚴之處，無諸垢穢光明赫奕摩尼寶王莊嚴之處，無量光明寬博廣大摩尼寶海示現之處，不可窮盡摩尼寶雨如意寶網所生之處，眾華回輪摩尼樹枝莊嚴之處，一切華香摩尼寶網間錯之處，悉能示現一切眾生諸佛住持奮迅之處，諸世界中最妙之處，出生一切無垢摩尼力能示現遍諸世界莊嚴之處，莊嚴寂滅道場大毗琉璃摩尼寶性出生增長積聚之處，如意寶王欄楯之處，能以如意真珠寶繩莊嚴之處，建立寶幢幡蓋之處，種種寶鈴間錯莊嚴以憂茶伽堅固栴檀塗地之處，自在如意寶王羅網覆蓋之處，大海住持清凈莊嚴普光摩尼寶王樹網堅縛之處，置師子髦摩尼寶王妙案之處，師子座幢摩尼寶王樓閣窗牖莊嚴之處，建立種種寶幢幡蓋莊嚴之處，曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華、盧遮華、摩訶盧遮華、斫迦羅華、摩訶斫迦羅華、須

【現代漢語翻譯】現代漢語譯本《信力入印法門經》第一卷元魏時期天竺三藏曇摩流支翻譯皈依一切諸佛。我（阿難）是這樣聽說的：一時，婆伽婆（Bhagavan，世尊）住在如來住持的境界之處，離寂滅道場不遠，那是一個普光法殿，由大福德善根所成就的地方，平等普遍，無可挑剔，具足無量功德，由金剛堅固所成，不可破壞，安穩牢固，一切摩尼寶珠和眾華莊嚴，沒有污垢，光明閃耀，由摩尼寶王莊嚴，無量光明寬廣，由廣大摩尼寶海所顯現，不可窮盡，由摩尼寶雨和如意寶網所生，眾華迴旋，由摩尼樹枝莊嚴，一切華香和摩尼寶網交錯，能夠示現一切眾生和諸佛住持奮迅的地方，是諸世界中最美妙的地方，出生一切無垢摩尼，能夠示現遍佈諸世界的莊嚴，莊嚴寂滅道場，由大毗琉璃摩尼寶性出生、增長和積聚，有如意寶王欄楯，能夠用如意真珠寶繩莊嚴，建立寶幢幡蓋，種種寶鈴交錯莊嚴，用憂茶伽堅固栴檀塗地，自在如意寶王羅網覆蓋，大海住持清凈莊嚴，普光摩尼寶王樹網堅固縛住，放置師子髦摩尼寶王妙案，師子座幢摩尼寶王樓閣窗牖莊嚴，建立種種寶幢幡蓋莊嚴，有曼陀羅華（Mandara flower，天界花）、摩訶曼陀羅華（Mahamandara flower，大曼陀羅花）、曼殊沙華（Manjusaka flower，柔軟的花）、摩訶曼殊沙華（Mahamanjusaka flower，大柔軟的花）、盧遮華（Rucaka flower，光澤的花）、摩訶盧遮華（Maharucaka flower，大光澤的花）、斫迦羅華（Cakara flower，輪狀花）、摩訶斫迦羅華（Mahacakara flower，大輪狀花）、須彌樓華（Sumeru flower，須彌山花）等各種花朵。

【English Translation】 English version The Sutra of the Dharma Gate of Entering the Seal through the Power of Faith, Volume 1 Translated by Tripitaka Master Dharmaruci of Tianzhu (India) during the Yuan Wei Dynasty Homage to all Buddhas. Thus have I heard: At one time, the Bhagavan (World Honored One) was dwelling in the realm upheld by the Tathagata, not far from the Bodhi-mandala of Nirvana, in the Great Hall of Universal Light, a place accomplished by great merit and roots of goodness, equal and universal, without any fault, possessing immeasurable merits, made of diamond-like firmness, indestructible, secure and stable, adorned with all kinds of mani jewels and various flowers, without any defilement, radiant with light, adorned by the Mani Jewel King, with immeasurable light, vast and expansive, manifested by the great Mani Jewel Ocean, inexhaustible, produced by the Mani Jewel Rain and the Wish-fulfilling Jewel Net, with flowers revolving, adorned by the branches of Mani trees, with all kinds of fragrant flowers and Mani Jewel Nets intertwined, capable of manifesting the dwelling and vigorous activity of all sentient beings and Buddhas, the most wonderful place in all the worlds, producing all immaculate Mani, capable of manifesting the adornments pervading all the worlds, adorning the Bodhi-mandala of Nirvana, born from, growing, and accumulating the nature of the Great Vairocana Mani Jewel, with railings of the Wish-fulfilling Jewel King, capable of being adorned with ropes of Wish-fulfilling True Jewels, establishing jeweled banners and canopies, adorned with various jeweled bells intertwined, with the ground coated with firm sandalwood of Uccagandha, covered by the net of the Sovereign Wish-fulfilling Jewel King, upheld by the great ocean, pure and adorned, firmly bound by the net of the Universal Light Mani Jewel King Tree, placing a wonderful seat of the Mani Jewel King with lion's mane, adorned with the windows and pavilions of the Mani Jewel King with lion's seat banners, establishing various jeweled banners and canopies, with Mandara flowers (heavenly flowers), Mahamandara flowers (great Mandara flowers), Manjusaka flowers (soft flowers), Mahamanjusaka flowers (great soft flowers), Rucaka flowers (lustrous flowers), Maharucaka flowers (great lustrous flowers), Cakara flowers (wheel-shaped flowers), Mahacakara flowers (great wheel-shaped flowers), Sumeru flowers (Mount Sumeru flowers), and various other flowers.

摩那華、婆師迦華、多羅尼華、婆羅華、衢多羅尼華、極妙香華、陀師迦離迦華、天須摩那華、優缽羅華、波頭摩華、拘物頭華、分陀利華、諸大天人妙華之處，無障無礙諸華莊嚴師子坐處，如是處住。

婆伽婆善清凈智慧，得成究竟無二之行，得至諸法無相彼岸，依于諸佛所行而行，得一切佛平等之處，得至無障無礙之處，得不退轉法輪之處，得無能伏境界之處，得不思議差別之處，得於三世平等之處，得諸世間去來無障無礙之處，得一切法無疑智處，得一切行畢竟智處，得於一切諸如來智無疑之處，得無分別法身之處，得佛境界彼岸之處，得無差別諸佛如來究竟解脫無疑之處，得至平等無邊無中佛地之處，得至諸佛廣大如法界究竟如虛空無有邊際自然智業一切諸佛如來所作不休息處，得未來際盡一切劫能轉不退法輪之處，復能示現無障礙智莊嚴之藏，得一切種一切智智無有差別依止之處。

於一時中十方世界，兜率天退、初生、出家、行於苦行、往詣道場、降伏魔怨、證大菩提、轉於法輪、示大涅槃，住持佛法及以滅法；善能示現與十佛土不可說億那由他百千萬微塵數諸菩薩摩訶薩俱，彼諸菩薩摩訶薩等，一切皆得首楞嚴定奮迅三昧，悉得成就無量法行起陀羅尼門，無佛世界善能示現無量諸佛，能悉

【現代漢語翻譯】現代漢語譯本：摩那華（曼陀羅花）、婆師迦華（茉莉花）、多羅尼華（蓮花）、婆羅華（雞蛋花）、衢多羅尼華（紅蓮花）、極妙香華（極香的花）、陀師迦離迦華（白蓮花）、天須摩那華（天界素馨花）、優缽羅華（青蓮花）、波頭摩華（紅蓮花）、拘物頭華（白睡蓮）、分陀利華（白蓮花），這些大天人所用的美妙花朵，毫無障礙地莊嚴著獅子座，佛陀就安住于這樣的地方。佛陀以清凈的智慧，成就了究竟無二的修行，到達了諸法無相的彼岸，依循諸佛的行跡而行，獲得了與一切佛平等的地位，到達了無障無礙的境界，獲得了不退轉法輪的地位，到達了無能戰勝的境界，獲得了不可思議的差別境界，獲得了與三世平等的地位，獲得了在世間來去無礙的境界，獲得了對一切法毫無疑惑的智慧，獲得了對一切行為的究竟智慧，獲得了對一切如來智慧毫無疑惑的境界，獲得了無分別法身的境界，到達了佛境界的彼岸，獲得了諸佛如來究竟解脫毫無差別的境界，到達了平等無邊無中的佛地，到達了諸佛廣大如法界究竟如虛空無有邊際的自然智慧所成就的、一切諸佛如來所作不休息的境界，獲得了未來際盡一切劫都能轉動不退法輪的地位，又能示現無障礙智慧莊嚴的寶藏，獲得了對一切種類一切智慧的無差別依止之處。在同一時間裡，十方世界中，佛陀示現從兜率天退下、初生、出家、修行苦行、前往道場、降伏魔怨、證得大菩提、轉動法輪、示現大涅槃，住持佛法以及滅法；善於示現與十佛土不可說億那由他百千萬微塵數諸菩薩摩訶薩在一起，這些菩薩摩訶薩們，都獲得了首楞嚴定和奮迅三昧，都成就了無量法行，開啟了陀羅尼門，在沒有佛的世界裡，善於示現無量諸佛，能夠全部

【English Translation】 English version: 'Mana flowers (Mandara flowers), Vasika flowers (jasmine flowers), Tarani flowers (lotus flowers), Bala flowers (plumeria flowers), Kutaraṇi flowers (red lotus flowers), extremely wonderful fragrant flowers, Dashikarika flowers (white lotus flowers), heavenly Sumana flowers (heavenly jasmine flowers), Utpala flowers (blue lotus flowers), Paduma flowers (red lotus flowers), Kumuda flowers (white water lilies), Pundarika flowers (white lotus flowers), these wonderful flowers used by great heavenly beings, without any obstruction, adorn the lion seat, and the Buddha dwells in such a place.' 'The Bhagavan, with pure wisdom, has accomplished the ultimate non-dual practice, reached the other shore of all phenomena without form, followed the path of all Buddhas, attained equality with all Buddhas, reached the realm of no obstruction, attained the position of the non-retrogressing Dharma wheel, reached the realm of invincibility, attained the realm of inconceivable differences, attained equality with the three times, attained the realm of unobstructed coming and going in the world, attained wisdom without doubt about all phenomena, attained ultimate wisdom about all actions, attained the realm of no doubt about the wisdom of all Tathagatas, attained the realm of the non-discriminating Dharma body, reached the other shore of the Buddha's realm, attained the realm of ultimate liberation of all Buddhas without difference, reached the Buddha's land of equality without beginning, middle, or end, reached the realm of the great, Dharma-like, ultimate, boundless, and natural wisdom of all Buddhas, which is like space and without limit, and where all Buddhas do not rest, attained the position of being able to turn the non-retrogressing Dharma wheel throughout all future kalpas, and can also manifest the treasury of unobstructed wisdom, and attained the place of non-differentiated reliance on all kinds of all-knowing wisdom.' 'At one time, in the ten directions of the world, the Buddha manifested descending from the Tusita Heaven, being born, renouncing the world, practicing asceticism, going to the Bodhi tree, subduing the demons, attaining great Bodhi, turning the Dharma wheel, manifesting great Nirvana, upholding the Buddha's Dharma, and also the cessation of Dharma; skillfully manifesting together with an inexpressible number of billions of nayutas of hundreds of thousands of dust particles of Bodhisattva Mahasattvas from ten Buddha lands, these Bodhisattva Mahasattvas, all attained the Shurangama Samadhi and the Swift Samadhi, all accomplished immeasurable Dharma practices, opened the Dharani gates, and in worlds without Buddhas, skillfully manifested immeasurable Buddhas, and are able to all'

清凈諸染世界，有不可數阿僧祇天、龍、夜叉、乾闥婆、阿修羅、伽樓羅、緊那羅、摩睺羅伽、釋提桓因、大梵天王、護世四王、人非人等。

爾時，文殊師利法王子菩薩摩訶薩，從坐而起，更整衣服，右膝著地，向佛合掌，而白佛言：「世尊！唯愿世尊，為諸菩薩摩訶薩，說能清凈初地之法，得大無畏安隱之處。」

爾時，佛告文殊師利法王子菩薩摩訶薩言：「文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住一味心故，生安隱心；為令他住一味心故，起安慰心。』有言一味心者，所謂正心。言正心者，所謂異異勝善根信，無差別故。

「二謂菩薩生如是心：『我已得住增上心故，生安隱心；為令他住增上心故，起安慰心。』有言增上心者，所謂直心。言直心者，所謂諸佛如來大行畢竟能取勝進之處，觀諸法故。

「三謂菩薩生如是心：『我已得住恭敬心故，生安隱心；為令他住恭敬心故，起安慰心。』有言恭敬心者，所謂正信。言正信者，謂住般若根本業故。

「四謂菩薩生如是心：『我已得住歡喜心故，生安隱心；為令他住歡喜心故，起安慰心。』有言歡喜心者，所謂身心畢竟寂靜故。

「五謂菩薩生如是

【現代漢語翻譯】現代漢語譯本：在清凈無染的世界中，有無數的阿僧祇（意為無數）天、龍、夜叉（一種守護神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、伽樓羅（一種金翅鳥神）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）、釋提桓因（帝釋天）、大梵天王（色界之主）、護世四王（四大天王）、以及人與非人等眾生。當時，文殊師利法王子菩薩摩訶薩，從座位上起身，整理好衣袍，右膝跪地，向佛合掌，對佛說道：『世尊！懇請世尊，為諸位菩薩摩訶薩，宣說能夠清凈初地（菩薩修行階位的第一階段）的法門，使他們獲得大無畏的安穩境界。』這時，佛告訴文殊師利法王子菩薩摩訶薩說：『文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地（初地又名歡喜地），使人獲得大無畏的安穩境界。是哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住於一味心（平等心）的緣故，生起安穩之心；爲了使他人也安住於一味心，而生起安慰之心。』所謂一味心，就是指正心。所謂正心，就是指各種殊勝的善根信仰，沒有差別之故。第二種是菩薩生起這樣的心念：『我已經安住于增上心（精進心）的緣故，生起安穩之心；爲了使他人也安住于增上心，而生起安慰之心。』所謂增上心，就是指直心。所謂直心，就是指諸佛如來大行最終能夠取得殊勝進步的境界，因為能夠觀照諸法。第三種是菩薩生起這樣的心念：『我已經安住于恭敬心的緣故，生起安穩之心；爲了使他人也安住于恭敬心，而生起安慰之心。』所謂恭敬心，就是指正信。所謂正信，是指安住于般若（智慧）根本的修行。第四種是菩薩生起這樣的心念：『我已經安住于歡喜心的緣故，生起安穩之心；爲了使他人也安住于歡喜心，而生起安慰之心。』所謂歡喜心，是指身心最終達到寂靜的狀態。第五種是菩薩生起這樣的心念：

【English Translation】 English version: In the pure and undefiled worlds, there are countless Asamkhya (meaning countless) Devas, Nagas, Yakshas (a type of guardian deity), Gandharvas (celestial musicians), Asuras (a type of warlike deity), Garudas (a type of golden-winged bird deity), Kinnaras (celestial singers), Mahoragas (a type of great serpent deity), Shakra Devanam Indra (Indra, the king of gods), Great Brahma Kings (rulers of the Form Realm), Four Guardian Kings (Four Heavenly Kings), and beings both human and non-human. At that time, Manjushri, the Dharma Prince Bodhisattva Mahasattva, rose from his seat, adjusted his robes, knelt on his right knee, joined his palms towards the Buddha, and said to the Buddha: 'World Honored One! I beseech the World Honored One to explain to all the Bodhisattva Mahasattvas the Dharma that can purify the first Bhumi (the first stage of a Bodhisattva's path), so that they may attain a state of great fearlessness and peace.' Then, the Buddha said to Manjushri, the Dharma Prince Bodhisattva Mahasattva: 'Manjushri Bodhisattva Mahasattva! There are five principles that can purify the first Joyful Bhumi (also known as the Joyful Ground), enabling one to attain a state of great fearlessness and peace. What are these five? The first is when a Bodhisattva generates this thought: 『Because I have already abided in the One-Taste Mind (equal mind), I have generated a peaceful mind; in order to enable others to abide in the One-Taste Mind, I generate a comforting mind.』 The so-called One-Taste Mind refers to the Right Mind. The so-called Right Mind refers to the various superior roots of faith, without any difference. The second is when a Bodhisattva generates this thought: 『Because I have already abided in the Superior Mind (diligent mind), I have generated a peaceful mind; in order to enable others to abide in the Superior Mind, I generate a comforting mind.』 The so-called Superior Mind refers to the Straight Mind. The so-called Straight Mind refers to the state where the great practices of all Buddhas and Tathagatas ultimately achieve superior progress, because they can observe all dharmas. The third is when a Bodhisattva generates this thought: 『Because I have already abided in the Respectful Mind, I have generated a peaceful mind; in order to enable others to abide in the Respectful Mind, I generate a comforting mind.』 The so-called Respectful Mind refers to Right Faith. The so-called Right Faith refers to abiding in the fundamental practice of Prajna (wisdom). The fourth is when a Bodhisattva generates this thought: 『Because I have already abided in the Joyful Mind, I have generated a peaceful mind; in order to enable others to abide in the Joyful Mind, I generate a comforting mind.』 The so-called Joyful Mind refers to the state where body and mind ultimately attain tranquility. The fifth is when a Bodhisattva generates this thought:

心：『我已得住魔業佛業無差別智故，生安隱心；為令他住魔業佛業無差別智故，起安慰心。』有言魔業者，所謂能起一切顛倒諸邪見故，從諸邪見起魔業故，此諸魔業與佛地業無有差別。何以故？不異魔業有佛地業，以魔業體即佛地業體，無差別故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住邪見無差別空智故，生安隱心；為令他住邪見無差別空智故，起安慰心。』有言邪見無差別空智者，所謂邪見體即空智體，謂邪見作即空智作。何以故？以空智作不異邪見作，邪見作不異空智作，以空智體不異邪見體，邪見體不異空智體，即邪見體邪見作空故，依彼邪見體邪見作空智，一切法空不取不捨差別故。

「二謂菩薩生如是心：『我已得住差別無差別無差別智故，生安隱心；為令他住差別無差別無差別智故，起安慰心。』有言差別無差別無差別智者，所謂差別體即無差別體。何以故？無差別體不異差別體，差別體不異無差別體，即差別體無差別故，依彼差別體無差別智一切法無差別故。

「三謂菩薩生如是心：『我已得

【現代漢語翻譯】現代漢語譯本心想：『我已經證得安住于魔業（指能引發一切顛倒邪見的行為）與佛業（指佛的作為）無差別之智慧，因此內心安穩；爲了讓其他眾生也能安住于魔業與佛業無差別之智慧，我生起安慰之心。』有人說魔業，是指能引發一切顛倒邪見的行為，因為從這些邪見會產生魔業，這些魔業與佛的境界沒有差別。為什麼呢？因為佛的境界並非獨立於魔業而存在，魔業的本體就是佛的境界的本體，兩者沒有差別。『文殊師利！這稱為五種法，菩薩摩訶薩因為得到這五種法，能夠清凈初歡喜地（菩薩修行階位的第一階段），獲得大無畏的安穩之處。』『再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏的安穩之處。是哪五種呢？第一種是菩薩生起這樣的心念：『我已經證得安住于邪見（錯誤的見解）無差別空性之智慧，因此內心安穩；爲了讓其他眾生也能安住于邪見無差別空性之智慧，我生起安慰之心。』有人說邪見無差別空性之智慧，是指邪見的本體就是空性智慧的本體，也就是說邪見的運作就是空性智慧的運作。為什麼呢？因為空性智慧的運作不異於邪見的運作，邪見的運作不異於空性智慧的運作，空性智慧的本體不異於邪見的本體，邪見的本體不異於空性智慧的本體，即邪見的本體和邪見的運作都是空性的，依此邪見的本體和邪見的運作的空性智慧，一切法都是空性，不執取也不捨棄任何差別。第二種是菩薩生起這樣的心念：『我已經證得安住於差別（事物之間的差異）與無差別（事物之間沒有差異）的無差別之智慧，因此內心安穩；爲了讓其他眾生也能安住於差別與無差別的無差別之智慧，我生起安慰之心。』有人說差別與無差別的無差別之智慧，是指差別的本體就是無差別的本體。為什麼呢？因為無差別的本體不異於差別的本體，差別的本體不異於無差別的本體，即差別的本體是無差別的，依此差別的本體的無差別之智慧，一切法都是無差別的。第三種是菩薩生起這樣的心念：『我已經證得

【English Translation】 English version The mind thinks: 'I have already attained the wisdom of dwelling in the non-difference between demonic actions (referring to actions that can give rise to all inverted and wrong views) and Buddha actions (referring to the actions of a Buddha), therefore my mind is at peace; in order to enable other beings to also dwell in the wisdom of the non-difference between demonic actions and Buddha actions, I generate a comforting mind.' Some say demonic actions refer to actions that can give rise to all inverted and wrong views, because from these wrong views demonic actions arise, and these demonic actions are no different from the realm of a Buddha. Why is that? Because the realm of a Buddha does not exist independently from demonic actions, the essence of demonic actions is the same as the essence of the realm of a Buddha, there is no difference. 'Manjushri! This is called the five dharmas, and because Bodhisattva Mahasattvas obtain these five dharmas, they are able to purify the first Joyful Ground (the first stage of a Bodhisattva's practice), and obtain a place of great fearlessness and peace.' 'Furthermore, Manjushri Bodhisattva Mahasattva! There are five kinds of principles that can purify the first Joyful Ground and obtain a place of great fearlessness and peace. What are the five? The first is that a Bodhisattva generates this thought: 'I have already attained the wisdom of dwelling in the non-difference of wrong views (incorrect understandings) and emptiness, therefore my mind is at peace; in order to enable other beings to also dwell in the wisdom of the non-difference of wrong views and emptiness, I generate a comforting mind.' Some say the wisdom of the non-difference of wrong views and emptiness means that the essence of wrong views is the same as the essence of emptiness wisdom, that is, the operation of wrong views is the same as the operation of emptiness wisdom. Why is that? Because the operation of emptiness wisdom is not different from the operation of wrong views, the operation of wrong views is not different from the operation of emptiness wisdom, the essence of emptiness wisdom is not different from the essence of wrong views, the essence of wrong views is not different from the essence of emptiness wisdom, that is, the essence of wrong views and the operation of wrong views are empty, and based on this emptiness wisdom of the essence of wrong views and the operation of wrong views, all dharmas are empty, neither grasping nor abandoning any differences.' The second is that a Bodhisattva generates this thought: 'I have already attained the wisdom of dwelling in the non-difference of difference (the distinctions between things) and non-difference (the lack of distinctions between things), therefore my mind is at peace; in order to enable other beings to also dwell in the wisdom of the non-difference of difference and non-difference, I generate a comforting mind.' Some say the wisdom of the non-difference of difference and non-difference means that the essence of difference is the same as the essence of non-difference. Why is that? Because the essence of non-difference is not different from the essence of difference, the essence of difference is not different from the essence of non-difference, that is, the essence of difference is non-different, and based on this wisdom of the non-difference of the essence of difference, all dharmas are non-different. The third is that a Bodhisattva generates this thought: 'I have already attained the wisdom of

住增上無差別無增上智故，生安隱心；為令他住增上無差別無增上智故，起安慰心。』有言增上無差別無增上智者，所謂增上體即無增上體。何以故？無增上體不異增上體，增上體不異無增上體，即增上體無增上故，依彼增上體無增上智一切法無增上故。

「四謂菩薩生如是心：『我已得住顛倒無差別不顛倒智故，生安隱心；為令他住顛倒無差別不顛倒智故，起安慰心。』有言顛倒無差別不顛倒智者，所謂顛倒體即不顛倒體。何以故？不顛倒體不異顛倒體，顛倒體不異不顛倒體，即顛倒體不顛倒故，依彼顛倒體不顛倒智一切法不顛倒故。

「五謂菩薩生如是心：『我已得住取捨無差別不取不捨智故，生安隱心；為令他住取捨無差別不取不捨故，起安慰心。』有言取捨無差別不取不捨智者，所謂取捨體即不取不捨體。何以故？不取不捨體不異取捨體，取捨體不異不取不捨體，即取捨體不取不捨故，依彼取捨體不取不捨智一切法不取不捨故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法，則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住有為無差別無為智故，生安隱心；為

【現代漢語翻譯】現代漢語譯本『（菩薩）安住于增上（adhipati，主宰）無差別（無分別）的無增上智（無主宰的智慧）時，會生起安穩的心；爲了讓其他眾生安住于增上無差別的無增上智，會生起安慰的心。』有人說增上無差別無增上智，是指增上體（主宰的自性）即是無增上體（非主宰的自性）。為什麼呢？因為無增上體不異於增上體，增上體不異於無增上體，即增上體本身沒有增上性，依此增上體無增上智，一切法都沒有增上性。『（菩薩）生起這樣的心：我已經安住于顛倒（viparyasa，錯誤的認知）無差別的不顛倒智（正確的認知）時，會生起安穩的心；爲了讓其他眾生安住于顛倒無差別的不顛倒智，會生起安慰的心。』有人說顛倒無差別不顛倒智，是指顛倒體（錯誤的自性）即是不顛倒體（正確的自性）。為什麼呢？因為不顛倒體不異於顛倒體，顛倒體不異於不顛倒體，即顛倒體本身沒有顛倒性，依此顛倒體不顛倒智，一切法都沒有顛倒性。『（菩薩）生起這樣的心：我已經安住于取捨（graha-parityaga，執取和捨棄）無差別的不取不捨智（不執取不捨棄的智慧）時，會生起安穩的心；爲了讓其他眾生安住于取捨無差別的不取不捨智，會生起安慰的心。』有人說取捨無差別不取不捨智，是指取捨體（執取和捨棄的自性）即是不取不捨體（不執取不捨棄的自性）。為什麼呢？因為不取不捨體不異於取捨體，取捨體不異於不取不捨體，即取捨體本身沒有取捨性，依此取捨體不取不捨智，一切法都沒有取捨性。文殊師利（Manjusri）！這稱為五法，諸菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）得到這五法，就能清凈初歡喜地（pramudita-bhumi），得到大無畏安穩之處。再者，文殊師利菩薩摩訶薩！有五種法，則能清凈初歡喜地，得到大無畏安穩之處。哪五種呢？一是菩薩生起這樣的心：『我已經安住于有為（samskrta，造作）無差別的無為智（非造作的智慧）時，會生起安穩的心；爲了讓其他眾生安住于有為無差別的無為智，會生起安慰的心。』

【English Translation】 English version 'Dwelling in the non-difference of the supreme (adhipati) without supreme wisdom, one generates a peaceful mind; to cause others to dwell in the non-difference of the supreme without supreme wisdom, one generates a comforting mind.' Some say that the non-difference of the supreme without supreme wisdom means that the supreme nature is the same as the non-supreme nature. Why? Because the non-supreme nature is not different from the supreme nature, and the supreme nature is not different from the non-supreme nature. That is, the supreme nature itself has no supremacy. Based on this supreme nature without supreme wisdom, all dharmas have no supremacy. 'A Bodhisattva generates this thought: Having dwelt in the non-difference of the inverted (viparyasa) with non-inverted wisdom, I generate a peaceful mind; to cause others to dwell in the non-difference of the inverted with non-inverted wisdom, I generate a comforting mind.' Some say that the non-difference of the inverted with non-inverted wisdom means that the inverted nature is the same as the non-inverted nature. Why? Because the non-inverted nature is not different from the inverted nature, and the inverted nature is not different from the non-inverted nature. That is, the inverted nature itself has no inversion. Based on this inverted nature with non-inverted wisdom, all dharmas have no inversion. 'A Bodhisattva generates this thought: Having dwelt in the non-difference of grasping and relinquishing (graha-parityaga) with non-grasping and non-relinquishing wisdom, I generate a peaceful mind; to cause others to dwell in the non-difference of grasping and relinquishing with non-grasping and non-relinquishing wisdom, I generate a comforting mind.' Some say that the non-difference of grasping and relinquishing with non-grasping and non-relinquishing wisdom means that the nature of grasping and relinquishing is the same as the nature of non-grasping and non-relinquishing. Why? Because the nature of non-grasping and non-relinquishing is not different from the nature of grasping and relinquishing, and the nature of grasping and relinquishing is not different from the nature of non-grasping and non-relinquishing. That is, the nature of grasping and relinquishing itself has no grasping or relinquishing. Based on this nature of grasping and relinquishing with non-grasping and non-relinquishing wisdom, all dharmas have no grasping or relinquishing. Manjusri! These are called the five dharmas. When Bodhisattva-Mahasattvas (great Bodhisattvas) obtain these five dharmas, they can purify the first Joyful Ground (pramudita-bhumi) and attain a place of great fearlessness and peace. Furthermore, Manjusri, Bodhisattva-Mahasattvas! There are five kinds of dharmas that can purify the first Joyful Ground and attain a place of great fearlessness and peace. What are the five? First, a Bodhisattva generates this thought: 'Having dwelt in the non-difference of the conditioned (samskrta) with unconditioned wisdom, I generate a peaceful mind; to cause others to dwell in the non-difference of the conditioned with unconditioned wisdom, I generate a comforting mind.'

令他住有為無差別無為智故，起安慰心。』有言有為無差別無為智者，所謂有為體即是無為體。何以故？以無為體不異有為體，有為體不異無為體，即有為體是無為故，依彼有為體無為智一切法無為以事無差別故。

「二謂菩薩生如是心：『我已得住事無差別無事智故，生安隱心；為令他住事無差別無事智故，起安慰心。』有言事無差別無事智者，所謂事體即無事體。何以故？以無事體不異事體，事體不異無事體故，以即事體是無事故，依彼事體無事智一切法無事故。

「三謂菩薩生如是心：『我已得住依止無差別無依止智故，生安隱心；為令他住依止無差別無依止智故，起安慰心。』有言依止無差別無依止智者，所謂依止體即無依止體。何以故？無依止體不異依止體，依止體不異無依止體，即依止體無依止故，依彼依止體無依止智一切法無依止故。

「四謂菩薩生如是心：『我已得住觀無差別無觀智故，生安隱心；為令他住觀無差別無觀智故，起安慰心。』有言觀無差別無觀智者，所謂觀體即無觀體。何以故？以無觀體不異觀體，觀體不異無觀體故，以即觀體是無觀故，依彼觀體無觀智一切法無觀故。

「五謂菩薩生如是心：『我已得住對治無差別無對治智故，生安隱心；為令他住對治無

【現代漢語翻譯】現代漢語譯本『第一種情況是，菩薩生起這樣的心念：『我已經安住于有為（saṃskṛta，指因緣和合而生的事物）和無為（asaṃskṛta，指非因緣和合的事物）沒有差別的智慧中，因此感到安穩；爲了讓其他人也安住于有為和無為沒有差別的智慧中，我生起安慰他們的心。』所謂有為和無為沒有差別的智慧，是指有為的本體就是無為的本體。為什麼呢？因為無為的本體與有為的本體沒有不同，有為的本體與無為的本體沒有不同，即有為的本體就是無為的緣故，依靠對有為本體的無為智慧，一切法都是無為的，因為在本質上沒有差別。『第二種情況是，菩薩生起這樣的心念：『我已經安住於事（vastu，指存在的事物）和無事沒有差別的智慧中，因此感到安穩；爲了讓其他人也安住於事和無事沒有差別的智慧中，我生起安慰他們的心。』所謂事和無事沒有差別的智慧，是指事的本體就是無事的本體。為什麼呢？因為無事的本體與事的本體沒有不同，事的本體與無事的本體沒有不同，即事的本體就是無事的緣故，依靠對事本體的無事智慧，一切法都是無事的。『第三種情況是，菩薩生起這樣的心念：『我已經安住于依止（āśraya，指依靠的事物）和無依止沒有差別的智慧中，因此感到安穩；爲了讓其他人也安住于依止和無依止沒有差別的智慧中，我生起安慰他們的心。』所謂依止和無依止沒有差別的智慧，是指依止的本體就是無依止的本體。為什麼呢？因為無依止的本體與依止的本體沒有不同，依止的本體與無依止的本體沒有不同，即依止的本體就是無依止的緣故，依靠對依止本體的無依止智慧，一切法都是無依止的。『第四種情況是，菩薩生起這樣的心念：『我已經安住于觀（darśana，指觀察）和無觀沒有差別的智慧中，因此感到安穩；爲了讓其他人也安住于觀和無觀沒有差別的智慧中，我生起安慰他們的心。』所謂觀和無觀沒有差別的智慧，是指觀的本體就是無觀的本體。為什麼呢？因為無觀的本體與觀的本體沒有不同，觀的本體與無觀的本體沒有不同，即觀的本體就是無觀的緣故，依靠對觀本體的無觀智慧，一切法都是無觀的。『第五種情況是，菩薩生起這樣的心念：『我已經安住于對治（pratipakṣa，指對治煩惱的方法）和無對治沒有差別的智慧中，因此感到安穩；爲了讓其他人也安住于對治和無對治沒有差別的智慧中，我生起安慰他們的心。』所謂對治和無對治沒有差別的智慧，是指對治的本體就是無對治的本體。為什麼呢？因為無對治的本體與對治的本體沒有不同，對治的本體與無對治的本體沒有不同，即對治的本體就是無對治的緣故，依靠對對治本體的無對治智慧，一切法都是無對治的。』

【English Translation】 English version 『The first is when a Bodhisattva generates this thought: 『I have already dwelt in the wisdom of non-difference between the conditioned (saṃskṛta, things that arise from causes and conditions) and the unconditioned (asaṃskṛta, things that do not arise from causes and conditions), and therefore I feel secure; in order to lead others to dwell in the wisdom of non-difference between the conditioned and the unconditioned, I generate a comforting mind.』 The so-called wisdom of non-difference between the conditioned and the unconditioned means that the essence of the conditioned is the essence of the unconditioned. Why is that? Because the essence of the unconditioned is not different from the essence of the conditioned, and the essence of the conditioned is not different from the essence of the unconditioned, that is, the essence of the conditioned is the unconditioned. Relying on the unconditioned wisdom of the conditioned essence, all dharmas are unconditioned because there is no difference in essence. 『The second is when a Bodhisattva generates this thought: 『I have already dwelt in the wisdom of non-difference between things (vastu, existing things) and non-things, and therefore I feel secure; in order to lead others to dwell in the wisdom of non-difference between things and non-things, I generate a comforting mind.』 The so-called wisdom of non-difference between things and non-things means that the essence of things is the essence of non-things. Why is that? Because the essence of non-things is not different from the essence of things, and the essence of things is not different from the essence of non-things, that is, the essence of things is non-things. Relying on the non-thing wisdom of the thing essence, all dharmas are non-things. 『The third is when a Bodhisattva generates this thought: 『I have already dwelt in the wisdom of non-difference between reliance (āśraya, things relied upon) and non-reliance, and therefore I feel secure; in order to lead others to dwell in the wisdom of non-difference between reliance and non-reliance, I generate a comforting mind.』 The so-called wisdom of non-difference between reliance and non-reliance means that the essence of reliance is the essence of non-reliance. Why is that? Because the essence of non-reliance is not different from the essence of reliance, and the essence of reliance is not different from the essence of non-reliance, that is, the essence of reliance is non-reliance. Relying on the non-reliance wisdom of the reliance essence, all dharmas are non-reliance. 『The fourth is when a Bodhisattva generates this thought: 『I have already dwelt in the wisdom of non-difference between observation (darśana, the act of observing) and non-observation, and therefore I feel secure; in order to lead others to dwell in the wisdom of non-difference between observation and non-observation, I generate a comforting mind.』 The so-called wisdom of non-difference between observation and non-observation means that the essence of observation is the essence of non-observation. Why is that? Because the essence of non-observation is not different from the essence of observation, and the essence of observation is not different from the essence of non-observation, that is, the essence of observation is non-observation. Relying on the non-observation wisdom of the observation essence, all dharmas are non-observation. 『The fifth is when a Bodhisattva generates this thought: 『I have already dwelt in the wisdom of non-difference between antidote (pratipakṣa, methods to counteract afflictions) and non-antidote, and therefore I feel secure; in order to lead others to dwell in the wisdom of non-difference between antidote and non-antidote, I generate a comforting mind.』 The so-called wisdom of non-difference between antidote and non-antidote means that the essence of antidote is the essence of non-antidote. Why is that? Because the essence of non-antidote is not different from the essence of antidote, and the essence of antidote is not different from the essence of non-antidote, that is, the essence of antidote is non-antidote. Relying on the non-antidote wisdom of the antidote essence, all dharmas are non-antidote.』

差別無對治智故，起安慰心。』有言對治無差別無對治智者，所謂對治體即無對治體。何以故？以無對治體不異對治體，對治體不異無對治體，即對治體無對治故，依彼對治體無對治智一切法無對治故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法，則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住相無差別無相智故，生安隱心；為令他住相無差別無相智故，起安慰心。』有言相無差別無相智者，所謂相體即無相體。何以故？以無相體不異相體，相體不異無相體故，以即相體是無相故，依彼相體無相智一切法無相故。

「二謂菩薩生如是心：『我已得住實無差別不實智故，生安隱心；為令他住實無差別不實智故，起安慰心。』有言實無差別不實智者，所謂實體即不實體。何以故？以不實體不異實體，實體不異不實體故，以即實體是不實故，依彼實體不實智一切法不實故。

「三謂菩薩生如是心：『我已得住二無差別不二智故，生安隱心；為令他住二無差別不二智故，起安慰心。』有言二無差別不二智者，所謂二體即不二體。何以故？以不二體不異二體，二體不異不二體

【現代漢語翻譯】現代漢語譯本『因為沒有對治的智慧來對治差別，所以生起安慰心。』有人說，對於沒有對治的差別，沒有對治的智慧，所謂的對治體就是無對治體。為什麼呢？因為無對治體不異於對治體，對治體不異於無對治體，即對治體本身就是無對治的，依靠那對治體的無對治智慧，一切法都是無對治的。『文殊師利（Manjusri，菩薩名）！這稱為五法，諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）得到這五法，就能清凈初歡喜地（Pramudita-bhumi，菩薩十地之第一地），得到大無畏安隱之處。『再者，文殊師利菩薩摩訶薩！有五種法，就能清凈初歡喜地，得到大無畏安隱之處。是哪五種呢？第一是菩薩生起這樣的心：『我已經安住于相無差別無相智（laksana-vikalpa-anabhilaksana-jnana，對現象無分別的無相智慧），所以生起安隱心；爲了讓其他人也安住于相無差別無相智，所以生起安慰心。』有人說，相無差別無相智，所謂的相體就是無相體。為什麼呢？因為無相體不異於相體，相體不異於無相體，即相體本身就是無相的，依靠那相體的無相智慧，一切法都是無相的。第二是菩薩生起這樣的心：『我已經安住于實無差別不實智（satya-vikalpa-asatya-jnana，對真實無分別的不真實智慧），所以生起安隱心；爲了讓其他人也安住于實無差別不實智，所以生起安慰心。』有人說，實無差別不實智，所謂的實體就是不實體。為什麼呢？因為不實體不異於實體，實體不異於不實體，即實體本身就是不實的，依靠那實體的不實智慧，一切法都是不實的。第三是菩薩生起這樣的心：『我已經安住於二無差別不二智（dvaya-vikalpa-advaya-jnana，對二元無分別的不二智慧），所以生起安隱心；爲了讓其他人也安住於二無差別不二智，所以生起安慰心。』有人說，二無差別不二智，所謂的二體就是不二體。為什麼呢？因為不二體不異於二體，二體不異於不二體

【English Translation】 English version 'Because there is no wisdom to counteract the differences, one generates a comforting mind.' Some say that for differences that have no counteracting wisdom, the so-called counteracting entity is the non-counteracting entity. Why? Because the non-counteracting entity is not different from the counteracting entity, and the counteracting entity is not different from the non-counteracting entity. That is, the counteracting entity itself is non-counteracting. Relying on the non-counteracting wisdom of that counteracting entity, all dharmas are non-counteracting. 'Manjusri! These are called the five dharmas. When Bodhisattva-Mahasattvas obtain these five dharmas, they can purify the first Joyful Ground (Pramudita-bhumi) and attain a place of great fearlessness and peace.' 'Furthermore, Manjusri Bodhisattva-Mahasattva! There are five kinds of dharmas that can purify the first Joyful Ground and attain a place of great fearlessness and peace. What are these five? First, a Bodhisattva generates this thought: 『I have already abided in the wisdom of non-difference and non-appearance (laksana-vikalpa-anabhilaksana-jnana), so I generate a peaceful mind; to enable others to also abide in the wisdom of non-difference and non-appearance, I generate a comforting mind.』 Some say that the wisdom of non-difference and non-appearance means that the entity of appearance is the entity of non-appearance. Why? Because the entity of non-appearance is not different from the entity of appearance, and the entity of appearance is not different from the entity of non-appearance. That is, the entity of appearance itself is non-appearance. Relying on the non-appearance wisdom of that entity of appearance, all dharmas are non-appearance.' Second, a Bodhisattva generates this thought: 『I have already abided in the wisdom of non-difference and non-reality (satya-vikalpa-asatya-jnana), so I generate a peaceful mind; to enable others to also abide in the wisdom of non-difference and non-reality, I generate a comforting mind.』 Some say that the wisdom of non-difference and non-reality means that the entity of reality is the entity of non-reality. Why? Because the entity of non-reality is not different from the entity of reality, and the entity of reality is not different from the entity of non-reality. That is, the entity of reality itself is non-reality. Relying on the non-reality wisdom of that entity of reality, all dharmas are non-reality.' Third, a Bodhisattva generates this thought: 『I have already abided in the wisdom of non-difference and non-duality (dvaya-vikalpa-advaya-jnana), so I generate a peaceful mind; to enable others to also abide in the wisdom of non-difference and non-duality, I generate a comforting mind.』 Some say that the wisdom of non-difference and non-duality means that the entity of duality is the entity of non-duality. Why? Because the entity of non-duality is not different from the entity of duality, and the entity of duality is not different from the entity of non-duality.

故，以即二體是不二故，依彼二體不二智一切法不二故。

「四謂菩薩生如是心：『我已得住色無差別無色智故，生安隱心；為令他住色無差別無色智故，起安慰心。』有言色無差別無色智者，所謂色體即無色體。何以故？以無色體不異色體，色體不異無色體故，以即色體是無色故，依彼色體無色智一切法無色故。

「五謂菩薩生如是心：『我已得住世間無差別涅槃智故，生安隱心；為令他住世間無差別涅槃智故，起安慰心。』有言世間無差別涅槃智者，所謂世間體即涅槃體。何以故？以涅槃體不異世間體，世間體不異涅槃體，即世間體是涅槃故，依彼世間體涅槃智一切法涅槃故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住障礙無差別無障礙智故，生安隱心；為令他住障礙無差別無障礙智故，起安慰心。』有言障礙無差別無障礙智者，所謂障礙體即無障礙體。何以故？無障礙體不異障礙體，障礙體不異無障礙體，即障礙體無障礙故，依彼障礙體無障礙智一切法無障礙故。

「二謂菩薩生如是心：『我已得住執著

【現代漢語翻譯】現代漢語譯本：因此，因為這兩種體性是不二的，所以依靠這兩種體性不二的智慧，一切法也都是不二的。『四、菩薩生起這樣的心念：『我已經安住於色（rupa）無差別無色（arupa）的智慧中，所以生起安穩的心；爲了讓其他眾生也安住於色無差別無色的智慧中，所以生起安慰的心。』所謂色無差別無色的智慧，是指色的本體就是無色的本體。為什麼呢？因為無色的本體不異於色的本體，色的本體不異於無色的本體，即色的本體就是無色，依靠這色體無色的智慧，一切法都是無色的。『五、菩薩生起這樣的心念：『我已經安住於世間（loka）無差別涅槃（nirvana）的智慧中，所以生起安穩的心；爲了讓其他眾生也安住於世間無差別涅槃的智慧中，所以生起安慰的心。』所謂世間無差別涅槃的智慧，是指世間的本體就是涅槃的本體。為什麼呢？因為涅槃的本體不異於世間的本體，世間的本體不異於涅槃的本體，即世間的本體就是涅槃，依靠這世間體涅槃的智慧，一切法都是涅槃的。文殊師利（Manjusri）！這稱為五法，諸菩薩摩訶薩（bodhisattva-mahasattva）得到這五法，就能清凈初歡喜地（pramudita-bhumi），得到大無畏安穩的處所。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏安穩的處所。是哪五種呢？一、菩薩生起這樣的心念：『我已經安住于障礙（avarana）無差別無障礙（anavarana）的智慧中，所以生起安穩的心；爲了讓其他眾生也安住于障礙無差別無障礙的智慧中，所以生起安慰的心。』所謂障礙無差別無障礙的智慧，是指障礙的本體就是無障礙的本體。為什麼呢？因為無障礙的本體不異於障礙的本體，障礙的本體不異於無障礙的本體，即障礙的本體就是無障礙，依靠這障礙體無障礙的智慧，一切法都是無障礙的。二、菩薩生起這樣的心念：『我已經安住于執著（abhinivesa）

【English Translation】 English version: Therefore, because these two entities are non-dual, based on the wisdom of the non-duality of these two entities, all dharmas are also non-dual. 'Four, a Bodhisattva generates this thought: 『I have already abided in the wisdom of the non-difference between form (rupa) and formlessness (arupa), therefore I generate a peaceful mind; in order to cause other beings to also abide in the wisdom of the non-difference between form and formlessness, therefore I generate a comforting mind.』 The so-called wisdom of the non-difference between form and formlessness means that the essence of form is the essence of formlessness. Why? Because the essence of formlessness is not different from the essence of form, and the essence of form is not different from the essence of formlessness, that is, the essence of form is formlessness. Based on this wisdom of form being formless, all dharmas are formless. 'Five, a Bodhisattva generates this thought: 『I have already abided in the wisdom of the non-difference between the world (loka) and nirvana (nirvana), therefore I generate a peaceful mind; in order to cause other beings to also abide in the wisdom of the non-difference between the world and nirvana, therefore I generate a comforting mind.』 The so-called wisdom of the non-difference between the world and nirvana means that the essence of the world is the essence of nirvana. Why? Because the essence of nirvana is not different from the essence of the world, and the essence of the world is not different from the essence of nirvana, that is, the essence of the world is nirvana. Based on this wisdom of the world being nirvana, all dharmas are nirvana. Manjusri! These are called the five dharmas. When Bodhisattva-mahasattvas obtain these five dharmas, they can purify the first Joyful Ground (pramudita-bhumi) and obtain a place of great fearlessness and peace. Furthermore, Manjusri Bodhisattva-mahasattva! There are five kinds of dharmas that can purify the first Joyful Ground and obtain a place of great fearlessness and peace. What are these five? One, a Bodhisattva generates this thought: 『I have already abided in the wisdom of the non-difference between obstruction (avarana) and non-obstruction (anavarana), therefore I generate a peaceful mind; in order to cause other beings to also abide in the wisdom of the non-difference between obstruction and non-obstruction, therefore I generate a comforting mind.』 The so-called wisdom of the non-difference between obstruction and non-obstruction means that the essence of obstruction is the essence of non-obstruction. Why? Because the essence of non-obstruction is not different from the essence of obstruction, and the essence of obstruction is not different from the essence of non-obstruction, that is, the essence of obstruction is non-obstruction. Based on this wisdom of obstruction being non-obstruction, all dharmas are non-obstructive. Two, a Bodhisattva generates this thought: 『I have already abided in attachment (abhinivesa)

無差別無執著智故，生安隱心；為令他住執著無差別無執著智故，起安慰心。』有言執著無差別無執著智者，所謂執著體即無執著體。何以故？無執著體不異執著體，執著體不異無執著體，即執著體無執著故，依彼執著體無執著智一切法無執著故。

「三謂菩薩生如是心：『我已得住智無差別無智智故，生安隱心；為令他住智無差別無智智故，起安慰心。』有言智無差別無智智者，所謂智體即無智體。何以故？以無智體不異智體，智體不異無智體故，以即智體是無智故，依彼智體無智智一切法無智故。

「四謂菩薩生如是心：『我已得住有無差別無智故，生安隱心；為令他住有無差別無智故，起安慰心。』有言有無差別無智者，所謂有體即是無體。何以故？無體不異有體，有體不異無體，即有體無故，依彼有體無智一切法無故。

「五謂菩薩生如是心：『我已得住識無差別無識智故，生安隱心；為令他住識無差別無識智故，起安慰心。』有言識無差別無識智者，所謂識體即無識體。何以故？以無識體不異識體，識體不異無識體故，以即識體是無識故，依彼識體無識智一切法無識故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，

【現代漢語翻譯】現代漢語譯本：『由於無差別無執著智，菩薩生起安穩之心；爲了使他人安住于無差別無執著智，菩薩生起安慰之心。』有人說執著無差別無執著智，意思是說執著的本體就是無執著的本體。為什麼呢？因為無執著的本體不異於執著的本體，執著的本體不異於無執著的本體，即執著的本體是無執著的，依靠那執著的本體的無執著智，一切法都是無執著的。『三、菩薩生起這樣的心念：『我已經安住于智無差別無智智，生起安穩之心；爲了使他人安住于智無差別無智智，生起安慰之心。』有人說智無差別無智智，意思是說智的本體就是無智的本體。為什麼呢？因為無智的本體不異於智的本體，智的本體不異於無智的本體，即智的本體是無智的，依靠那智的本體的無智智，一切法都是無智的。『四、菩薩生起這樣的心念：『我已經安住于有無差別無智，生起安穩之心；爲了使他人安住于有無差別無智，生起安慰之心。』有人說有無差別無智，意思是說有的本體就是無的本體。為什麼呢？因為無的本體不異於有的本體，有的本體不異於無的本體，即有的本體是無的，依靠那有的本體的無智，一切法都是無的。『五、菩薩生起這樣的心念：『我已經安住于識無差別無識智，生起安穩之心；爲了使他人安住于識無差別無識智，生起安慰之心。』有人說識無差別無識智，意思是說識的本體就是無識的本體。為什麼呢？因為無識的本體不異於識的本體，識的本體不異於無識的本體，即識的本體是無識的，依靠那識的本體的無識智，一切法都是無識的。文殊師利（Manjusri，菩薩名）！這稱為五法，諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）得到這五法，就能清凈初歡喜地（Pramudita-bhumi，菩薩十地之第一地），得到大無畏安穩之處。再者，

【English Translation】 English version: 'Because of the wisdom of non-differentiation and non-attachment, a Bodhisattva generates a peaceful mind; to enable others to abide in the wisdom of non-differentiation and non-attachment, a Bodhisattva generates a comforting mind.' Some say that the wisdom of non-differentiation and non-attachment means that the essence of attachment is the essence of non-attachment. Why? Because the essence of non-attachment is not different from the essence of attachment, and the essence of attachment is not different from the essence of non-attachment. That is, the essence of attachment is non-attachment. Relying on the wisdom of non-attachment of that essence of attachment, all dharmas are non-attached. 'Third, a Bodhisattva generates this thought: 'I have already abided in the wisdom of non-differentiation of wisdom and non-wisdom, generating a peaceful mind; to enable others to abide in the wisdom of non-differentiation of wisdom and non-wisdom, I generate a comforting mind.' Some say that the wisdom of non-differentiation of wisdom and non-wisdom means that the essence of wisdom is the essence of non-wisdom. Why? Because the essence of non-wisdom is not different from the essence of wisdom, and the essence of wisdom is not different from the essence of non-wisdom. That is, the essence of wisdom is non-wisdom. Relying on the wisdom of non-wisdom of that essence of wisdom, all dharmas are non-wisdom. 'Fourth, a Bodhisattva generates this thought: 'I have already abided in the non-differentiation of existence and non-existence, generating a peaceful mind; to enable others to abide in the non-differentiation of existence and non-existence, I generate a comforting mind.' Some say that the non-differentiation of existence and non-existence means that the essence of existence is the essence of non-existence. Why? Because the essence of non-existence is not different from the essence of existence, and the essence of existence is not different from the essence of non-existence. That is, the essence of existence is non-existence. Relying on the wisdom of non-existence of that essence of existence, all dharmas are non-existent. 'Fifth, a Bodhisattva generates this thought: 'I have already abided in the wisdom of non-differentiation of consciousness and non-consciousness, generating a peaceful mind; to enable others to abide in the wisdom of non-differentiation of consciousness and non-consciousness, I generate a comforting mind.' Some say that the wisdom of non-differentiation of consciousness and non-consciousness means that the essence of consciousness is the essence of non-consciousness. Why? Because the essence of non-consciousness is not different from the essence of consciousness, and the essence of consciousness is not different from the essence of non-consciousness. That is, the essence of consciousness is non-consciousness. Relying on the wisdom of non-consciousness of that essence of consciousness, all dharmas are non-conscious. Manjusri (a Bodhisattva's name)! These are called the five dharmas. When Bodhisattva-Mahasattvas (Great Bodhisattvas) obtain these five dharmas, they can purify the first Joyful Ground (Pramudita-bhumi, the first of the ten Bodhisattva grounds) and attain a place of great fearlessness and peace. Furthermore,

文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住名無差別無名智故，生安隱心；為令他住名無差別無名智故，起安慰心。』有言名無差別無名智者，所謂名體即無名體。何以故？以無名體不異名體，名體不異無名體故，以即名體是無名故，依彼名體無名智一切法無名故。

「二謂菩薩生如是心：『我已得住我無差別無我智故，生安隱心；為令他住我無差別無我智故，起安慰心。』有言我無差別無我智者，所謂我體即無我體。何以故？以無我體不異我體，我體不異無我體故，以即我體是無我故，依彼我體無我智一切法無我故。

「三謂菩薩生如是心：『我已得住因緣和合作無差別無因緣和合作智故，生安隱心；為令他住因緣和合作無差別無因緣和合作智故，起安慰心。』有言因緣和合作無差別無因緣和合作智者，所謂因緣和合作體即無因緣和合作體。何以故？無因緣和合作體不異因緣和合作體，因緣和合作體不異無因緣和合作體，即因緣和合作體無因緣和合作故，依因緣和合作體無因緣和合作智一切法無因緣和合作故。

「四謂菩薩生如是心：『我已得住別相無差別無別相智故，生安隱心；為令他住別相無差別無別相智故，起安慰心

【現代漢語翻譯】現代漢語譯本：文殊師利菩薩摩訶薩（Mahāsattva， महानसत्त्व，意為大菩薩）！有五種法則能夠清凈初歡喜地（Pramudita-bhumi，प्रमुदिताभूमि，菩薩修行階位的第一階段），獲得大無畏的安穩之處。是哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于名為無差別無名智的境界，因此生起安穩的心；爲了讓其他眾生也安住于名為無差別無名智的境界，從而生起安慰的心。』所謂無差別無名智，是指名相的本體即是無名相的本體。為什麼這樣說呢？因為無名相的本體與名相的本體沒有差別，名相的本體與無名相的本體也沒有差別，即名相的本體就是無名相，依此名相的本體，以無名智了知一切法都是無名的。第二種是菩薩生起這樣的心念：『我已經安住於我無差別無我智的境界，因此生起安穩的心；爲了讓其他眾生也安住於我無差別無我智的境界，從而生起安慰的心。』所謂我無差別無我智，是指我的本體即是無我的本體。為什麼這樣說呢？因為無我的本體與我的本體沒有差別，我的本體與無我的本體也沒有差別，即我的本體就是無我，依此我的本體，以無我智了知一切法都是無我的。第三種是菩薩生起這樣的心念：『我已經安住于因緣和合的無差別無因緣和合智的境界，因此生起安穩的心；爲了讓其他眾生也安住于因緣和合的無差別無因緣和合智的境界，從而生起安慰的心。』所謂因緣和合的無差別無因緣和合智，是指因緣和合的本體即是無因緣和合的本體。為什麼這樣說呢？因為無因緣和合的本體與因緣和合的本體沒有差別，因緣和合的本體與無因緣和合的本體也沒有差別，即因緣和合的本體就是無因緣和合，依此因緣和合的本體，以無因緣和合智了知一切法都是無因緣和合的。第四種是菩薩生起這樣的心念：『我已經安住于別相的無差別無別相智的境界，因此生起安穩的心；爲了讓其他眾生也安住于別相的無差別無別相智的境界，從而生起安慰的心。

【English Translation】 English version: Mañjuśrī Bodhisattva Mahāsattva! There are five dharmas that purify the first Joyful Ground (Pramudita-bhumi), and attain a place of great fearlessness and peace. What are these five? The first is that a Bodhisattva generates this thought: 『I have already abided in the state of what is called the wisdom of non-differentiation from no-name, therefore I generate a peaceful mind; in order to cause others to abide in the state of what is called the wisdom of non-differentiation from no-name, I generate a comforting mind.』 What is meant by the wisdom of non-differentiation from no-name is that the essence of name is the essence of no-name. Why is this so? Because the essence of no-name is not different from the essence of name, and the essence of name is not different from the essence of no-name, that is, the essence of name is no-name, and based on the essence of name, with the wisdom of no-name, one knows that all dharmas are no-name. The second is that a Bodhisattva generates this thought: 『I have already abided in the state of the wisdom of non-differentiation from no-self, therefore I generate a peaceful mind; in order to cause others to abide in the state of the wisdom of non-differentiation from no-self, I generate a comforting mind.』 What is meant by the wisdom of non-differentiation from no-self is that the essence of self is the essence of no-self. Why is this so? Because the essence of no-self is not different from the essence of self, and the essence of self is not different from the essence of no-self, that is, the essence of self is no-self, and based on the essence of self, with the wisdom of no-self, one knows that all dharmas are no-self. The third is that a Bodhisattva generates this thought: 『I have already abided in the state of the wisdom of non-differentiation from no-conditioned-arising, therefore I generate a peaceful mind; in order to cause others to abide in the state of the wisdom of non-differentiation from no-conditioned-arising, I generate a comforting mind.』 What is meant by the wisdom of non-differentiation from no-conditioned-arising is that the essence of conditioned-arising is the essence of no-conditioned-arising. Why is this so? Because the essence of no-conditioned-arising is not different from the essence of conditioned-arising, and the essence of conditioned-arising is not different from the essence of no-conditioned-arising, that is, the essence of conditioned-arising is no-conditioned-arising, and based on the essence of conditioned-arising, with the wisdom of no-conditioned-arising, one knows that all dharmas are no-conditioned-arising. The fourth is that a Bodhisattva generates this thought: 『I have already abided in the state of the wisdom of non-differentiation from no-distinct-characteristic, therefore I generate a peaceful mind; in order to cause others to abide in the state of the wisdom of non-differentiation from no-distinct-characteristic, I generate a comforting mind.

。』有言別相無差別無別相智者，所謂別相體即無別相體。何以故？無別相體不異別相體，別相體不異無別相體，即別相體無別相故，依彼別相體無別相智一切法無別相故。

「五謂菩薩生如是心：『我已得住字無差別無字智故，生安隱心；為令他住字無差別無字智故，起安慰心。』有言字無差別無字智者，所謂字型即無字型。何以故？以無字型不異字型，字型不異無字型故，以即字型是無字故，依彼字型無字智一切法無字故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住憍慢無差別無憍慢智故，生安隱心；為令他住憍慢無差別無憍慢智故，起安慰心。』有言憍慢無差別無憍慢智者，所謂憍慢體即無憍慢體。何以故？無憍慢體不異憍慢體，憍慢體不異無憍慢體，即憍慢體無憍慢故，依彼憍慢體無憍慢智一切法無憍慢故。

「二謂菩薩生如是心：『我已得住自讚無差別無自讚智故，生安隱心；為令他住自讚無差別無自讚智故，起安慰心。』有言自讚無差別無自讚智者，所謂自讚體即無自讚體。何以故？無自讚體不異自讚體

【現代漢語翻譯】現代漢語譯本：『有人說，對於有差別相和無差別相的智慧，所謂有差別相的本體就是無差別相的本體。為什麼呢？因為無差別相的本體與有差別相的本體沒有不同，有差別相的本體與無差別相的本體沒有不同，即有差別相的本體本身就是無差別相的緣故，依靠對有差別相的本體的無差別相的智慧，一切法都是無差別相的緣故。『第五，菩薩生起這樣的心念：『我已經安住于文字無差別（字無差別，指文字的本質是空性，沒有固定不變的特性）的無文字智慧（無字智，指超越文字概念的智慧）中，所以內心安穩；爲了讓其他眾生也安住于文字無差別的無文字智慧中，所以生起安慰之心。』有人說，文字無差別的無文字智慧，所謂文字的本體就是無文字的本體。為什麼呢？因為無文字的本體與文字的本體沒有不同，文字的本體與無文字的本體沒有不同，即文字的本體本身就是無文字的緣故，依靠對文字的本體的無文字智慧，一切法都是無文字的緣故。『文殊師利（Manjusri，菩薩名）！這稱為五種法，諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）得到這五種法，就能清凈初歡喜地（初地菩薩的境界），得到大無畏的安穩之處。』『再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏的安穩之處。哪五種呢？第一，菩薩生起這樣的心念：『我已經安住于驕慢無差別（憍慢無差別，指驕慢的本質是空性，沒有固定不變的特性）的無驕慢智慧（無憍慢智，指超越驕慢概念的智慧）中，所以內心安穩；爲了讓其他眾生也安住于驕慢無差別的無驕慢智慧中，所以生起安慰之心。』有人說，驕慢無差別的無驕慢智慧，所謂驕慢的本體就是無驕慢的本體。為什麼呢？因為無驕慢的本體與驕慢的本體沒有不同，驕慢的本體與無驕慢的本體沒有不同，即驕慢的本體本身就是無驕慢的緣故，依靠對驕慢的本體的無驕慢智慧，一切法都是無驕慢的緣故。『第二，菩薩生起這樣的心念：『我已經安住于自讚無差別（自讚無差別，指自讚的本質是空性，沒有固定不變的特性）的無自讚智慧（無自讚智，指超越自讚概念的智慧）中，所以內心安穩；爲了讓其他眾生也安住于自讚無差別的無自讚智慧中，所以生起安慰之心。』有人說，自讚無差別的無自讚智慧，所謂自讚的本體就是無自讚的本體。為什麼呢？因為無自讚的本體與自讚的本體沒有不同，自讚的本體

【English Translation】 English version: 'It is said that for the wise who understand the difference and non-difference of characteristics, the essence of a differentiated characteristic is the same as the essence of a non-differentiated characteristic. Why is that? Because the essence of a non-differentiated characteristic is not different from the essence of a differentiated characteristic, and the essence of a differentiated characteristic is not different from the essence of a non-differentiated characteristic. That is, the essence of a differentiated characteristic is itself non-differentiated. Therefore, relying on the wisdom of non-differentiation regarding the essence of differentiated characteristics, all dharmas are non-differentiated.' 'Fifth, a Bodhisattva generates this thought: 『I have already abided in the wisdom of non-letters (no-letter wisdom, referring to wisdom that transcends the concept of letters) which is non-different from letters (letter non-difference, referring to the essence of letters being emptiness, without fixed characteristics), and therefore my mind is at peace. To enable others to abide in the wisdom of non-letters which is non-different from letters, I generate a comforting mind.』 It is said that the wisdom of non-letters which is non-different from letters, the essence of letters is the same as the essence of non-letters. Why is that? Because the essence of non-letters is not different from the essence of letters, and the essence of letters is not different from the essence of non-letters. That is, the essence of letters is itself non-letters. Therefore, relying on the wisdom of non-letters regarding the essence of letters, all dharmas are non-letters.' 'Manjusri (菩薩名)! These are called the five dharmas. When Bodhisattva-Mahasattvas (大菩薩) obtain these five dharmas, they can purify the first Joyful Ground (初地菩薩的境界) and attain a place of great fearlessness and peace.' 'Furthermore, Manjusri Bodhisattva-Mahasattva! There are five kinds of dharmas that can purify the first Joyful Ground and attain a place of great fearlessness and peace. What are the five? First, a Bodhisattva generates this thought: 『I have already abided in the wisdom of non-arrogance (no-arrogance wisdom, referring to wisdom that transcends the concept of arrogance) which is non-different from arrogance (arrogance non-difference, referring to the essence of arrogance being emptiness, without fixed characteristics), and therefore my mind is at peace. To enable others to abide in the wisdom of non-arrogance which is non-different from arrogance, I generate a comforting mind.』 It is said that the wisdom of non-arrogance which is non-different from arrogance, the essence of arrogance is the same as the essence of non-arrogance. Why is that? Because the essence of non-arrogance is not different from the essence of arrogance, and the essence of arrogance is not different from the essence of non-arrogance. That is, the essence of arrogance is itself non-arrogance. Therefore, relying on the wisdom of non-arrogance regarding the essence of arrogance, all dharmas are non-arrogance.' 'Second, a Bodhisattva generates this thought: 『I have already abided in the wisdom of non-self-praise (no-self-praise wisdom, referring to wisdom that transcends the concept of self-praise) which is non-different from self-praise (self-praise non-difference, referring to the essence of self-praise being emptiness, without fixed characteristics), and therefore my mind is at peace. To enable others to abide in the wisdom of non-self-praise which is non-different from self-praise, I generate a comforting mind.』 It is said that the wisdom of non-self-praise which is non-different from self-praise, the essence of self-praise is the same as the essence of non-self-praise. Why is that? Because the essence of non-self-praise is not different from the essence of self-praise, and the essence of self-praise

，自讚體不異無自讚體，即自讚體無自讚故，依彼自讚體無自讚智一切法無自讚故。

「三謂菩薩生如是心：『我已得住不了義無差別了義智故，生安隱心；為令他住不了義無差別了義智故，起安慰心。』有言不了義無差別了義智者，所謂不了義體即了義體。何以故？了義體不異不了義體，不了義體不異了義體，即不了義體是了義故，依彼不了義體了義智一切法了義故。

「四謂菩薩生如是心：『我已得住人法無差別無人法智故，生安隱心；為令他住人法無差別無人法智故，起安慰心。』有言人法無差別無人法智者，所謂人法體即無人法體。何以故？無人法體不異人法體，人法體不異無人法體，即人法體無人法故，依彼人法體無人法智一切法無人法故。

「五謂菩薩生如是心：『我已得住邪見無差別正見智故，生安隱心；為令他住邪見無差別正見智故，起安慰心。』有言邪見無差別正見智者，所謂邪見體即正見體。何以故？以正見體不異邪見體，邪見體不異正見體，即邪見體是正見故，依彼邪見體正見智一切法正見故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安

【現代漢語翻譯】現代漢語譯本：自讚的本體與無自讚的本體沒有區別，因為自讚的本體本身就是無自讚的，依靠這種自讚本體的無自讚智慧，一切法都是無自讚的。三是指菩薩生起這樣的心念：『我已經安住于不了義（不究竟的）與無差別了義（究竟的）的智慧中，所以內心安穩；爲了讓其他眾生也安住于不了義與無差別了義的智慧中，所以生起安慰之心。』所謂不了義與無差別了義的智慧，是指不了義的本體就是了義的本體。為什麼呢？因爲了義的本體與不了義的本體沒有區別，不了義的本體與了義的本體沒有區別，即不了義的本體就是了義的，依靠這種不了義本體的了義智慧，一切法都是了義的。四是指菩薩生起這樣的心念：『我已經安住於人法（眾生和法）無差別與無人法（無眾生和法）的智慧中，所以內心安穩；爲了讓其他眾生也安住於人法無差別與無人法的智慧中，所以生起安慰之心。』所謂人法無差別與無人法的智慧，是指人法的本體就是無人法的本體。為什麼呢？因為無人法的本體與人法的本體沒有區別，人法的本體與無人法的本體沒有區別，即人法的本體就是無人法的，依靠這種人法本體的無人法智慧，一切法都是無人法的。五是指菩薩生起這樣的心念：『我已經安住于邪見（錯誤的見解）無差別與正見（正確的見解）的智慧中，所以內心安穩；爲了讓其他眾生也安住于邪見無差別與正見的智慧中，所以生起安慰之心。』所謂邪見無差別與正見的智慧，是指邪見的本體就是正見的本體。為什麼呢？因為正見的本體與邪見的本體沒有區別，邪見的本體與正見的本體沒有區別，即邪見的本體就是正見的，依靠這種邪見本體的正見智慧，一切法都是正見的。文殊師利（Manjusri，菩薩名）！這稱為五法，諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）得到這五法，就能清凈初歡喜地（the first bhumi of joy），得到大無畏的安穩之處。再者，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得到大無畏的安穩之處。

【English Translation】 English version: The nature of self-praise is not different from the nature of non-self-praise, because the nature of self-praise is itself non-self-praise. Relying on this wisdom of non-self-praise in the nature of self-praise, all dharmas are without self-praise. Third, it refers to a Bodhisattva generating such a thought: 『I have already abided in the wisdom of the undifferentiated definitive (ultimate) and non-definitive (provisional), therefore my mind is at peace; in order to lead others to abide in the wisdom of the undifferentiated definitive and non-definitive, I generate a comforting mind.』 The so-called wisdom of the undifferentiated definitive and non-definitive means that the nature of the non-definitive is the nature of the definitive. Why? Because the nature of the definitive is not different from the nature of the non-definitive, and the nature of the non-definitive is not different from the nature of the definitive, that is, the nature of the non-definitive is the definitive. Relying on this wisdom of the definitive in the nature of the non-definitive, all dharmas are definitive. Fourth, it refers to a Bodhisattva generating such a thought: 『I have already abided in the wisdom of the undifferentiated person and dharma (sentient beings and phenomena) and the non-person and non-dharma, therefore my mind is at peace; in order to lead others to abide in the wisdom of the undifferentiated person and dharma and the non-person and non-dharma, I generate a comforting mind.』 The so-called wisdom of the undifferentiated person and dharma and the non-person and non-dharma means that the nature of person and dharma is the nature of non-person and non-dharma. Why? Because the nature of non-person and non-dharma is not different from the nature of person and dharma, and the nature of person and dharma is not different from the nature of non-person and non-dharma, that is, the nature of person and dharma is non-person and non-dharma. Relying on this wisdom of non-person and non-dharma in the nature of person and dharma, all dharmas are non-person and non-dharma. Fifth, it refers to a Bodhisattva generating such a thought: 『I have already abided in the wisdom of the undifferentiated wrong view and right view, therefore my mind is at peace; in order to lead others to abide in the wisdom of the undifferentiated wrong view and right view, I generate a comforting mind.』 The so-called wisdom of the undifferentiated wrong view and right view means that the nature of wrong view is the nature of right view. Why? Because the nature of right view is not different from the nature of wrong view, and the nature of wrong view is not different from the nature of right view, that is, the nature of wrong view is right view. Relying on this wisdom of right view in the nature of wrong view, all dharmas are right view. Manjusri (菩薩名)! These are called the five dharmas. When Bodhisattva-Mahasattvas (大菩薩) obtain these five dharmas, they can purify the first bhumi of joy (初歡喜地) and attain a place of great fearlessness and peace. Furthermore, Manjusri Bodhisattva-Mahasattva! There are five kinds of dharmas that can purify the first bhumi of joy and attain a place of great fearlessness and peace.

隱之處。何等為五？一謂菩薩生如是心：『我已得住無平等無差別平等智故，生安隱心；為令他住無平等無差別平等智故，起安慰心。』有言無平等無差別平等智者，所謂無平等體即平等體。何以故？以平等體不異無平等體，無平等體不異平等體，即無平等體是平等故，依彼無平等體平等智一切法平等故。

「二謂菩薩生如是心：『我已得住邊無差別無邊智故，生安隱心；為令他住邊無差別無邊智故，起安慰心。』有言邊無差別無邊智者，所謂邊體即無邊體。何以故？以無邊體不異邊體，邊體不異無邊體故，以即邊體是無邊故，依彼邊體無邊智一切法無邊故。

「三謂菩薩生如是心：『我已得住知可知無差別智智故，生安隱心；為令他住知可知無差別智智故，起安慰心。』有言知可知無差別智智者，所謂知可知體即是智體。何以故？智體不異知可知體，知可知體不異智體，即知可知體是智體故，依彼知可知體智智一切法智故。

「四謂菩薩生如是心：『我已得住取無差別無取智故，生安隱心；為令他住取無差別無取智故，起安慰心。』有言取無差別無取智者，所謂取體即無取體。何以故？以無取體不異取體，取體不異無取體故，以即取體是無取故，依彼取體無取智一切法無取故。

「五謂菩

【現代漢語翻譯】現代漢語譯本在隱秘之處。什麼是五種（安隱之處）？第一種是菩薩生起這樣的心念：『我已經安住于無平等無差別平等智（指證悟到一切法平等，沒有高下差別的智慧）之中，所以內心安穩；爲了讓其他眾生也安住于無平等無差別平等智之中，所以生起安慰之心。』所謂無平等無差別平等智，是指無平等的本體就是平等的本體。為什麼呢？因為平等的本體與無平等的本體沒有差別，無平等的本體與平等的本體沒有差別，即無平等的本體就是平等，依靠這無平等的本體的平等智，一切法都是平等的。第二種是菩薩生起這樣的心念：『我已經安住于邊無差別無邊智（指證悟到一切法無邊際，沒有界限的智慧）之中，所以內心安穩；爲了讓其他眾生也安住于邊無差別無邊智之中，所以生起安慰之心。』所謂邊無差別無邊智，是指邊的本體就是無邊的本體。為什麼呢？因為無邊的本體與邊的本體沒有差別，邊的本體與無邊的本體沒有差別，即邊的本體就是無邊，依靠這邊的本體的無邊智，一切法都是無邊的。第三種是菩薩生起這樣的心念：『我已經安住于知可知無差別智智（指證悟到能知和所知沒有差別，智慧本身就是所知的智慧）之中，所以內心安穩；爲了讓其他眾生也安住于知可知無差別智智之中，所以生起安慰之心。』所謂知可知無差別智智，是指能知和所知的本體就是智慧的本體。為什麼呢？因為智慧的本體與能知和所知的本體沒有差別，能知和所知的本體與智慧的本體沒有差別，即能知和所知的本體就是智慧的本體，依靠這能知和所知的本體的智智，一切法都是智慧。第四種是菩薩生起這樣的心念：『我已經安住于取無差別無取智（指證悟到執取和不執取沒有差別，沒有執取的智慧）之中，所以內心安穩；爲了讓其他眾生也安住于取無差別無取智之中，所以生起安慰之心。』所謂取無差別無取智，是指執取的本體就是不執取的本體。為什麼呢？因為不執取的本體與執取的本體沒有差別，執取的本體與不執取的本體沒有差別，即執取的本體就是不執取，依靠這執取的本體的無取智，一切法都是不執取的。第五種是菩薩生起這樣的心念：

【English Translation】 English version In secluded places. What are the five? The first is when a Bodhisattva generates this thought: 『I have already abided in the wisdom of non-equality and non-difference (an understanding that all things are equal, without high or low distinctions), therefore my mind is at peace; in order to lead others to abide in the wisdom of non-equality and non-difference, I generate a comforting mind.』 What is meant by the wisdom of non-equality and non-difference is that the essence of non-equality is the essence of equality. Why? Because the essence of equality is not different from the essence of non-equality, and the essence of non-equality is not different from the essence of equality. That is, the essence of non-equality is equality. Relying on this wisdom of equality based on the essence of non-equality, all dharmas are equal. The second is when a Bodhisattva generates this thought: 『I have already abided in the wisdom of non-difference of boundaries and boundlessness (an understanding that all things are boundless, without limits), therefore my mind is at peace; in order to lead others to abide in the wisdom of non-difference of boundaries and boundlessness, I generate a comforting mind.』 What is meant by the wisdom of non-difference of boundaries and boundlessness is that the essence of boundaries is the essence of boundlessness. Why? Because the essence of boundlessness is not different from the essence of boundaries, and the essence of boundaries is not different from the essence of boundlessness. That is, the essence of boundaries is boundlessness. Relying on this wisdom of boundlessness based on the essence of boundaries, all dharmas are boundless. The third is when a Bodhisattva generates this thought: 『I have already abided in the wisdom of non-difference between the knowable and the known (an understanding that the knower and the known are not different, that wisdom itself is the known), therefore my mind is at peace; in order to lead others to abide in the wisdom of non-difference between the knowable and the known, I generate a comforting mind.』 What is meant by the wisdom of non-difference between the knowable and the known is that the essence of the knowable and the known is the essence of wisdom. Why? Because the essence of wisdom is not different from the essence of the knowable and the known, and the essence of the knowable and the known is not different from the essence of wisdom. That is, the essence of the knowable and the known is the essence of wisdom. Relying on this wisdom based on the essence of the knowable and the known, all dharmas are wisdom. The fourth is when a Bodhisattva generates this thought: 『I have already abided in the wisdom of non-difference between grasping and non-grasping (an understanding that grasping and non-grasping are not different, that there is no grasping), therefore my mind is at peace; in order to lead others to abide in the wisdom of non-difference between grasping and non-grasping, I generate a comforting mind.』 What is meant by the wisdom of non-difference between grasping and non-grasping is that the essence of grasping is the essence of non-grasping. Why? Because the essence of non-grasping is not different from the essence of grasping, and the essence of grasping is not different from the essence of non-grasping. That is, the essence of grasping is non-grasping. Relying on this wisdom of non-grasping based on the essence of grasping, all dharmas are non-grasping. The fifth is when a Bodhisattva generates this thought:

薩生如是心：『我已得住修行無差別無修行智故，生安隱心；為令他住修行無差別無修行智故，起安慰心。』有言修行無差別無修行智者，所謂修行體即無修行體。何以故？無修行體不異修行體，修行體不異無修行體，即修行體無修行故，依彼修行體無修行智一切法無修行故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住非中道無差別中道智故，生安隱心；為令他住非中道無差別中道智故，起安慰心。』有言非中道無差別中道智者，所謂非中道體即中道體。何以故？以中道體不異非中道體，非中道體不異中道體，即非中道體是中道故，依彼非中道體中道智一切法中道故。

「二謂菩薩生如是心：『我已得住非虛空無差別虛空智故，生安隱心；為令他住非虛空無差別虛空智故，起安慰心。』有言非虛空無差別虛空智者，所謂非虛空體即虛空體。何以故？以虛空體不異非虛空體，非虛空體不異虛空體，即非虛空體是虛空故，依彼非虛空體虛空智一切法虛空故。

「三謂菩薩生如是心：『我已得住非石女子平等無差別石女子平

【現代漢語翻譯】現代漢語譯本薩陀（Sattva）生起這樣的心念：『我已經安住于修行無差別無修行智（指證悟到修行與不修行的本質並無差別）的境界，因此內心安穩；爲了讓其他眾生也安住于修行無差別無修行智的境界，我生起安慰之心。』所謂修行無差別無修行智，是指修行的本體即是不修行的本體。為什麼呢？因為不修行的本體與修行的本體沒有差別，修行的本體與不修行的本體也沒有差別，即修行的本體本身就是無修行的，依此修行本體的無修行智，一切法都是無修行的。文殊師利！這稱為五法，諸位菩薩摩訶薩因為得到這五法，能夠清凈初歡喜地（菩薩修行階位的第一階段），獲得大無畏的安穩之處。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏的安穩之處。是哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于非中道無差別中道智（指證悟到非中道與中道的本質並無差別）的境界，因此內心安穩；爲了讓其他眾生也安住于非中道無差別中道智的境界，我生起安慰之心。』所謂非中道無差別中道智，是指非中道的本體即是中道的本體。為什麼呢？因為中道的本體與非中道的本體沒有差別，非中道的本體與中道的本體也沒有差別，即非中道的本體本身就是中道的，依此非中道本體的中道智，一切法都是中道的。第二種是菩薩生起這樣的心念：『我已經安住于非虛空無差別虛空智（指證悟到非虛空與虛空的本質並無差別）的境界，因此內心安穩；爲了讓其他眾生也安住于非虛空無差別虛空智的境界，我生起安慰之心。』所謂非虛空無差別虛空智，是指非虛空的本體即是虛空的本體。為什麼呢？因為虛空的本體與非虛空的本體沒有差別，非虛空的本體與虛空的本體也沒有差別，即非虛空的本體本身就是虛空的，依此非虛空本體的虛空智，一切法都是虛空的。第三種是菩薩生起這樣的心念：『我已經安住于非石女兒平等無差別石女兒平等智（指證悟到非石女兒與石女兒的平等性並無差別）的境界，

【English Translation】 English version Sattva generates this thought: 'I have already dwelt in the wisdom of non-difference between practice and non-practice (meaning realizing the essence of practice and non-practice are not different), thus my mind is at peace; in order to lead others to dwell in the wisdom of non-difference between practice and non-practice, I generate a comforting mind.' What is meant by the wisdom of non-difference between practice and non-practice is that the essence of practice is the essence of non-practice. Why? Because the essence of non-practice is not different from the essence of practice, and the essence of practice is not different from the essence of non-practice, that is, the essence of practice itself is non-practice, and based on this wisdom of non-practice in the essence of practice, all dharmas are non-practice. Manjushri! These are called the five dharmas. Because the Bodhisattva Mahasattvas obtain these five dharmas, they can purify the first Joyful Ground (the first stage of a Bodhisattva's practice) and attain a place of great fearlessness and peace. Furthermore, Manjushri Bodhisattva Mahasattva! There are five kinds of principles that can purify the first Joyful Ground and attain a place of great fearlessness and peace. What are the five? The first is that a Bodhisattva generates this thought: 'I have already dwelt in the wisdom of non-difference between non-middle way and middle way (meaning realizing the essence of non-middle way and middle way are not different), thus my mind is at peace; in order to lead others to dwell in the wisdom of non-difference between non-middle way and middle way, I generate a comforting mind.' What is meant by the wisdom of non-difference between non-middle way and middle way is that the essence of non-middle way is the essence of middle way. Why? Because the essence of middle way is not different from the essence of non-middle way, and the essence of non-middle way is not different from the essence of middle way, that is, the essence of non-middle way itself is the middle way, and based on this wisdom of middle way in the essence of non-middle way, all dharmas are the middle way. The second is that a Bodhisattva generates this thought: 'I have already dwelt in the wisdom of non-difference between non-emptiness and emptiness (meaning realizing the essence of non-emptiness and emptiness are not different), thus my mind is at peace; in order to lead others to dwell in the wisdom of non-difference between non-emptiness and emptiness, I generate a comforting mind.' What is meant by the wisdom of non-difference between non-emptiness and emptiness is that the essence of non-emptiness is the essence of emptiness. Why? Because the essence of emptiness is not different from the essence of non-emptiness, and the essence of non-emptiness is not different from the essence of emptiness, that is, the essence of non-emptiness itself is emptiness, and based on this wisdom of emptiness in the essence of non-emptiness, all dharmas are emptiness. The third is that a Bodhisattva generates this thought: 'I have already dwelt in the wisdom of non-difference between the equality of a non-stone daughter and a stone daughter (meaning realizing the essence of the equality of a non-stone daughter and a stone daughter are not different),

等智故，生安隱心；為令他住非石女子平等無差別石女子平等智故，起安慰心。』有言非石女子平等無差別石女子平等智者，所謂非石女子平等體即石女子平等體。何以故？石女子平等體不異非石女子平等體，非石女子平等體不異石女子平等體，即非石女子平等體石女子平等故，依彼非石女子平等體石女子平等智一切法石女子平等故。

「四謂菩薩生如是心：『我已得住非如陽炎無差別如陽炎智故，生安隱心；為令他住非如陽炎無差別如陽炎智故，起安慰心。』有言非如陽炎無差別如陽炎智者，所謂非如陽炎體即如陽炎體。何以故？如陽炎體即非如陽炎體，非如陽炎體即如陽炎體，以非如陽炎體即如陽炎故，依彼非如陽炎體如陽炎智一切法如陽炎故。

「五謂菩薩生如是心：『我已得住邪見無差別無邪見智故，生安隱心；為令他住邪見無差別無邪見智故，起安慰心。』有言邪見無差別無邪見智者，所謂邪見體即無邪見體。何以故？無邪見體不異邪見體，邪見體不異無邪見體，即邪見體無邪見故，依彼邪見體無邪見智一切法無邪見故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大

【現代漢語翻譯】現代漢語譯本『因為證得了平等智，所以生起了安穩的心；爲了讓其他眾生安住于非石女與石女平等無差別的平等智中，所以生起了安慰的心。』所謂非石女與石女平等無差別的平等智，是指非石女的本體與石女的本體是相同的。為什麼呢？因為石女的本體與非石女的本體沒有差異，非石女的本體與石女的本體也沒有差異，即非石女的本體與石女是平等的，依此非石女的本體與石女平等的智慧，一切法都是與石女平等的。『四、菩薩生起這樣的心念：『我已經安住于非如陽焰與如陽焰無差別的智慧中，所以生起了安穩的心；爲了讓其他眾生安住于非如陽焰與如陽焰無差別的智慧中，所以生起了安慰的心。』所謂非如陽焰與如陽焰無差別的智慧，是指非如陽焰的本體與如陽焰的本體是相同的。為什麼呢？因為如陽焰的本體與非如陽焰的本體沒有差異，非如陽焰的本體與如陽焰的本體也沒有差異，因為非如陽焰的本體與如陽焰是相同的，依此非如陽焰的本體與如陽焰的智慧，一切法都如陽焰一般。『五、菩薩生起這樣的心念：『我已經安住于邪見與無邪見無差別的智慧中，所以生起了安穩的心；爲了讓其他眾生安住于邪見與無邪見無差別的智慧中，所以生起了安慰的心。』所謂邪見與無邪見無差別的智慧，是指邪見的本體與無邪見的本體是相同的。為什麼呢？因為無邪見的本體與邪見的本體沒有差異，邪見的本體與無邪見的本體也沒有差異，即邪見的本體與無邪見是相同的，依此邪見的本體與無邪見的智慧，一切法都是無邪見的。「文殊師利（Manjusri）！這稱為五種法，諸菩薩摩訶薩（Bodhisattva-Mahasattva）因為得到這五種法，所以能夠清凈初歡喜地（Pramudita-bhumi），得到大無畏安穩的處所。「再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大

【English Translation】 English version 'Because of attaining the wisdom of equality, one generates a peaceful mind; to enable others to abide in the wisdom of equality where there is no difference between a non-barren woman and a barren woman, one generates a comforting mind.' The so-called wisdom of equality where there is no difference between a non-barren woman and a barren woman means that the essence of a non-barren woman is the same as the essence of a barren woman. Why? Because the essence of a barren woman is not different from the essence of a non-barren woman, and the essence of a non-barren woman is not different from the essence of a barren woman. That is, the essence of a non-barren woman is equal to that of a barren woman. Based on this wisdom of the equality of the essence of a non-barren woman and a barren woman, all dharmas are equal to a barren woman. 'Four, a Bodhisattva generates this thought: 『I have already abided in the wisdom of no difference between what is not like a mirage and what is like a mirage, therefore I generate a peaceful mind; to enable others to abide in the wisdom of no difference between what is not like a mirage and what is like a mirage, I generate a comforting mind.』 The so-called wisdom of no difference between what is not like a mirage and what is like a mirage means that the essence of what is not like a mirage is the same as the essence of what is like a mirage. Why? Because the essence of what is like a mirage is not different from the essence of what is not like a mirage, and the essence of what is not like a mirage is not different from the essence of what is like a mirage. Because the essence of what is not like a mirage is the same as what is like a mirage, based on this wisdom of the essence of what is not like a mirage and what is like a mirage, all dharmas are like a mirage. 'Five, a Bodhisattva generates this thought: 『I have already abided in the wisdom of no difference between wrong views and no wrong views, therefore I generate a peaceful mind; to enable others to abide in the wisdom of no difference between wrong views and no wrong views, I generate a comforting mind.』 The so-called wisdom of no difference between wrong views and no wrong views means that the essence of wrong views is the same as the essence of no wrong views. Why? Because the essence of no wrong views is not different from the essence of wrong views, and the essence of wrong views is not different from the essence of no wrong views. That is, the essence of wrong views is the same as no wrong views. Based on this wisdom of the essence of wrong views and no wrong views, all dharmas are without wrong views. 「Manjusri! These are called the five dharmas. Because Bodhisattva-Mahasattvas attain these five dharmas, they are able to purify the first Joyful Ground (Pramudita-bhumi) and attain a place of great fearlessness and peace. 「Furthermore, Manjusri, Bodhisattva-Mahasattvas! There are five kinds of dharmas that can purify the first Joyful Ground and attain great

無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住無明無差別明智故，生安隱心；為令他住無明無差別明智故，起安慰心。』有言無明無差別明智者，所謂無明體即是明體。何以故？明體不異無明體，無明體不異明體，即無明體明故，依彼無明體明智一切法明故。

「二謂菩薩生如是心：『我已得住貪無差別無貪智故，生安隱心；為令他住貪無差別無貪智故，起安慰心。』有言貪無差別無貪智者，所謂貪體即無貪體。何以故？以無貪體不異貪體貪體不異無貪體故，以即貪體是無貪故，依彼貪體無貪智一切法無貪故。

「三謂菩薩生如是心：『我已得住瞋無差別無瞋智故，生安隱心；為令他住瞋無差別無瞋智故，起安慰心。』有言瞋無差別無瞋智者，所謂瞋體即無瞋體。何以故？以無瞋體不異瞋體瞋體不異無瞋體故，以即瞋體是無瞋故，依彼瞋體無瞋智一切法無瞋故。

「四謂菩薩生如是心：『我已得住癡無差別無癡智故，生安隱心；為令他住癡無差別無癡智故，起安慰心。』有言癡無差別無癡智者，所謂癡體即無癡體。何以故？以無癡體不異癡體，癡體不異無癡體故，以即癡體是無癡故，依彼癡體無癡智一切法無癡故。

「五謂菩薩生如是心：『我已得住依託無差別無依託智故，生

【現代漢語翻譯】現代漢語譯本：無畏安穩的處所。哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于對無明（avidya，指對真理的無知）的無差別明智之中，因此生起安穩的心；爲了讓其他眾生也安住于對無明的無差別明智之中，我生起安慰他們的心。』所謂對無明的無差別明智，是指無明的本體即是明智的本體。為什麼呢？因為明智的本體不異於無明的本體，無明的本體不異於明智的本體，即無明的本體就是明智，依靠對無明本體的明智，就能明白一切法的真理。第二種是菩薩生起這樣的心念：『我已經安住于對貪慾（raga，指對事物的執著）的無差別無貪智之中，因此生起安穩的心；爲了讓其他眾生也安住于對貪慾的無差別無貪智之中，我生起安慰他們的心。』所謂對貪慾的無差別無貪智，是指貪慾的本體即是無貪的本體。為什麼呢？因為無貪的本體不異於貪慾的本體，貪慾的本體不異於無貪的本體，即貪慾的本體就是無貪，依靠對貪慾本體的無貪智，就能明白一切法都是無貪的。第三種是菩薩生起這樣的心念：『我已經安住于對嗔恨（dvesha，指憤怒和憎恨）的無差別無嗔智之中，因此生起安穩的心；爲了讓其他眾生也安住于對嗔恨的無差別無嗔智之中，我生起安慰他們的心。』所謂對嗔恨的無差別無嗔智，是指嗔恨的本體即是無嗔的本體。為什麼呢？因為無嗔的本體不異於嗔恨的本體，嗔恨的本體不異於無嗔的本體，即嗔恨的本體就是無嗔，依靠對嗔恨本體的無嗔智，就能明白一切法都是無嗔的。第四種是菩薩生起這樣的心念：『我已經安住于對愚癡（moha，指迷惑和無知）的無差別無癡智之中，因此生起安穩的心；爲了讓其他眾生也安住于對愚癡的無差別無癡智之中，我生起安慰他們的心。』所謂對愚癡的無差別無癡智，是指愚癡的本體即是無癡的本體。為什麼呢？因為無癡的本體不異於愚癡的本體，愚癡的本體不異於無癡的本體，即愚癡的本體就是無癡，依靠對愚癡本體的無癡智，就能明白一切法都是無癡的。第五種是菩薩生起這樣的心念：『我已經安住于對依託（upadana，指執取）的無差別無依託智之中，因此生起安穩的心；』

【English Translation】 English version: The places of fearlessness and security. What are the five? The first is when a Bodhisattva generates this thought: 『I have already dwelt in the non-different wisdom of ignorance (avidya), thus generating a secure mind; in order to lead others to dwell in the non-different wisdom of ignorance, I generate a comforting mind.』 What is meant by the non-different wisdom of ignorance is that the essence of ignorance is the essence of wisdom. Why is this so? Because the essence of wisdom is not different from the essence of ignorance, and the essence of ignorance is not different from the essence of wisdom. That is, the essence of ignorance is wisdom. Relying on the wisdom of the essence of ignorance, one understands the truth of all dharmas. The second is when a Bodhisattva generates this thought: 『I have already dwelt in the non-different non-greed wisdom of greed (raga), thus generating a secure mind; in order to lead others to dwell in the non-different non-greed wisdom of greed, I generate a comforting mind.』 What is meant by the non-different non-greed wisdom of greed is that the essence of greed is the essence of non-greed. Why is this so? Because the essence of non-greed is not different from the essence of greed, and the essence of greed is not different from the essence of non-greed. That is, the essence of greed is non-greed. Relying on the non-greed wisdom of the essence of greed, one understands that all dharmas are non-greed. The third is when a Bodhisattva generates this thought: 『I have already dwelt in the non-different non-hatred wisdom of hatred (dvesha), thus generating a secure mind; in order to lead others to dwell in the non-different non-hatred wisdom of hatred, I generate a comforting mind.』 What is meant by the non-different non-hatred wisdom of hatred is that the essence of hatred is the essence of non-hatred. Why is this so? Because the essence of non-hatred is not different from the essence of hatred, and the essence of hatred is not different from the essence of non-hatred. That is, the essence of hatred is non-hatred. Relying on the non-hatred wisdom of the essence of hatred, one understands that all dharmas are non-hatred. The fourth is when a Bodhisattva generates this thought: 『I have already dwelt in the non-different non-delusion wisdom of delusion (moha), thus generating a secure mind; in order to lead others to dwell in the non-different non-delusion wisdom of delusion, I generate a comforting mind.』 What is meant by the non-different non-delusion wisdom of delusion is that the essence of delusion is the essence of non-delusion. Why is this so? Because the essence of non-delusion is not different from the essence of delusion, and the essence of delusion is not different from the essence of non-delusion. That is, the essence of delusion is non-delusion. Relying on the non-delusion wisdom of the essence of delusion, one understands that all dharmas are non-delusion. The fifth is when a Bodhisattva generates this thought: 『I have already dwelt in the non-different non-attachment wisdom of attachment (upadana), thus generating a secure mind;』

安隱心；為令他住依託無差別無依託智故，起安慰心。』有言依託無差別無依託智者，所謂依託體即無依託體。何以故？無依託體不異依託體，依託體不異無依託體，即依託體無依託故，依彼依託體無依託智一切法無依託故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住佈施行攝受事智故，生安隱心；為令他住佈施行攝受事智故，起安慰心。』有言佈施行攝受事智者，所謂佈施及以迴向故。

「二謂菩薩生如是心：『我已得住愛語行攝受事智故，生安隱心；為令他住愛語行攝受事智故，起安慰心。』有言愛語行攝受事智者，所謂直心及以修行故。

「三謂菩薩生如是心：『我已得住利益行攝受事智故，生安隱心；為令他住利益行攝受事智故，起安慰心。』有言利益行攝受事智者，所謂大慈大悲故。

「四謂菩薩生如是心：『我已得住同事行攝受事智故，生安隱心；為令他住同事行攝受事智故，起安慰心。』有言同事行攝受事智者，所謂方便及以智慧故。

「五謂菩薩生如是心：『我已得住發心智故，生安隱

【現代漢語翻譯】現代漢語譯本『安住于無所依的心；爲了使他人安住于無差別無所依的智慧，生起安慰之心。』有人說無差別無所依的智慧，是指所依之體即是無所依之體。為什麼呢？因為無所依之體不異於所依之體，所依之體不異於無所依之體，即所依之體是無所依的，依此所依之體而有的無所依之智，一切法都是無所依的。『文殊師利（Manjusri，菩薩名）！這稱為五法，諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）得到這五法，就能清凈初歡喜地（pramudita-bhumi，菩薩十地之第一地），得到大無畏安穩之處。『再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏安穩之處。是哪五種呢？第一是菩薩生起這樣的心：『我已經安住于佈施行攝受事智（dana-sangraha-vastu-jnana，佈施攝受一切眾生的智慧）的緣故，生起安穩之心；爲了使他人安住于佈施行攝受事智的緣故，生起安慰之心。』有人說佈施行攝受事智，是指佈施以及迴向的緣故。第二是菩薩生起這樣的心：『我已經安住于愛語行攝受事智（priyavacana-sangraha-vastu-jnana，以愛語攝受一切眾生的智慧）的緣故，生起安穩之心；爲了使他人安住于愛語行攝受事智的緣故，生起安慰之心。』有人說愛語行攝受事智，是指直心以及修行的緣故。第三是菩薩生起這樣的心：『我已經安住于利益行攝受事智（artha-carya-sangraha-vastu-jnana，以利益眾生的行為攝受一切眾生的智慧）的緣故，生起安穩之心；爲了使他人安住于利益行攝受事智的緣故，生起安慰之心。』有人說利益行攝受事智，是指大慈大悲的緣故。第四是菩薩生起這樣的心：『我已經安住于同事行攝受事智（samanartha-sangraha-vastu-jnana，以同事攝受一切眾生的智慧）的緣故，生起安穩之心；爲了使他人安住于同事行攝受事智的緣故，生起安慰之心。』有人說同事行攝受事智，是指方便以及智慧的緣故。第五是菩薩生起這樣的心：『我已經安住于發心智的緣故，生起安穩

【English Translation】 English version 'A mind that dwells in non-reliance; to cause others to dwell in the wisdom of non-difference and non-reliance, giving rise to a comforting mind.' Some say that the wisdom of non-difference and non-reliance means that the entity of reliance is the entity of non-reliance. Why? Because the entity of non-reliance is not different from the entity of reliance, and the entity of reliance is not different from the entity of non-reliance. That is, the entity of reliance is non-reliant, and based on this entity of reliance, the wisdom of non-reliance arises, and all dharmas are non-reliant. 'Manjusri (菩薩名)! These are called the five dharmas. When Bodhisattva-Mahasattvas (大菩薩) obtain these five dharmas, they can purify the first Joyful Ground (pramudita-bhumi, the first of the ten Bodhisattva grounds) and attain a place of great fearlessness and peace.' 'Furthermore, Manjusri Bodhisattva-Mahasattva! There are five dharmas that can purify the first Joyful Ground and attain a place of great fearlessness and peace. What are the five? First, a Bodhisattva generates this thought: 『Because I have already dwelt in the wisdom of the act of giving and embracing (dana-sangraha-vastu-jnana, the wisdom of embracing all beings through giving), I generate a mind of peace; to cause others to dwell in the wisdom of the act of giving and embracing, I generate a comforting mind.』 Some say that the wisdom of the act of giving and embracing refers to giving and dedicating merit. Second, a Bodhisattva generates this thought: 『Because I have already dwelt in the wisdom of the act of loving speech and embracing (priyavacana-sangraha-vastu-jnana, the wisdom of embracing all beings through loving speech), I generate a mind of peace; to cause others to dwell in the wisdom of the act of loving speech and embracing, I generate a comforting mind.』 Some say that the wisdom of the act of loving speech and embracing refers to a straightforward mind and practice. Third, a Bodhisattva generates this thought: 『Because I have already dwelt in the wisdom of the act of beneficial conduct and embracing (artha-carya-sangraha-vastu-jnana, the wisdom of embracing all beings through beneficial conduct), I generate a mind of peace; to cause others to dwell in the wisdom of the act of beneficial conduct and embracing, I generate a comforting mind.』 Some say that the wisdom of the act of beneficial conduct and embracing refers to great loving-kindness and great compassion. Fourth, a Bodhisattva generates this thought: 『Because I have already dwelt in the wisdom of the act of cooperative conduct and embracing (samanartha-sangraha-vastu-jnana, the wisdom of embracing all beings through cooperative conduct), I generate a mind of peace; to cause others to dwell in the wisdom of the act of cooperative conduct and embracing, I generate a comforting mind.』 Some say that the wisdom of the act of cooperative conduct and embracing refers to skillful means and wisdom. Fifth, a Bodhisattva generates this thought: 『Because I have already dwelt in the wisdom of the mind of aspiration, I generate a mind of peace

心；為令他住發心智故，起安慰心。』有言發心智者，所謂直心及以修行故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住離貪心故，生安隱心；為令他住離貪心故，起安慰心。』有言離貪心者，謂不執著一切法故。

「二謂菩薩生如是心：『我已得住離瞋心故，生安隱心；為令他住離瞋心故，起安慰心。』有言離瞋心者，謂不生他一切眾生嫌恨心故。

「三謂菩薩生如是心：『我已得住身業不作諸惡行故，生安隱心；為令他住身業不作諸惡行故，起安慰心。』有言身業不作諸惡行者，謂離三種身惡行故。

「四謂菩薩生如是心：『我已得住口業不作諸惡行故，生安隱心；為令他住口業不作諸惡行故，起安慰心。』有言口業不作諸惡行者，謂離四種口業過故。

「五謂菩薩生如是心：『我已得住意業不作諸惡行故，生安隱心；為令他住意業不作諸惡行故，起安慰心。』有言意業不作諸惡行者，離貪瞋癡諸惡行故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之

【現代漢語翻譯】現代漢語譯本『爲了讓他安住于發心智慧，生起安慰之心。』所謂發心智慧，是指正直的心以及修行。「文殊師利（Manjusri，菩薩名）！這稱為五法，諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）得到這五法，就能清凈初歡喜地（Prathamā-bhūmi，菩薩修行第一階段），獲得大無畏的安穩之處。「再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏的安穩之處。是哪五種呢？第一是菩薩生起這樣的心念：『我已經安住于遠離貪慾的心，所以生起安穩之心；爲了讓他人安住于遠離貪慾的心，生起安慰之心。』所謂遠離貪慾的心，是指不執著一切法。第二是菩薩生起這樣的心念：『我已經安住于遠離嗔恨的心，所以生起安穩之心；爲了讓他人安住于遠離嗔恨的心，生起安慰之心。』所謂遠離嗔恨的心，是指不生起對一切眾生的嫌恨之心。第三是菩薩生起這樣的心念：『我已經安住于身業不造作諸惡行，所以生起安穩之心；爲了讓他人安住于身業不造作諸惡行，生起安慰之心。』所謂身業不造作諸惡行，是指遠離三種身惡行。第四是菩薩生起這樣的心念：『我已經安住于口業不造作諸惡行，所以生起安穩之心；爲了讓他人安住于口業不造作諸惡行，生起安慰之心。』所謂口業不造作諸惡行，是指遠離四種口業過失。第五是菩薩生起這樣的心念：『我已經安住于意業不造作諸惡行，所以生起安穩之心；爲了讓他人安住于意業不造作諸惡行，生起安慰之心。』所謂意業不造作諸惡行，是指遠離貪、嗔、癡等諸惡行。「文殊師利！這稱為五法，諸位菩薩摩訶薩得到這五法，就能清凈初歡喜地，獲得大無畏的安穩之處。

【English Translation】 English version 'To enable him to abide in the wisdom of the aspiration, one generates a comforting mind.' The so-called wisdom of the aspiration refers to the straightforward mind and the practice. 「Manjusri (菩薩名)! These are called the five dharmas. When Bodhisattva-Mahasattvas (大菩薩) obtain these five dharmas, they can purify the first joyous ground (Prathamā-bhūmi) and attain a place of great fearlessness and peace. 「Furthermore, Manjusri Bodhisattva-Mahasattva! There are five kinds of principles that can purify the first joyous ground and attain a place of great fearlessness and peace. What are the five? First, it is when a Bodhisattva generates this thought: 『I have already abided in a mind free from greed, therefore I generate a peaceful mind; to enable others to abide in a mind free from greed, I generate a comforting mind.』 The so-called mind free from greed refers to not being attached to all dharmas. Second, it is when a Bodhisattva generates this thought: 『I have already abided in a mind free from hatred, therefore I generate a peaceful mind; to enable others to abide in a mind free from hatred, I generate a comforting mind.』 The so-called mind free from hatred refers to not generating a mind of resentment towards all sentient beings. Third, it is when a Bodhisattva generates this thought: 『I have already abided in not committing evil deeds with my bodily actions, therefore I generate a peaceful mind; to enable others to abide in not committing evil deeds with their bodily actions, I generate a comforting mind.』 The so-called not committing evil deeds with bodily actions refers to being free from the three evil bodily actions. Fourth, it is when a Bodhisattva generates this thought: 『I have already abided in not committing evil deeds with my verbal actions, therefore I generate a peaceful mind; to enable others to abide in not committing evil deeds with their verbal actions, I generate a comforting mind.』 The so-called not committing evil deeds with verbal actions refers to being free from the four verbal transgressions. Fifth, it is when a Bodhisattva generates this thought: 『I have already abided in not committing evil deeds with my mental actions, therefore I generate a peaceful mind; to enable others to abide in not committing evil deeds with their mental actions, I generate a comforting mind.』 The so-called not committing evil deeds with mental actions refers to being free from greed, hatred, and ignorance, and all other evil actions. 「Manjusri! These are called the five dharmas. When Bodhisattva-Mahasattvas obtain these five dharmas, they can purify the first joyous ground and attain a place of great fearlessness and peace.

處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住佛正念故，生安隱心；為令他住佛正念故，起安慰心。』有言佛正念者，所謂見佛清凈念故。

「二謂菩薩生如是心：『我已得住法正念故，生安隱心；為令他住法正念故，起安慰心。』有言法正念者，所謂能見清凈法故。

「三謂菩薩生如是心：『我已得住僧正念故，生安隱心；為令他住僧正念故，起安慰心。』有言僧正念者，所謂得入菩薩位故。

「四謂菩薩生如是心：『我已得住舍正念故，生安隱心；為令他住舍正念故，起安慰心。』有言舍正念者，所謂舍彼一切取故。

「五謂菩薩生如是心：『我已得住戒正念故，生安隱心；為令他住戒正念故，起安慰心。』有言戒正念者，所謂得入一切法故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住無常觀故，生安隱心；為令他住無常觀故，起安慰心。』有言無常觀者，所謂過彼欲貪色貪無色貪故。

「二謂菩薩生

【現代漢語翻譯】現代漢語譯本「再者，文殊師利菩薩摩訶薩（菩薩中的大菩薩）！有五種法則能夠清凈初歡喜地（菩薩修行階位的第一階段），獲得大無畏的安穩之處。是哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于佛的正念（對佛的正確憶念）之中，所以內心安穩；爲了讓其他人也安住于佛的正念之中，我生起安慰之心。』所謂佛的正念，是指能夠見到佛的清凈念頭。第二種是菩薩生起這樣的心念：『我已經安住於法的正念（對佛法的正確憶念）之中，所以內心安穩；爲了讓其他人也安住於法的正念之中，我生起安慰之心。』所謂法的正念，是指能夠見到清凈的佛法。第三種是菩薩生起這樣的心念：『我已經安住于僧的正念（對僧團的正確憶念）之中，所以內心安穩；爲了讓其他人也安住于僧的正念之中，我生起安慰之心。』所謂僧的正念，是指能夠進入菩薩的地位。第四種是菩薩生起這樣的心念：『我已經安住于舍的正念（對捨棄的正確憶念）之中，所以內心安穩；爲了讓其他人也安住于舍的正念之中，我生起安慰之心。』所謂舍的正念，是指捨棄一切執取。第五種是菩薩生起這樣的心念：『我已經安住于戒的正念（對戒律的正確憶念）之中，所以內心安穩；爲了讓其他人也安住于戒的正念之中，我生起安慰之心。』所謂戒的正念，是指能夠進入一切佛法。文殊師利！這五種法則，是諸位菩薩摩訶薩獲得這五種法則后，能夠清凈初歡喜地，獲得大無畏的安穩之處。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏的安穩之處。是哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于無常觀（對事物無常變化的觀察）之中，所以內心安穩；爲了讓其他人也安住于無常觀之中，我生起安慰之心。』所謂無常觀，是指超越了對慾望的貪戀、對色相的貪戀以及對無色界的貪戀。第二種是菩薩生起

【English Translation】 English version Furthermore, Manjushri Bodhisattva Mahasattva (a great Bodhisattva)! There are five dharmas that can purify the first Joyful Ground (the first stage of a Bodhisattva's practice), and attain a place of great fearlessness and peace. What are the five? The first is when a Bodhisattva generates this thought: 'I have already dwelt in the right mindfulness of the Buddha (correct recollection of the Buddha), therefore my mind is at peace; in order to cause others to dwell in the right mindfulness of the Buddha, I generate a comforting mind.' What is meant by the right mindfulness of the Buddha is the ability to see the pure thought of the Buddha. The second is when a Bodhisattva generates this thought: 'I have already dwelt in the right mindfulness of the Dharma (correct recollection of the Buddha's teachings), therefore my mind is at peace; in order to cause others to dwell in the right mindfulness of the Dharma, I generate a comforting mind.' What is meant by the right mindfulness of the Dharma is the ability to see the pure Dharma. The third is when a Bodhisattva generates this thought: 'I have already dwelt in the right mindfulness of the Sangha (correct recollection of the monastic community), therefore my mind is at peace; in order to cause others to dwell in the right mindfulness of the Sangha, I generate a comforting mind.' What is meant by the right mindfulness of the Sangha is the ability to enter the position of a Bodhisattva. The fourth is when a Bodhisattva generates this thought: 'I have already dwelt in the right mindfulness of renunciation (correct recollection of letting go), therefore my mind is at peace; in order to cause others to dwell in the right mindfulness of renunciation, I generate a comforting mind.' What is meant by the right mindfulness of renunciation is the letting go of all attachments. The fifth is when a Bodhisattva generates this thought: 'I have already dwelt in the right mindfulness of precepts (correct recollection of the moral disciplines), therefore my mind is at peace; in order to cause others to dwell in the right mindfulness of precepts, I generate a comforting mind.' What is meant by the right mindfulness of precepts is the ability to enter all dharmas. Manjushri! These are the five dharmas. Because the Bodhisattva Mahasattvas attain these five dharmas, they are able to purify the first Joyful Ground and attain a place of great fearlessness and peace. Furthermore, Manjushri Bodhisattva Mahasattva! There are five dharmas that can purify the first Joyful Ground and attain a place of great fearlessness and peace. What are the five? The first is when a Bodhisattva generates this thought: 'I have already dwelt in the contemplation of impermanence (observing the impermanent nature of things), therefore my mind is at peace; in order to cause others to dwell in the contemplation of impermanence, I generate a comforting mind.' What is meant by the contemplation of impermanence is the transcendence of desire for sensual pleasures, desire for form, and desire for the formless realm. The second is when a Bodhisattva generates

如是心：『我已得住無我觀故，生安隱心；為令他住無我觀故，起安慰心。』有言無我觀者，所謂不著一切觀故。

「三謂菩薩生如是心：『我已得住實諦法故，生安隱心；為令他住實諦法故，起安慰心。』有言實諦法者，所謂不誑諸天人故。

「四謂菩薩生如是心：『我已得住實法故，生安隱心；為令他住實法故，起安慰心。』有言實法者，不誑諸天及自身故。

「五謂菩薩生如是心：『我已得住諸法行故，生安隱心，為令他住諸法行故，起安慰心。』有言諸法行者，謂依一切諸法行故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住堅固戒故，生安隱心；為令他住堅固戒故，起安慰心。』有言堅固戒者，所謂乃至不犯小戒、不作小罪故。

「二謂菩薩生如是心：『我已得住不缺戒故，生安隱心；為令他住不缺戒故，起安慰心。』有言不缺戒者，所謂不求諸餘乘故。

「三謂菩薩生如是心：『我已得住不點戒故，生安隱心；為令他住不點戒故，起安慰心。』有言不點戒者，謂離一切諸惡行故。

【現代漢語翻譯】現代漢語譯本第一種是菩薩生起這樣的心念：『我已經安住于無我觀（anatta-vipassana，即不執著于自我的觀察）之中，所以內心安穩；爲了讓其他人也安住于無我觀，我生起安慰之心。』所謂無我觀，就是不執著於一切的觀察。第二種是菩薩生起這樣的心念：『我已經安住于真實諦法（sacca-dhamma，即真理的教法）之中，所以內心安穩；爲了讓其他人也安住于真實諦法，我生起安慰之心。』所謂真實諦法，就是不欺騙諸天和人類。第三種是菩薩生起這樣的心念：『我已經安住于真實法（sacca-dhamma，即真實的教法）之中，所以內心安穩；爲了讓其他人也安住于真實法，我生起安慰之心。』所謂真實法，就是不欺騙諸天和自己。第四種是菩薩生起這樣的心念：『我已經安住于諸法行（dhamma-carana，即佛法的實踐）之中，所以內心安穩；爲了讓其他人也安住于諸法行，我生起安慰之心。』所謂諸法行，就是依循一切佛法而行。第五種是菩薩生起這樣的心念：『我已經安住于諸法行（dhamma-carana，即佛法的實踐）之中，所以內心安穩；爲了讓其他人也安住于諸法行，我生起安慰之心。』所謂諸法行，就是依循一切佛法而行。文殊師利！這稱為五種法，諸菩薩摩訶薩（bodhisattva-mahasattva，即偉大的菩薩）得到這五種法，就能清凈初歡喜地（pramudita-bhumi，菩薩修行階位的第一階段），得到大無畏的安穩之處。再者，文殊師利！菩薩摩訶薩有五種法則能清凈初歡喜地，得到大無畏的安穩之處。是哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于堅固戒（sila-dridha，即堅固的戒律）之中，所以內心安穩；爲了讓其他人也安住于堅固戒，我生起安慰之心。』所謂堅固戒，就是乃至不犯小戒、不做小罪。第二種是菩薩生起這樣的心念：『我已經安住于不缺戒（sila-akhanda，即不缺損的戒律）之中，所以內心安穩；爲了讓其他人也安住于不缺戒，我生起安慰之心。』所謂不缺戒，就是不追求其他乘（yana，即修行的方法，如聲聞乘、緣覺乘）的教法。第三種是菩薩生起這樣的心念：『我已經安住于不點戒（sila-achidra，即無瑕疵的戒律）之中，所以內心安穩；爲了讓其他人也安住于不點戒，我生起安慰之心。』所謂不點戒，就是遠離一切惡行。

【English Translation】 English version The first is when a Bodhisattva generates this thought: 'I have already dwelt in the contemplation of no-self (anatta-vipassana), therefore my mind is at peace; in order to lead others to dwell in the contemplation of no-self, I generate a comforting mind.' The contemplation of no-self is said to be the non-attachment to all views. The second is when a Bodhisattva generates this thought: 'I have already dwelt in the true Dharma (sacca-dhamma), therefore my mind is at peace; in order to lead others to dwell in the true Dharma, I generate a comforting mind.' The true Dharma is said to be that which does not deceive gods and humans. The third is when a Bodhisattva generates this thought: 'I have already dwelt in the real Dharma (sacca-dhamma), therefore my mind is at peace; in order to lead others to dwell in the real Dharma, I generate a comforting mind.' The real Dharma is said to be that which does not deceive gods and oneself. The fourth is when a Bodhisattva generates this thought: 'I have already dwelt in the practice of all Dharmas (dhamma-carana), therefore my mind is at peace; in order to lead others to dwell in the practice of all Dharmas, I generate a comforting mind.' The practice of all Dharmas is said to be the practice according to all Dharmas. The fifth is when a Bodhisattva generates this thought: 'I have already dwelt in the practice of all Dharmas (dhamma-carana), therefore my mind is at peace; in order to lead others to dwell in the practice of all Dharmas, I generate a comforting mind.' The practice of all Dharmas is said to be the practice according to all Dharmas. Manjushri! These are called the five Dharmas. When Bodhisattva-Mahasattvas (bodhisattva-mahasattva, great Bodhisattvas) obtain these five Dharmas, they can purify the first Joyful Ground (pramudita-bhumi, the first stage of a Bodhisattva's path) and attain a place of great fearlessness and peace. Furthermore, Manjushri! There are five kinds of principles that can purify the first Joyful Ground and attain a place of great fearlessness and peace. What are these five? The first is when a Bodhisattva generates this thought: 'I have already dwelt in firm precepts (sila-dridha), therefore my mind is at peace; in order to lead others to dwell in firm precepts, I generate a comforting mind.' Firm precepts are said to be those where one does not commit even small transgressions or small sins. The second is when a Bodhisattva generates this thought: 'I have already dwelt in unbroken precepts (sila-akhanda), therefore my mind is at peace; in order to lead others to dwell in unbroken precepts, I generate a comforting mind.' Unbroken precepts are said to be those where one does not seek the teachings of other vehicles (yana, such as the Sravaka-yana or Pratyekabuddha-yana). The third is when a Bodhisattva generates this thought: 'I have already dwelt in flawless precepts (sila-achidra), therefore my mind is at peace; in order to lead others to dwell in flawless precepts, I generate a comforting mind.' Flawless precepts are said to be those where one is free from all evil actions.

「四謂菩薩生如是心：『我已得住不濁戒故，生安隱心；為令他住不濁戒故，起安慰心。』有言不濁戒者，謂攝一切諸菩薩故。

「五謂菩薩生如是心：『我已得住善護戒故，生安隱心；為令他住善護戒故，起安慰心。』有言善護戒者，謂於一切諸菩薩所生尊心故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住善密戒故，生安隱心；為令他住善密戒故，起安慰心。』有言善密戒者，所謂善護一切根故。

「二謂菩薩生如是心：『我已得住名稱戒故，生安隱心；為令他住名稱戒故，起安慰心。』有言名稱戒者，謂入諸法無差別法界不二智無障礙故。

「三謂菩薩生如是心：『我已得住知足戒故。生安隱心；為令他住知足戒故，起安慰心。』有言知足戒者，離諸貪故。

「四謂菩薩生如是心：『我已得住差別戒故，生安隱心；為令他住差別戒故，起安慰心。』有言差別戒者，謂身寂靜故。

「五謂菩薩生如是心：『我已得住阿蘭若處戒故，生安隱心；為令他住阿蘭若處戒故，起安慰心。』有言阿蘭若處

【現代漢語翻譯】現代漢語譯本『四、菩薩生起這樣的心念：『我已經安住于不雜染的戒律中，因此生起安穩的心；爲了使他人也安住于不雜染的戒律中，生起安慰的心。』所謂不雜染的戒律，是指攝持一切菩薩的戒律。『五、菩薩生起這樣的心念：『我已經安住于善於守護的戒律中，因此生起安穩的心；爲了使他人也安住于善於守護的戒律中，生起安慰的心。』所謂善於守護的戒律，是指對於一切菩薩生起尊敬的心。文殊師利！這稱為五種法，諸位菩薩摩訶薩因為得到這五種法，能夠清凈初歡喜地（菩薩修行階位的第一階段），得到大無畏的安穩之處。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏的安穩之處。哪五種呢？一、菩薩生起這樣的心念：『我已經安住于善於保密的戒律中，因此生起安穩的心；爲了使他人也安住于善於保密的戒律中，生起安慰的心。』所謂善於保密的戒律，是指善於守護一切根（眼、耳、鼻、舌、身、意）的緣故。二、菩薩生起這樣的心念：『我已經安住于名稱戒（因持戒而得美名）中，因此生起安穩的心；爲了使他人也安住于名稱戒中，生起安慰的心。』所謂名稱戒，是指進入諸法無差別的法界，不二的智慧沒有障礙的緣故。三、菩薩生起這樣的心念：『我已經安住于知足的戒律中，因此生起安穩的心；爲了使他人也安住于知足的戒律中，生起安慰的心。』所謂知足的戒律，是指遠離一切貪慾的緣故。四、菩薩生起這樣的心念：『我已經安住於差別的戒律中，因此生起安穩的心；爲了使他人也安住於差別的戒律中，生起安慰的心。』所謂差別的戒律，是指身心寂靜的緣故。五、菩薩生起這樣的心念：『我已經安住于阿蘭若處（寂靜處）的戒律中，因此生起安穩的心；爲了使他人也安住于阿蘭若處的戒律中，生起安慰的心。』所謂阿蘭若處

【English Translation】 English version 『Fourth, a Bodhisattva generates this thought: 「I have already dwelt in the undefiled precepts, therefore I generate a peaceful mind; in order to cause others to dwell in the undefiled precepts, I generate a comforting mind.」 The so-called undefiled precepts refer to encompassing all Bodhisattvas.』『Fifth, a Bodhisattva generates this thought: 「I have already dwelt in the well-protected precepts, therefore I generate a peaceful mind; in order to cause others to dwell in the well-protected precepts, I generate a comforting mind.」 The so-called well-protected precepts refer to generating a respectful mind towards all Bodhisattvas.』 Manjushri! These are called the five dharmas. Because Bodhisattva-Mahasattvas obtain these five dharmas, they are able to purify the first Joyful Ground (the first stage of a Bodhisattva's path) and obtain a place of great fearlessness and peace. Furthermore, Manjushri Bodhisattva-Mahasattva! There are five kinds of dharmas that can purify the first Joyful Ground and obtain a place of great fearlessness and peace. What are the five? First, a Bodhisattva generates this thought: 「I have already dwelt in the well-concealed precepts, therefore I generate a peaceful mind; in order to cause others to dwell in the well-concealed precepts, I generate a comforting mind.」 The so-called well-concealed precepts refer to well-guarding all the roots (eyes, ears, nose, tongue, body, and mind).』 Second, a Bodhisattva generates this thought: 「I have already dwelt in the precepts of renown (having a good reputation due to keeping precepts), therefore I generate a peaceful mind; in order to cause others to dwell in the precepts of renown, I generate a comforting mind.」 The so-called precepts of renown refer to entering the dharma realm where all dharmas are without difference, and the non-dual wisdom is without obstruction.』 Third, a Bodhisattva generates this thought: 「I have already dwelt in the precepts of contentment, therefore I generate a peaceful mind; in order to cause others to dwell in the precepts of contentment, I generate a comforting mind.」 The so-called precepts of contentment refer to being apart from all greed.』 Fourth, a Bodhisattva generates this thought: 「I have already dwelt in the precepts of distinction, therefore I generate a peaceful mind; in order to cause others to dwell in the precepts of distinction, I generate a comforting mind.」 The so-called precepts of distinction refer to the body being tranquil.』 Fifth, a Bodhisattva generates this thought: 「I have already dwelt in the precepts of the Aranya (secluded place), therefore I generate a peaceful mind; in order to cause others to dwell in the precepts of the Aranya, I generate a comforting mind.」 The so-called Aranya

戒者，謂入諸法無中無邊故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

信力入印法門經卷第一大正藏第 10 冊 No. 0305 信力入印法門經

信力入印法門經卷第二

元魏天竺三藏曇摩流支譯

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住大慈心故，生安隱心；為令他住大慈心故，起安慰心。』有言大慈心者，所謂拔濟一切眾生諸苦惱故，所謂身心修集一切諸功德故。

「二謂菩薩生如是心：『我已得住大悲心故，生安隱心；為令他住大悲心故，起安慰心。』有言大悲心者，所謂教化諸眾生故，無有諸苦而不取故，無有諸樂而不捨故。

「三謂菩薩生如是心：『我已得住大喜心故，生安隱心；為令他住大喜心故，起安慰心。』有言大喜心者，所謂得聞諸佛大事生歡喜故。

「四謂菩薩生如是心：『我已得住大舍心故，生安隱心；為令他住大舍心故，起安慰心。』有言大舍心者，所謂菩薩離愛心故。

「五謂菩薩生如是心：『我已得住論義方便故，生安隱心；為令他住論義方便故，起安慰心。』有言論義方便者

【現代漢語翻譯】現代漢語譯本戒律，指的是進入諸法無中無邊的境界。『文殊師利（Manjusri，菩薩名）！這稱為五法，諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）得到這五法，就能清凈初歡喜地（the first of the ten bhumis, the stage of joy），得到大無畏安穩的處所。』

《信力入印法門經》卷第一《大正藏》第10冊 No. 0305 《信力入印法門經》

《信力入印法門經》卷第二

元魏天竺三藏曇摩流支（Dharmaruci，譯者名）譯

『再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏安穩的處所。是哪五種呢？第一是菩薩生起這樣的心念：『我已經安住于大慈心（great loving-kindness）的緣故，生起安穩的心；爲了讓其他眾生安住于大慈心的緣故，生起安慰的心。』所謂大慈心，是指拔除救濟一切眾生諸般苦惱的緣故，是指身心修集一切諸功德的緣故。

『第二是菩薩生起這樣的心念：『我已經安住于大悲心（great compassion）的緣故，生起安穩的心；爲了讓其他眾生安住于大悲心的緣故，生起安慰的心。』所謂大悲心，是指教化諸眾生的緣故，沒有諸苦而不去承受的緣故，沒有諸樂而不去捨棄的緣故。

『第三是菩薩生起這樣的心念：『我已經安住于大喜心（great joy）的緣故，生起安穩的心；爲了讓其他眾生安住于大喜心的緣故，生起安慰的心。』所謂大喜心，是指聽到諸佛的大事而生起歡喜的緣故。

『第四是菩薩生起這樣的心念：『我已經安住于大舍心（great equanimity）的緣故，生起安穩的心；爲了讓其他眾生安住于大舍心的緣故，生起安慰的心。』所謂大舍心，是指菩薩遠離愛心的緣故。

『第五是菩薩生起這樣的心念：『我已經安住于論義方便（skillful means in debate）的緣故，生起安穩的心；爲了讓其他眾生安住于論義方便的緣故，生起安慰的心。』所謂論義方便

【English Translation】 English version Precepts refer to entering the realm of no middle and no edge in all dharmas. 『Manjusri! These are called the five dharmas. When Bodhisattva-Mahasattvas obtain these five dharmas, they can purify the first bhumi of joy and attain a place of great fearlessness and peace.』

The Sutra of the Dharma Gate of Entering by the Power of Faith, Volume 1 Taisho Tripitaka Volume 10, No. 0305, The Sutra of the Dharma Gate of Entering by the Power of Faith

The Sutra of the Dharma Gate of Entering by the Power of Faith, Volume 2

Translated by Tripitaka Master Dharmaruci of Tianzhu (India) during the Yuan Wei Dynasty

『Furthermore, Manjusri Bodhisattva-Mahasattva! There are five kinds of dharmas that can purify the first bhumi of joy and attain a place of great fearlessness and peace. What are these five? First, it is when a Bodhisattva generates this thought: 『Because I have already dwelt in great loving-kindness, I generate a peaceful mind; in order to cause others to dwell in great loving-kindness, I generate a comforting mind.』 What is called great loving-kindness is to eradicate and relieve all sentient beings from all suffering and distress, and to cultivate all merits with body and mind.

『Second, it is when a Bodhisattva generates this thought: 『Because I have already dwelt in great compassion, I generate a peaceful mind; in order to cause others to dwell in great compassion, I generate a comforting mind.』 What is called great compassion is to teach and transform all sentient beings, not to take on any suffering, and not to abandon any joy.

『Third, it is when a Bodhisattva generates this thought: 『Because I have already dwelt in great joy, I generate a peaceful mind; in order to cause others to dwell in great joy, I generate a comforting mind.』 What is called great joy is to generate joy upon hearing of the great deeds of all Buddhas.

『Fourth, it is when a Bodhisattva generates this thought: 『Because I have already dwelt in great equanimity, I generate a peaceful mind; in order to cause others to dwell in great equanimity, I generate a comforting mind.』 What is called great equanimity is when a Bodhisattva is free from attachment.

『Fifth, it is when a Bodhisattva generates this thought: 『Because I have already dwelt in skillful means in debate, I generate a peaceful mind; in order to cause others to dwell in skillful means in debate, I generate a comforting mind.』 What is called skillful means in debate

，謂入諸法無言語故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住忍辱戒故，生安隱心；為令他住忍辱戒故，起安慰心。』有言忍辱戒者，謂於一切眾生不生瞋恨心故。

「二謂菩薩生如是心：『我已得住精進戒故，生安隱心；為令他住精進戒故，起安慰心。』有言精進戒者，所謂菩薩令諸眾生住不退法故。

「三謂菩薩生如是心：『我已得住禪定戒故，生安隱心；為令他住禪定戒故，起安慰心。』有言禪定戒者；所謂菩薩令諸眾生住禪支故。

「四謂菩薩生如是心：『我已得住般若戒故，生安隱心；為令他住般若戒故，起安慰心。』有言般若戒者，所謂能令一切眾生住諸善根故。

「五謂菩薩生如是心：『我已得住不粗獷戒故，生安隱心；為令他住不粗獷戒故，起安慰心。』有言不粗獷戒者，謂於一切佛法柔軟心故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。

【現代漢語翻譯】現代漢語譯本意思是進入諸法，因為它們無法用言語表達。『文殊師利（Manjusri，菩薩名）！這稱為五法。諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）獲得這五法，就能清凈初歡喜地（the first bhumi of joy），獲得大無畏的安穩之處。』『再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏的安穩之處。哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于忍辱戒（the precept of patience）的緣故，生起安穩的心；爲了讓其他人安住于忍辱戒的緣故，生起安慰的心。』所謂忍辱戒，是指對一切眾生不生起嗔恨心。第二種是菩薩生起這樣的心念：『我已經安住于精進戒（the precept of diligence）的緣故，生起安穩的心；爲了讓其他人安住于精進戒的緣故，生起安慰的心。』所謂精進戒，是指菩薩令一切眾生安住于不退轉的法。第三種是菩薩生起這樣的心念：『我已經安住于禪定戒（the precept of meditation）的緣故，生起安穩的心；爲了讓其他人安住于禪定戒的緣故，生起安慰的心。』所謂禪定戒，是指菩薩令一切眾生安住于禪支（the factors of meditation）。第四種是菩薩生起這樣的心念：『我已經安住于般若戒（the precept of wisdom）的緣故，生起安穩的心；爲了讓其他人安住于般若戒的緣故，生起安慰的心。』所謂般若戒，是指能夠令一切眾生安住于諸善根。第五種是菩薩生起這樣的心念：『我已經安住于不粗獷戒（the precept of non-coarseness）的緣故，生起安穩的心；爲了讓其他人安住于不粗獷戒的緣故，生起安慰的心。』所謂不粗獷戒，是指對於一切佛法保持柔軟的心。『文殊師利！這稱為五法。諸位菩薩摩訶薩獲得這五法，就能清凈初歡喜地，獲得大無畏的安穩之處。』『再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏的安穩之處。

【English Translation】 English version Meaning entering into all dharmas because they are beyond words. 'Manjusri! These are called the five dharmas. Bodhisattva-Mahasattvas, having obtained these five dharmas, are able to purify the first bhumi of joy and attain a place of great fearlessness and peace.' 'Furthermore, Manjusri Bodhisattva-Mahasattva! There are five kinds of dharmas that can purify the first bhumi of joy and attain a place of great fearlessness and peace. What are the five? The first is when a Bodhisattva generates this thought: 『Because I have already abided in the precept of patience, I generate a peaceful mind; in order to cause others to abide in the precept of patience, I generate a comforting mind.』 The precept of patience means not generating hatred towards all sentient beings. The second is when a Bodhisattva generates this thought: 『Because I have already abided in the precept of diligence, I generate a peaceful mind; in order to cause others to abide in the precept of diligence, I generate a comforting mind.』 The precept of diligence means that the Bodhisattva causes all sentient beings to abide in the dharma of non-retrogression. The third is when a Bodhisattva generates this thought: 『Because I have already abided in the precept of meditation, I generate a peaceful mind; in order to cause others to abide in the precept of meditation, I generate a comforting mind.』 The precept of meditation means that the Bodhisattva causes all sentient beings to abide in the factors of meditation. The fourth is when a Bodhisattva generates this thought: 『Because I have already abided in the precept of wisdom, I generate a peaceful mind; in order to cause others to abide in the precept of wisdom, I generate a comforting mind.』 The precept of wisdom means being able to cause all sentient beings to abide in all roots of goodness. The fifth is when a Bodhisattva generates this thought: 『Because I have already abided in the precept of non-coarseness, I generate a peaceful mind; in order to cause others to abide in the precept of non-coarseness, I generate a comforting mind.』 The precept of non-coarseness means maintaining a gentle mind towards all Buddhist teachings. 'Manjusri! These are called the five dharmas. Bodhisattva-Mahasattvas, having obtained these five dharmas, are able to purify the first bhumi of joy and attain a place of great fearlessness and peace.' 'Furthermore, Manjusri Bodhisattva-Mahasattva! There are five kinds of dharmas that can purify the first bhumi of joy and attain a place of great fearlessness and peace.'

何等為五？一謂菩薩生如是心：『我已得住不悔戒故，生安隱心；為令他住不悔戒故，起安慰心。』有言不悔戒者，所謂善作所作業故。

「二謂菩薩生如是心：『我已得住不憍慢戒故，生安隱心；為令他住不憍慢戒故，起安慰心。』有言不憍慢戒者，所謂教化一切眾生故，所謂佐助一切眾生所作業故。

「三謂菩薩生如是心：『我已得住善戒故，生安隱心；為令他住善戒故，起安慰心。』有言善戒者，所謂教化一切眾生，能忍眾生罵辱瞋故。

「四謂菩薩生如是心：『我已得住攝受法戒故，生安隱心；為令他住攝受法戒故，起安慰心。』有言攝受法戒者，謂信諸法空解脫故。

「五謂菩薩生如是心：『我已得住佛三昧戒故，生安隱心；為令他住佛三昧戒故，起安慰心。』有言佛三昧戒者，謂於一切眾生得平等心故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住苦諦智故，生安隱心；為令他住苦諦智故，起安慰心。』有言苦諦智者，所謂諸陰不生智故。

「二謂菩薩生如是心：『我已得住集諦智故，

【現代漢語翻譯】現代漢語譯本：什麼是五種法？第一種是菩薩生起這樣的心念：『我已經安住于不後悔的戒律，因此生起安穩的心；爲了讓其他人也安住于不後悔的戒律，我生起安慰的心。』所謂不後悔的戒律，是指善於完成所應做的事。第二種是菩薩生起這樣的心念：『我已經安住于不驕慢的戒律，因此生起安穩的心；爲了讓其他人也安住于不驕慢的戒律，我生起安慰的心。』所謂不驕慢的戒律，是指教化一切眾生，幫助一切眾生完成他們所應做的事。第三種是菩薩生起這樣的心念：『我已經安住于善的戒律，因此生起安穩的心；爲了讓其他人也安住于善的戒律，我生起安慰的心。』所謂善的戒律，是指教化一切眾生，能夠忍受眾生的辱罵和嗔恨。第四種是菩薩生起這樣的心念：『我已經安住于攝受法的戒律，因此生起安穩的心；爲了讓其他人也安住于攝受法的戒律，我生起安慰的心。』所謂攝受法的戒律，是指相信諸法是空性的解脫。第五種是菩薩生起這樣的心念：『我已經安住于佛三昧的戒律，因此生起安穩的心；爲了讓其他人也安住于佛三昧的戒律，我生起安慰的心。』所謂佛三昧的戒律，是指對一切眾生都持有平等的心。文殊師利（Manjusri）！這被稱為五種法，諸位菩薩摩訶薩（Bodhisattva-Mahasattva）因為得到這五種法，能夠清凈初歡喜地（Pramudita-bhumi），得到大無畏安穩的處所。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏安穩的處所。什麼是五種法？第一種是菩薩生起這樣的心念：『我已經安住于苦諦（Dukkha-satya）的智慧，因此生起安穩的心；爲了讓其他人也安住于苦諦的智慧，我生起安慰的心。』所謂苦諦的智慧，是指了解諸陰（skandha）不生起的智慧。第二種是菩薩生起這樣的心念：『我已經安住于集諦（Samudaya-satya）的智慧，

【English Translation】 English version: What are the five? The first is when a Bodhisattva generates this thought: 『I have already abided in the precept of non-regret, therefore I generate a peaceful mind; in order to cause others to abide in the precept of non-regret, I generate a comforting mind.』 The so-called precept of non-regret refers to skillfully accomplishing what should be done. The second is when a Bodhisattva generates this thought: 『I have already abided in the precept of non-arrogance, therefore I generate a peaceful mind; in order to cause others to abide in the precept of non-arrogance, I generate a comforting mind.』 The so-called precept of non-arrogance refers to teaching all sentient beings, and assisting all sentient beings in accomplishing what they should do. The third is when a Bodhisattva generates this thought: 『I have already abided in the good precept, therefore I generate a peaceful mind; in order to cause others to abide in the good precept, I generate a comforting mind.』 The so-called good precept refers to teaching all sentient beings, and being able to endure the insults and anger of sentient beings. The fourth is when a Bodhisattva generates this thought: 『I have already abided in the precept of embracing the Dharma, therefore I generate a peaceful mind; in order to cause others to abide in the precept of embracing the Dharma, I generate a comforting mind.』 The so-called precept of embracing the Dharma refers to believing in the liberation of the emptiness of all dharmas. The fifth is when a Bodhisattva generates this thought: 『I have already abided in the precept of Buddha Samadhi, therefore I generate a peaceful mind; in order to cause others to abide in the precept of Buddha Samadhi, I generate a comforting mind.』 The so-called precept of Buddha Samadhi refers to having an equal mind towards all sentient beings. Manjusri! These are called the five dharmas. Because Bodhisattva-Mahasattvas obtain these five dharmas, they are able to purify the first Joyful Ground (Pramudita-bhumi) and obtain a place of great fearlessness and peace. Furthermore, Manjusri Bodhisattva-Mahasattva! There are five kinds of dharmas that can purify the first Joyful Ground and obtain a place of great fearlessness and peace. What are the five? The first is when a Bodhisattva generates this thought: 『I have already abided in the wisdom of the Truth of Suffering (Dukkha-satya), therefore I generate a peaceful mind; in order to cause others to abide in the wisdom of the Truth of Suffering, I generate a comforting mind.』 The so-called wisdom of the Truth of Suffering refers to the wisdom of understanding that the skandhas do not arise. The second is when a Bodhisattva generates this thought: 『I have already abided in the wisdom of the Truth of Origin (Samudaya-satya),

生安隱心；為令他住集諦智故，起安慰心。』有言集諦智者，所謂斷除諸愛智故。

「三謂菩薩生如是心：『我已得住滅諦智故，生安隱心；為令他住滅諦智故，起安慰心。』有言滅諦智者，謂不生諸有無明使智故。

「四謂菩薩生如是心：『我已得住道諦智故，生安隱心；為令他住道諦智故，起安慰心。』有言道諦智者，謂得諸法平等不顛倒智故。

「五謂菩薩生如是心：『我已得住觀察自身過故，生安隱心；為令他住觀察自身過故，起安慰心。』有言觀察自身過者，謂觀察自戒自心寂靜故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住能護他心故，生安隱心；為令他住能護他心故，起安慰心。』有言能護他心者，謂見他過不生瞋恨故。

「二謂菩薩生如是心：『我已得住善軟心故，生安隱心；為令他住善軟心故，起安慰心。』有言善軟心者，謂教化眾生不疲倦故。

「三謂菩薩生如是心：『我已得住不瞋恨心故，生安隱心；為令他住不瞋恨心故，起安慰心。』有言不瞋恨心者，謂於一切眾生不生

【現代漢語翻譯】現代漢語譯本『（菩薩）生起安穩之心，因為他已安住于苦諦之智；爲了讓其他人也安住于苦諦之智，他生起安慰之心。』有人說苦諦之智，是指了解諸苦的真實性。『（菩薩）生起安穩之心，因為他已安住于集諦之智；爲了讓其他人也安住于集諦之智，他生起安慰之心。』有人說集諦之智，是指斷除諸愛的智慧。『（菩薩）生起安穩之心，因為他已安住于滅諦之智；爲了讓其他人也安住于滅諦之智，他生起安慰之心。』有人說滅諦之智，是指不生起諸有（存在）和無明（無知）的智慧。『（菩薩）生起安穩之心，因為他已安住于道諦之智；爲了讓其他人也安住于道諦之智，他生起安慰之心。』有人說道諦之智，是指獲得諸法平等不顛倒的智慧。『（菩薩）生起安穩之心，因為他已安住于觀察自身過失；爲了讓其他人也安住于觀察自身過失，他生起安慰之心。』有人說觀察自身過失，是指觀察自己的戒律和內心是否寂靜。文殊師利（Manjushri，菩薩名）！這稱為五法，諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）得到這五法，就能清凈初歡喜地（the first bhumi of joy），得到大無畏安穩之處。再者，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得到大無畏安穩之處。哪五種呢？一是菩薩生起這樣的心：『我已安住于能守護他人之心，所以生起安穩之心；爲了讓其他人也安住于能守護他人之心，所以生起安慰之心。』有人說能守護他人之心，是指看到他人的過失不生嗔恨。二是菩薩生起這樣的心：『我已安住于善良柔和的心，所以生起安穩之心；爲了讓其他人也安住于善良柔和的心，所以生起安慰之心。』有人說善良柔和的心，是指教化眾生不感到疲倦。三是菩薩生起這樣的心：『我已安住于不嗔恨的心，所以生起安穩之心；爲了讓其他人也安住于不嗔恨的心，所以生起安慰之心。』有人說不嗔恨的心，是指對一切眾生不生起嗔恨。

【English Translation】 English version 'A Bodhisattva generates a sense of security because he has already abided in the wisdom of the truth of suffering; to enable others to abide in the wisdom of the truth of suffering, he generates a sense of comfort.' Some say the wisdom of the truth of suffering refers to understanding the reality of all sufferings. 'A Bodhisattva generates a sense of security because he has already abided in the wisdom of the truth of the origin of suffering; to enable others to abide in the wisdom of the truth of the origin of suffering, he generates a sense of comfort.' Some say the wisdom of the truth of the origin of suffering refers to the wisdom of eliminating all attachments. 'A Bodhisattva generates a sense of security because he has already abided in the wisdom of the truth of the cessation of suffering; to enable others to abide in the wisdom of the truth of the cessation of suffering, he generates a sense of comfort.' Some say the wisdom of the truth of the cessation of suffering refers to the wisdom of not generating the defilements of existence and ignorance. 'A Bodhisattva generates a sense of security because he has already abided in the wisdom of the truth of the path to the cessation of suffering; to enable others to abide in the wisdom of the truth of the path to the cessation of suffering, he generates a sense of comfort.' Some say the wisdom of the truth of the path refers to the wisdom of attaining the equality and non-perversion of all dharmas. 'A Bodhisattva generates a sense of security because he has already abided in observing his own faults; to enable others to abide in observing their own faults, he generates a sense of comfort.' Some say observing one's own faults refers to observing whether one's own precepts and mind are tranquil. Manjushri! These are called the five dharmas. When Bodhisattva-Mahasattvas obtain these five dharmas, they can purify the first bhumi of joy and attain a place of great fearlessness and security. Furthermore, Manjushri, Bodhisattva-Mahasattvas! There are five kinds of dharmas that can purify the first bhumi of joy and attain a place of great fearlessness and security. What are the five? First, a Bodhisattva generates this thought: 'I have already abided in the ability to protect the minds of others, therefore I generate a sense of security; to enable others to abide in the ability to protect the minds of others, therefore I generate a sense of comfort.' Some say the ability to protect the minds of others refers to not generating anger when seeing the faults of others. Second, a Bodhisattva generates this thought: 'I have already abided in a kind and gentle mind, therefore I generate a sense of security; to enable others to abide in a kind and gentle mind, therefore I generate a sense of comfort.' Some say a kind and gentle mind refers to not feeling weary when teaching sentient beings. Third, a Bodhisattva generates this thought: 'I have already abided in a mind without anger, therefore I generate a sense of security; to enable others to abide in a mind without anger, therefore I generate a sense of comfort.' Some say a mind without anger refers to not generating anger towards all sentient beings.

噁心故。

「四謂菩薩生如是心：『我已得住觀察自身故，生安隱心；為令他住觀察自身故，起安慰心。』有言觀察自身者，謂觀無我故。

「五謂菩薩生如是心：『我已得住乃至無有微少煩惱故，生安隱心；為令他住乃至無有微少煩惱故，起安慰心。』有言乃至無有微少煩惱者，所謂身業善寂靜故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住無生法忍故，生安隱心；為令他住無生法忍故，起安慰心。』有言無生法忍者，謂證寂滅故。

「二謂菩薩生如是心：『我已得住無滅法忍故，生安隱心；為令他住無滅法忍故，起安慰心。』有言無滅法忍者，謂證無生法忍故。

「三謂菩薩生如是心：『我已得住身念智故，生安隱心；為令他住身念智故，起安慰心。』有言身念智者，謂離身心故。

「四謂菩薩生如是心：『我已得住受念智故，生安隱心；為令他住受念智故，起安慰心。』有言受念智者，謂息一切受故。

「五謂菩薩生如是心：『我已得住心念智故，生安隱心；為令他住心念智故，起安

【現代漢語翻譯】現代漢語譯本因為厭惡的緣故。

『四、菩薩生起這樣的心念：『我已經安住于觀察自身，因此生起安穩的心；爲了讓其他人安住于觀察自身，因此生起安慰的心。』這裡所說的觀察自身，是指觀察無我的緣故。

『五、菩薩生起這樣的心念：『我已經安住于乃至沒有絲毫煩惱，因此生起安穩的心；爲了讓其他人安住于乃至沒有絲毫煩惱，因此生起安慰的心。』這裡所說的乃至沒有絲毫煩惱，是指身業完全寂靜的緣故。

『文殊師利（Manjusri，菩薩名）！這稱為五法，諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）得到這五法，因此能夠清凈初歡喜地（Prathamā-bhūmi，菩薩修行第一階段），得到大無畏安穩的處所。

『再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏安穩的處所。是哪五種呢？一、菩薩生起這樣的心念：『我已經安住于無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的領悟），因此生起安穩的心；爲了讓其他人安住于無生法忍，因此生起安慰的心。』這裡所說的無生法忍，是指證得寂滅的緣故。

『二、菩薩生起這樣的心念：『我已經安住于無滅法忍，因此生起安穩的心；爲了讓其他人安住于無滅法忍，因此生起安慰的心。』這裡所說的無滅法忍，是指證得無生法忍的緣故。

『三、菩薩生起這樣的心念：『我已經安住于身念智（kāya-smṛti-jñāna，對身體的覺知智慧），因此生起安穩的心；爲了讓其他人安住于身念智，因此生起安慰的心。』這裡所說的身念智，是指遠離身心的緣故。

『四、菩薩生起這樣的心念：『我已經安住于受念智（vedanā-smṛti-jñāna，對感受的覺知智慧），因此生起安穩的心；爲了讓其他人安住于受念智，因此生起安慰的心。』這裡所說的受念智，是指止息一切感受的緣故。

『五、菩薩生起這樣的心念：『我已經安住於心念智（citta-smṛti-jñāna，對心的覺知智慧），因此生起安穩的心；爲了讓其他人安住於心念智，因此起安慰的心。

【English Translation】 English version Because of disgust.

'Four, a Bodhisattva generates such a thought: 『I have already dwelt in observing myself, therefore, I generate a peaceful mind; in order to let others dwell in observing themselves, therefore, I generate a comforting mind.』 What is meant by observing oneself is observing the absence of self.

'Five, a Bodhisattva generates such a thought: 『I have already dwelt in even the absence of the slightest affliction, therefore, I generate a peaceful mind; in order to let others dwell in even the absence of the slightest affliction, therefore, I generate a comforting mind.』 What is meant by even the absence of the slightest affliction is that bodily actions are completely tranquil.

'Manjusri! These are called the five dharmas. When Bodhisattva-Mahasattvas obtain these five dharmas, they are able to purify the first Joyful Ground (Prathamā-bhūmi) and obtain a place of great fearlessness and peace.

'Furthermore, Manjusri Bodhisattva-Mahasattva! There are five kinds of dharmas that can purify the first Joyful Ground and obtain a place of great fearlessness and peace. What are these five? One, a Bodhisattva generates such a thought: 『I have already dwelt in the forbearance of the non-arising of dharmas (anutpattika-dharma-ksanti), therefore, I generate a peaceful mind; in order to let others dwell in the forbearance of the non-arising of dharmas, therefore, I generate a comforting mind.』 What is meant by the forbearance of the non-arising of dharmas is the attainment of cessation.

'Two, a Bodhisattva generates such a thought: 『I have already dwelt in the forbearance of the non-cessation of dharmas, therefore, I generate a peaceful mind; in order to let others dwell in the forbearance of the non-cessation of dharmas, therefore, I generate a comforting mind.』 What is meant by the forbearance of the non-cessation of dharmas is the attainment of the forbearance of the non-arising of dharmas.

'Three, a Bodhisattva generates such a thought: 『I have already dwelt in the wisdom of mindfulness of the body (kāya-smṛti-jñāna), therefore, I generate a peaceful mind; in order to let others dwell in the wisdom of mindfulness of the body, therefore, I generate a comforting mind.』 What is meant by the wisdom of mindfulness of the body is being apart from body and mind.

'Four, a Bodhisattva generates such a thought: 『I have already dwelt in the wisdom of mindfulness of feelings (vedanā-smṛti-jñāna), therefore, I generate a peaceful mind; in order to let others dwell in the wisdom of mindfulness of feelings, therefore, I generate a comforting mind.』 What is meant by the wisdom of mindfulness of feelings is the cessation of all feelings.

'Five, a Bodhisattva generates such a thought: 『I have already dwelt in the wisdom of mindfulness of the mind (citta-smṛti-jñāna), therefore, I generate a peaceful mind; in order to let others dwell in the wisdom of mindfulness of the mind, therefore, I generate a comforting mind.'

慰心。』有言心念智者，所謂觀心猶如幻故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住法念智故，生安隱心；為令他住法念智故，起安慰心。』有言法念智者，謂如實知一切法故。

「二謂菩薩生如是心：『我已得住信根故，生安隱心；為令他住信根故，起安慰心。』有言信根者，謂於一切法中不依他故。

「三謂菩薩生如是心：『我已得住精進根故，生安隱心；為令他住精進根故，起安慰心。』有言精進根者，謂如實知一切法故。

「四謂菩薩生如是心：『我已得住念根故，生安隱心；為令他住念根故，起安慰心。』有言念根者，謂善作所作故。

「五謂菩薩生如是心：『我已得住定根故，生安隱心；為令他住定根故，起安慰心。』有言定根者，謂得心解脫故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住慧根故，

【現代漢語翻譯】現代漢語譯本『慰藉內心。』有人說，心念智者，是指觀心如同幻象一般。『文殊師利（Manjusri，菩薩名）！這稱為五法，諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）得到這五法，就能清凈初歡喜地（Prathamā-bhūmi，菩薩修行第一階段），獲得大無畏的安穩之處。『再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏的安穩之處。哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住於法念智（dharma-smrti-jñāna，對佛法的憶念和智慧）了，所以內心安穩；爲了讓其他人也安住於法念智，所以生起安慰之心。』有人說，法念智是指如實地瞭解一切法。『第二種是菩薩生起這樣的心念：『我已經安住于信根（śraddhā-indriya，信心的力量）了，所以內心安穩；爲了讓其他人也安住于信根，所以生起安慰之心。』有人說，信根是指在一切法中不依賴他人。『第三種是菩薩生起這樣的心念：『我已經安住于精進根（vīrya-indriya，精進的力量）了，所以內心安穩；爲了讓其他人也安住于精進根，所以生起安慰之心。』有人說，精進根是指如實地瞭解一切法。『第四種是菩薩生起這樣的心念：『我已經安住于念根（smṛti-indriya，正念的力量）了，所以內心安穩；爲了讓其他人也安住于念根，所以生起安慰之心。』有人說，念根是指善於完成所應做的事情。『第五種是菩薩生起這樣的心念：『我已經安住于定根（samādhi-indriya，禪定的力量）了，所以內心安穩；爲了讓其他人也安住于定根，所以生起安慰之心。』有人說，定根是指獲得心的解脫。『文殊師利！這稱為五法，諸位菩薩摩訶薩得到這五法，就能清凈初歡喜地，獲得大無畏的安穩之處。『再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏的安穩之處。哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于慧根（prajñā-indriya，智慧的力量）了，

【English Translation】 English version 'Comfort the heart.' It is said that the mind of the wise is to view the mind as an illusion. 'Manjusri (Bodhisattva name)! These are called the five dharmas. When Bodhisattva-Mahasattvas (Great Bodhisattvas) obtain these five dharmas, they can purify the first joyous ground (Prathamā-bhūmi, the first stage of Bodhisattva practice) and attain a place of great fearlessness and peace. 'Furthermore, Manjusri Bodhisattva-Mahasattvas! There are five kinds of dharmas that can purify the first joyous ground and attain a place of great fearlessness and peace. What are the five? The first is when a Bodhisattva generates this thought: 'I have already abided in the dharma-smrti-jñāna (mindfulness and wisdom of the Dharma), therefore my heart is at peace; in order to enable others to abide in dharma-smrti-jñāna, I generate a heart of comfort.' It is said that dharma-smrti-jñāna means to truly understand all dharmas. 'The second is when a Bodhisattva generates this thought: 'I have already abided in the śraddhā-indriya (power of faith), therefore my heart is at peace; in order to enable others to abide in śraddhā-indriya, I generate a heart of comfort.' It is said that śraddhā-indriya means not relying on others in all dharmas. 'The third is when a Bodhisattva generates this thought: 'I have already abided in the vīrya-indriya (power of diligence), therefore my heart is at peace; in order to enable others to abide in vīrya-indriya, I generate a heart of comfort.' It is said that vīrya-indriya means to truly understand all dharmas. 'The fourth is when a Bodhisattva generates this thought: 'I have already abided in the smṛti-indriya (power of mindfulness), therefore my heart is at peace; in order to enable others to abide in smṛti-indriya, I generate a heart of comfort.' It is said that smṛti-indriya means to be good at accomplishing what should be done. 'The fifth is when a Bodhisattva generates this thought: 'I have already abided in the samādhi-indriya (power of concentration), therefore my heart is at peace; in order to enable others to abide in samādhi-indriya, I generate a heart of comfort.' It is said that samādhi-indriya means to attain liberation of the mind. 'Manjusri! These are called the five dharmas. When Bodhisattva-Mahasattvas obtain these five dharmas, they can purify the first joyous ground and attain a place of great fearlessness and peace. 'Furthermore, Manjusri Bodhisattva-Mahasattvas! There are five kinds of dharmas that can purify the first joyous ground and attain a place of great fearlessness and peace. What are the five? The first is when a Bodhisattva generates this thought: 'I have already abided in the prajñā-indriya (power of wisdom),

生安隱心；為令他住慧根故，起安慰心。』有言慧根者，所謂現知一切法故。

「二謂菩薩生如是心：『我已得住信力故，生安隱心；為令他住信力故，起安慰心。』有言信力者，謂過一切諸魔業故。

「三謂菩薩生如是心：『我已得住智力故，生安隱心；為令他住智力故，起安慰心。』有言智力者，所謂遠離無智故。

「四謂菩薩生如是心：『我已得住精進力故，生安隱心；為令他住精進力故，起安慰心。』有言精進力者，所謂成就不退法地。

「五謂菩薩生如是心：『我已得住念力故，生安隱心；為令他住念力故，起安慰心。』有言念力者，所謂住持一切佛法故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住三昧力故，生安隱心；為令他住三昧力故，起安慰心。』有言三昧力者，所謂遠離一切覺觀故。

「二謂菩薩生如是心：『我已得住般若力故，生安隱心；為令他住般若力故，起安慰心。』有言般若力者，謂他不能降伏智故。

「三謂菩薩生如是心：『我已得住念覺分故，生安隱心；為

【現代漢語翻譯】現代漢語譯本『（菩薩）生起安穩的心，是爲了讓其他眾生安住于智慧之根，所以生起安慰之心。』所謂智慧之根，是指能夠如實知曉一切法。『（菩薩）生起這樣的心：我已經安住于信力，所以生起安穩的心；爲了讓其他眾生安住于信力，所以生起安慰之心。』所謂信力，是指能夠超越一切魔業。『（菩薩）生起這樣的心：我已經安住于智力，所以生起安穩的心；爲了讓其他眾生安住于智力，所以生起安慰之心。』所謂智力，是指能夠遠離無知。『（菩薩）生起這樣的心：我已經安住于精進力，所以生起安穩的心；爲了讓其他眾生安住于精進力，所以生起安慰之心。』所謂精進力，是指能夠成就永不退轉的法地。『（菩薩）生起這樣的心：我已經安住于念力，所以生起安穩的心；爲了讓其他眾生安住于念力，所以生起安慰之心。』所謂念力，是指能夠住持一切佛法。「文殊師利（Manjusri）！這稱為五法，諸菩薩摩訶薩（Bodhisattva-Mahasattva）得到這五法，就能夠清凈初歡喜地（Pramudita-bhumi），得到大無畏安穩之處。「再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏安穩之處。是哪五種呢？一是菩薩生起這樣的心：『我已經安住於三昧力，所以生起安穩的心；爲了讓其他眾生安住於三昧力，所以生起安慰之心。』所謂三昧力，是指能夠遠離一切覺觀。『（菩薩）生起這樣的心：我已經安住于般若力（Prajna-bala），所以生起安穩的心；爲了讓其他眾生安住于般若力，所以生起安慰之心。』所謂般若力，是指他人無法降伏的智慧。『（菩薩）生起這樣的心：我已經安住于念覺分（Smrti-sambodhyanga），所以生起安穩的心；爲了

【English Translation】 English version 'They generate a sense of security, and to enable others to dwell in the root of wisdom, they generate a sense of comfort.' The root of wisdom is said to be the ability to know all dharmas as they truly are. 'They generate this thought: 'I have already dwelt in the power of faith, so I generate a sense of security; to enable others to dwell in the power of faith, I generate a sense of comfort.' The power of faith is said to be the ability to overcome all demonic activities. 'They generate this thought: 'I have already dwelt in the power of wisdom, so I generate a sense of security; to enable others to dwell in the power of wisdom, I generate a sense of comfort.' The power of wisdom is said to be the ability to be free from ignorance. 'They generate this thought: 'I have already dwelt in the power of diligence, so I generate a sense of security; to enable others to dwell in the power of diligence, I generate a sense of comfort.' The power of diligence is said to be the ability to achieve the ground of non-retrogression. 'They generate this thought: 'I have already dwelt in the power of mindfulness, so I generate a sense of security; to enable others to dwell in the power of mindfulness, I generate a sense of comfort.' The power of mindfulness is said to be the ability to uphold all the Buddha's teachings. 「Manjusri! These are called the five dharmas. Bodhisattva-Mahasattvas who attain these five dharmas are able to purify the first Joyful Ground (Pramudita-bhumi) and attain a place of great fearlessness and security.」「Furthermore, Manjusri, Bodhisattva-Mahasattvas! There are five more dharmas that can purify the first Joyful Ground and attain a place of great fearlessness and security. What are these five? First, Bodhisattvas generate this thought: 'I have already dwelt in the power of samadhi, so I generate a sense of security; to enable others to dwell in the power of samadhi, I generate a sense of comfort.' The power of samadhi is said to be the ability to be free from all perception and conception. 'They generate this thought: 'I have already dwelt in the power of prajna (Prajna-bala), so I generate a sense of security; to enable others to dwell in the power of prajna, I generate a sense of comfort.' The power of prajna is said to be the wisdom that cannot be overcome by others. 'They generate this thought: 'I have already dwelt in the mindfulness enlightenment factor (Smrti-sambodhyanga), so I generate a sense of security; to

令他住念覺分故，起安慰心。』有言念覺分者，謂如實知念覺分諸法故。

「四謂菩薩生如是心：『我已得住擇法覺分故，生安隱心；為令他住擇法覺分故，起安慰心。』有言擇法覺分者，所謂照知一切法故。

「五謂菩薩生如是心：『我已得住精進覺分故，生安隱心；為令他住精進覺分故，起安慰心。』有言精進覺分者，謂如實知一切佛法故。

「文殊師利！是名五法，諸菩薩摩訶薩，得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住喜覺分故，生安隱心；為令他住喜覺分故，起安慰心。』有言喜覺分者，所謂三昧三摩跋提故。

「二謂菩薩生如是心：『我已得住猗覺分故，生安隱心；為令他住猗覺分故，起安慰心。』有言猗覺分者，謂於一切佛法善作所作故。

「三謂菩薩生如是心：『我已得住定覺分故，生安隱心；為令他住定覺分故，起安慰心。』有言定覺分者，謂平等覺一切法故。

「四謂菩薩生如是心：『我已得住舍覺分故，生安隱心；為令他住舍覺分故，起安慰心。』有言舍覺分者，謂于諸聖法中不生樂著心故，于非聖法中不生厭

【現代漢語翻譯】現代漢語譯本『令他安住于念覺支（smrti-sambodhyanga）的緣故，生起安慰之心。』有人說念覺支，是指如實了知念覺支的諸法。『四、菩薩生起這樣的心念：『我已經安住于擇法覺支（dharma-pravicaya-sambodhyanga）的緣故，生起安穩之心；爲了令他人安住于擇法覺支的緣故，生起安慰之心。』有人說擇法覺支，是指照見、了知一切法。『五、菩薩生起這樣的心念：『我已經安住于精進覺支（virya-sambodhyanga）的緣故，生起安穩之心；爲了令他人安住于精進覺支的緣故，生起安慰之心。』有人說精進覺支，是指如實了知一切佛法。『文殊師利！這稱為五法，諸菩薩摩訶薩，因為得到這五法，能夠清凈初歡喜地（pramudita-bhumi），得到大無畏安穩之處。『再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏安穩之處。是哪五種呢？一、菩薩生起這樣的心念：『我已經安住于喜覺支（priti-sambodhyanga）的緣故，生起安穩之心；爲了令他人安住于喜覺支的緣故，生起安慰之心。』有人說喜覺支，是指三昧（samadhi）和三摩跋提（samapatti）的緣故。『二、菩薩生起這樣的心念：『我已經安住于猗覺支（prasrabdhi-sambodhyanga）的緣故，生起安穩之心；爲了令他人安住于猗覺支的緣故，生起安慰之心。』有人說猗覺支，是指對於一切佛法善於作為、善於行持的緣故。『三、菩薩生起這樣的心念：『我已經安住于定覺支（samadhi-sambodhyanga）的緣故，生起安穩之心；爲了令他人安住于定覺支的緣故，生起安慰之心。』有人說定覺支，是指平等覺知一切法的緣故。『四、菩薩生起這樣的心念：『我已經安住于舍覺支（upeksa-sambodhyanga）的緣故，生起安穩之心；爲了令他人安住于舍覺支的緣故，生起安慰之心。』有人說舍覺支，是指對於諸聖法不生起貪愛執著之心，對於非聖法不生起厭惡之心。

【English Translation】 English version 'Causing him to abide in the mindfulness enlightenment factor (smrti-sambodhyanga), he generates a comforting mind.' It is said that the mindfulness enlightenment factor is to truly know the dharmas of the mindfulness enlightenment factor. 'Fourth, a Bodhisattva generates such a thought: 『Because I have already abided in the discrimination of dharmas enlightenment factor (dharma-pravicaya-sambodhyanga), I generate a peaceful mind; in order to cause others to abide in the discrimination of dharmas enlightenment factor, I generate a comforting mind.』 It is said that the discrimination of dharmas enlightenment factor is to illuminate and know all dharmas. 'Fifth, a Bodhisattva generates such a thought: 『Because I have already abided in the vigor enlightenment factor (virya-sambodhyanga), I generate a peaceful mind; in order to cause others to abide in the vigor enlightenment factor, I generate a comforting mind.』 It is said that the vigor enlightenment factor is to truly know all the Buddha's teachings. 'Manjushri! These are called the five dharmas. Because the Bodhisattva Mahasattvas obtain these five dharmas, they are able to purify the first Joyful Ground (pramudita-bhumi) and obtain a place of great fearlessness and peace. 'Furthermore, Manjushri Bodhisattva Mahasattva! There are five kinds of dharmas that can purify the first Joyful Ground and obtain a place of great fearlessness and peace. What are the five? First, a Bodhisattva generates such a thought: 『Because I have already abided in the joy enlightenment factor (priti-sambodhyanga), I generate a peaceful mind; in order to cause others to abide in the joy enlightenment factor, I generate a comforting mind.』 It is said that the joy enlightenment factor is due to samadhi (samadhi) and samapatti (samapatti). 'Second, a Bodhisattva generates such a thought: 『Because I have already abided in the tranquility enlightenment factor (prasrabdhi-sambodhyanga), I generate a peaceful mind; in order to cause others to abide in the tranquility enlightenment factor, I generate a comforting mind.』 It is said that the tranquility enlightenment factor is due to being skilled in acting and practicing all the Buddha's teachings. 'Third, a Bodhisattva generates such a thought: 『Because I have already abided in the concentration enlightenment factor (samadhi-sambodhyanga), I generate a peaceful mind; in order to cause others to abide in the concentration enlightenment factor, I generate a comforting mind.』 It is said that the concentration enlightenment factor is due to equally knowing all dharmas. 'Fourth, a Bodhisattva generates such a thought: 『Because I have already abided in the equanimity enlightenment factor (upeksa-sambodhyanga), I generate a peaceful mind; in order to cause others to abide in the equanimity enlightenment factor, I generate a comforting mind.』 It is said that the equanimity enlightenment factor is due to not generating a mind of attachment to the holy dharmas, and not generating a mind of aversion to the non-holy dharmas.

背心故。

「五謂菩薩生如是心：『我已得住正見故，生安隱心；為令他住正見故，起安慰心。』有言正見者，謂入定位故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住正覺分故，生安隱心；為令他住正覺分故，起安慰心。』有言正覺分者，所謂遠離分別、異分別、廣分別故。

「二謂菩薩生如是心：『我已得住正語故，生安隱心；為令他住正語故，起安慰心。』有言正語者，謂於一切名字聲響不生諸相故。

「三謂菩薩生如是心：『我已得住正業故，生安隱心；為令他住正業故，起安慰心。』有言正業者，所謂入一切法業果報故。

「四謂菩薩生如是心：『我已得住正命故，生安隱心；為令他住正命故，起安慰心。』有言正命者，所謂離諸求故。

「五謂菩薩生如是心：『我已得住正修行故，生安隱心；為令他住正修行故，起安慰心。』有言正修行者，謂舍此岸到彼岸故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師

【現代漢語翻譯】現代漢語譯本因此，『五種情況是菩薩生起這樣的心念：』我已安住于正見（Samyag-dṛṣṭi，正確的見解）之中，因此生起安穩之心；爲了使他人安住于正見之中，生起安慰之心。』所謂正見，是指進入禪定狀態。『文殊師利（Mañjuśrī，智慧的象徵）！這稱為五法，諸位菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）得到這五法，就能清凈初歡喜地（pramuditā-bhūmi，菩薩修行階位的第一階段），得到大無畏的安穩之處。『再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏的安穩之處。是哪五種呢？第一種是菩薩生起這樣的心念：』我已安住于正覺分（bodhi-pakṣa，通往覺悟的因素）之中，因此生起安穩之心；爲了使他人安住于正覺分之中，生起安慰之心。』所謂正覺分，是指遠離分別、異分別、廣分別。『第二種是菩薩生起這樣的心念：』我已安住于正語（samyag-vāc，正確的言語）之中，因此生起安穩之心；爲了使他人安住于正語之中，生起安慰之心。』所謂正語，是指對於一切名字和聲音不生起執著。『第三種是菩薩生起這樣的心念：』我已安住于正業（samyak-karmānta，正確的行為）之中，因此生起安穩之心；爲了使他人安住于正業之中，生起安慰之心。』所謂正業，是指進入一切法的業果報應之中。『第四種是菩薩生起這樣的心念：』我已安住于正命（samyag-ājīva，正確的謀生方式）之中，因此生起安穩之心；爲了使他人安住于正命之中，生起安慰之心。』所謂正命，是指遠離一切貪求。『第五種是菩薩生起這樣的心念：』我已安住于正修行（samyak-pratipatti，正確的修行）之中，因此生起安穩之心；爲了使他人安住于正修行之中，生起安慰之心。』所謂正修行，是指捨棄此岸到達彼岸。『文殊師利！這稱為五法，諸位菩薩摩訶薩得到這五法，就能清凈初歡喜地，得到大無畏的安穩之處。『再者，文殊師利！』

【English Translation】 English version Therefore, 'There are five ways in which a Bodhisattva generates such a thought: 'Having abided in Right View (Samyag-dṛṣṭi), I have generated a sense of security; in order to lead others to abide in Right View, I generate a sense of comfort.' Right View is said to be entering into a state of meditative absorption. 'Mañjuśrī! These are called the five dharmas. When Bodhisattva-mahāsattvas obtain these five dharmas, they can purify the first joyous ground (pramuditā-bhūmi) and attain a place of great fearlessness and security.' 'Furthermore, Mañjuśrī, Bodhisattva-mahāsattvas! There are five principles that can purify the first joyous ground and attain a place of great fearlessness and security. What are the five? The first is when a Bodhisattva generates such a thought: 'Having abided in the factors of enlightenment (bodhi-pakṣa), I have generated a sense of security; in order to lead others to abide in the factors of enlightenment, I generate a sense of comfort.' The factors of enlightenment are said to be the abandonment of discrimination, different discrimination, and extensive discrimination.' 'The second is when a Bodhisattva generates such a thought: 'Having abided in Right Speech (samyag-vāc), I have generated a sense of security; in order to lead others to abide in Right Speech, I generate a sense of comfort.' Right Speech is said to be not generating attachments to all names and sounds.' 'The third is when a Bodhisattva generates such a thought: 'Having abided in Right Action (samyak-karmānta), I have generated a sense of security; in order to lead others to abide in Right Action, I generate a sense of comfort.' Right Action is said to be entering into the karmic consequences of all dharmas.' 'The fourth is when a Bodhisattva generates such a thought: 'Having abided in Right Livelihood (samyag-ājīva), I have generated a sense of security; in order to lead others to abide in Right Livelihood, I generate a sense of comfort.' Right Livelihood is said to be the abandonment of all seeking.' 'The fifth is when a Bodhisattva generates such a thought: 'Having abided in Right Practice (samyak-pratipatti), I have generated a sense of security; in order to lead others to abide in Right Practice, I generate a sense of comfort.' Right Practice is said to be abandoning this shore to reach the other shore.' 'Mañjuśrī! These are called the five dharmas. When Bodhisattva-mahāsattvas obtain these five dharmas, they can purify the first joyous ground and attain a place of great fearlessness and security.' 'Furthermore, Mañjuśrī!'

利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住檀波羅蜜故，生安隱心；為令他住檀波羅蜜故，起安慰心。』有言檀波羅蜜者，謂善教化慳嫉眾生故。

「二謂菩薩生如是心：『我已得住尸波羅蜜故，生安隱心；為令他住尸波羅蜜故，起安慰心。』有言尸波羅蜜者，謂善教化毀禁眾生故。

「三謂菩薩生如是心：『我已得住羼提波羅蜜故，生安隱心；為令他住羼提波羅蜜故，起安慰心。』有言羼提波羅蜜者，謂善教化瞋恨眾生故。

「四謂菩薩生如是心：『我已得住毗梨耶波羅蜜故，生安隱心；為令他住毗梨耶波羅蜜故，起安慰心。』有言毗梨耶波羅蜜者，謂善教化懈怠眾生故。

「五謂菩薩生如是心：『我已得住禪波羅蜜故，生安隱心；為令他住禪波羅蜜故，起安慰心。』有言禪波羅蜜者，謂善教化散亂眾生故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住般若波羅蜜故，生安隱心；為令他住般若波羅蜜故，起安慰心。』有言般若波羅蜜者，謂

【現代漢語翻譯】現代漢語譯本：「利菩薩摩訶薩（偉大的菩薩）！有五種法則能夠清凈初歡喜地（菩薩修行階位的第一階段），獲得大無畏的安穩之處。是哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于檀波羅蜜（佈施的圓滿）的修行中，所以內心安穩；爲了讓其他眾生也安住于檀波羅蜜的修行中，我生起安慰他們的心。』所謂檀波羅蜜，是指善於教化慳吝嫉妒的眾生。第二種是菩薩生起這樣的心念：『我已經安住于尸波羅蜜（持戒的圓滿）的修行中，所以內心安穩；爲了讓其他眾生也安住于尸波羅蜜的修行中，我生起安慰他們的心。』所謂尸波羅蜜，是指善於教化毀犯戒律的眾生。第三種是菩薩生起這樣的心念：『我已經安住于羼提波羅蜜（忍辱的圓滿）的修行中，所以內心安穩；爲了讓其他眾生也安住于羼提波羅蜜的修行中，我生起安慰他們的心。』所謂羼提波羅蜜，是指善於教化嗔恨的眾生。第四種是菩薩生起這樣的心念：『我已經安住于毗梨耶波羅蜜（精進的圓滿）的修行中，所以內心安穩；爲了讓其他眾生也安住于毗梨耶波羅蜜的修行中，我生起安慰他們的心。』所謂毗梨耶波羅蜜，是指善於教化懈怠的眾生。第五種是菩薩生起這樣的心念：『我已經安住于禪波羅蜜（禪定的圓滿）的修行中，所以內心安穩；爲了讓其他眾生也安住于禪波羅蜜的修行中，我生起安慰他們的心。』所謂禪波羅蜜，是指善於教化散亂的眾生。「文殊師利（智慧第一的菩薩）！這稱為五種法則，諸位菩薩摩訶薩因為得到這五種法則，能夠清凈初歡喜地，獲得大無畏的安穩之處。「再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏的安穩之處。是哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于般若波羅蜜（智慧的圓滿）的修行中，所以內心安穩；爲了讓其他眾生也安住于般若波羅蜜的修行中，我生起安慰他們的心。』所謂般若波羅蜜，是指

【English Translation】 English version: 「O Bodhisattva Mahasattva (Great Bodhisattva)! There are five principles that can purify the first Bhumi (stage of a Bodhisattva's path), the Joyful Ground, and attain a place of great fearlessness and peace. What are these five? The first is when a Bodhisattva generates this thought: 『I have already dwelt in the practice of Dana Paramita (perfection of giving), therefore my mind is at peace; and to cause others to dwell in Dana Paramita, I generate a mind of comfort.』 Dana Paramita means to skillfully teach beings who are stingy and jealous. The second is when a Bodhisattva generates this thought: 『I have already dwelt in the practice of Sila Paramita (perfection of morality), therefore my mind is at peace; and to cause others to dwell in Sila Paramita, I generate a mind of comfort.』 Sila Paramita means to skillfully teach beings who violate precepts. The third is when a Bodhisattva generates this thought: 『I have already dwelt in the practice of Ksanti Paramita (perfection of patience), therefore my mind is at peace; and to cause others to dwell in Ksanti Paramita, I generate a mind of comfort.』 Ksanti Paramita means to skillfully teach beings who are hateful. The fourth is when a Bodhisattva generates this thought: 『I have already dwelt in the practice of Virya Paramita (perfection of diligence), therefore my mind is at peace; and to cause others to dwell in Virya Paramita, I generate a mind of comfort.』 Virya Paramita means to skillfully teach beings who are lazy. The fifth is when a Bodhisattva generates this thought: 『I have already dwelt in the practice of Dhyana Paramita (perfection of meditation), therefore my mind is at peace; and to cause others to dwell in Dhyana Paramita, I generate a mind of comfort.』 Dhyana Paramita means to skillfully teach beings who are scattered in mind. 「Manjusri (Bodhisattva of wisdom)! These are called the five principles. Because Bodhisattva Mahasattvas obtain these five principles, they can purify the first Joyful Ground and attain a place of great fearlessness and peace. 「Furthermore, O Manjusri Bodhisattva Mahasattva! There are five principles that can purify the first Joyful Ground and attain a place of great fearlessness and peace. What are these five? The first is when a Bodhisattva generates this thought: 『I have already dwelt in the practice of Prajna Paramita (perfection of wisdom), therefore my mind is at peace; and to cause others to dwell in Prajna Paramita, I generate a mind of comfort.』 Prajna Paramita means to

善教化愚癡眾生故。

「二謂菩薩生如是心：『我已得住攝受正法戒故，生安隱心；為令他住攝受正法戒故，起安慰心。』有言攝受正法戒者，所謂攝受諸菩薩故。

「三謂菩薩生如是心：『我已得住諸功德故，生安隱心；為令他住諸功德故，起安慰心。』有言諸功德者，所謂供養諸菩薩摩訶薩故，為稱十方諸菩薩名而讚歎故。

「四謂菩薩生如是心：『我已得住智功德故，生安隱心；為令他住智功德故，起安慰心。』有言智功德者，所謂與諸菩薩增上智故，與衣服飲食臥具湯藥故。

「五謂菩薩生如是心：『我已得住寂靜功德故，生安隱心；為令他住寂靜功德故，起安慰心。』有言寂靜功德者，謂入諸法平等不生高下心故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住正見功德故，生安隱心；為令他住正見功德故，起安慰心。』有言正見功德者，所謂入一切法無初中后際故。

「二謂菩薩生如是心：『我已得住佈施故，生安隱心；為令他住佈施故，起安慰心。』有言佈施者，所謂能捨一切法故。

【現代漢語翻譯】現代漢語譯本：爲了善巧地教化愚癡的眾生。

『第二，菩薩生起這樣的心念：『我已經安住于受持正法的戒律，所以內心安穩；爲了讓其他人也安住于受持正法的戒律，所以生起安慰之心。』這裡所說的受持正法的戒律，是指受持諸菩薩的戒律。

『第三，菩薩生起這樣的心念：『我已經安住于各種功德，所以內心安穩；爲了讓其他人也安住于各種功德，所以生起安慰之心。』這裡所說的各種功德，是指供養諸菩薩摩訶薩（大菩薩）的功德，以及稱念十方諸菩薩的名號並讚歎他們的功德。

『第四，菩薩生起這樣的心念：『我已經安住于智慧的功德，所以內心安穩；爲了讓其他人也安住于智慧的功德，所以生起安慰之心。』這裡所說的智慧的功德，是指給予諸菩薩增上智慧，以及給予衣服、飲食、臥具和湯藥。

『第五，菩薩生起這樣的心念：『我已經安住于寂靜的功德，所以內心安穩；爲了讓其他人也安住于寂靜的功德，所以生起安慰之心。』這裡所說的寂靜的功德，是指進入諸法平等，不生高下之心。

文殊師利（Manjusri）！這稱為五種法，諸菩薩摩訶薩（大菩薩）得到這五種法，就能清凈初歡喜地，得到大無畏的安穩之處。

『再者，文殊師利（Manjusri）菩薩摩訶薩（大菩薩）！有五種法則能夠清凈初歡喜地，得到大無畏的安穩之處。是哪五種呢？第一，菩薩生起這樣的心念：『我已經安住于正見的功德，所以內心安穩；爲了讓其他人也安住于正見的功德，所以生起安慰之心。』這裡所說的正見的功德，是指進入一切法無始、無中、無後的境界。

『第二，菩薩生起這樣的心念：『我已經安住于佈施，所以內心安穩；爲了讓其他人也安住于佈施，所以生起安慰之心。』這裡所說的佈施，是指能夠捨棄一切法。

【English Translation】 English version: For the sake of skillfully teaching and transforming ignorant beings.

『Secondly, a Bodhisattva generates this thought: 『I have already dwelt in the precepts of upholding the true Dharma, therefore my mind is at peace; in order to enable others to also dwell in the precepts of upholding the true Dharma, I generate a mind of comfort.』 What is meant by upholding the precepts of the true Dharma is upholding the precepts of all Bodhisattvas.

『Thirdly, a Bodhisattva generates this thought: 『I have already dwelt in all merits, therefore my mind is at peace; in order to enable others to also dwell in all merits, I generate a mind of comfort.』 What is meant by all merits is the merit of making offerings to all Bodhisattva-Mahasattvas (great Bodhisattvas), and reciting the names of all Bodhisattvas in the ten directions and praising their merits.

『Fourthly, a Bodhisattva generates this thought: 『I have already dwelt in the merit of wisdom, therefore my mind is at peace; in order to enable others to also dwell in the merit of wisdom, I generate a mind of comfort.』 What is meant by the merit of wisdom is giving all Bodhisattvas superior wisdom, as well as giving them clothing, food, bedding, and medicine.

『Fifthly, a Bodhisattva generates this thought: 『I have already dwelt in the merit of tranquility, therefore my mind is at peace; in order to enable others to also dwell in the merit of tranquility, I generate a mind of comfort.』 What is meant by the merit of tranquility is entering into the equality of all dharmas, without generating a mind of high or low.

Manjusri! These are called the five dharmas. When Bodhisattva-Mahasattvas (great Bodhisattvas) obtain these five dharmas, they can purify the first Joyful Ground and attain a place of great fearlessness and peace.

『Furthermore, Manjusri Bodhisattva-Mahasattva (great Bodhisattva)! There are five dharmas that can purify the first Joyful Ground and attain a place of great fearlessness and peace. What are these five? Firstly, a Bodhisattva generates this thought: 『I have already dwelt in the merit of right view, therefore my mind is at peace; in order to enable others to also dwell in the merit of right view, I generate a mind of comfort.』 What is meant by the merit of right view is entering into the realm where all dharmas have no beginning, middle, or end.

『Secondly, a Bodhisattva generates this thought: 『I have already dwelt in giving, therefore my mind is at peace; in order to enable others to also dwell in giving, I generate a mind of comfort.』 What is meant by giving is being able to relinquish all dharmas.

「三謂菩薩生如是心：『我已得住持戒故，生安隱心；為令他住持戒故，起安慰心。』有言持戒者，所謂不起一切惡故。

「四謂菩薩生如是心：『我已得住忍辱故，生安隱心；為令他住忍辱故，起安慰心。』有言忍辱者，所謂信諸業故。

「五謂菩薩生如是心：『我已得住精進故，生安隱心；為令他住精進故，起安慰心。』有言精進者，謂入一切功德不疲惓故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法，則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住禪定故，生安隱心；為令他住禪定故，起安慰心。』有言禪定者，所謂不住一切念故。

「二謂菩薩生如是心：『我已得住般若故，生安隱心；為令他住般若故，起安慰心。』有言般若者，所謂現見諸法故。

「三謂菩薩生如是心：『我已得住攝取一切如來法故，生安隱心；為令他住攝取一切如來法故，起安慰心。』有言攝取一切如來法者，謂直心攝取菩提心故。

「四謂菩薩生如是心：『我已得住如說法故，生安隱心；為令他住如說法故，起安慰心。』有言如說法者，謂隨如來言語智故

【現代漢語翻譯】現代漢語譯本『第三，菩薩生起這樣的心念：『我已經安住于持戒（śīla）之中，因此生起安穩之心；爲了使他人安住于持戒之中，生起安慰之心。』所謂持戒，就是指不起一切惡行。『第四，菩薩生起這樣的心念：『我已經安住于忍辱（kṣānti）之中，因此生起安穩之心；爲了使他人安住于忍辱之中，生起安慰之心。』所謂忍辱，就是指相信一切業報。『第五，菩薩生起這樣的心念：『我已經安住于精進（vīrya）之中，因此生起安穩之心；爲了使他人安住于精進之中，生起安慰之心。』所謂精進，就是指進入一切功德而不疲倦。『文殊師利（Mañjuśrī）！這稱為五法，諸菩薩摩訶薩（bodhisattva-mahāsattva）得到這五法，就能清凈初歡喜地（pramuditā-bhūmi），得到大無畏安穩之處。『再者，文殊師利菩薩摩訶薩！有五種法，就能清凈初歡喜地，得到大無畏安穩之處。是哪五種呢？第一，菩薩生起這樣的心念：『我已經安住于禪定（dhyāna）之中，因此生起安穩之心；爲了使他人安住于禪定之中，生起安慰之心。』所謂禪定，就是指不住於一切念頭。『第二，菩薩生起這樣的心念：『我已經安住于般若（prajñā）之中，因此生起安穩之心；爲了使他人安住于般若之中，生起安慰之心。』所謂般若，就是指如實見到諸法。『第三，菩薩生起這樣的心念：『我已經安住于攝取一切如來（tathāgata）之法，因此生起安穩之心；爲了使他人安住于攝取一切如來之法，生起安慰之心。』所謂攝取一切如來之法，就是指以直心攝取菩提心（bodhicitta）。『第四，菩薩生起這樣的心念：『我已經安住于如實說法，因此生起安穩之心；爲了使他人安住于如實說法，生起安慰之心。』所謂如實說法，就是指隨順如來的言語智慧。

【English Translation】 English version 'Third, a Bodhisattva generates this thought: 'I have already dwelt in moral discipline (śīla), therefore I generate a peaceful mind; in order to cause others to dwell in moral discipline, I generate a comforting mind.' What is meant by moral discipline is not giving rise to any evil deeds. 'Fourth, a Bodhisattva generates this thought: 'I have already dwelt in patience (kṣānti), therefore I generate a peaceful mind; in order to cause others to dwell in patience, I generate a comforting mind.' What is meant by patience is believing in all karmic consequences. 'Fifth, a Bodhisattva generates this thought: 'I have already dwelt in diligence (vīrya), therefore I generate a peaceful mind; in order to cause others to dwell in diligence, I generate a comforting mind.' What is meant by diligence is entering into all merits without weariness. 'Mañjuśrī! These are called the five dharmas. Because Bodhisattva-Mahāsattvas obtain these five dharmas, they are able to purify the first joyous ground (pramuditā-bhūmi) and obtain a place of great fearlessness and peace. 'Furthermore, Mañjuśrī Bodhisattva-Mahāsattva! There are five kinds of dharmas that can purify the first joyous ground and obtain a place of great fearlessness and peace. What are the five? First, a Bodhisattva generates this thought: 'I have already dwelt in meditative concentration (dhyāna), therefore I generate a peaceful mind; in order to cause others to dwell in meditative concentration, I generate a comforting mind.' What is meant by meditative concentration is not dwelling on any thoughts. 'Second, a Bodhisattva generates this thought: 'I have already dwelt in wisdom (prajñā), therefore I generate a peaceful mind; in order to cause others to dwell in wisdom, I generate a comforting mind.' What is meant by wisdom is directly seeing all dharmas. 'Third, a Bodhisattva generates this thought: 'I have already dwelt in embracing all the dharmas of the Tathāgata, therefore I generate a peaceful mind; in order to cause others to dwell in embracing all the dharmas of the Tathāgata, I generate a comforting mind.' What is meant by embracing all the dharmas of the Tathāgata is embracing the bodhicitta with a straightforward mind. 'Fourth, a Bodhisattva generates this thought: 'I have already dwelt in speaking the dharma as it is, therefore I generate a peaceful mind; in order to cause others to dwell in speaking the dharma as it is, I generate a comforting mind.' What is meant by speaking the dharma as it is, is following the words and wisdom of the Tathāgata.

。

「五謂菩薩生如是心：『我已得住正念故，生安隱心；為令他住正念故，起安慰心。』有言正念者，謂入諸法不忘念故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住意心故，生安隱心；為令他住意心故，起安慰心。』有言意心者，謂如實知諸法次第意故。

「二謂菩薩生如是心：『我已得住堅固心故，生安隱心；為令他住堅固心故，起安慰心。』有言堅固心者，所謂成就威儀行故。

「三謂菩薩生如是心：『我已得住去心故，生安隱心；為令他住去心故，起安慰心。』有言去心者，謂入義故。

「四謂菩薩生如是心：『我已得住正解脫故，生安隱心；為令他住正解脫故，起安慰心。』有言正解脫者，謂證妙法故。

「五謂菩薩生如是心：『我已得住離煩惱心故，生安隱心；為令他住離煩惱心故，起安慰心。』有言離煩惱心者，謂悔已起諸煩惱過故，更不造作新煩惱故，生善法故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次

【現代漢語翻譯】現代漢語譯本『五種情況使菩薩生起這樣的心念：』我已安住于正念，因此生起安穩之心；爲了使他人安住于正念，我生起安慰之心。』所謂正念，是指進入諸法而不忘失念頭。文殊師利！這稱為五法，諸菩薩摩訶薩得到這五法，就能清凈初歡喜地（菩薩修行階位的第一階段），獲得大無畏的安穩之處。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏的安穩之處。是哪五種呢？第一種是菩薩生起這樣的心念：『我已安住于意心，因此生起安穩之心；爲了使他人安住于意心，我生起安慰之心。』所謂意心，是指如實地瞭解諸法次第的意念。第二種是菩薩生起這樣的心念：『我已安住于堅固心，因此生起安穩之心；爲了使他人安住于堅固心，我生起安慰之心。』所謂堅固心，是指成就威儀行。第三種是菩薩生起這樣的心念：『我已安住于去心，因此生起安穩之心；爲了使他人安住于去心，我生起安慰之心。』所謂去心，是指進入義理。第四種是菩薩生起這樣的心念：『我已安住于正解脫，因此生起安穩之心；爲了使他人安住于正解脫，我生起安慰之心。』所謂正解脫，是指證得妙法。第五種是菩薩生起這樣的心念：『我已安住于遠離煩惱的心，因此生起安穩之心；爲了使他人安住于遠離煩惱的心，我生起安慰之心。』所謂遠離煩惱的心，是指悔改已生起的各種煩惱過失，不再造作新的煩惱，從而生起善法。文殊師利！這稱為五法，諸菩薩摩訶薩得到這五法，就能清凈初歡喜地，獲得大無畏的安穩之處。再者，文殊師利！

【English Translation】 English version 'Five things cause a Bodhisattva to generate such a thought: 'I have already dwelt in right mindfulness, therefore I generate a peaceful mind; in order to cause others to dwell in right mindfulness, I generate a comforting mind.' What is meant by right mindfulness is entering into all dharmas without forgetting the thought. Manjushri! These are called the five dharmas. When Bodhisattva Mahasattvas obtain these five dharmas, they can purify the first Joyful Ground (the first stage of a Bodhisattva's practice) and obtain a place of great fearlessness and peace. Furthermore, Manjushri Bodhisattva Mahasattva! There are five kinds of principles that can purify the first Joyful Ground and obtain a place of great fearlessness and peace. What are the five? The first is when a Bodhisattva generates such a thought: 'I have already dwelt in the mind of intention, therefore I generate a peaceful mind; in order to cause others to dwell in the mind of intention, I generate a comforting mind.' What is meant by the mind of intention is the intention to truly understand the order of all dharmas. The second is when a Bodhisattva generates such a thought: 'I have already dwelt in a firm mind, therefore I generate a peaceful mind; in order to cause others to dwell in a firm mind, I generate a comforting mind.' What is meant by a firm mind is accomplishing dignified conduct. The third is when a Bodhisattva generates such a thought: 'I have already dwelt in the mind of going, therefore I generate a peaceful mind; in order to cause others to dwell in the mind of going, I generate a comforting mind.' What is meant by the mind of going is entering into the meaning. The fourth is when a Bodhisattva generates such a thought: 'I have already dwelt in right liberation, therefore I generate a peaceful mind; in order to cause others to dwell in right liberation, I generate a comforting mind.' What is meant by right liberation is realizing the wonderful dharma. The fifth is when a Bodhisattva generates such a thought: 'I have already dwelt in a mind free from afflictions, therefore I generate a peaceful mind; in order to cause others to dwell in a mind free from afflictions, I generate a comforting mind.' What is meant by a mind free from afflictions is repenting for the various afflictions that have arisen, not creating new afflictions, and thereby generating good dharmas. Manjushri! These are called the five dharmas. When Bodhisattva Mahasattvas obtain these five dharmas, they can purify the first Joyful Ground and obtain a place of great fearlessness and peace. Furthermore, Manjushri!

，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住如行故，生安隱心；為令他住如行故，起安慰心。』有言如行者，謂住成就菩薩行故。

「二謂菩薩生如是心：『我已得住作所應作故，生安隱心；為令他住作所應作故，起安慰心。』有言作所應作者，謂信空解脫故，信諸業故。

「三謂菩薩生如是心：『我已得住遠離噁心所求處故，生安隱心；為令他住遠離噁心所求處故，起安慰心。』有言遠離噁心所求處者，謂不作諸惡求于供養恭敬等故。

「四謂菩薩生如是心：『我已得住不自讚毀他故，生安隱心；為令他住不自讚毀他故，起安慰心。』有言不自讚毀他者，謂于自身不生實功德相，又於他身不毀不隱他實功德故。

「五謂菩薩生如是心：『我已得住實法故，生安隱心；為令他住實法故，起安慰心。』有言實法者，謂于諸法不起相故，不執著相故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住斷除無明習氣煩惱故，生安隱心；為令他住

【現代漢語翻譯】現代漢語譯本：文殊師利菩薩摩訶薩（菩薩中的大菩薩）！有五種法則能夠清凈初歡喜地（菩薩修行階位的第一階段），獲得大無畏的安穩之處。是哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于如實修行，所以內心安穩；爲了讓其他眾生也安住于如實修行，所以生起安慰之心。』這裡所說的如實修行，是指安住于成就菩薩的修行。第二種是菩薩生起這樣的心念：『我已經安住于做我應該做的事情，所以內心安穩；爲了讓其他眾生也安住于做他們應該做的事情，所以生起安慰之心。』這裡所說的做應該做的事情，是指相信空性的解脫，相信因果業報。第三種是菩薩生起這樣的心念：『我已經安住于遠離噁心所求之處，所以內心安穩；爲了讓其他眾生也安住于遠離噁心所求之處，所以生起安慰之心。』這裡所說的遠離噁心所求之處，是指不爲了供養恭敬等而做惡事。第四種是菩薩生起這樣的心念：『我已經安住于不自我讚揚、詆譭他人，所以內心安穩；爲了讓其他眾生也安住于不自我讚揚、詆譭他人，所以生起安慰之心。』這裡所說的不自我讚揚、詆譭他人，是指對於自身不生起真實的功德之相，對於他人不詆譭、不隱瞞他人的真實功德。第五種是菩薩生起這樣的心念：『我已經安住于真實之法，所以內心安穩；爲了讓其他眾生也安住于真實之法，所以生起安慰之心。』這裡所說的真實之法，是指對於一切法不生起執著之相，不執著于任何表象。文殊師利！這五種法則，是諸位菩薩摩訶薩通過修持這五種法則，能夠清凈初歡喜地，獲得大無畏的安穩之處。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏的安穩之處。是哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于斷除無明（對事物真相的無知）的習氣煩惱，所以內心安穩；爲了讓其他眾生也安住于斷除無明習氣煩惱，

【English Translation】 English version: Manjushri Bodhisattva Mahasattva (a great Bodhisattva)! There are five principles that can purify the first Joyful Ground (the first stage of a Bodhisattva's practice), and attain a place of great fearlessness and peace. What are the five? The first is when a Bodhisattva generates this thought: 'I have already dwelt in accordance with practice, therefore my mind is at peace; in order to cause others to dwell in accordance with practice, I generate a comforting mind.' What is meant by dwelling in accordance with practice is dwelling in the accomplishment of Bodhisattva practice. The second is when a Bodhisattva generates this thought: 'I have already dwelt in doing what should be done, therefore my mind is at peace; in order to cause others to dwell in doing what should be done, I generate a comforting mind.' What is meant by doing what should be done is believing in the liberation of emptiness, and believing in the law of karma. The third is when a Bodhisattva generates this thought: 'I have already dwelt in being far from places sought by evil minds, therefore my mind is at peace; in order to cause others to dwell in being far from places sought by evil minds, I generate a comforting mind.' What is meant by being far from places sought by evil minds is not doing evil deeds in order to seek offerings, respect, etc. The fourth is when a Bodhisattva generates this thought: 'I have already dwelt in not praising myself and disparaging others, therefore my mind is at peace; in order to cause others to dwell in not praising themselves and disparaging others, I generate a comforting mind.' What is meant by not praising oneself and disparaging others is not generating the appearance of real merit in oneself, and not disparaging or concealing the real merit of others. The fifth is when a Bodhisattva generates this thought: 'I have already dwelt in the real Dharma, therefore my mind is at peace; in order to cause others to dwell in the real Dharma, I generate a comforting mind.' What is meant by the real Dharma is not generating appearances in all dharmas, and not being attached to any appearances. Manjushri! These are the five principles. Because Bodhisattva Mahasattvas attain these five principles, they can purify the first Joyful Ground and attain a place of great fearlessness and peace. Furthermore, Manjushri Bodhisattva Mahasattva! There are five principles that can purify the first Joyful Ground and attain a place of great fearlessness and peace. What are the five? The first is when a Bodhisattva generates this thought: 'I have already dwelt in cutting off the habitual afflictions of ignorance (lack of knowledge of the true nature of things), therefore my mind is at peace; in order to cause others to dwell in cutting off the habitual afflictions of ignorance,

斷除無明習氣煩惱故，起安慰心。』有言斷除無明習氣煩惱者，謂本愚癡凡夫行不厭故，不念聲聞、辟支佛地故。

「二謂菩薩生如是心：『我已得住不隨愛故，生安隱心；為令他住不隨愛故，起安慰心。』有言不隨愛者，謂未生諸惡不善法令不生故，已生諸善法令不散滅故。

「三謂菩薩生如是心：『我已得住顯現智故，生安隱心；為令他住顯現智故，起安慰心。』有言顯現智者，謂證聖諦故。

「四謂菩薩生如是心：『我已得住直心故，生安隱心；為令他住直心故，起安慰心。』有言直心者，謂不分別聖道故。

「五謂菩薩生如是心：『我已得住不生異身相故，生安隱心；為令他人不生異身相故，起安慰心。』有言不生異身相者，謂離增惡法故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住先意語故，生安隱心；為令他住先意語故，起安慰心。』有言先意語者，謂先發語言善來故，及慰喻言來無疲勞諸難疾等故。

「二謂菩薩生如是心：『我已得住無障礙智故，生安隱心；為令他住無障礙智故，

【現代漢語翻譯】現代漢語譯本『因為斷除了無明（avidya，指對真理的無知）的習氣和煩惱，所以生起安慰他人的心。』有人說斷除無明習氣煩惱，是指原本愚癡的凡夫因為不厭惡自己的行為，所以不向往聲聞（sravaka，指聽聞佛法而修行的人）、辟支佛（pratyekabuddha，指獨自覺悟的人）的境界。『第二，菩薩生起這樣的心念：『我已經安住于不隨順愛慾的狀態，所以生起安穩的心；爲了讓其他人也安住于不隨順愛慾的狀態，所以生起安慰他人的心。』有人說不隨順愛慾，是指不讓未生的諸惡不善法產生，讓已生的諸善法不消散滅亡。『第三，菩薩生起這樣的心念：『我已經安住于顯現智慧的狀態，所以生起安穩的心；爲了讓其他人也安住于顯現智慧的狀態，所以生起安慰他人的心。』有人說顯現智慧，是指證悟聖諦（arya satya，指四聖諦，即苦、集、滅、道）。『第四，菩薩生起這樣的心念：『我已經安住于直心的狀態，所以生起安穩的心；爲了讓其他人也安住于直心的狀態，所以生起安慰他人的心。』有人說直心，是指不分別聖道（arya marga，指八正道）。『第五，菩薩生起這樣的心念：『我已經安住于不生異身相的狀態，所以生起安穩的心；爲了讓其他人也不生異身相的狀態，所以生起安慰他人的心。』有人說不生異身相，是指遠離增長惡法。『文殊師利（Manjusri，菩薩名）！這稱為五種法，諸菩薩摩訶薩（bodhisattva-mahasattva，指大菩薩）得到這五種法，所以能夠清凈初歡喜地（pramudita-bhumi，菩薩十地中的第一地），得到大無畏安穩的處所。『再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏安穩的處所。哪五種呢？第一，菩薩生起這樣的心念：『我已經安住于先意語的狀態，所以生起安穩的心；爲了讓其他人也安住于先意語的狀態，所以生起安慰他人的心。』有人說先意語，是指先發出善意的語言，以及用安慰的話語來消除疲勞和疾病等困難。『第二，菩薩生起這樣的心念：『我已經安住于無障礙智的狀態，所以生起安穩的心；爲了讓其他人也安住于無障礙智的狀態，

【English Translation】 English version 'Because of cutting off the habitual tendencies and afflictions of ignorance (avidya), one gives rise to a mind of comfort.' It is said that cutting off the habitual tendencies and afflictions of ignorance refers to the fact that ordinary beings, originally foolish, do not dislike their own actions, and therefore do not aspire to the level of sravakas (those who hear the Dharma and practice) or pratyekabuddhas (those who awaken on their own). 'Secondly, a Bodhisattva gives rise to this thought: 『I have already dwelt in a state of not following attachment, therefore I give rise to a mind of peace; in order to cause others to dwell in a state of not following attachment, I give rise to a mind of comfort.』 It is said that not following attachment refers to not allowing unwholesome and evil dharmas that have not yet arisen to arise, and not allowing wholesome dharmas that have already arisen to dissipate and perish. 'Thirdly, a Bodhisattva gives rise to this thought: 『I have already dwelt in a state of manifest wisdom, therefore I give rise to a mind of peace; in order to cause others to dwell in a state of manifest wisdom, I give rise to a mind of comfort.』 It is said that manifest wisdom refers to the realization of the noble truths (arya satya, the four noble truths: suffering, origin of suffering, cessation of suffering, and the path to the cessation of suffering). 'Fourthly, a Bodhisattva gives rise to this thought: 『I have already dwelt in a state of straightforward mind, therefore I give rise to a mind of peace; in order to cause others to dwell in a state of straightforward mind, I give rise to a mind of comfort.』 It is said that straightforward mind refers to not discriminating the noble path (arya marga, the eightfold path). 'Fifthly, a Bodhisattva gives rise to this thought: 『I have already dwelt in a state of not giving rise to different bodily forms, therefore I give rise to a mind of peace; in order to cause others not to give rise to different bodily forms, I give rise to a mind of comfort.』 It is said that not giving rise to different bodily forms refers to being apart from increasing evil dharmas. 'Manjusri (a Bodhisattva)! These are called the five dharmas. Because the Bodhisattva-Mahasattvas (great Bodhisattvas) obtain these five dharmas, they are able to purify the first joyous ground (pramudita-bhumi, the first of the ten Bodhisattva grounds) and obtain a place of great fearlessness and peace.' 'Furthermore, Manjusri Bodhisattva-Mahasattva! There are five kinds of dharmas that can purify the first joyous ground and obtain a place of great fearlessness and peace. What are the five? First, a Bodhisattva gives rise to this thought: 『I have already dwelt in a state of speaking with prior intention, therefore I give rise to a mind of peace; in order to cause others to dwell in a state of speaking with prior intention, I give rise to a mind of comfort.』 It is said that speaking with prior intention refers to first uttering kind words, and using comforting words to eliminate fatigue and difficulties such as illness. 'Secondly, a Bodhisattva gives rise to this thought: 『I have already dwelt in a state of unobstructed wisdom, therefore I give rise to a mind of peace; in order to cause others to dwell in a state of unobstructed wisdom,

起安慰心。』有言無障礙智者，所謂十方一切世界世間之業出世間業諸論伎術自然知故。

「三謂菩薩生如是心：『我已得住于諸業中無疑智故，生安隱心；為令他住于諸業中無疑智故，起安慰心。』有言于諸業中無疑智者，所謂遠離常見斷見故。

「四謂菩薩生如是心：『我已得住無言語說言語說故，生安隱心；為令他住無言語說言語說故，起安慰心。』有言無言語說言語說者，謂離心意意識念故。

「五謂菩薩生如是心：『我已得住法界智故，生安隱心；為令他住法界智故，起安慰心。』有言法界智者，謂不離一切諸法法界不二智故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住心遠離故，生安隱心；為令他住心遠離故，起安慰心。』有言心遠離者，所謂無相於諸觀中不著相故。

「二謂菩薩生如是心：『我已得住無障礙智故，生安隱心；為令他住無障礙智故，起安慰心。』有言無障礙智者，謂邊無邊清凈智故。

「三謂菩薩生如是心：『我已得住說言語意故，生安隱心；為令他住說言語意故，

【現代漢語翻譯】現代漢語譯本『生起安慰心。』所謂具有無障礙智慧的人，是指能夠自然知曉十方一切世界世間和出世間的行業、各種論述和技藝的人。『第三，菩薩生起這樣的心念：『我已經安住于對一切行業無疑的智慧中，因此生起安穩的心；爲了讓其他人也安住于對一切行業無疑的智慧中，生起安慰的心。』所謂對一切行業無疑的智慧，是指遠離常見和斷見。『第四，菩薩生起這樣的心念：『我已經安住于無法用言語表達的境界，因此生起安穩的心；爲了讓其他人也安住于無法用言語表達的境界，生起安慰的心。』所謂無法用言語表達的境界，是指遠離心、意、意識和念頭。『第五，菩薩生起這樣的心念：『我已經安住於法界（dharma-dhātu，宇宙萬法的本性）的智慧中，因此生起安穩的心；爲了讓其他人也安住於法界的智慧中，生起安慰的心。』所謂法界的智慧，是指不離一切諸法，法界不二的智慧。「文殊師利（Mañjuśrī，智慧的象徵）！這稱為五種法，諸位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）因為得到這五種法，能夠清凈初歡喜地（pramuditā-bhūmi，菩薩修行階位的第一階段），獲得大無畏的安穩之處。「再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏的安穩之處。是哪五種呢？第一，菩薩生起這樣的心念：『我已經安住於心遠離的狀態，因此生起安穩的心；爲了讓其他人也安住於心遠離的狀態，生起安慰的心。』所謂心遠離，是指在各種觀想中不執著于相。『第二，菩薩生起這樣的心念：『我已經安住于無障礙的智慧中，因此生起安穩的心；爲了讓其他人也安住于無障礙的智慧中，生起安慰的心。』所謂無障礙的智慧，是指邊際和無邊際都清凈的智慧。『第三，菩薩生起這樣的心念：『我已經安住于能夠表達言語的意念中，因此生起安穩的心；爲了讓其他人也安住于能夠表達言語的意念中，

【English Translation】 English version 'arising a heart of comfort.' Those who are said to have unobstructed wisdom are those who naturally know all worldly and transmundane activities, various discourses, and skills in all the worlds of the ten directions. 'Third, a Bodhisattva generates this thought: 『I have already dwelt in the wisdom of no doubt regarding all activities, therefore, I generate a heart of peace; in order to cause others to dwell in the wisdom of no doubt regarding all activities, I generate a heart of comfort.』 The wisdom of no doubt regarding all activities is said to be the wisdom that is far from the views of permanence and annihilation. 'Fourth, a Bodhisattva generates this thought: 『I have already dwelt in the realm beyond verbal expression, therefore, I generate a heart of peace; in order to cause others to dwell in the realm beyond verbal expression, I generate a heart of comfort.』 The realm beyond verbal expression is said to be the realm that is far from mind, intention, consciousness, and thoughts. 'Fifth, a Bodhisattva generates this thought: 『I have already dwelt in the wisdom of the dharma-dhātu (the nature of all phenomena), therefore, I generate a heart of peace; in order to cause others to dwell in the wisdom of the dharma-dhātu, I generate a heart of comfort.』 The wisdom of the dharma-dhātu is said to be the wisdom that is not separate from all dharmas, the non-duality of the dharma-dhātu. 「Mañjuśrī! These are called the five dharmas. Because the Bodhisattva-mahāsattvas obtain these five dharmas, they are able to purify the first bhūmi (stage) of joy (pramuditā-bhūmi) and obtain a place of great fearlessness and peace. 「Furthermore, Mañjuśrī, Bodhisattva-mahāsattvas! There are five kinds of dharmas that can purify the first bhūmi of joy and obtain a place of great fearlessness and peace. What are the five? First, a Bodhisattva generates this thought: 『I have already dwelt in the state of mind being detached, therefore, I generate a heart of peace; in order to cause others to dwell in the state of mind being detached, I generate a heart of comfort.』 The detachment of mind is said to be the state of not being attached to any form in all contemplations. 'Second, a Bodhisattva generates this thought: 『I have already dwelt in unobstructed wisdom, therefore, I generate a heart of peace; in order to cause others to dwell in unobstructed wisdom, I generate a heart of comfort.』 Unobstructed wisdom is said to be the wisdom that is pure in both the finite and the infinite. 'Third, a Bodhisattva generates this thought: 『I have already dwelt in the intention of being able to express words, therefore, I generate a heart of peace; in order to cause others to dwell in the intention of being able to express words,

起安慰心。』有言說言語意者，謂依勝願力迴向諸善根故。

「四謂菩薩生如是心：『我已得住柔和法故，生安隱心；為令他住柔和法故，起安慰心。』有言柔和法者，謂令一切眾生信善事故。

「五謂菩薩生如是心：『我已得住離諸業故，生安隱心；為令他住離諸業故，起安慰心。』有言離諸業者，謂知諸見故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住歸依佛故，生安隱心；為令他住歸依佛故，起安慰心。』有言歸依佛者，謂不毀犯如來戒故。

「二謂菩薩生如是心：『我已得住歸依法故，生安隱心；為令他住歸依法故，起安慰心。』有言歸依法者，謂不謗法故。

「三謂菩薩生如是心：『我已得住歸依僧故，生安隱心；為令他住歸依僧故，起安慰心。』有言歸依僧者，謂觀察戒故。

「四謂菩薩生如是心：『我已得住無憍慢故，生安隱心；為令他住無憍慢故，起安慰心。』有言無憍慢者，謂於一切眾生生尊重心故。

「五謂菩薩生如是心：『我已得住不恨心故，生安隱心；為令他住不

【現代漢語翻譯】現代漢語譯本『生起安慰心』，是指依仗殊勝的願力，將一切善根迴向給眾生。第四種是菩薩生起這樣的心念：『我已經安住于柔和之法，所以內心安穩；爲了讓其他眾生也安住于柔和之法，所以生起安慰之心。』這裡所說的『柔和之法』，是指讓一切眾生都相信善事。第五種是菩薩生起這樣的心念：『我已經安住于遠離諸業的狀態，所以內心安穩；爲了讓其他眾生也安住于遠離諸業的狀態，所以生起安慰之心。』這裡所說的『遠離諸業』，是指了知各種見解。文殊師利（Manjusri）！這被稱為五種法，諸位菩薩摩訶薩（Bodhisattva-Mahasattva）因為得到這五種法，能夠清凈初歡喜地（Pramudita-bhumi），獲得大無畏的安穩之處。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏的安穩之處。是哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于皈依佛（Buddha）的狀態，所以內心安穩；爲了讓其他眾生也安住于皈依佛的狀態，所以生起安慰之心。』這裡所說的『皈依佛』，是指不毀犯如來的戒律。第二種是菩薩生起這樣的心念：『我已經安住于皈依法（Dharma）的狀態，所以內心安穩；爲了讓其他眾生也安住于皈依法的狀態，所以生起安慰之心。』這裡所說的『皈依法』，是指不誹謗佛法。第三種是菩薩生起這樣的心念：『我已經安住于皈依僧（Sangha）的狀態，所以內心安穩；爲了讓其他眾生也安住于皈依僧的狀態，所以生起安慰之心。』這裡所說的『皈依僧』，是指觀察戒律。第四種是菩薩生起這樣的心念：『我已經安住于沒有驕慢的狀態，所以內心安穩；爲了讓其他眾生也安住于沒有驕慢的狀態，所以生起安慰之心。』這裡所說的『沒有驕慢』，是指對一切眾生都生起尊重之心。第五種是菩薩生起這樣的心念：『我已經安住于沒有嗔恨心的狀態，所以內心安穩；爲了讓其他眾生也安住于沒有嗔恨心的狀態，所以生起安慰之心。

【English Translation】 English version 'Arousing a comforting mind' means relying on the power of superior vows to dedicate all good roots to sentient beings. The fourth is when a Bodhisattva generates this thought: 'I have already dwelt in the Dharma of gentleness, therefore my mind is at peace; in order to cause other sentient beings to also dwell in the Dharma of gentleness, I arouse a comforting mind.' The 'Dharma of gentleness' here refers to causing all sentient beings to believe in good deeds. The fifth is when a Bodhisattva generates this thought: 'I have already dwelt in the state of being free from all karmas, therefore my mind is at peace; in order to cause other sentient beings to also dwell in the state of being free from all karmas, I arouse a comforting mind.' 'Being free from all karmas' here refers to understanding all views. Manjusri! These are called the five Dharmas. Because Bodhisattva-Mahasattvas obtain these five Dharmas, they are able to purify the first Joyful Ground (Pramudita-bhumi) and obtain a place of great fearlessness and peace. Furthermore, Manjusri Bodhisattva-Mahasattva! There are five kinds of Dharmas that can purify the first Joyful Ground and obtain a place of great fearlessness and peace. What are the five? The first is when a Bodhisattva generates this thought: 'I have already dwelt in taking refuge in the Buddha, therefore my mind is at peace; in order to cause other sentient beings to also dwell in taking refuge in the Buddha, I arouse a comforting mind.' 'Taking refuge in the Buddha' here refers to not violating the precepts of the Tathagata. The second is when a Bodhisattva generates this thought: 'I have already dwelt in taking refuge in the Dharma, therefore my mind is at peace; in order to cause other sentient beings to also dwell in taking refuge in the Dharma, I arouse a comforting mind.' 'Taking refuge in the Dharma' here refers to not slandering the Dharma. The third is when a Bodhisattva generates this thought: 'I have already dwelt in taking refuge in the Sangha, therefore my mind is at peace; in order to cause other sentient beings to also dwell in taking refuge in the Sangha, I arouse a comforting mind.' 'Taking refuge in the Sangha' here refers to observing the precepts. The fourth is when a Bodhisattva generates this thought: 'I have already dwelt in the state of being without arrogance, therefore my mind is at peace; in order to cause other sentient beings to also dwell in the state of being without arrogance, I arouse a comforting mind.' 'Being without arrogance' here refers to generating a respectful mind towards all sentient beings. The fifth is when a Bodhisattva generates this thought: 'I have already dwelt in the state of being without hatred, therefore my mind is at peace; in order to cause other sentient beings to also dwell in the state of being without hatred, I arouse a comforting mind.'

恨心故，起安慰心。』有言不恨心者，謂離心熱火故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住不諛諂故，生安隱心；為令他住不諛諂故，起安慰心。』有言不諛諂者，謂離飲食諸供養等，為他作恩故。

「二謂菩薩生如是心：『我已得住離妄語故，生安隱心；為令他住離妄語故，起安慰心。』有言離妄語者，謂教化眾生不取不捨故。

「三謂菩薩生如是心：『我已得住不為利養語故，生安隱心；為令他住不為利養語故，起安慰心。』有言不為利養語者，謂聖種成就滿足頭陀諸功德故。

「四謂菩薩生如是心：『我已得住正命故，生安隱心；為令他住正命故，起安慰心。』有言正命者，謂攝受法故，無有少苦而不受故，無有少樂而不捨故。

「五謂菩薩生如是心：『我已得住無有同侶獨行處故，生安隱心；為令他住無有同侶獨行處故，起安慰心。』有言無有同侶獨行處者，謂離語故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文

【現代漢語翻譯】現代漢語譯本『因為有嗔恨心，所以要生起安慰心。』所謂不嗔恨心，是指遠離心中如火般的熱惱。『文殊師利！』這稱為五種法，諸位菩薩摩訶薩因為得到這五種法，能夠清凈初歡喜地（菩薩修行階位的第一階段），獲得大無畏的安穩之處。『再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏的安穩之處。哪五種呢？第一是指菩薩生起這樣的心念：『我已經安住于不諂媚的狀態，所以生起安穩心；爲了讓其他人也安住于不諂媚的狀態，所以生起安慰心。』所謂不諂媚，是指爲了他人而遠離飲食等各種供養，為他人施恩。第二是指菩薩生起這樣的心念：『我已經安住于遠離妄語的狀態，所以生起安穩心；爲了讓其他人也安住于遠離妄語的狀態，所以生起安慰心。』所謂遠離妄語，是指教化眾生不執取也不捨棄。第三是指菩薩生起這樣的心念：『我已經安住于不為利養而說話的狀態，所以生起安穩心；爲了讓其他人也安住于不為利養而說話的狀態，所以生起安慰心。』所謂不為利養而說話，是指聖種成就，圓滿頭陀（苦行）等各種功德。第四是指菩薩生起這樣的心念：『我已經安住于正命的狀態，所以生起安穩心；爲了讓其他人也安住于正命的狀態，所以生起安慰心。』所謂正命，是指攝受佛法，不接受絲毫的痛苦，也不捨棄絲毫的快樂。第五是指菩薩生起這樣的心念：『我已經安住于沒有同伴獨自修行的狀態，所以生起安穩心；爲了讓其他人也安住于沒有同伴獨自修行的狀態，所以生起安慰心。』所謂沒有同伴獨自修行，是指遠離言語。『文殊師利！』這稱為五種法，諸位菩薩摩訶薩因為得到這五種法，能夠清凈初歡喜地，獲得大無畏的安穩之處。『再者，文殊師利！』

【English Translation】 English version 'Because of hatred, one should generate a heart of comfort.' The term 'not hating' refers to being free from the heat of the mind, like fire. 'Manjushri! These are called the five dharmas. Because Bodhisattva Mahasattvas obtain these five dharmas, they can purify the first Joyful Ground (the first stage of a Bodhisattva's practice) and attain a place of great fearlessness and peace. 'Furthermore, Manjushri Bodhisattva Mahasattva! There are five dharmas that can purify the first Joyful Ground and attain a place of great fearlessness and peace. What are the five? First, it refers to a Bodhisattva generating this thought: 'I have already attained the state of not being flattering, therefore I generate a heart of peace; in order to cause others to dwell in the state of not being flattering, I generate a heart of comfort.' The term 'not flattering' refers to being free from offerings such as food and drink, and bestowing kindness upon others. Second, it refers to a Bodhisattva generating this thought: 'I have already attained the state of being free from false speech, therefore I generate a heart of peace; in order to cause others to dwell in the state of being free from false speech, I generate a heart of comfort.' The term 'being free from false speech' refers to teaching sentient beings not to grasp or abandon. Third, it refers to a Bodhisattva generating this thought: 'I have already attained the state of not speaking for the sake of gain, therefore I generate a heart of peace; in order to cause others to dwell in the state of not speaking for the sake of gain, I generate a heart of comfort.' The term 'not speaking for the sake of gain' refers to the accomplishment of the noble lineage and the fulfillment of the various virtues of dhuta (ascetic practices). Fourth, it refers to a Bodhisattva generating this thought: 'I have already attained the state of right livelihood, therefore I generate a heart of peace; in order to cause others to dwell in the state of right livelihood, I generate a heart of comfort.' The term 'right livelihood' refers to embracing the Dharma, not accepting the slightest suffering, and not abandoning the slightest joy. Fifth, it refers to a Bodhisattva generating this thought: 'I have already attained the state of solitary practice without companions, therefore I generate a heart of peace; in order to cause others to dwell in the state of solitary practice without companions, I generate a heart of comfort.' The term 'solitary practice without companions' refers to being free from speech. 'Manjushri! These are called the five dharmas. Because Bodhisattva Mahasattvas obtain these five dharmas, they can purify the first Joyful Ground and attain a place of great fearlessness and peace. 'Furthermore, Manjushri!'

殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住法樂故，生安隱心；為令他住法樂故，起安慰心。』有言法樂者，所謂怖畏三界苦故，所謂不失菩提心故。

「二謂菩薩生如是心：『我已得住離九種事故，生安隱心；為令他住離九種事故，起安慰心。』有言離九種事者，謂離九種眾生住處故。

「三謂菩薩生如是心：『我已得住寂靜心故，生安隱心；為令他住寂靜心故，起安慰心。』有言寂靜心者，謂心不悔故。

「四謂菩薩生如是心：『我已得住奢摩他修行功德故，生安隱心；為令他住奢摩他修行功德故，起安慰心。』有言奢摩他修行功德者，謂心柔軟故。

「五謂菩薩生如是心：『我已得住心不放逸故，生安隱心；為令他住心不放逸故，起安慰心。』有言心不放逸者，謂不放逸戒故，行戒見毀過一切諸見故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住不誑天人故，生安隱心；為令他住不誑天人故，起安慰心。』有言不誑天人者，所謂不

【現代漢語翻譯】現代漢語譯本文殊師利菩薩摩訶薩（菩薩中的大菩薩）！有五種法則能夠清凈初歡喜地（菩薩修行階位的第一階段），獲得大無畏的安穩之處。是哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于佛法的喜樂之中，所以內心安穩；爲了讓其他人也安住于佛法的喜樂之中，我生起安慰之心。』這裡所說的佛法喜樂，是指因為畏懼三界（欲界、色界、無色界）的痛苦，以及不失去菩提心（覺悟之心）的緣故。第二種是菩薩生起這樣的心念：『我已經安住于遠離九種障礙的狀態，所以內心安穩；爲了讓其他人也安住于遠離九種障礙的狀態，我生起安慰之心。』這裡所說的遠離九種障礙，是指遠離九種眾生所處的境界。第三種是菩薩生起這樣的心念：『我已經安住于寂靜的心境，所以內心安穩；爲了讓其他人也安住于寂靜的心境，我生起安慰之心。』這裡所說的寂靜心境，是指內心沒有悔恨。第四種是菩薩生起這樣的心念：『我已經安住于奢摩他（止）的修行功德，所以內心安穩；爲了讓其他人也安住于奢摩他修行的功德，我生起安慰之心。』這裡所說的奢摩他修行的功德，是指內心柔軟。第五種是菩薩生起這樣的心念：『我已經安住于內心不放逸的狀態，所以內心安穩；爲了讓其他人也安住于內心不放逸的狀態，我生起安慰之心。』這裡所說的內心不放逸，是指不放逸于戒律，並且修行戒律，從而超越一切錯誤的見解。文殊師利！這五種法則，是諸位菩薩摩訶薩通過修持而能夠清凈初歡喜地，獲得大無畏安穩之處的方法。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏的安穩之處。是哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于不欺騙天人和眾生的狀態，所以內心安穩；爲了讓其他人也安住于不欺騙天人和眾生的狀態，我生起安慰之心。』這裡所說的不欺騙天人，是指不

【English Translation】 English version Manjushri Bodhisattva Mahasattva! There are five dharmas that can purify the first Joyful Ground (the first stage of a Bodhisattva's practice), and attain a place of great fearlessness and peace. What are these five? The first is when a Bodhisattva generates this thought: 'I have already dwelt in the joy of the Dharma, therefore my mind is at peace; in order to cause others to dwell in the joy of the Dharma, I generate a mind of comfort.' The joy of the Dharma here refers to the fear of the suffering of the three realms (desire realm, form realm, formless realm), and the non-loss of the Bodhi mind (mind of enlightenment). The second is when a Bodhisattva generates this thought: 'I have already dwelt in a state of being apart from the nine kinds of obstacles, therefore my mind is at peace; in order to cause others to dwell in a state of being apart from the nine kinds of obstacles, I generate a mind of comfort.' The separation from the nine kinds of obstacles here refers to being apart from the nine kinds of abodes of sentient beings. The third is when a Bodhisattva generates this thought: 'I have already dwelt in a peaceful state of mind, therefore my mind is at peace; in order to cause others to dwell in a peaceful state of mind, I generate a mind of comfort.' The peaceful state of mind here refers to a mind without regret. The fourth is when a Bodhisattva generates this thought: 'I have already dwelt in the merits of Shamatha (calm abiding) practice, therefore my mind is at peace; in order to cause others to dwell in the merits of Shamatha practice, I generate a mind of comfort.' The merits of Shamatha practice here refers to a soft mind. The fifth is when a Bodhisattva generates this thought: 'I have already dwelt in a state of non-negligence of mind, therefore my mind is at peace; in order to cause others to dwell in a state of non-negligence of mind, I generate a mind of comfort.' The non-negligence of mind here refers to non-negligence in precepts, and practicing precepts, thereby transcending all wrong views. Manjushri! These five dharmas are the methods by which all Bodhisattva Mahasattvas, through practice, can purify the first Joyful Ground and attain a place of great fearlessness and peace. Furthermore, Manjushri Bodhisattva Mahasattva! There are five dharmas that can purify the first Joyful Ground and attain a place of great fearlessness and peace. What are these five? The first is when a Bodhisattva generates this thought: 'I have already dwelt in a state of not deceiving gods and humans, therefore my mind is at peace; in order to cause others to dwell in a state of not deceiving gods and humans, I generate a mind of comfort.' The non-deceiving of gods and humans here refers to not

舍菩提心故。

「二謂菩薩生如是心：『我已得住修行故，生安隱心；為令他住修行故，起安慰心。』有言修行者，謂與諸眾生安隱樂故，安隱事上首故。

「三謂菩薩生如是心：『我已得住不鄙惡行故，生安隱心；為令他住不鄙惡行故，起安慰心。』有言不鄙惡行者，謂善調伏心故。

「四謂菩薩生如是心：『我已得住一切眾生作弟子故，生安隱心；為令他住一切眾生作弟子故，起安慰心。』有言一切眾生作弟子者，謂與一切眾生作弟子故，一切眾生有所作業助彼作故。

「五謂菩薩生如是心：『我已得住隨順伏從一切眾生故，生安隱心；為令他住隨順伏從一切眾生故，起安慰心。』有言隨順伏從一切眾生者，謂于福田無憍慢心故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住求法成就故，生安隱心；為令他住求法成就故，起安慰心。』有言求法成就者，所謂教化一切眾生不疲惓故，及得清凈佛國土故，能增上故，常求戒聞法故，不取佈施不捨慳嫉、不取持戒不捨毀禁、不取忍辱不捨瞋恨、不取精進不捨懈

【現代漢語翻譯】現代漢語譯本捨棄菩提心（Bodhi-citta，覺悟之心）的緣故。

第二種是菩薩生起這樣的心念：『我已經安住于修行之中，所以生起安穩之心；爲了讓其他眾生也安住于修行之中，所以生起安慰之心。』所謂修行，是指爲了讓一切眾生得到安穩和快樂，並且在安穩的事情上成為首要的引導者。

第三種是菩薩生起這樣的心念：『我已經安住于不卑劣惡行的狀態，所以生起安穩之心；爲了讓其他眾生也安住于不卑劣惡行的狀態，所以生起安慰之心。』所謂不卑劣惡行，是指善於調伏自己的心。

第四種是菩薩生起這樣的心念：『我已經安住于成為一切眾生的弟子，所以生起安穩之心；爲了讓其他眾生也安住于成為一切眾生的弟子，所以生起安慰之心。』所謂成為一切眾生的弟子，是指爲了成為一切眾生的弟子，並且幫助一切眾生完成他們所做的事情。

第五種是菩薩生起這樣的心念：『我已經安住于隨順和服從一切眾生，所以生起安穩之心；爲了讓其他眾生也安住于隨順和服從一切眾生，所以生起安慰之心。』所謂隨順和服從一切眾生，是指對於福田（功德的來源）沒有驕慢之心。

文殊師利（Manjusri，智慧的象徵）！這被稱為五種法，諸位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）因為得到這五種法，能夠清凈初歡喜地（the first bhumi of joy），獲得大無畏的安穩之處。

再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏的安穩之處。是哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于追求佛法成就的狀態，所以生起安穩之心；爲了讓其他眾生也安住于追求佛法成就的狀態，所以生起安慰之心。』所謂追求佛法成就，是指教化一切眾生不感到疲倦，並且獲得清凈的佛國土，能夠不斷增上，常常追求戒律和聽聞佛法，不執著于佈施也不捨棄慳吝嫉妒，不執著于持戒也不捨棄毀犯戒律，不執著于忍辱也不捨棄嗔恨，不執著于精進也不捨棄懈怠。

【English Translation】 English version Because of abandoning the Bodhi-citta (the mind of enlightenment).

Secondly, a Bodhisattva generates this thought: 『I have already dwelt in practice, therefore I generate a mind of peace; in order to cause others to dwell in practice, I generate a mind of comfort.』 The so-called practice refers to bringing peace and happiness to all sentient beings, and being the foremost guide in matters of peace.

Thirdly, a Bodhisattva generates this thought: 『I have already dwelt in a state of not being base or evil, therefore I generate a mind of peace; in order to cause others to dwell in a state of not being base or evil, I generate a mind of comfort.』 The so-called not being base or evil refers to being good at subduing one's own mind.

Fourthly, a Bodhisattva generates this thought: 『I have already dwelt in being a disciple of all sentient beings, therefore I generate a mind of peace; in order to cause others to dwell in being a disciple of all sentient beings, I generate a mind of comfort.』 The so-called being a disciple of all sentient beings refers to being a disciple of all sentient beings, and helping all sentient beings accomplish what they do.

Fifthly, a Bodhisattva generates this thought: 『I have already dwelt in complying with and obeying all sentient beings, therefore I generate a mind of peace; in order to cause others to dwell in complying with and obeying all sentient beings, I generate a mind of comfort.』 The so-called complying with and obeying all sentient beings refers to not having arrogance towards the field of merit (source of merit).

Manjusri (symbol of wisdom)! These are called the five dharmas. Because the Bodhisattva-Mahasattvas (great Bodhisattvas) obtain these five dharmas, they are able to purify the first bhumi of joy and obtain a place of great fearlessness and peace.

Furthermore, Manjusri Bodhisattva-Mahasattva! There are five kinds of dharmas that can purify the first bhumi of joy and obtain a place of great fearlessness and peace. What are the five? The first is that a Bodhisattva generates this thought: 『I have already dwelt in the state of seeking the accomplishment of the Dharma, therefore I generate a mind of peace; in order to cause others to dwell in the state of seeking the accomplishment of the Dharma, I generate a mind of comfort.』 The so-called seeking the accomplishment of the Dharma refers to teaching all sentient beings without feeling weary, and obtaining a pure Buddha land, being able to continuously improve, constantly seeking precepts and listening to the Dharma, not being attached to giving and not abandoning stinginess and jealousy, not being attached to keeping precepts and not abandoning breaking precepts, not being attached to patience and not abandoning anger, not being attached to diligence and not abandoning laziness.

怠、不取禪定不捨覺觀、不取般若不捨愚癡、不取善根不捨不善根故。

「二謂菩薩生如是心：『我已得住尊重心故，生安隱心；為令他住尊重心故，起安慰心。』有言尊重心者，所謂於法如實修行故。

「三謂菩薩生如是心：『我已得住於法師所尊重心故，生安隱心；為令他住於法師所尊重心故，起安慰心。』有言於法師所尊重心者，謂於法師生佛想故。

「四謂菩薩生如是心：『我已得住不惡口心故，生安隱心；為令他住不惡口心故，起安慰心。』有言不惡口心者，謂作言語攝取眾生故。

「五謂菩薩生如是心：『我已得住不瞋心故，生安隱心；為令他住不瞋心故，起安慰心。』有言不瞋心者，謂入諸業故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法，故能清凈初歡喜地，得大無畏安隱之處。

信力入印法門經卷第二大正藏第 10 冊 No. 0305 信力入印法門經

信力入印法門經卷第三

元魏天竺三藏曇摩流支譯

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住佈施故，生安隱心；為令他住佈施故，起安慰心。』有言佈施者，謂如所聞法如是說故。

【現代漢語翻譯】現代漢語譯本：

懈怠，不執著于禪定也不捨棄覺觀（禪定中的觀察），不執著于般若（智慧）也不捨棄愚癡，不執著于善根也不捨棄不善根。

第二種是菩薩生起這樣的心念：『我已經安住于尊重的心，所以生起安穩的心；爲了讓其他人也安住于尊重的心，所以生起安慰的心。』所謂尊重的心，是指如實地修行佛法。

第三種是菩薩生起這樣的心念：『我已經安住于對法師的尊重心，所以生起安穩的心；爲了讓其他人也安住于對法師的尊重心，所以生起安慰的心。』所謂對法師的尊重心，是指對法師生起如同佛陀一般的想法。

第四種是菩薩生起這樣的心念：『我已經安住于不惡口的心，所以生起安穩的心；爲了讓其他人也安住于不惡口的心，所以生起安慰的心。』所謂不惡口的心，是指用言語來攝受眾生。

第五種是菩薩生起這樣的心念：『我已經安住于不嗔恨的心，所以生起安穩的心；爲了讓其他人也安住于不嗔恨的心，所以生起安慰的心。』所謂不嗔恨的心，是指進入各種業行。

文殊師利（Manjusri）！這稱為五種法，諸位菩薩摩訶薩（Bodhisattva-Mahasattva）得到這五種法，所以能夠清凈初歡喜地（the first bhumi of joy），得到大無畏安穩的處所。

《信力入印法門經》卷第二大正藏第10冊 No. 0305 《信力入印法門經》

《信力入印法門經》卷第三

元魏天竺三藏曇摩流支（Dharmaruci）譯

『再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏安穩的處所。是哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于佈施，所以生起安穩的心；爲了讓其他人也安住于佈施，所以生起安慰的心。』所謂佈施，是指如所聽聞的佛法那樣宣說。'

【English Translation】 English version:

Laziness, not grasping at dhyana (meditation) nor abandoning vitarka-vicara (initial and sustained thought), not grasping at prajna (wisdom) nor abandoning ignorance, not grasping at wholesome roots nor abandoning unwholesome roots.

The second is when a Bodhisattva generates this thought: 『I have already dwelt in a mind of respect, therefore I generate a mind of peace; in order to cause others to dwell in a mind of respect, therefore I generate a mind of comfort.』 What is meant by a mind of respect is to practice the Dharma truthfully.

The third is when a Bodhisattva generates this thought: 『I have already dwelt in a mind of respect towards the Dharma teacher, therefore I generate a mind of peace; in order to cause others to dwell in a mind of respect towards the Dharma teacher, therefore I generate a mind of comfort.』 What is meant by a mind of respect towards the Dharma teacher is to generate the thought of the teacher as being like the Buddha.

The fourth is when a Bodhisattva generates this thought: 『I have already dwelt in a mind of not speaking harsh words, therefore I generate a mind of peace; in order to cause others to dwell in a mind of not speaking harsh words, therefore I generate a mind of comfort.』 What is meant by a mind of not speaking harsh words is to use speech to gather sentient beings.

The fifth is when a Bodhisattva generates this thought: 『I have already dwelt in a mind of non-anger, therefore I generate a mind of peace; in order to cause others to dwell in a mind of non-anger, therefore I generate a mind of comfort.』 What is meant by a mind of non-anger is to enter into all kinds of actions.

Manjusri! These are called the five dharmas. When Bodhisattva-Mahasattvas obtain these five dharmas, they are able to purify the first bhumi of joy and obtain a place of great fearlessness and peace.

Sutra of Entering the Seal of Faith Power, Volume 2 Tripitaka No. 0305, Volume 10, Sutra of Entering the Seal of Faith Power

Sutra of Entering the Seal of Faith Power, Volume 3

Translated by Tripitaka Master Dharmaruci of Tianzhu (India) during the Yuan Wei Dynasty

『Furthermore, Manjusri Bodhisattva-Mahasattva! There are five dharmas that can purify the first bhumi of joy and obtain a place of great fearlessness and peace. What are the five? The first is when a Bodhisattva generates this thought: 『I have already dwelt in giving, therefore I generate a mind of peace; in order to cause others to dwell in giving, therefore I generate a mind of comfort.』 What is meant by giving is to speak as the Dharma has been heard.』

「二謂菩薩生如是心：『我已得住愛語故，生安隱心；為令他住愛語故，起安慰心。』有言愛語者，謂心不為飲食說法故。

「三謂菩薩生如是心：『我已得住利益故，生安隱心；為令他住利益故，起安慰心。』有言利益者，所謂教他一切眾生，為令眾生受持讀誦不疲惓故。

「四謂菩薩生如是心：『我已得住同事故，生安隱心；為令他住同事故，起安慰心。』有言同事者，謂佈施令諸眾生住大乘故。

「五謂菩薩生如是心：『我已得住菩提心故，生安隱心；為令他住菩提心故，起安慰心。』有言菩提心者，謂令諸法恒常住故，為不滅故，生於欲心、發精進心、攝取之心、正修行心故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住義無礙故，生安隱心；為令他住義無礙故，起安慰心。』有言義無礙者，謂入如實法故。

「二謂菩薩生如是心：『我已得住法無礙故，生安隱心；為令他住法無礙故，起安慰心。』有言法無礙者，謂入一切佛法智故。

「三謂菩薩生如是心：『我已得住辭無礙故，生安

【現代漢語翻譯】現代漢語譯本『第二，菩薩生起這樣的心念：『我已經安住于愛語（指和藹可親的言語）之中，所以內心安穩；爲了讓其他人也安住于愛語之中，我生起安慰之心。』所謂愛語，是指內心不是爲了飲食而說法。『第三，菩薩生起這樣的心念：『我已經安住于利益（指有益的行為）之中，所以內心安穩；爲了讓其他人也安住于利益之中，我生起安慰之心。』所謂利益，是指教導一切眾生，爲了讓眾生受持讀誦而不感到疲倦。『第四，菩薩生起這樣的心念：『我已經安住于同事（指共同的行為）之中，所以內心安穩；爲了讓其他人也安住于同事之中，我生起安慰之心。』所謂同事，是指佈施，使眾生安住于大乘（佛教的教義）之中。『第五，菩薩生起這樣的心念：『我已經安住于菩提心（指覺悟之心）之中，所以內心安穩；爲了讓其他人也安住于菩提心之中，我生起安慰之心。』所謂菩提心，是指爲了使諸法（指一切事物）恒常存在，爲了不使其滅亡，而生起慾望之心、發起精進之心、攝取之心、以及正修行之心。『文殊師利（菩薩名）！這稱為五法，諸菩薩摩訶薩（指偉大的菩薩）得到這五法，就能清凈初歡喜地（菩薩修行階位的第一階段），得到大無畏安穩之處。『再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏安穩之處。是哪五種呢？第一，菩薩生起這樣的心念：『我已經安住于義無礙（指對佛法義理通達無礙）之中，所以內心安穩；爲了讓其他人也安住于義無礙之中，我生起安慰之心。』所謂義無礙，是指進入如實法（指真實不虛的佛法）的境界。『第二，菩薩生起這樣的心念：『我已經安住於法無礙（指對佛法教義通達無礙）之中，所以內心安穩；爲了讓其他人也安住於法無礙之中，我生起安慰之心。』所謂法無礙，是指進入一切佛法智慧的境界。『第三，菩薩生起這樣的心念：『我已經安住于辭無礙（指對佛法言辭表達通達無礙）之中，所以內心安穩；爲了讓其他人也安住于辭無礙之中，我生起安慰之心。』

【English Translation】 English version 『Secondly, a Bodhisattva generates this thought: 『I have already dwelt in loving speech (kind and amiable words), therefore my mind is at peace; to enable others to dwell in loving speech, I generate a comforting mind.』 What is meant by loving speech is that the mind does not speak Dharma for the sake of food and drink. 『Thirdly, a Bodhisattva generates this thought: 『I have already dwelt in benefit (beneficial actions), therefore my mind is at peace; to enable others to dwell in benefit, I generate a comforting mind.』 What is meant by benefit is teaching all sentient beings, so that they may uphold, recite, and not become weary. 『Fourthly, a Bodhisattva generates this thought: 『I have already dwelt in shared actions (common practices), therefore my mind is at peace; to enable others to dwell in shared actions, I generate a comforting mind.』 What is meant by shared actions is giving, so that sentient beings may dwell in the Mahayana (Buddhist teachings). 『Fifthly, a Bodhisattva generates this thought: 『I have already dwelt in the Bodhi mind (the mind of enlightenment), therefore my mind is at peace; to enable others to dwell in the Bodhi mind, I generate a comforting mind.』 What is meant by the Bodhi mind is, in order to make all dharmas (all things) constantly exist, and in order not to let them perish, to generate the mind of desire, to initiate the mind of diligence, to gather the mind, and to practice the mind of right conduct. 『Manjushri (name of a Bodhisattva)! These are called the five dharmas. When the Bodhisattva Mahasattvas (great Bodhisattvas) obtain these five dharmas, they can purify the first Joyful Ground (the first stage of a Bodhisattva's practice) and obtain a place of great fearlessness and peace.』『Furthermore, Manjushri Bodhisattva Mahasattva! There are five kinds of principles that can purify the first Joyful Ground and obtain a place of great fearlessness and peace. What are the five? First, a Bodhisattva generates this thought: 『I have already dwelt in unobstructed meaning (unobstructed understanding of the meaning of the Dharma), therefore my mind is at peace; to enable others to dwell in unobstructed meaning, I generate a comforting mind.』 What is meant by unobstructed meaning is entering the realm of the true Dharma (the true and real Dharma). 『Secondly, a Bodhisattva generates this thought: 『I have already dwelt in unobstructed Dharma (unobstructed understanding of the teachings of the Dharma), therefore my mind is at peace; to enable others to dwell in unobstructed Dharma, I generate a comforting mind.』 What is meant by unobstructed Dharma is entering the realm of all Buddha Dharma wisdom. 『Thirdly, a Bodhisattva generates this thought: 『I have already dwelt in unobstructed eloquence (unobstructed expression of the Dharma), therefore my mind is at peace; to enable others to dwell in unobstructed eloquence, I generate a comforting mind.』

隱心；為令他住辭無礙故，起安慰心。』有言辭無礙者，謂入一切諸字名聲智故。

「四謂菩薩生如是心：『我已得住樂說無礙故，生安隱心；為令他住樂說無礙故，起安慰心。』有言樂說無礙者，謂入一切法文句差別方便智故。

「五謂菩薩生如是心：『我已得住無障礙智故，生安隱心；為令他住無障礙智故，起安慰心。』有言無障礙智者，所謂說一切佛法不休息智故，取一句法于無邊劫住持演說而不起心故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住教化一切諸眾生故，生安隱心；為令他住教化一切諸眾生故，起安慰心。』有言教化一切諸眾生者，謂能忍受一切眾生煩惱染故；煩惱染者，所謂身心俱逼惱故。

「二謂菩薩生如是心：『我已得住無諸失故，生安隱心；為令他住無諸失故，起安慰心。』有言無諸失者，所謂不失諸善根故。

「三謂菩薩生如是心：『我已得住心不相觸故，生安隱心；為令他住心不相觸故，起安慰心。』有言心不相觸者，所謂不失諸善根故。

「四謂菩薩生如是心：

【現代漢語翻譯】現代漢語譯本『隱心』是指：爲了使他人安住于辭無礙（辯才無礙）的境界，而生起安慰之心。所謂『辭無礙』，是指通達一切文字名相的智慧。『四』是指菩薩生起這樣的心念：『我已經安住於樂說無礙（善於說法，辯才無礙）的境界，所以內心安穩；爲了使他人安住於樂說無礙的境界，而生起安慰之心。』所謂『樂說無礙』，是指通達一切佛法文句差別方便的智慧。『五』是指菩薩生起這樣的心念：『我已經安住于無障礙智（智慧通達無礙）的境界，所以內心安穩；爲了使他人安住于無障礙智的境界，而生起安慰之心。』所謂『無障礙智』，是指能夠不停息地宣說一切佛法，即使只取一句佛法，也能在無量劫中持續演說而不起疲厭之心的智慧。文殊師利！這稱為五種法，諸菩薩摩訶薩因為得到這五種法，所以能夠清凈初歡喜地（菩薩修行第一階段），得到大無畏的安穩之處。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏的安穩之處。是哪五種呢？第一是指菩薩生起這樣的心念：『我已經安住于教化一切眾生的境界，所以內心安穩；爲了使他人安住于教化一切眾生的境界，而生起安慰之心。』所謂『教化一切眾生』，是指能夠忍受一切眾生的煩惱染污；所謂『煩惱染污』，是指身心都受到逼迫惱亂。第二是指菩薩生起這樣的心念：『我已經安住于沒有過失的境界，所以內心安穩；爲了使他人安住于沒有過失的境界，而生起安慰之心。』所謂『沒有過失』，是指不失去一切善根。第三是指菩薩生起這樣的心念：『我已經安住於心不相觸的境界，所以內心安穩；爲了使他人安住於心不相觸的境界，而生起安慰之心。』所謂『心不相觸』，是指不失去一切善根。第四是指菩薩生起這樣的心念：

【English Translation】 English version 'Hidden mind' means: to give rise to a comforting mind in order to enable others to abide in the state of unobstructed eloquence (unimpeded in debate). 'Unobstructed eloquence' refers to the wisdom of understanding all the names and sounds of words. 'Four' refers to a Bodhisattva generating this thought: 'I have already abided in the state of unobstructed eloquence in teaching (skillful in speaking, unimpeded in debate), so my mind is at peace; to enable others to abide in the state of unobstructed eloquence in teaching, I give rise to a comforting mind.' 'Unobstructed eloquence in teaching' refers to the wisdom of understanding all the differences and skillful means in the phrases and sentences of the Dharma. 'Five' refers to a Bodhisattva generating this thought: 'I have already abided in the state of unobstructed wisdom (wisdom that is unimpeded), so my mind is at peace; to enable others to abide in the state of unobstructed wisdom, I give rise to a comforting mind.' 'Unobstructed wisdom' refers to the wisdom of being able to continuously expound all the Buddha's teachings, and even if only taking one phrase of the Dharma, being able to continue expounding it for countless eons without becoming weary. Manjushri! These are called the five dharmas. Because the Bodhisattva Mahasattvas obtain these five dharmas, they are able to purify the first Joyful Ground (the first stage of Bodhisattva practice) and attain a place of great fearlessness and peace. Furthermore, Manjushri Bodhisattva Mahasattva! There are five kinds of dharmas that can purify the first Joyful Ground and attain a place of great fearlessness and peace. What are these five? The first refers to a Bodhisattva generating this thought: 'I have already abided in the state of teaching all sentient beings, so my mind is at peace; to enable others to abide in the state of teaching all sentient beings, I give rise to a comforting mind.' 'Teaching all sentient beings' refers to being able to endure the defilements of all sentient beings' afflictions; 'defilements of afflictions' refers to being oppressed and disturbed in both body and mind. The second refers to a Bodhisattva generating this thought: 'I have already abided in the state of having no faults, so my mind is at peace; to enable others to abide in the state of having no faults, I give rise to a comforting mind.' 'Having no faults' refers to not losing all good roots. The third refers to a Bodhisattva generating this thought: 'I have already abided in the state of the mind not being touched, so my mind is at peace; to enable others to abide in the state of the mind not being touched, I give rise to a comforting mind.' 'The mind not being touched' refers to not losing all good roots. The fourth refers to a Bodhisattva generating this thought:

『我已得住精進故，生安隱心；為令他住精進故，起安慰心。』有言精進者，所謂滿足諸善法故，遠離一切不善法故。

「五謂菩薩生如是心：『我已得住慈心觀察諸眾生故，生安隱心；為令他住慈心觀察諸眾生故，起安慰心。』有言慈心觀察諸眾生者，謂於一切諸眾生中平等心故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住不害心故，生安隱心；為令他住不害心故，起安慰心。』有言不害心者，謂護一切諸眾生故。

「二謂菩薩生如是心：『我已得住遠離心故，生安隱心；為令他住遠離心故，起安慰心。』有言遠離心者，謂入三世一切諸法悉平等故。

「三謂菩薩生如是心：『我已得住法念慈心故，生安隱心；為令他住法念慈心故，起安慰心。』有言法念慈心者，所謂不見一切法故，而不執著不見法故。

「四謂菩薩生如是心：『我已得住初功德故，生安隱心；為令他住初功德故，起安慰心。』有言初功德者，所謂不捨菩提心故，隨順一切菩薩行故。有隨順一切菩薩行者，謂大慈心平等攝受一切眾生故

【現代漢語翻譯】現代漢語譯本『我因為安住于精進而生起安穩的心；爲了讓其他人安住于精進而生起安慰的心。』所謂精進，是指圓滿一切善法，遠離一切不善法。『我因為安住于以慈心觀察眾生而生起安穩的心；爲了讓其他人安住于以慈心觀察眾生而生起安慰的心。』所謂以慈心觀察眾生，是指對一切眾生持有平等心。文殊師利（Manjusri，菩薩名）！這稱為五法，諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）因為得到這五法，能夠清凈初歡喜地（Prathamā-bhūmi，菩薩修行第一階段），獲得大無畏安穩的境界。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏安穩的境界。是哪五種呢？第一是指菩薩生起這樣的心：『我因為安住于不害心而生起安穩的心；爲了讓其他人安住于不害心而生起安慰的心。』所謂不害心，是指守護一切眾生。第二是指菩薩生起這樣的心：『我因為安住于遠離心而生起安穩的心；爲了讓其他人安住于遠離心而生起安慰的心。』所謂遠離心，是指通達過去、現在、未來一切諸法都是平等的。第三是指菩薩生起這樣的心：『我因為安住於法念慈心而生起安穩的心；爲了讓其他人安住於法念慈心而生起安慰的心。』所謂法念慈心，是指不見一切法，卻不執著于不見法。第四是指菩薩生起這樣的心：『我因為安住于初功德而生起安穩的心；爲了讓其他人安住于初功德而生起安慰的心。』所謂初功德，是指不捨棄菩提心（bodhicitta，覺悟之心），隨順一切菩薩的修行。所謂隨順一切菩薩的修行，是指以大慈心平等攝受一切眾生。

【English Translation】 English version 'Having dwelt in diligence, I have generated a peaceful mind; to cause others to dwell in diligence, I generate a comforting mind.' Diligence is said to be the fulfillment of all good dharmas and the avoidance of all non-good dharmas. 'Having dwelt in observing all beings with a loving mind, I have generated a peaceful mind; to cause others to dwell in observing all beings with a loving mind, I generate a comforting mind.' Observing all beings with a loving mind is said to be having an equal mind towards all beings. Manjusri! These are called the five dharmas. Because Bodhisattva-Mahasattvas obtain these five dharmas, they are able to purify the first joyous ground (Prathamā-bhūmi) and attain a place of great fearlessness and peace. Furthermore, Manjusri, Bodhisattva-Mahasattvas! There are five kinds of dharmas that can purify the first joyous ground and attain a place of great fearlessness and peace. What are the five? First, it is when a Bodhisattva generates this thought: 'Having dwelt in a non-harming mind, I have generated a peaceful mind; to cause others to dwell in a non-harming mind, I generate a comforting mind.' A non-harming mind is said to be the protection of all beings. Second, it is when a Bodhisattva generates this thought: 'Having dwelt in a mind of detachment, I have generated a peaceful mind; to cause others to dwell in a mind of detachment, I generate a comforting mind.' A mind of detachment is said to be the understanding that all dharmas of the past, present, and future are equal. Third, it is when a Bodhisattva generates this thought: 'Having dwelt in a loving mind of dharma contemplation, I have generated a peaceful mind; to cause others to dwell in a loving mind of dharma contemplation, I generate a comforting mind.' A loving mind of dharma contemplation is said to be not seeing all dharmas, yet not being attached to not seeing dharmas. Fourth, it is when a Bodhisattva generates this thought: 'Having dwelt in the first merit, I have generated a peaceful mind; to cause others to dwell in the first merit, I generate a comforting mind.' The first merit is said to be not abandoning the bodhicitta (mind of enlightenment) and following all the practices of Bodhisattvas. Following all the practices of Bodhisattvas is said to be the equal acceptance of all beings with a great loving mind.

，降伏一切嫉妒心故，遠離一切諸破戒故，遠離一切瞋恨心故，遠離一切懈怠心故，不行一切散亂心故，遠離一切愚癡心故，有四攝法攝取教化諸眾生故，于諸眾生心皆平等如大地故，不念小乘狹劣心故，隨順一切眾生所作諸善行故，大悲、佈施、持戒、忍辱、精進、禪定、般若滿足故；攝受諸佛勝妙法故，學諸善業般若根本故，恒常修行功德智慧二莊嚴故。

「五謂菩薩生如是心：『我已得住希有相故，生安隱心；為令他住希有相故，起安慰心。』有言希有相者，謂一切法不二相故，於一切行生自行相故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住忍辱柔和故，生安隱心；為令他住忍辱柔和故，起安慰心。』有言忍辱柔和者，所謂為他惡口罵辱諸不善語譭謗說時不生瞋恨心故。

「二謂菩薩生如是心：『我已得住顏色怡悅故，生安隱心；為令他住顏色怡悅故，起安慰心。』有言顏色怡悅者，謂不說他諸過失故。

「三謂菩薩生如是心：『我已得住一切法無事故，生安隱心；為令他住一切法無事故，起安慰心。

【現代漢語翻譯】現代漢語譯本：降伏一切嫉妒心，所以能遠離一切破戒的行為；遠離一切瞋恨心，所以能遠離一切懈怠心；不生起一切散亂心，所以能遠離一切愚癡心；以四攝法（佈施、愛語、利行、同事）來攝取教化眾生，對於一切眾生的心都平等如同大地；不執著于小乘的狹隘思想，隨順一切眾生所做的善行；大悲心、佈施、持戒、忍辱、精進、禪定、般若（智慧）都圓滿具足；攝受諸佛殊勝微妙的佛法，學習一切善業的般若根本；恒常修行功德和智慧這兩種莊嚴。五、菩薩生起這樣的心念：『我已經安住于希有之相，所以內心安穩；爲了讓其他眾生也安住于希有之相，所以生起安慰之心。』所謂希有之相，是指一切法不二的真如實相，在一切行為中生起自行的覺悟。文殊師利（Manjusri，菩薩名）！這稱為五法，諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）得到這五法，就能清凈初歡喜地（the first bhumi of joy），得到大無畏的安穩之處。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏的安穩之處。是哪五種呢？一、菩薩生起這樣的心念：『我已經安住于忍辱柔和，所以內心安穩；爲了讓其他眾生也安住于忍辱柔和，所以生起安慰之心。』所謂忍辱柔和，是指當他人惡語謾罵、侮辱誹謗時，不生起瞋恨之心。二、菩薩生起這樣的心念：『我已經安住于顏色怡悅，所以內心安穩；爲了讓其他眾生也安住于顏色怡悅，所以生起安慰之心。』所謂顏色怡悅，是指不說他人的過失。三、菩薩生起這樣的心念：『我已經安住於一切法無事，所以內心安穩；爲了讓其他眾生也安住於一切法無事，所以生起安慰之心。

【English Translation】 English version: Subduing all jealousy, therefore being far from all breaking of precepts; being far from all hatred, therefore being far from all laziness; not engaging in all scattered thoughts, therefore being far from all ignorance; using the four means of gathering (giving, kind speech, beneficial action, and cooperation) to gather and teach all sentient beings; having a mind that is equal to all sentient beings like the earth; not clinging to the narrow-mindedness of the Hinayana (Small Vehicle); following all the good deeds done by all sentient beings; having great compassion, giving, keeping precepts, patience, diligence, meditation, and prajna (wisdom) all fulfilled; receiving the supreme and wonderful Dharma of all Buddhas; learning the root of prajna in all good deeds; constantly cultivating the two adornments of merit and wisdom. Fifth, a Bodhisattva generates such a thought: 'I have already dwelt in the rare and wonderful aspect, therefore my mind is at peace; in order to let others also dwell in the rare and wonderful aspect, I generate a comforting mind.' The so-called rare and wonderful aspect refers to the non-dual true nature of all dharmas, and the arising of self-realization in all actions. Manjusri! These are called the five dharmas. When Bodhisattva-Mahasattvas obtain these five dharmas, they can purify the first bhumi of joy and attain a place of great fearlessness and peace. Furthermore, Manjusri Bodhisattva-Mahasattvas! There are five kinds of dharmas that can purify the first bhumi of joy and attain a place of great fearlessness and peace. What are the five? First, a Bodhisattva generates such a thought: 'I have already dwelt in patience and gentleness, therefore my mind is at peace; in order to let others also dwell in patience and gentleness, I generate a comforting mind.' The so-called patience and gentleness refers to not generating hatred when others speak ill, insult, or slander. Second, a Bodhisattva generates such a thought: 'I have already dwelt in a pleasant countenance, therefore my mind is at peace; in order to let others also dwell in a pleasant countenance, I generate a comforting mind.' The so-called pleasant countenance refers to not speaking of the faults of others. Third, a Bodhisattva generates such a thought: 'I have already dwelt in the absence of all affairs in all dharmas, therefore my mind is at peace; in order to let others also dwell in the absence of all affairs in all dharmas, I generate a comforting mind.'

』有言一切法無事者，所謂唯是謂名字故。何以故？以無事體不異事體，事體不異無事體故，以即事體是無事故，依彼事體無事智一切法無事故。

「四謂菩薩生如是心：『我已得住法住持故，生安隱心；為令他住法住持故，起安慰心。』有言法住持者，謂一切法不動故。

「五謂菩薩生如是心：『我已得住法故，生安隱心；為令他住法故，起安慰心。』有言法者，謂無差別不依住故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住入非智慧斷煩惱非不智慧斷煩惱故，生安隱心；為令他住入非智慧斷煩惱非不智慧斷煩惱故，起安慰心。』有言入非智慧斷煩惱非不智慧斷煩惱者，所謂智慧體即煩惱體。何以故？以智慧體不異煩惱體、煩惱體不異智慧體，即智慧體是煩惱體、即煩惱體是智慧體，以是義故，非即智慧能斷煩惱，譬如指端不能自觸，此亦如是，非即智慧能斷煩惱故。

「二謂菩薩生如是心：『我已得住入如來非常非不常故，生安隱心；為令他住入如來非常非不常故，起安慰心。』有言入如來非常非不常者，

【現代漢語翻譯】現代漢語譯本有人說一切法（dharma）都是無事的，這只是因為它們被稱為名字。為什麼呢？因為無事的本體與有事的本體沒有區別，有事的本體與無事的本體沒有區別。因為有事的本體就是無事，所以依靠對有事本體的無事之智，一切法都是無事的。第四，菩薩生起這樣的心念：『我已經安住於法的住持（dharma-sthiti）之中，所以生起安穩的心；爲了讓其他人也安住於法的住持之中，所以生起安慰的心。』有人說法的住持，是指一切法都不動搖。第五，菩薩生起這樣的心念：『我已經安住於法之中，所以生起安穩的心；爲了讓其他人也安住於法之中，所以生起安慰的心。』有人說法，是指沒有差別，不依賴任何住處。文殊師利（Manjushri）！這被稱為五法，諸菩薩摩訶薩（Bodhisattva-Mahasattva）得到這五法，就能清凈初歡喜地（pramudita-bhumi），得到大無畏的安穩之處。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏的安穩之處。哪五種呢？第一，菩薩生起這樣的心念：『我已經安住于進入非智慧斷煩惱（klesha）和非不智慧斷煩惱的狀態，所以生起安穩的心；爲了讓其他人也安住于進入非智慧斷煩惱和非不智慧斷煩惱的狀態，所以生起安慰的心。』有人說進入非智慧斷煩惱和非不智慧斷煩惱，是指智慧的本體就是煩惱的本體。為什麼呢？因為智慧的本體與煩惱的本體沒有區別，煩惱的本體與智慧的本體沒有區別，智慧的本體就是煩惱的本體，煩惱的本體就是智慧的本體。因為這個道理，所以不是智慧本身能夠斷除煩惱，就像指尖不能自己觸碰自己一樣，也是這樣，不是智慧本身能夠斷除煩惱。第二，菩薩生起這樣的心念：『我已經安住于進入如來（Tathagata）非常非不常的狀態，所以生起安穩的心；爲了讓其他人也安住于進入如來非常非不常的狀態，所以生起安慰的心。』有人說進入如來非常非不常，

【English Translation】 English version Some say that all dharmas (phenomena) are without substance, merely names. Why? Because the substance of non-substance is not different from the substance of substance, and the substance of substance is not different from the substance of non-substance. Because the substance of substance is non-substance, therefore, relying on the wisdom of non-substance regarding the substance of substance, all dharmas are without substance. Fourth, a Bodhisattva generates this thought: 『I have already abided in the upholding of the Dharma (dharma-sthiti), therefore, I generate a peaceful mind; in order to cause others to abide in the upholding of the Dharma, I generate a comforting mind.』 Some say that the upholding of the Dharma means that all dharmas are unmoving. Fifth, a Bodhisattva generates this thought: 『I have already abided in the Dharma, therefore, I generate a peaceful mind; in order to cause others to abide in the Dharma, I generate a comforting mind.』 Some say that Dharma means without differentiation, not relying on any abode. Manjushri! These are called the five dharmas. When Bodhisattva-Mahasattvas obtain these five dharmas, they can purify the first Joyful Ground (pramudita-bhumi) and attain a place of great fearlessness and peace. Furthermore, Manjushri Bodhisattva-Mahasattva! There are five kinds of dharmas that can purify the first Joyful Ground and attain a place of great fearlessness and peace. What are the five? First, a Bodhisattva generates this thought: 『I have already abided in entering the state of neither wisdom nor non-wisdom cutting off afflictions (klesha), therefore, I generate a peaceful mind; in order to cause others to abide in entering the state of neither wisdom nor non-wisdom cutting off afflictions, I generate a comforting mind.』 Some say that entering the state of neither wisdom nor non-wisdom cutting off afflictions means that the substance of wisdom is the substance of afflictions. Why? Because the substance of wisdom is not different from the substance of afflictions, and the substance of afflictions is not different from the substance of wisdom. The substance of wisdom is the substance of afflictions, and the substance of afflictions is the substance of wisdom. Because of this principle, it is not wisdom itself that can cut off afflictions, just as the fingertip cannot touch itself. It is the same, it is not wisdom itself that can cut off afflictions. Second, a Bodhisattva generates this thought: 『I have already abided in entering the state of the Tathagata (Thus Come One) being neither permanent nor non-permanent, therefore, I generate a peaceful mind; in order to cause others to abide in entering the state of the Tathagata being neither permanent nor non-permanent, I generate a comforting mind.』 Some say that entering the state of the Tathagata being neither permanent nor non-permanent,

謂不取體相故。

「三謂菩薩生如是心：『我已得住入不思議如來智故，生安隱心；為令他住入不思議如來智故，起安慰心。』有言入不思議如來智者，謂隨可化諸眾生心如是說法不過彼故。

「四謂菩薩生如是心：『我已得住入無色相故，生安隱心；為令他住入無色相故，起安慰心。』何以故？無色相體不異色相體、色相體不異無色相體，即色相體無色相故，依彼色相體無色相智一切法無色相故。

「五謂菩薩生如是心：『我已得住方便故，生安隱心；為令他住方便故，起安慰心。』有言方便者，所謂攝取一切法故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住無盡功德故，生安隱心；為令他住無盡功德故，起安慰心。』有言無盡功德者，所謂回諸善根向菩提故。

「二謂菩薩生如是心：『我已得住智功德故，生安隱心；為令他住智功德故，起安慰心。』有言智功德者，謂信一切諸法空故。

「三謂菩薩生如是心：『我已得住善業根本般若法故，生安隱心；為令他住善業根本般若法故，起安慰心。

【現代漢語翻譯】這是因為不執著于實體的表象。第三，菩薩生起這樣的心念：『我已經安住于不可思議的如來智慧中，所以生起安穩的心；爲了讓其他人也安住于不可思議的如來智慧中，所以生起安慰的心。』所謂進入不可思議的如來智慧，是指隨順可以被教化的眾生的心意，如此說法不會超出他們的理解。第四，菩薩生起這樣的心念：『我已經安住于無色相的境界中，所以生起安穩的心；爲了讓其他人也安住于無色相的境界中，所以生起安慰的心。』為什麼呢？因為無色相的本體與色相的本體沒有不同，色相的本體與無色相的本體也沒有不同，色相的本體本身就是無色相的，依靠對色相本體無色相的智慧，一切法都是無色相的。第五，菩薩生起這樣的心念：『我已經安住于方便法中，所以生起安穩的心；爲了讓其他人也安住于方便法中，所以生起安慰的心。』所謂方便，是指攝取一切法。文殊師利（Manjusri）！這被稱為五法，諸位菩薩摩訶薩（Bodhisattva-Mahasattva）因為得到這五法，能夠清凈初歡喜地（pramudita-bhumi），得到大無畏安穩的境界。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏安穩的境界。是哪五種呢？第一，菩薩生起這樣的心念：『我已經安住于無盡的功德中，所以生起安穩的心；爲了讓其他人也安住于無盡的功德中，所以生起安慰的心。』所謂無盡的功德，是指將一切善根迴向菩提（bodhi）。第二，菩薩生起這樣的心念：『我已經安住于智慧的功德中，所以生起安穩的心；爲了讓其他人也安住于智慧的功德中，所以生起安慰的心。』所謂智慧的功德，是指相信一切諸法皆空。第三，菩薩生起這樣的心念：『我已經安住于善業根本的般若（prajna）法中，所以生起安穩的心；爲了讓其他人也安住于善業根本的般若法中，所以生起安慰的心。

【English Translation】 It is because of not grasping onto the appearance of a substance. Third, a Bodhisattva generates this thought: 『I have already dwelt in the inconceivable wisdom of the Tathagata (Tathagata), therefore I generate a peaceful mind; in order to cause others to dwell in the inconceivable wisdom of the Tathagata, I generate a comforting mind.』 The so-called entering into the inconceivable wisdom of the Tathagata means to speak in accordance with the minds of the sentient beings who can be transformed, and thus the teaching does not exceed their understanding. Fourth, a Bodhisattva generates this thought: 『I have already dwelt in the realm of no-form, therefore I generate a peaceful mind; in order to cause others to dwell in the realm of no-form, I generate a comforting mind.』 Why is this so? Because the substance of no-form is not different from the substance of form, and the substance of form is not different from the substance of no-form. The substance of form itself is no-form. Relying on the wisdom of the no-form of the substance of form, all dharmas are no-form. Fifth, a Bodhisattva generates this thought: 『I have already dwelt in the expedient means, therefore I generate a peaceful mind; in order to cause others to dwell in the expedient means, I generate a comforting mind.』 The so-called expedient means refers to encompassing all dharmas. Manjusri! These are called the five dharmas. Because the Bodhisattva-Mahasattvas obtain these five dharmas, they are able to purify the first joyous ground (pramudita-bhumi) and attain a state of great fearlessness and peace. Furthermore, Manjusri Bodhisattva-Mahasattva! There are five kinds of dharmas that can purify the first joyous ground and attain a state of great fearlessness and peace. What are the five? First, a Bodhisattva generates this thought: 『I have already dwelt in endless merit, therefore I generate a peaceful mind; in order to cause others to dwell in endless merit, I generate a comforting mind.』 The so-called endless merit refers to dedicating all good roots towards bodhi. Second, a Bodhisattva generates this thought: 『I have already dwelt in the merit of wisdom, therefore I generate a peaceful mind; in order to cause others to dwell in the merit of wisdom, I generate a comforting mind.』 The so-called merit of wisdom refers to believing that all dharmas are empty. Third, a Bodhisattva generates this thought: 『I have already dwelt in the prajna (prajna) dharma, which is the root of good karma, therefore I generate a peaceful mind; in order to cause others to dwell in the prajna dharma, which is the root of good karma, I generate a comforting mind.』

』有言善業根本般若法者，所謂自身住白法故，有善業根本般若法者，謂令他住般若法故。

「四謂菩薩生如是心：『我已得住三昧故，生安隱心；為令他住三昧故，起安慰心。』有言三昧者，謂寂滅定三昧故。

「五謂菩薩生如是心：『我已得住滿足心故，生安隱心；為令他住滿足心故，起安慰心。』有言滿足心者，謂入一切諸事作故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住中道智故，生安隱心；為令他住中道智故，起安慰心。』有言中道智者，所謂究竟清凈智故。何以故？以中道體不異邊體、邊體不異中道體故，以即邊體是中道體故。

「二謂菩薩生如是心：『我已得住一切法無常故，生安隱心；為令他住一切法無常故，起安慰心。』有言一切法無常者，所謂諸法有中有邊，是故諸法有中有邊。何以故？以有為體無異體故，有中有邊體不異有為體，有為體不異有中有邊體故。

「三謂菩薩生如是心：『我已得住一切法常故，生安隱心；為令他住一切法常故，起安慰心。』有言一切法常者，所謂諸

【現代漢語翻譯】現代漢語譯本：有人說，善業的根本是般若法（prajna-dharma，智慧之法），這是指自身安住于白法（shukla-dharma，清凈之法）的緣故；也有人說，善業的根本是般若法，這是指令他人安住于般若法的緣故。四是指菩薩生起這樣的心念：『我已經安住於三昧（samadhi，禪定）之中，所以生起安穩的心；爲了令他人安住於三昧之中，所以生起安慰的心。』有人說三昧，是指寂滅定的三昧。五是指菩薩生起這樣的心念：『我已經安住于滿足的心，所以生起安穩的心；爲了令他人安住于滿足的心，所以生起安慰的心。』有人說滿足的心，是指進入一切諸事而作。文殊師利（Manjushri）！這稱為五法，諸菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）得到這五法，就能清凈初歡喜地（pramudita-bhumi，菩薩十地之第一地），得到大無畏安穩之處。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏安穩之處。是哪五種呢？一是菩薩生起這樣的心念：『我已經安住于中道智（madhyama-pratipad-jnana，不偏於兩邊的智慧）之中，所以生起安穩的心；爲了令他人安住于中道智之中，所以生起安慰的心。』有人說中道智，是指究竟清凈的智慧。為什麼呢？因為中道的本體不異於邊的本體，邊的本體不異於中道的本體，因為邊的本體就是中道的本體。二是菩薩生起這樣的心念：『我已經安住於一切法無常（anitya，變易）的道理，所以生起安穩的心；爲了令他人安住於一切法無常的道理，所以生起安慰的心。』有人說一切法無常，是指諸法有中有邊，所以諸法有中有邊。為什麼呢？因為有為法（samskrta-dharma，因緣和合而生的法）的本體不異於無為法（asamskrta-dharma，非因緣和合而生的法）的本體，有中有邊的本體不異於有為法的本體，有為法的本體不異於有中有邊的本體。三是菩薩生起這樣的心念：『我已經安住於一切法常（nitya，不變）的道理，所以生起安穩的心；爲了令他人安住於一切法常的道理，所以生起安慰的心。』有人說一切法常，是指諸法

【English Translation】 English version: Some say that the root of wholesome karma is prajna-dharma (the dharma of wisdom), which means that one dwells in shukla-dharma (pure dharma) oneself; others say that the root of wholesome karma is prajna-dharma, which means enabling others to dwell in prajna-dharma. Fourthly, it refers to a Bodhisattva generating such a thought: 'I have already dwelt in samadhi (meditative concentration), therefore, I generate a peaceful mind; in order to enable others to dwell in samadhi, I generate a comforting mind.' Some say samadhi refers to the samadhi of extinction. Fifthly, it refers to a Bodhisattva generating such a thought: 'I have already dwelt in a satisfied mind, therefore, I generate a peaceful mind; in order to enable others to dwell in a satisfied mind, I generate a comforting mind.' Some say a satisfied mind refers to entering into all matters and acting. Manjushri! These are called the five dharmas. When Bodhisattva-Mahasattvas (great Bodhisattvas) obtain these five dharmas, they can purify the first joyous ground (pramudita-bhumi, the first of the ten Bodhisattva grounds) and attain a place of great fearlessness and peace. Furthermore, Manjushri Bodhisattva-Mahasattva! There are five kinds of dharmas that can purify the first joyous ground and attain a place of great fearlessness and peace. What are the five? First, it refers to a Bodhisattva generating such a thought: 'I have already dwelt in the wisdom of the middle way (madhyama-pratipad-jnana), therefore, I generate a peaceful mind; in order to enable others to dwell in the wisdom of the middle way, I generate a comforting mind.' Some say the wisdom of the middle way refers to the ultimate pure wisdom. Why? Because the essence of the middle way is not different from the essence of the extremes, and the essence of the extremes is not different from the essence of the middle way, because the essence of the extremes is the essence of the middle way. Secondly, it refers to a Bodhisattva generating such a thought: 'I have already dwelt in the principle that all dharmas are impermanent (anitya), therefore, I generate a peaceful mind; in order to enable others to dwell in the principle that all dharmas are impermanent, I generate a comforting mind.' Some say that all dharmas are impermanent, which means that all dharmas have a beginning and an end, therefore, all dharmas have a beginning and an end. Why? Because the essence of conditioned dharmas (samskrta-dharma) is not different from the essence of unconditioned dharmas (asamskrta-dharma), the essence of having a beginning and an end is not different from the essence of conditioned dharmas, and the essence of conditioned dharmas is not different from the essence of having a beginning and an end. Thirdly, it refers to a Bodhisattva generating such a thought: 'I have already dwelt in the principle that all dharmas are permanent (nitya), therefore, I generate a peaceful mind; in order to enable others to dwell in the principle that all dharmas are permanent, I generate a comforting mind.' Some say that all dharmas are permanent, which means that all dharmas

法無中無邊，是故諸法無中無邊。何以故？以無為體無異體故，無中無邊體不異無為體，無為體不異無中無邊體故，無中無邊者所謂常恒凈不變故。

「四謂菩薩生如是心：『我已得住勝供養佛故，生安隱心；為令他住勝供養佛故，起安慰心。』有言勝供養佛者，所謂供養現在佛故，謂信大乘諸菩薩善供養恭敬咨請聞法飲食臥具等，奉施給與如分如力令住大乘故。

「五謂菩薩生如是心：『我已得住一切法無為故，生安隱心；為令他住一切法無為故，起安慰心。』有言一切法無為者，謂有為句故。何以故？以無為體不異有為體、有為體不異無為體，即有為體是無為故，依彼有為體無為智一切法無為故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法，故能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住難見一切法故，生安隱心；為令他住難見一切法故，起安慰心。』有言難見一切法者，謂一切法因緣體故。

「二謂菩薩生如是心：『我已得住難知一切法故，生安隱心；為令他住難知一切法故，起安慰心。』有言難知一切法者，謂觀心念無實體故。

「三謂菩薩生

【現代漢語翻譯】現代漢語譯本：法沒有中間也沒有邊際，因此一切法都沒有中間也沒有邊際。為什麼呢？因為無為的本體與無異體，沒有中間也沒有邊際的本體與無為的本體沒有不同，無為的本體與沒有中間也沒有邊際的本體沒有不同，沒有中間也沒有邊際的意思就是常恒清凈不變的緣故。四是指菩薩生起這樣的心念：『我已經安住于殊勝供養佛的境界，所以生起安穩的心；爲了讓其他眾生也安住于殊勝供養佛的境界，所以生起安慰的心。』所謂殊勝供養佛，是指供養現在的佛，也就是指信奉大乘的諸位菩薩，善於供養、恭敬、請教佛法、飲食、臥具等，奉獻佈施，按照自己的能力，使他們安住于大乘的境界。五是指菩薩生起這樣的心念：『我已經安住於一切法無為的境界，所以生起安穩的心；爲了讓其他眾生也安住於一切法無為的境界，所以生起安慰的心。』所謂一切法無為，是指有為的相對概念。為什麼呢？因為無為的本體與有為的本體沒有不同，有為的本體與無為的本體沒有不同，有為的本體就是無為的緣故，依靠有為的本體，以無為的智慧，一切法都是無為的。文殊師利（Manjusri，菩薩名）！這稱為五法，諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）得到這五法，所以能夠清凈初歡喜地（Pramudita-bhumi，菩薩十地之第一地），得到大無畏安穩的處所。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏安穩的處所。是哪五種呢？一是菩薩生起這樣的心念：『我已經安住于難以見到的一切法的境界，所以生起安穩的心；爲了讓其他眾生也安住于難以見到的一切法的境界，所以生起安慰的心。』所謂難以見到的一切法，是指一切法因緣的本體。二是菩薩生起這樣的心念：『我已經安住于難以知曉的一切法的境界，所以生起安穩的心；爲了讓其他眾生也安住于難以知曉的一切法的境界，所以生起安慰的心。』所謂難以知曉的一切法，是指觀察心念沒有實體的緣故。三是指菩薩生起

【English Translation】 English version: The Dharma has no middle and no edge, therefore all dharmas have no middle and no edge. Why is that? Because the essence of non-action (asamskrta) is not different from no-essence, the essence of no middle and no edge is not different from the essence of non-action, and the essence of non-action is not different from the essence of no middle and no edge. The meaning of no middle and no edge is that it is constant, eternal, pure, and unchanging. The fourth is when a Bodhisattva generates such a thought: 'I have already dwelt in the supreme offering to the Buddha, therefore I generate a peaceful mind; in order to cause others to dwell in the supreme offering to the Buddha, I generate a comforting mind.' The so-called supreme offering to the Buddha refers to offering to the present Buddha, which means that Bodhisattvas who believe in the Mahayana (Great Vehicle) are good at offering, respecting, consulting about the Dharma, food, bedding, etc., and giving them away according to their ability, so that they may dwell in the Mahayana. The fifth is when a Bodhisattva generates such a thought: 'I have already dwelt in the non-action of all dharmas, therefore I generate a peaceful mind; in order to cause others to dwell in the non-action of all dharmas, I generate a comforting mind.' The so-called non-action of all dharmas refers to the concept relative to action. Why is that? Because the essence of non-action is not different from the essence of action, the essence of action is not different from the essence of non-action, the essence of action is the essence of non-action, and relying on the essence of action, with the wisdom of non-action, all dharmas are non-action. Manjusri! These are called the five dharmas. When Bodhisattva-Mahasattvas obtain these five dharmas, they are able to purify the first Joyful Ground (Pramudita-bhumi), and obtain a place of great fearlessness and peace. Furthermore, Manjusri Bodhisattva-Mahasattva! There are five kinds of dharmas that can purify the first Joyful Ground and obtain a place of great fearlessness and peace. What are the five? The first is when a Bodhisattva generates such a thought: 'I have already dwelt in the realm of all dharmas that are difficult to see, therefore I generate a peaceful mind; in order to cause others to dwell in the realm of all dharmas that are difficult to see, I generate a comforting mind.' The so-called all dharmas that are difficult to see refers to the essence of the causes and conditions of all dharmas. The second is when a Bodhisattva generates such a thought: 'I have already dwelt in the realm of all dharmas that are difficult to know, therefore I generate a peaceful mind; in order to cause others to dwell in the realm of all dharmas that are difficult to know, I generate a comforting mind.' The so-called all dharmas that are difficult to know refers to observing that thoughts have no substance. The third is when a Bodhisattva generates

如是心：『我已得住難覺一切法故，生安隱心；為令他住難覺一切法故，起安慰心。』有言難覺一切法者，謂一切法覺所覺平等故。

「四謂菩薩生如是心：『我已得住不濁一切法故，生安隱心；為令他住不濁一切法故，起安慰心。』有言不濁一切法者，謂常清凈故。

「五謂菩薩生如是心：『我已得住一切法不盡故，生安隱心；為令他住一切法不盡故，起安慰心。』有言一切法不盡者，謂無譬喻體故。

「文殊師利！是名五法，諸菩薩摩訶薩，得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住一切法不壞故，生安隱心；為令他住一切法不壞故，起安慰心。』有言一切法不壞者，謂入三世諸法平等故，以一切法不離法故，不差別法故。

「二謂菩薩生如是心：『我已得住四聖諦無差別故，生安隱心；為令他住四聖諦無差別故，起安慰心。』有言四聖諦無差別者，謂四聖諦無差別故，有言四聖諦無差別者，常清凈故。

「三謂菩薩生如是心：『我已得住無明緣行無差別故，生安隱心；為令他住無明緣行無差別故，起安慰心。』有言無明緣行無差別者，所

【現代漢語翻譯】現代漢語譯本『如此想：我已經安住于難以覺察一切法的境界，所以內心安穩；爲了讓其他人也安住于難以覺察一切法的境界，所以生起安慰之心。』所謂難以覺察一切法，是指一切法在覺知和被覺知上是平等的。『如此想：我已經安住于不染濁一切法的境界，所以內心安穩；爲了讓其他人也安住于不染濁一切法的境界，所以生起安慰之心。』所謂不染濁一切法，是指其常住清凈。『如此想：我已經安住於一切法不盡的境界，所以內心安穩；爲了讓其他人也安住於一切法不盡的境界，所以生起安慰之心。』所謂一切法不盡，是指其本體無法比擬。文殊師利（Manjusri）：這稱為五法，諸位菩薩摩訶薩（Bodhisattva-Mahasattva），因為得到這五法，所以能夠清凈初歡喜地（Pramudita-bhumi），得到大無畏安穩的處所。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏安穩的處所。是哪五種呢？第一種是菩薩如此想：『我已經安住於一切法不壞的境界，所以內心安穩；爲了讓其他人也安住於一切法不壞的境界，所以生起安慰之心。』所謂一切法不壞，是指進入三世諸法平等，因為一切法不離法性，所以沒有差別。第二種是菩薩如此想：『我已經安住於四聖諦（Arya-satya）無差別的境界，所以內心安穩；爲了讓其他人也安住於四聖諦無差別的境界，所以生起安慰之心。』所謂四聖諦無差別，是指四聖諦本身沒有差別，所謂四聖諦無差別，是指其常住清凈。第三種是菩薩如此想：『我已經安住于無明緣行（Avidya-pratyaya-samskara）無差別的境界，所以內心安穩；爲了讓其他人也安住于無明緣行無差別的境界，所以生起安慰之心。』所謂無明緣行無差別，是指所

【English Translation】 English version 『Such is the thought: 「I have already dwelt in the state of being difficult to perceive all dharmas, therefore, my mind is at peace; in order to let others also dwell in the state of being difficult to perceive all dharmas, I give rise to a comforting mind.」』 What is meant by 『difficult to perceive all dharmas』 is that all dharmas are equal in terms of perception and what is perceived. 『Such is the thought: 「I have already dwelt in the state of not being defiled by all dharmas, therefore, my mind is at peace; in order to let others also dwell in the state of not being defiled by all dharmas, I give rise to a comforting mind.」』 What is meant by 『not being defiled by all dharmas』 is that it is always pure. 『Such is the thought: 「I have already dwelt in the state of all dharmas not being exhausted, therefore, my mind is at peace; in order to let others also dwell in the state of all dharmas not being exhausted, I give rise to a comforting mind.」』 What is meant by 『all dharmas not being exhausted』 is that its essence is incomparable. Manjusri, these are called the five dharmas. Because the Bodhisattva-Mahasattvas obtain these five dharmas, they are able to purify the first Joyful Ground (Pramudita-bhumi) and attain a place of great fearlessness and peace. Furthermore, Manjusri, Bodhisattva-Mahasattvas, there are five kinds of dharmas that can purify the first Joyful Ground and attain a place of great fearlessness and peace. What are the five? The first is that the Bodhisattva thinks: 『I have already dwelt in the state of all dharmas not being destroyed, therefore, my mind is at peace; in order to let others also dwell in the state of all dharmas not being destroyed, I give rise to a comforting mind.』 What is meant by 『all dharmas not being destroyed』 is that it enters the equality of all dharmas in the three times, because all dharmas are not separate from the nature of dharma, therefore, there is no difference. The second is that the Bodhisattva thinks: 『I have already dwelt in the state of the Four Noble Truths (Arya-satya) being without difference, therefore, my mind is at peace; in order to let others also dwell in the state of the Four Noble Truths being without difference, I give rise to a comforting mind.』 What is meant by 『the Four Noble Truths being without difference』 is that the Four Noble Truths themselves have no difference. What is meant by 『the Four Noble Truths being without difference』 is that they are always pure. The third is that the Bodhisattva thinks: 『I have already dwelt in the state of ignorance conditioning formations (Avidya-pratyaya-samskara) being without difference, therefore, my mind is at peace; in order to let others also dwell in the state of ignorance conditioning formations being without difference, I give rise to a comforting mind.』 What is meant by 『ignorance conditioning formations being without difference』 is that what is

謂無明即是緣行。何以故？不異無明因有緣行故，若異無明因有緣行者，則應無因而有諸行；以是義故，不異無明因而有諸行果，如是因果義成，以本來清凈故。

「四謂菩薩生如是心：『我已得住一切法常故，生安隱心；為令他住一切法常故，起安慰心。』有言一切法常者，所謂無常體即是常體故。何以故？常體不異無常體、無常體不異常體，即無常體是常體故。

「五謂菩薩生如是心：『我已得住如來不生不滅故，生安隱心；為令他住如來不生不滅故，起安慰心。』有言如來不生不滅者，所謂以無對治法故，譬如虛空不生不滅，以虛空無邊無中際故，而依因觀察見下中上，此是針孔虛空，此是瓶孔虛空，此是無量孔虛空，而虛空無下中上，以不生不滅故，而虛空不分別無分別，而虛空自然無分別，如是等事現前見，以不共法相應故。

「文殊師利！如是如來、應、正遍知，不生不滅無中無邊，而依一切眾生見下中上，依無中無邊心見如是等事，此是聲聞乘，此是辟支佛乘，此是佛乘，一切眾生能受能用，而如來無分別離分別，而自然無分別，如是等事作故，以不共法相應故。

「文殊師利！譬如日光依住處觀見種種影，而日光明不分別離分別，以不共法相應故。文殊師利！如是如來、應

【現代漢語翻譯】現代漢語譯本：所謂『無明』（avidya，指對實相的無知）即是『行』（samskara，指由意志產生的行為）的緣起。為什麼這樣說呢？因為『行』不異於『無明』，是由於『無明』的因才會有『行』的產生。如果『行』異於『無明』而產生，那麼『行』就應該無因而生。正因為這個道理，『行』不異於『無明』，而是由『無明』的因產生『行』的果，這樣因果的道理才能成立，因為它們本來就是清凈的。四、菩薩生起這樣的心念：『我已經安住於一切法常住的真理中，所以內心安穩；爲了讓其他眾生也安住於一切法常住的真理中，所以生起安慰之心。』有人說一切法是常住的，這是因為無常的本體就是常住的本體。為什麼這樣說呢？因為常住的本體不異於無常的本體，無常的本體也不異於常住的本體，也就是說，無常的本體就是常住的本體。五、菩薩生起這樣的心念：『我已經安住于如來不生不滅的境界中，所以內心安穩；爲了讓其他眾生也安住于如來不生不滅的境界中，所以生起安慰之心。』有人說如來不生不滅，這是因為如來沒有對治法（pratipaksa-dharma，指用來對治煩惱的方法）。譬如虛空不生不滅，因為虛空沒有邊際和中間。然而，根據觀察，我們看到虛空有下、中、上之分，比如針孔中的虛空、瓶孔中的虛空、無量孔中的虛空。但虛空本身並沒有下、中、上之分，因為它不生不滅。虛空不分別，也沒有分別，虛空自然沒有分別。像這樣，菩薩親眼見到這些事實，因為他們與不共法（avenika-dharma，指佛獨有的功德）相應。文殊師利！如來、應供、正遍知（tathagata, arhat, samyaksambuddha，佛的三種稱號），不生不滅，沒有中間也沒有邊際。然而，根據一切眾生的不同，我們看到有下、中、上之分。根據沒有中間也沒有邊際的心，我們看到聲聞乘（sravakayana，指聽聞佛法而修行的乘）、辟支佛乘（pratyekabuddhayana，指獨自覺悟的乘）、佛乘（buddhayana，指菩薩修行的乘）等。一切眾生都能接受和運用這些教法，而如來沒有分別，也沒有離開分別，自然沒有分別。像這樣，如來行事，因為他與不共法相應。文殊師利！譬如日光，根據所照之處，我們看到種種影子，而日光本身沒有分別，也沒有離開分別，因為它與不共法相應。文殊師利！如來、應供、正遍知也是如此。

【English Translation】 English version: It is said that 『ignorance』 (avidya) is the condition for 『formations』 (samskara). Why is this so? Because 『formations』 are not different from 『ignorance』; it is because of the cause of 『ignorance』 that 『formations』 arise. If 『formations』 were different from 『ignorance』 and arose, then 『formations』 should arise without a cause. Because of this meaning, 『formations』 are not different from 『ignorance』, but rather, it is from the cause of 『ignorance』 that the effect of 『formations』 arises. Thus, the principle of cause and effect is established, because they are originally pure. Fourth, a Bodhisattva generates this thought: 『I have already abided in the truth that all dharmas are permanent, therefore my mind is at peace; in order to let others abide in the truth that all dharmas are permanent, I generate a mind of comfort.』 Some say that all dharmas are permanent, because the essence of impermanence is the essence of permanence. Why is this so? Because the essence of permanence is not different from the essence of impermanence, and the essence of impermanence is not different from the essence of permanence, that is, the essence of impermanence is the essence of permanence. Fifth, a Bodhisattva generates this thought: 『I have already abided in the realm of the Tathagata』s non-arising and non-ceasing, therefore my mind is at peace; in order to let others abide in the realm of the Tathagata』s non-arising and non-ceasing, I generate a mind of comfort.』 Some say that the Tathagata does not arise or cease, because the Tathagata has no counteracting dharma (pratipaksa-dharma). For example, space does not arise or cease, because space has no boundaries or middle. However, based on observation, we see that space has lower, middle, and upper parts, such as the space in a needle hole, the space in a bottle hole, and the space in countless holes. But space itself has no lower, middle, or upper parts, because it does not arise or cease. Space does not discriminate, nor is it without discrimination; space is naturally without discrimination. Like this, Bodhisattvas see these facts with their own eyes, because they are in accordance with the unique qualities (avenika-dharma) of a Buddha. Manjushri! The Tathagata, Arhat, Samyaksambuddha (three titles of the Buddha), does not arise or cease, has no middle and no boundaries. However, according to the differences among all sentient beings, we see lower, middle, and upper parts. According to the mind without middle and without boundaries, we see the Sravakayana (the vehicle of those who hear the teachings), the Pratyekabuddhayana (the vehicle of those who awaken on their own), and the Buddhayana (the vehicle of Bodhisattvas). All sentient beings can receive and use these teachings, while the Tathagata has no discrimination, nor is he without discrimination; he is naturally without discrimination. Like this, the Tathagata acts, because he is in accordance with the unique qualities. Manjushri! For example, the sunlight, according to the place it shines, we see various shadows, but the sunlight itself has no discrimination, nor is it without discrimination, because it is in accordance with the unique qualities. Manjushri! So it is with the Tathagata, Arhat, Samyaksambuddha.

、正遍知依眾生心觀智差別種種見，而如來不分別離分別，而自然無分別，如是等諸事現見，以不共法相應故，而無諸乘及以大乘。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住為一切眾生離諸煩惱故，生安隱心；為令他住為一切眾生離諸煩惱故，起安慰心。』有言為一切眾生離諸煩惱者，謂遍身心法門明故。

「二謂菩薩生如是心：『我已得住般若門故，生安隱心；為令他住般若門故，起安慰心。』有言般若門者，有四種法得名。何等為四？謂信、不放逸、直心、增上心，是名四種法。諸菩薩等得法明門般若成就，依法明門般若，諸菩薩摩訶薩離諸惡道故。

「三謂菩薩生如是心：『我已得住智明門般若故，生安隱心；為令他住智明門般若故，起安慰心。』有言智明門般若者，有四種法得名。何等為四？謂功德、信空、解脫、令諸眾生住菩提心，是名四種法。諸菩薩等得智明門般若成就，依彼智明門般若，諸菩薩摩訶薩斷諸魔業故。

「四謂菩薩生如是心：『我已得住施心無盡修行般若故，生安隱心；為令他住

【現代漢語翻譯】現代漢語譯本：

「正遍知（Samyak-saṃbuddha，意為完全覺悟者）依據眾生的心意、觀察智慧的差別而有種種不同的見解，然而如來（Tathāgata，佛的稱號）不分別這些差別，超越分別，自然而然地無分別。這些事情都顯而易見，因為與不共法（Buddha's unique qualities）相應，所以沒有聲聞乘、緣覺乘，以及大乘的分別。

「文殊師利（Mañjuśrī，菩薩名）！這被稱為五法。諸位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）因為獲得這五法，能夠清凈初歡喜地（pramuditā-bhūmi，菩薩十地之第一地），獲得大無畏的安穩之處。

「再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏的安穩之處。是哪五種呢？第一，菩薩生起這樣的心念：『我已經安住于爲了讓一切眾生遠離煩惱的境界，生起安穩的心；爲了讓其他眾生安住于爲了讓一切眾生遠離煩惱的境界，生起安慰的心。』所謂爲了讓一切眾生遠離煩惱，是指遍身心法門都明瞭的緣故。

「第二，菩薩生起這樣的心念：『我已經安住于般若（prajñā，智慧）之門，生起安穩的心；爲了讓其他眾生安住于般若之門，生起安慰的心。』所謂般若之門，有四種法可以稱之為般若之門。是哪四種呢？即是信、不放逸、直心、增上心，這稱為四種法。諸位菩薩等獲得法明門般若的成就，依靠法明門般若，諸位菩薩摩訶薩遠離各種惡道。

「第三，菩薩生起這樣的心念：『我已經安住于智明門般若，生起安穩的心；爲了讓其他眾生安住于智明門般若，生起安慰的心。』所謂智明門般若，有四種法可以稱之為智明門般若。是哪四種呢？即是功德、信空、解脫、令諸眾生安住菩提心，這稱為四種法。諸位菩薩等獲得智明門般若的成就，依靠智明門般若，諸位菩薩摩訶薩斷除各種魔業。

「第四，菩薩生起這樣的心念：『我已經安住于施心無盡修行般若，生起安穩的心；爲了讓其他眾生安住于施心無盡修行般若，生起安慰的心。』

【English Translation】 English version:

'The Samyak-saṃbuddha (Perfectly Enlightened One), based on the minds of sentient beings, observes the differences in wisdom and sees various things. However, the Tathāgata (Thus Gone One, an epithet of the Buddha) does not differentiate, transcends differentiation, and is naturally without differentiation. These matters are clearly seen, because they are in accordance with the unique qualities (Buddha's unique qualities) and therefore there is no distinction between the Śrāvakayāna (Vehicle of Hearers), Pratyekabuddhayāna (Vehicle of Solitary Buddhas), and Mahāyāna (Great Vehicle).'

'Mañjuśrī (Bodhisattva of Wisdom)! These are called the five dharmas. Because the Bodhisattva-mahāsattvas (Great Bodhisattvas) obtain these five dharmas, they are able to purify the first bhūmi (stage), the pramuditā-bhūmi (Joyful Ground), and attain a place of great fearlessness and peace.'

'Furthermore, Mañjuśrī Bodhisattva-mahāsattva! There are five kinds of dharmas that can purify the first bhūmi, the Joyful Ground, and attain a place of great fearlessness and peace. What are the five? First, a Bodhisattva generates this thought: 『I have already abided in the state of being free from afflictions for the sake of all sentient beings, and I generate a peaceful mind; in order to enable others to abide in the state of being free from afflictions for the sake of all sentient beings, I generate a comforting mind.』 The statement 『for the sake of all sentient beings being free from afflictions』 means that the dharma of the entire body and mind is clear.

'Second, a Bodhisattva generates this thought: 『I have already abided in the gate of prajñā (wisdom), and I generate a peaceful mind; in order to enable others to abide in the gate of prajñā, I generate a comforting mind.』 The gate of prajñā is named by four dharmas. What are the four? They are faith, non-negligence, straightforward mind, and superior mind. These are called the four dharmas. When Bodhisattvas and others attain the accomplishment of the dharma-illuminating gate of prajñā, relying on the dharma-illuminating gate of prajñā, the Bodhisattva-mahāsattvas are free from all evil paths.

'Third, a Bodhisattva generates this thought: 『I have already abided in the wisdom-illuminating gate of prajñā, and I generate a peaceful mind; in order to enable others to abide in the wisdom-illuminating gate of prajñā, I generate a comforting mind.』 The wisdom-illuminating gate of prajñā is named by four dharmas. What are the four? They are merit, faith in emptiness, liberation, and enabling all sentient beings to abide in the bodhicitta (mind of enlightenment). These are called the four dharmas. When Bodhisattvas and others attain the accomplishment of the wisdom-illuminating gate of prajñā, relying on the wisdom-illuminating gate of prajñā, the Bodhisattva-mahāsattvas cut off all demonic activities.

'Fourth, a Bodhisattva generates this thought: 『I have already abided in the inexhaustible practice of giving with a mind of prajñā, and I generate a peaceful mind; in order to enable others to abide in the inexhaustible practice of giving with a mind of prajñā, I generate a comforting mind.』

施心無盡修行般若故，起安慰心。』有言施心無盡修行般若者，謂能教化慳嫉眾生令成就故。

「五謂菩薩生如是心：『我已得住戒心無盡修行般若故，生安隱心；為令他住戒心無盡修行般若故，起安慰心。』有言戒心無盡修行般若者，謂能教化破戒眾生令清凈故。

「文殊師利！是名五法，諸菩薩摩訶薩行此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住寂靜故，生安隱心；為令他住寂靜故，起安慰心。』有言寂靜者，謂離身心故，發起一切善根不怯弱故。

「二謂菩薩生如是心：『我已得住有為法故，生安隱心；為令他住有為法故，起安慰心。』有言有為法者，謂一切法非空非不空，非顛倒非不顛倒，非增上非不增上，非事非不事，非有為非無為，非相非不相，非依非不依，非二非不二，非減非不減，非取非不取，如是入者，是則名為有為法體故。

「三謂菩薩生如是心：『我已得住無為法故，生安隱心；為令他住無為法故，起安慰心。』有言無為法者，謂即此諸法無差別，不生心、非顛倒、不分別離分別，是則名為無為法體故。

「四謂菩薩生如

【現代漢語翻譯】現代漢語譯本『由於我以無盡的修行般若（智慧）佈施，我生起了安穩之心；爲了使他人也能以無盡的修行般若佈施，我生起了安慰之心。』有人說，以無盡的修行般若佈施，是指能夠教化慳吝嫉妒的眾生，使他們成就佈施。『由於我已安住于無盡的修行般若戒律，我生起了安隱之心；爲了使他人也能安住于無盡的修行般若戒律，我生起了安慰之心。』有人說，以無盡的修行般若戒律，是指能夠教化破戒的眾生，使他們清凈持戒。『文殊師利（Manjusri）！這稱為五法，諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）修行這五法，就能清凈初歡喜地（the first bhumi of joy），獲得大無畏安隱之處。『再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏安隱之處。哪五種呢？一是菩薩生起這樣的心念：『由於我已安住于寂靜，我生起了安隱之心；爲了使他人也能安住于寂靜，我生起了安慰之心。』有人說，寂靜是指遠離身心，發起一切善根而不怯弱。二是菩薩生起這樣的心念：『由於我已安住于有為法，我生起了安隱之心；爲了使他人也能安住于有為法，我生起了安慰之心。』有人說，有為法是指一切法非空非不空，非顛倒非不顛倒，非增上非不增上，非事非不事，非有為非無為，非相非不相，非依非不依，非二非不二，非減非不減，非取非不取，像這樣入者，就稱為有為法的本體。三是菩薩生起這樣的心念：『由於我已安住于無為法，我生起了安隱之心；爲了使他人也能安住于無為法，我生起了安慰之心。』有人說，無為法是指這些法沒有差別，不生心、非顛倒、不分別離分別，這就稱為無為法的本體。四是菩薩生起這樣的心念：

【English Translation】 English version 'Because I practice giving with endless prajna (wisdom), I have generated a sense of peace; in order to enable others to give with endless prajna, I generate a sense of comfort.' It is said that giving with endless prajna means being able to teach and transform stingy and jealous beings, enabling them to achieve giving. 'Because I have already abided in the precepts with endless prajna, I have generated a sense of peace; in order to enable others to abide in the precepts with endless prajna, I generate a sense of comfort.' It is said that abiding in the precepts with endless prajna means being able to teach and transform those who have broken precepts, enabling them to purify their conduct. 'Manjusri! These are called the five dharmas. Bodhisattva-Mahasattvas (great bodhisattvas) who practice these five dharmas can purify the first bhumi of joy and attain a place of great fearlessness and peace.' 'Furthermore, Manjusri Bodhisattva-Mahasattva! There are five kinds of dharmas that can purify the first bhumi of joy and attain a place of great fearlessness and peace. What are the five? First, a bodhisattva generates this thought: 'Because I have already abided in stillness, I have generated a sense of peace; in order to enable others to abide in stillness, I generate a sense of comfort.' It is said that stillness means being free from body and mind, and generating all good roots without fear. Second, a bodhisattva generates this thought: 'Because I have already abided in conditioned dharmas, I have generated a sense of peace; in order to enable others to abide in conditioned dharmas, I generate a sense of comfort.' It is said that conditioned dharmas mean that all dharmas are neither empty nor not empty, neither inverted nor not inverted, neither increasing nor not increasing, neither a matter nor not a matter, neither conditioned nor unconditioned, neither with characteristics nor without characteristics, neither dependent nor not dependent, neither dual nor non-dual, neither decreasing nor not decreasing, neither grasping nor not grasping. One who enters in this way is said to have the essence of conditioned dharmas. Third, a bodhisattva generates this thought: 'Because I have already abided in unconditioned dharmas, I have generated a sense of peace; in order to enable others to abide in unconditioned dharmas, I generate a sense of comfort.' It is said that unconditioned dharmas mean that these dharmas are without difference, do not generate mind, are not inverted, do not discriminate between separation and non-separation. This is said to be the essence of unconditioned dharmas. Fourth, a bodhisattva generates this thought:

是心：『我已得住正見故，生安隱心；為令他住正見故，起安慰心。』有言正見者，謂入二不二相故。何以故？以不二體不異二體、二體不異不二體故，以即二體是不二故，若能如是入二不二，是名正見故。

「五謂菩薩生如是心：『我已得住無瞋心故，生安隱心；為令他住無瞋心故，起安慰心。』有言無瞋心者，謂安隱事故，一切眾生得入業故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住入波羅蜜道故，生安隱心；為令他住入波羅蜜道故，起安慰心。』有言入波羅蜜道者，所謂方便攝取般若故。

「二謂菩薩生如是心：『我已得住生諸佛家故，生安隱心；為令他住生諸佛家故，起安慰心。』有言生諸佛家者，謂功德莊嚴智慧莊嚴故。

「三謂菩薩生如是心：『我已得住發菩提心故，生安隱心；為令他住發菩提心故，起安慰心。』有言發菩提心者，謂住大慈大悲心故。何以故？以得入於一切法故。

「四謂菩薩生如是心：『我已得住般若故，生安隱心；為令他住般若故，起安慰心。』有言般若者，所謂有

【現代漢語翻譯】現代漢語譯本是這樣的心念：『我已經安住于正見，所以內心安穩；爲了讓其他人也安住于正見，所以生起安慰之心。』所謂正見，是指進入二與不二的境界。為什麼呢？因為不二的本體與二的本體沒有差異，二的本體與不二的本體也沒有差異，即二的本體就是不二。如果能夠這樣進入二與不二的境界，就稱為正見。菩薩生起這樣的心念：『我已經安住于無嗔心，所以內心安穩；爲了讓其他人也安住于無嗔心，所以生起安慰之心。』所謂無嗔心，是指安穩的緣故，一切眾生都能因此進入善業。文殊師利（Manjusri，菩薩名）！這稱為五法，諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）因為得到這五法，能夠清凈初歡喜地（the first of the ten bhumis, stages of a bodhisattva's path），得到大無畏的安穩之處。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏的安穩之處。是哪五種呢？第一是菩薩生起這樣的心念：『我已經安住于進入波羅蜜（paramita，到彼岸）之道，所以內心安穩；爲了讓其他人也安住于進入波羅蜜之道，所以生起安慰之心。』所謂進入波羅蜜之道，是指用方便法來攝取般若（prajna，智慧）。第二是菩薩生起這樣的心念：『我已經安住于生在諸佛之家，所以內心安穩；爲了讓其他人也安住于生在諸佛之家，所以生起安慰之心。』所謂生在諸佛之家，是指以功德和智慧來莊嚴自己。第三是菩薩生起這樣的心念：『我已經安住于發菩提心（bodhicitta，覺悟之心），所以內心安穩；爲了讓其他人也安住于發菩提心，所以生起安慰之心。』所謂發菩提心，是指安住于大慈大悲之心。為什麼呢？因為能夠進入一切法。第四是菩薩生起這樣的心念：『我已經安住于般若，所以內心安穩；爲了讓其他人也安住于般若，所以生起安慰之心。』所謂般若，是指有

【English Translation】 English version It is with this thought: 'I have already dwelt in right view, therefore my mind is at peace; in order to cause others to dwell in right view, I give rise to a comforting mind.' What is called right view is to enter into the aspect of two and non-two. Why? Because the substance of non-two is not different from the substance of two, and the substance of two is not different from the substance of non-two. That is, the substance of two is non-two. If one can thus enter into two and non-two, this is called right view. The Bodhisattva gives rise to this thought: 'I have already dwelt in a mind without anger, therefore my mind is at peace; in order to cause others to dwell in a mind without anger, I give rise to a comforting mind.' What is called a mind without anger is for the sake of peace, so that all sentient beings may enter into good karma. Manjusri! These are called the five dharmas. Because the Bodhisattva-Mahasattvas obtain these five dharmas, they are able to purify the first Joyful Ground (the first of the ten bhumis, stages of a bodhisattva's path), and obtain a place of great fearlessness and peace. Furthermore, Manjusri Bodhisattva-Mahasattva! There are five kinds of dharmas that can purify the first Joyful Ground and obtain a place of great fearlessness and peace. What are the five? First, the Bodhisattva gives rise to this thought: 'I have already dwelt in entering the path of paramita (perfection, going to the other shore), therefore my mind is at peace; in order to cause others to dwell in entering the path of paramita, I give rise to a comforting mind.' What is called entering the path of paramita is to use skillful means to embrace prajna (wisdom). Second, the Bodhisattva gives rise to this thought: 'I have already dwelt in being born into the family of all Buddhas, therefore my mind is at peace; in order to cause others to dwell in being born into the family of all Buddhas, I give rise to a comforting mind.' What is called being born into the family of all Buddhas is to adorn oneself with merit and wisdom. Third, the Bodhisattva gives rise to this thought: 'I have already dwelt in generating bodhicitta (the mind of enlightenment), therefore my mind is at peace; in order to cause others to dwell in generating bodhicitta, I give rise to a comforting mind.' What is called generating bodhicitta is to dwell in the mind of great loving-kindness and great compassion. Why? Because one is able to enter into all dharmas. Fourth, the Bodhisattva gives rise to this thought: 'I have already dwelt in prajna, therefore my mind is at peace; in order to cause others to dwell in prajna, I give rise to a comforting mind.' What is called prajna is to have

為無為之法無差別故。

「五謂菩薩生如是心：『我已得住方便故，生安隱心；為令他住方便故，起安慰心。』有言方便者，所謂攝取一切法故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住有障礙行故，生安隱心；為令他住有障礙行故，起安慰心。』有言有障礙行者，謂五波羅蜜故。

「二謂菩薩生如是心：『我已得住無障礙行故，生安隱心；為令他住無障礙行故，起安慰心。』有言無障礙行者，謂般若波羅蜜故。

「三謂菩薩生如是心：『我已得住有漏行故，生安隱心；為令他住有漏行故，起安慰心。』有言有漏行者，謂見諸法行故。

「四謂菩薩生如是心：『我已得住無漏行故，生安隱心；為令他住無漏行故，起安慰心。』有言無漏行者，所謂不見諸法行故。

「五謂菩薩生如是心：『我已得住有量行故，生安隱心；為令他住有量行故，起安慰心。』有言有量行者，所謂有諸心相住故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

【現代漢語翻譯】現代漢語譯本：因為無為之法沒有差別。『五種情況是菩薩生起這樣的心念：』我已安住于方便法，所以內心安穩；爲了讓其他眾生安住于方便法，所以生起安慰之心。』所謂方便，是指攝取一切法。文殊師利！這稱為五法，諸位菩薩摩訶薩得到這五法，就能清凈初歡喜地（菩薩修行第一階段），獲得大無畏的安穩境界。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏的安穩境界。是哪五種呢？第一種是菩薩生起這樣的心念：『我已安住于有障礙的修行，所以內心安穩；爲了讓其他眾生安住于有障礙的修行，所以生起安慰之心。』所謂有障礙的修行，是指五波羅蜜（佈施、持戒、忍辱、精進、禪定）。第二種是菩薩生起這樣的心念：『我已安住于無障礙的修行，所以內心安穩；爲了讓其他眾生安住于無障礙的修行，所以生起安慰之心。』所謂無障礙的修行，是指般若波羅蜜（智慧）。第三種是菩薩生起這樣的心念：『我已安住于有漏的修行，所以內心安穩；爲了讓其他眾生安住于有漏的修行，所以生起安慰之心。』所謂有漏的修行，是指執著于所見諸法的修行。第四種是菩薩生起這樣的心念：『我已安住于無漏的修行，所以內心安穩；爲了讓其他眾生安住于無漏的修行，所以生起安慰之心。』所謂無漏的修行，是指不執著于所見諸法的修行。第五種是菩薩生起這樣的心念：『我已安住于有量的修行，所以內心安穩；爲了讓其他眾生安住于有量的修行，所以生起安慰之心。』所謂有量的修行，是指心中有各種念頭和執著。文殊師利！這稱為五法，諸位菩薩摩訶薩得到這五法，就能清凈初歡喜地，獲得大無畏的安穩境界。

【English Translation】 English version: Because the unconditioned dharma has no difference. 'Five situations are when a Bodhisattva generates such a thought: 'I have already settled in the expedient means, therefore my mind is at peace; in order to let other beings settle in the expedient means, therefore I generate a comforting mind.' The so-called expedient means refers to encompassing all dharmas. Manjushri! These are called the five dharmas. When Bodhisattva Mahasattvas obtain these five dharmas, they can purify the first Joyful Ground (the first stage of Bodhisattva practice) and attain a state of great fearlessness and peace. Furthermore, Manjushri Bodhisattva Mahasattva! There are five kinds of dharmas that can purify the first Joyful Ground and attain a state of great fearlessness and peace. What are the five? The first is when a Bodhisattva generates such a thought: 'I have already settled in the practice with obstacles, therefore my mind is at peace; in order to let other beings settle in the practice with obstacles, therefore I generate a comforting mind.' The so-called practice with obstacles refers to the five Paramitas (generosity, discipline, patience, diligence, and meditation). The second is when a Bodhisattva generates such a thought: 'I have already settled in the practice without obstacles, therefore my mind is at peace; in order to let other beings settle in the practice without obstacles, therefore I generate a comforting mind.' The so-called practice without obstacles refers to the Prajna Paramita (wisdom). The third is when a Bodhisattva generates such a thought: 'I have already settled in the practice with outflows, therefore my mind is at peace; in order to let other beings settle in the practice with outflows, therefore I generate a comforting mind.' The so-called practice with outflows refers to the practice of being attached to the dharmas one sees. The fourth is when a Bodhisattva generates such a thought: 'I have already settled in the practice without outflows, therefore my mind is at peace; in order to let other beings settle in the practice without outflows, therefore I generate a comforting mind.' The so-called practice without outflows refers to the practice of not being attached to the dharmas one sees. The fifth is when a Bodhisattva generates such a thought: 'I have already settled in the practice with limitations, therefore my mind is at peace; in order to let other beings settle in the practice with limitations, therefore I generate a comforting mind.' The so-called practice with limitations refers to having various thoughts and attachments in the mind. Manjushri! These are called the five dharmas. When Bodhisattva Mahasattvas obtain these five dharmas, they can purify the first Joyful Ground and attain a state of great fearlessness and peace.

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住無量行故。生安隱心；為令他住無量行故，起安慰心。』有言無量行者，所謂無諸心相行故。

「二謂菩薩生如是心：『我已得住有量智故，生安隱心；為令他住有量智故，起安慰心。』有言有量智者，所謂觀察陰、界、入、因緣集是處非處觀察方便相智故。

「三謂菩薩生如是心：『我已得住無量作智故，生安隱心；為令他住無量作智故，起安慰心。』有言無量作智者，謂無作心行處所故。

「四謂菩薩生如是心：『我已得住有邊故，生安隱心；為令他住有邊故，起安慰心。』有言有邊者，謂五波羅蜜故。

「五謂菩薩生如是心：『我已得住無邊故，生安隱心；為令他住無邊故，起安慰心。』有言無邊者，所謂般若波羅蜜故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住自身能寂靜故，生安隱心；為令他住自身能寂靜故，起安慰心。』有言自身能寂靜者，所謂觀察無我法故。

【現代漢語翻譯】現代漢語譯本：「再者，文殊師利菩薩摩訶薩（菩薩中的大菩薩）！有五種法則能夠清凈初歡喜地（菩薩修行階位的第一階段），獲得大無畏的安穩之處。是哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于無量行（菩薩的無量修行）的境界，所以內心安穩；爲了讓其他眾生也安住于無量行的境界，所以生起安慰之心。』所謂無量行，是指沒有各種心相的修行。第二種是菩薩生起這樣的心念：『我已經安住于有量智（有限度的智慧）的境界，所以內心安穩；爲了讓其他眾生也安住于有量智的境界，所以生起安慰之心。』所謂有量智，是指觀察五蘊（陰）、十二處（界）、十八界（入）、因緣和合的道理，以及明白什麼是正確的、什麼是不正確的，觀察這些方便的智慧。第三種是菩薩生起這樣的心念：『我已經安住于無量作智（無量作為的智慧）的境界，所以內心安穩；爲了讓其他眾生也安住于無量作智的境界，所以生起安慰之心。』所謂無量作智，是指沒有造作的心，以及其所行之處。第四種是菩薩生起這樣的心念：『我已經安住于有邊（有限度）的境界，所以內心安穩；爲了讓其他眾生也安住于有邊的境界，所以生起安慰之心。』所謂有邊，是指五波羅蜜（佈施、持戒、忍辱、精進、禪定）。第五種是菩薩生起這樣的心念：『我已經安住于無邊（無限度）的境界，所以內心安穩；爲了讓其他眾生也安住于無邊的境界，所以生起安慰之心。』所謂無邊，是指般若波羅蜜（智慧的圓滿）。文殊師利！這五種法則，是諸位菩薩摩訶薩通過修習這五種法則，能夠清凈初歡喜地，獲得大無畏的安穩之處。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏的安穩之處。是哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于自身能夠寂靜的境界，所以內心安穩；爲了讓其他眾生也安住于自身能夠寂靜的境界，所以生起安慰之心。』所謂自身能夠寂靜，是指觀察無我之法。

【English Translation】 English version: Furthermore, Manjushri Bodhisattva Mahasattva! There are five dharmas that can purify the first Joyful Ground (the first stage of a Bodhisattva's practice), and attain a place of great fearlessness and peace. What are the five? The first is when a Bodhisattva generates this thought: 'I have already abided in the realm of immeasurable practices, therefore my mind is at peace; in order to lead others to abide in the realm of immeasurable practices, I generate a mind of comfort.' What is meant by immeasurable practices is the practice without any mental characteristics. The second is when a Bodhisattva generates this thought: 'I have already abided in the realm of measurable wisdom, therefore my mind is at peace; in order to lead others to abide in the realm of measurable wisdom, I generate a mind of comfort.' What is meant by measurable wisdom is the wisdom of observing the aggregates (skandhas), the sense bases (ayatanas), the elements (dhatus), the conditions of arising, and understanding what is right and what is wrong, and observing these expedient means. The third is when a Bodhisattva generates this thought: 'I have already abided in the realm of immeasurable action wisdom, therefore my mind is at peace; in order to lead others to abide in the realm of immeasurable action wisdom, I generate a mind of comfort.' What is meant by immeasurable action wisdom is the absence of a mind of fabrication and the place where it acts. The fourth is when a Bodhisattva generates this thought: 'I have already abided in the realm of the finite, therefore my mind is at peace; in order to lead others to abide in the realm of the finite, I generate a mind of comfort.' What is meant by the finite is the five paramitas (generosity, morality, patience, diligence, and meditation). The fifth is when a Bodhisattva generates this thought: 'I have already abided in the realm of the infinite, therefore my mind is at peace; in order to lead others to abide in the realm of the infinite, I generate a mind of comfort.' What is meant by the infinite is prajna paramita (the perfection of wisdom). Manjushri! These are the five dharmas. Because the Bodhisattva Mahasattvas cultivate these five dharmas, they are able to purify the first Joyful Ground and attain a place of great fearlessness and peace. Furthermore, Manjushri Bodhisattva Mahasattva! There are five dharmas that can purify the first Joyful Ground and attain a place of great fearlessness and peace. What are the five? The first is when a Bodhisattva generates this thought: 'I have already abided in the realm of self-pacification, therefore my mind is at peace; in order to lead others to abide in the realm of self-pacification, I generate a mind of comfort.' What is meant by self-pacification is the observation of the dharma of no-self.

「二謂菩薩生如是心：『我已得住身心寂靜故，生安隱心；為令他住身心寂靜故，起安慰心。』有言身心寂靜者，所謂教化一切眾生無疲惓故。

「三謂菩薩生如是心：『我已得住直心清凈故，生安隱心；為令他住直心清凈故，起安慰心。』有言直心清凈者，所謂觀察一切眾生故。

「四謂菩薩生如是心：『我已得住觀察一切諸眾生故，生安隱心；為令他住觀察一切諸眾生故，起安慰心。』有言觀察一切諸眾生者，所謂觀察一切眾生故。

「五謂菩薩生如是心：『我已得住一切眾生平等功德故，生安隱心；為令他住一切眾生平等功德故，起安慰心。』有言一切眾生平等功德者，謂五功德波羅蜜故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住降伏慳嫉心故，生安隱心；為令他住降伏慳嫉心故，起安慰心。』有言降伏慳嫉心者，謂能捨一切內外物故。

「二謂菩薩生如是心：『我已得住不諂曲故，生安隱心；為令他住不諂曲故，起安慰心。』有言不諂曲者，謂於一切眾生得平等心故。

「三謂菩薩生

【現代漢語翻譯】現代漢語譯本『第二，菩薩生起這樣的心念：『我已經安住于身心寂靜的狀態，因此生起安穩的心；爲了讓其他眾生也安住于身心寂靜的狀態，我生起安慰的心。』所謂身心寂靜，是指教化一切眾生而不感到疲倦。『第三，菩薩生起這樣的心念：『我已經安住于正直清凈的心，因此生起安穩的心；爲了讓其他眾生也安住于正直清凈的心，我生起安慰的心。』所謂正直清凈的心，是指觀察一切眾生。『第四，菩薩生起這樣的心念：『我已經安住于觀察一切眾生的狀態，因此生起安穩的心；爲了讓其他眾生也安住于觀察一切眾生的狀態，我生起安慰的心。』所謂觀察一切眾生，是指觀察一切眾生。『第五，菩薩生起這樣的心念：『我已經安住於一切眾生平等功德的狀態，因此生起安穩的心；爲了讓其他眾生也安住於一切眾生平等功德的狀態，我生起安慰的心。』所謂一切眾生平等功德，是指五種功德波羅蜜（paramita，意為「到達彼岸」）。』「文殊師利（Manjusri，菩薩名）！這稱為五法，諸位菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）得到這五法，就能清凈初歡喜地（pramudita-bhumi，菩薩修行階位的第一階段），得到大無畏安穩的處所。「再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏安穩的處所。是哪五種呢？第一，菩薩生起這樣的心念：『我已經安住于降伏慳吝嫉妒的心，因此生起安穩的心；爲了讓其他眾生也安住于降伏慳吝嫉妒的心，我生起安慰的心。』所謂降伏慳吝嫉妒的心，是指能夠捨棄一切內外之物。『第二，菩薩生起這樣的心念：『我已經安住于不諂媚彎曲的心，因此生起安穩的心；爲了讓其他眾生也安住于不諂媚彎曲的心，我生起安慰的心。』所謂不諂媚彎曲，是指對於一切眾生得到平等心。『第三，菩薩生起這樣的心念：

【English Translation】 English version 'Secondly, a Bodhisattva generates this thought: 『Having dwelt in the tranquility of body and mind, I therefore generate a sense of peace; in order to enable others to dwell in the tranquility of body and mind, I generate a sense of comfort.』 What is meant by tranquility of body and mind is to teach all sentient beings without weariness. 'Thirdly, a Bodhisattva generates this thought: 『Having dwelt in the purity of an upright mind, I therefore generate a sense of peace; in order to enable others to dwell in the purity of an upright mind, I generate a sense of comfort.』 What is meant by the purity of an upright mind is to observe all sentient beings. 'Fourthly, a Bodhisattva generates this thought: 『Having dwelt in the state of observing all sentient beings, I therefore generate a sense of peace; in order to enable others to dwell in the state of observing all sentient beings, I generate a sense of comfort.』 What is meant by observing all sentient beings is to observe all sentient beings. 'Fifthly, a Bodhisattva generates this thought: 『Having dwelt in the state of the equal merit of all sentient beings, I therefore generate a sense of peace; in order to enable others to dwell in the equal merit of all sentient beings, I generate a sense of comfort.』 What is meant by the equal merit of all sentient beings refers to the five paramitas (perfections).' 「Manjusri! These are called the five dharmas. When Bodhisattva-Mahasattvas obtain these five dharmas, they can purify the first bhumi (stage of a Bodhisattva's path), the Joyful Ground (pramudita-bhumi), and attain a place of great fearlessness and peace. 「Furthermore, Manjusri, Bodhisattva-Mahasattvas! There are five kinds of dharmas that can purify the first Joyful Ground and attain a place of great fearlessness and peace. What are the five? Firstly, a Bodhisattva generates this thought: 『Having dwelt in subduing the mind of stinginess and jealousy, I therefore generate a sense of peace; in order to enable others to dwell in subduing the mind of stinginess and jealousy, I generate a sense of comfort.』 What is meant by subduing the mind of stinginess and jealousy is to be able to relinquish all internal and external things. 'Secondly, a Bodhisattva generates this thought: 『Having dwelt in not being deceitful or crooked, I therefore generate a sense of peace; in order to enable others to dwell in not being deceitful or crooked, I generate a sense of comfort.』 What is meant by not being deceitful or crooked is to attain an equal mind towards all sentient beings. 'Thirdly, a Bodhisattva generates this thought:

如是心：『我已得住供養佛故，生安隱心；為令他住供養佛故，起安慰心。』有言供養佛者，所謂依止供養住持，能生諸佛出世法故，復能成就說法法故，為供養彼佛菩薩故。

「四謂菩薩生如是心：『我已得住供養如來智行故，生安隱心；為令他住供養如來智行故，起安慰心。』有言供養如來智行者，謂為眾生一切令住不退法故。

「五謂菩薩生如是心：『我已得住心口行故，生安隱心；為令他住心口行故，起安慰心。』有言心口行者，謂令眾生離口心過得清凈故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地。得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住不見魔業住佛業故，生安隱心；為令他住不見魔業住佛業故，起安慰心。』有言不見魔業住佛業者，謂不見魔業教化眾生故。

「二謂菩薩生如是心：『我已得住信于諸佛如來常故，生安隱心；為令他住信于諸佛如來常故，起安慰心。』有言信于諸佛如來常者，謂諸佛常以無差別故。

「三謂菩薩生如是心：『我已得住信于諸佛如來恒故，生安隱心；為令他住信于諸佛如來恒故，起安慰心。』有言信

【現代漢語翻譯】現代漢語譯本像這樣的心念：『我已經安住于供養佛的緣故，生起了安穩的心；爲了讓其他人也安住于供養佛的緣故，生起了安慰的心。』所謂供養佛，是指依止供養住持，能夠生出諸佛出世的法，又能成就說法之法，是爲了供養那些佛菩薩的緣故。第四種是菩薩生起這樣的心念：『我已經安住于供養如來智慧和行為的緣故，生起了安穩的心；爲了讓其他人也安住于供養如來智慧和行為的緣故，生起了安慰的心。』所謂供養如來智慧和行為，是指爲了讓一切眾生安住于不退轉的法。第五種是菩薩生起這樣的心念：『我已經安住于身口意三業的緣故，生起了安穩的心；爲了讓其他人也安住于身口意三業的緣故，生起了安慰的心。』所謂身口意三業，是指爲了讓眾生遠離身口意的過失而得到清凈。文殊師利（Manjusri）！這稱為五種法，諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）得到這五種法，就能清凈初歡喜地（the first bhumi of joy），得到大無畏安穩的處所。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏安穩的處所。是哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于不見魔業而安住于佛業的緣故，生起了安穩的心；爲了讓其他人也安住于不見魔業而安住于佛業的緣故，生起了安慰的心。』所謂不見魔業而安住于佛業，是指不見魔業教化眾生的緣故。第二種是菩薩生起這樣的心念：『我已經安住于相信諸佛如來是常住的緣故，生起了安穩的心；爲了讓其他人也安住于相信諸佛如來是常住的緣故，生起了安慰的心。』所謂相信諸佛如來是常住的，是指諸佛常住而沒有差別。第三種是菩薩生起這樣的心念：『我已經安住于相信諸佛如來是恒常的緣故，生起了安穩的心；爲了讓其他人也安住于相信諸佛如來是恒常的緣故，生起了安慰的心。』所謂相信

【English Translation】 English version Such is the thought: 『Because I have already dwelt in offering to the Buddha, I have generated a peaceful mind; in order to cause others to dwell in offering to the Buddha, I generate a comforting mind.』 What is meant by offering to the Buddha is to rely on and uphold the offering, which can give rise to the Dharma of the Buddhas』 appearance in the world, and can also accomplish the Dharma of teaching, for the sake of offering to those Buddhas and Bodhisattvas. The fourth is when a Bodhisattva generates such a thought: 『Because I have already dwelt in offering to the Tathagata』s (如來) wisdom and conduct, I have generated a peaceful mind; in order to cause others to dwell in offering to the Tathagata』s wisdom and conduct, I generate a comforting mind.』 What is meant by offering to the Tathagata』s wisdom and conduct is to cause all sentient beings to dwell in the non-retrogressing Dharma. The fifth is when a Bodhisattva generates such a thought: 『Because I have already dwelt in the actions of body, speech, and mind, I have generated a peaceful mind; in order to cause others to dwell in the actions of body, speech, and mind, I generate a comforting mind.』 What is meant by the actions of body, speech, and mind is to cause sentient beings to be free from the faults of body, speech, and mind and attain purity. Manjusri (文殊師利)! These are called the five dharmas. When Bodhisattva-Mahasattvas (菩薩摩訶薩) obtain these five dharmas, they can purify the first bhumi of joy (初歡喜地) and attain a place of great fearlessness and peace. Furthermore, Manjusri Bodhisattva-Mahasattva! There are five kinds of dharmas that can purify the first bhumi of joy and attain a place of great fearlessness and peace. What are the five? The first is when a Bodhisattva generates such a thought: 『Because I have already dwelt in not seeing the works of Mara (魔) but dwelling in the works of the Buddha, I have generated a peaceful mind; in order to cause others to dwell in not seeing the works of Mara but dwelling in the works of the Buddha, I generate a comforting mind.』 What is meant by not seeing the works of Mara but dwelling in the works of the Buddha is not seeing the works of Mara teaching sentient beings. The second is when a Bodhisattva generates such a thought: 『Because I have already dwelt in believing that all Buddhas and Tathagatas are permanent, I have generated a peaceful mind; in order to cause others to dwell in believing that all Buddhas and Tathagatas are permanent, I generate a comforting mind.』 What is meant by believing that all Buddhas and Tathagatas are permanent is that all Buddhas are permanent and without difference. The third is when a Bodhisattva generates such a thought: 『Because I have already dwelt in believing that all Buddhas and Tathagatas are constant, I have generated a peaceful mind; in order to cause others to dwell in believing that all Buddhas and Tathagatas are constant, I generate a comforting mind.』 What is meant by believing

于諸佛如來恒者，謂信諸佛如來恒作一切佛行不休息故。

「四謂菩薩生如是心：『我已得住信于諸佛如來凈故，生安隱心；為令他住信于諸佛如來凈故，起安慰心。』有言信于諸佛如來凈者，所謂不空見聞念故。

「五謂菩薩生如是心：『我已得住信于諸佛如來我故，生安隱心；為令他住信于諸佛如來我故，起安慰心。』有言信于諸佛如來我者，謂諸如來身無邊故；身無邊者，謂說如來無邊身故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住安隱事故，生安隱心；為令他住安隱事故，起安慰心。』有言安隱事者，所謂為令一切眾生護自身心逼惱事故，無有少法能生苦者而不受故，無有少法能生樂者而不捨故。

「二謂菩薩生如是心：『我已得住一切法無相故，生安隱心；為令他住一切法無相故，起安慰心。』有言一切法無相者，謂無相體。何以故？謂以不取無相體故。

「三謂菩薩生如是心：『我已得住歸依佛故，生安隱心；為令他住歸依佛故，起安慰心。』有言歸依佛者，所謂不作一切惡行故。

【現代漢語翻譯】現代漢語譯本：關於諸佛如來恒常不變，是指相信諸佛如來恒常地進行一切佛行而不休息。四是指菩薩生起這樣的心念：『我已經安住于對諸佛如來清凈的信心，所以內心安穩；爲了讓其他人也安住于對諸佛如來清凈的信心，所以生起安慰之心。』有人說，相信諸佛如來清凈，是指不虛空地見聞憶念的緣故。五是指菩薩生起這樣的心念：『我已經安住于對諸佛如來「我」的信心，所以內心安穩；爲了讓其他人也安住于對諸佛如來「我」的信心，所以生起安慰之心。』有人說，相信諸佛如來「我」，是指諸如來的身體是無邊無際的緣故；身體無邊無際，是指宣說如來具有無邊身體的緣故。文殊師利！這稱為五種法，諸菩薩摩訶薩得到這五種法，就能清凈初歡喜地，得到大無畏的安穩之處。再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏的安穩之處。是哪五種呢？一是菩薩生起這樣的心念：『我已經安住于安穩的緣故，所以內心安穩；爲了讓其他人也安住于安穩的緣故，所以生起安慰之心。』有人說，安穩的事，是指爲了讓一切眾生保護自身心免受逼惱的緣故，沒有絲毫的法能夠產生痛苦而不接受，也沒有絲毫的法能夠產生快樂而不捨棄。二是菩薩生起這樣的心念：『我已經安住於一切法無相的緣故，所以內心安穩；爲了讓其他人也安住於一切法無相的緣故，所以生起安慰之心。』有人說，一切法無相，是指無相的本體。為什麼呢？是指因為不執取無相的本體的緣故。三是菩薩生起這樣的心念：『我已經安住于歸依佛的緣故，所以內心安穩；爲了讓其他人也安住于歸依佛的緣故，所以生起安慰之心。』有人說，歸依佛，是指不做一切惡行的緣故。

【English Translation】 English version: Regarding the constancy of all Buddhas Tathagatas, it means believing that all Buddhas Tathagatas constantly perform all Buddha activities without rest. The fourth is when a Bodhisattva generates this thought: 『I have already dwelt in faith in the purity of all Buddhas Tathagatas, therefore my mind is at peace; in order to cause others to dwell in faith in the purity of all Buddhas Tathagatas, I generate a comforting mind.』 Some say that believing in the purity of all Buddhas Tathagatas means not vainly seeing, hearing, and remembering. The fifth is when a Bodhisattva generates this thought: 『I have already dwelt in faith in the 「self」 of all Buddhas Tathagatas, therefore my mind is at peace; in order to cause others to dwell in faith in the 「self」 of all Buddhas Tathagatas, I generate a comforting mind.』 Some say that believing in the 「self」 of all Buddhas Tathagatas means that the bodies of all Tathagatas are boundless; that the bodies are boundless means that it is said that the Tathagatas have boundless bodies. Manjushri! These are called the five dharmas. When Bodhisattva Mahasattvas obtain these five dharmas, they can purify the first Joyful Ground and attain a place of great fearlessness and peace. Furthermore, Manjushri Bodhisattva Mahasattva! There are five kinds of dharmas that can purify the first Joyful Ground and attain a place of great fearlessness and peace. What are the five? The first is when a Bodhisattva generates this thought: 『I have already dwelt in peaceful matters, therefore my mind is at peace; in order to cause others to dwell in peaceful matters, I generate a comforting mind.』 Some say that peaceful matters mean that in order to protect all sentient beings from the afflictions of their own minds, there is not a single dharma that can produce suffering that is not accepted, and there is not a single dharma that can produce happiness that is not relinquished. The second is when a Bodhisattva generates this thought: 『I have already dwelt in the non-appearance of all dharmas, therefore my mind is at peace; in order to cause others to dwell in the non-appearance of all dharmas, I generate a comforting mind.』 Some say that the non-appearance of all dharmas means the substance of non-appearance. Why? It means because one does not grasp the substance of non-appearance. The third is when a Bodhisattva generates this thought: 『I have already dwelt in taking refuge in the Buddha, therefore my mind is at peace; in order to cause others to dwell in taking refuge in the Buddha, I generate a comforting mind.』 Some say that taking refuge in the Buddha means not committing any evil deeds.

「四謂菩薩生如是心：『我已得住歸依法故，生安隱心；為令他住歸依法故，起安慰心。』有言歸依法者，謂歸依法因緣集故。

「五謂菩薩生如是心：『我已得住歸依僧故，生安隱心；為令他住歸依僧故，起安慰心。』有言歸依僧者，所謂遠離愛憎心故。所謂菩薩生如是心：『我已得住菩提心故，生安隱心；為令他住菩提心故，起安慰心。』有言菩提心者，謂起不可思議智故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住身無差別故，生安隱心；為令他住身無差別故，起安慰心。』有言身無差別者，謂過一切諸法相故。

「二謂菩薩生如是心：『我已得住信無差別故，生安隱心；為令他住信無差別故，起安慰心。』有言信無差別者，謂信諸業及果報故。

「三謂菩薩生如是心：『我已得住三摩跋提智故，生安隱心；為令他住三摩跋提智故，起安慰心。』有言三摩跋提智者，所謂觀察入體智故。

「四謂菩薩生如是心：『我已得住法無差別故，生安隱心；為令他住法無差別故，起安慰心。』有言法無差別

【現代漢語翻譯】現代漢語譯本『四謂菩薩生起這樣的心念：『我已經安住于皈依法（Dharma，佛法）的境界，所以內心安穩；爲了讓其他眾生也能安住于皈依法，所以生起安慰之心。』所謂皈依法，是指因皈依法而聚集的因緣。』『五謂菩薩生起這樣的心念：『我已經安住于皈依僧（Sangha，僧團）的境界，所以內心安穩；爲了讓其他眾生也能安住于皈依僧，所以生起安慰之心。』所謂皈依僧，是指遠離愛憎之心。』所謂菩薩生起這樣的心念：『我已經安住于菩提心（Bodhi-citta，覺悟之心）的境界，所以內心安穩；爲了讓其他眾生也能安住于菩提心，所以生起安慰之心。』所謂菩提心，是指生起不可思議的智慧。『文殊師利（Manjusri）！這稱為五法，諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）因為得到這五法，能夠清凈初歡喜地（Pramudita-bhumi，菩薩十地之第一地），得到大無畏的安穩之處。』『再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏的安穩之處。是哪五種呢？一謂菩薩生起這樣的心念：『我已經安住于身無差別的境界，所以內心安穩；爲了讓其他眾生也能安住于身無差別，所以生起安慰之心。』所謂身無差別，是指超越一切諸法之相。『二謂菩薩生起這樣的心念：『我已經安住于信無差別的境界，所以內心安穩；爲了讓其他眾生也能安住于信無差別，所以生起安慰之心。』所謂信無差別，是指相信諸業及其果報。『三謂菩薩生起這樣的心念：『我已經安住於三摩跋提智（Samadhi-prajna，禪定智慧）的境界，所以內心安穩；爲了讓其他眾生也能安住於三摩跋提智，所以生起安慰之心。』所謂三摩跋提智，是指觀察入體之智。『四謂菩薩生起這樣的心念：『我已經安住於法無差別的境界，所以內心安穩；爲了讓其他眾生也能安住於法無差別，所以生起安慰之心。』所謂法無差別

【English Translation】 English version 'Fourth, Bodhisattvas generate this thought: 『I have already dwelt in the refuge of the Dharma (law, teachings), therefore, my mind is at peace; to enable others to dwell in the refuge of the Dharma, I generate a comforting mind.』 The meaning of taking refuge in the Dharma is that it is due to the gathering of conditions arising from taking refuge in the Dharma.』 'Fifth, Bodhisattvas generate this thought: 『I have already dwelt in the refuge of the Sangha (community), therefore, my mind is at peace; to enable others to dwell in the refuge of the Sangha, I generate a comforting mind.』 The meaning of taking refuge in the Sangha is to be free from the mind of love and hatred.』 Bodhisattvas generate this thought: 『I have already dwelt in the Bodhi-citta (mind of enlightenment), therefore, my mind is at peace; to enable others to dwell in the Bodhi-citta, I generate a comforting mind.』 The meaning of Bodhi-citta is to generate inconceivable wisdom.』 'Manjusri! These are called the five dharmas. Because Bodhisattva-Mahasattvas (great Bodhisattvas) obtain these five dharmas, they are able to purify the first Joyful Ground (Pramudita-bhumi, the first of the ten Bodhisattva grounds) and attain a place of great fearlessness and peace.』 'Furthermore, Manjusri Bodhisattva-Mahasattva! There are five kinds of dharmas that can purify the first Joyful Ground and attain a place of great fearlessness and peace. What are the five? First, Bodhisattvas generate this thought: 『I have already dwelt in the state of non-difference of body, therefore, my mind is at peace; to enable others to dwell in the non-difference of body, I generate a comforting mind.』 The meaning of non-difference of body is to transcend all the characteristics of all dharmas.』 'Second, Bodhisattvas generate this thought: 『I have already dwelt in the state of non-difference of faith, therefore, my mind is at peace; to enable others to dwell in the non-difference of faith, I generate a comforting mind.』 The meaning of non-difference of faith is to believe in all actions and their karmic consequences.』 'Third, Bodhisattvas generate this thought: 『I have already dwelt in the wisdom of Samadhi (meditative concentration), therefore, my mind is at peace; to enable others to dwell in the wisdom of Samadhi, I generate a comforting mind.』 The meaning of the wisdom of Samadhi is the wisdom of observing and entering the essence.』 'Fourth, Bodhisattvas generate this thought: 『I have already dwelt in the state of non-difference of Dharma, therefore, my mind is at peace; to enable others to dwell in the non-difference of Dharma, I generate a comforting mind.』 The meaning of non-difference of Dharma

者，謂法修行故。

「五謂菩薩生如是心：『我已得住善知識無差別故，生安隱心；為令他住善知識無差別故，起安慰心。』有言善知識無差別者，所謂不誑諸善知識故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住隨順法故，生安隱心；為令他住隨順法故，起安慰心。』有言隨順法者，謂于諸法如實修行故。

「二謂菩薩生如是心：『我已得住慚愧行故，生安隱心；為令他住慚愧行故，起安慰心。』有言慚愧行者，謂身口意業修善行故。

「三謂菩薩生如是心：『我已得住離愛心故，生安隱心；為令他住離愛心故，起安慰心。』有言離愛心者，所謂能生未生善法故。

「四謂菩薩生如是心：『我已得住離瞋心故，生安隱心；為令他住離瞋心故，起安慰心。』有言離瞋心者，所謂不失已生善法故。

「五謂菩薩生如是心：『我已得住防護自身他身善根故，生安隱心；為令他住防護自身他身善根故，起安慰心。』有言防護自身善根者，謂護令入業所作故；有言防護他身善根者，謂護令住大慈大悲故。

【現代漢語翻譯】現代漢語譯本『者』，是指因為修行佛法。『五』是指菩薩生起這樣的心念：『我已經安住于善知識（kalyāṇa-mitra，指引修行的人）的無差別境界，所以內心安穩；爲了讓其他人也安住于善知識的無差別境界，所以生起安慰之心。』所謂善知識的無差別，是指不欺騙所有善知識。『文殊師利（Mañjuśrī，菩薩名）！』這稱為五法，諸位菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）得到這五法，就能清凈初歡喜地（pramuditā-bhūmi，菩薩修行階位的第一階段），得到大無畏的安穩之處。『再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，得到大無畏的安穩之處。是哪五種呢？第一是指菩薩生起這樣的心念：『我已經安住于隨順佛法的境界，所以內心安穩；爲了讓其他人也安住于隨順佛法的境界，所以生起安慰之心。』所謂隨順佛法，是指對於一切法如實修行。第二是指菩薩生起這樣的心念：『我已經安住于慚愧的修行，所以內心安穩；爲了讓其他人也安住于慚愧的修行，所以生起安慰之心。』所謂慚愧的修行，是指身口意三業修習善行。第三是指菩薩生起這樣的心念：『我已經安住于遠離愛慾的心，所以內心安穩；爲了讓其他人也安住于遠離愛慾的心，所以生起安慰之心。』所謂遠離愛慾的心，是指能夠生起未曾生起的善法。第四是指菩薩生起這樣的心念：『我已經安住于遠離嗔恨的心，所以內心安穩；爲了讓其他人也安住于遠離嗔恨的心，所以生起安慰之心。』所謂遠離嗔恨的心，是指不失去已經生起的善法。第五是指菩薩生起這樣的心念：『我已經安住于防護自身和他人的善根，所以內心安穩；爲了讓其他人也安住于防護自身和他人的善根，所以生起安慰之心。』所謂防護自身善根，是指守護它使其進入業所造作；所謂防護他人善根，是指守護它使其安住于大慈大悲。

【English Translation】 English version 'That' refers to the practice of the Dharma. 'Five' refers to a Bodhisattva generating such thoughts: 'I have already abided in the non-discriminatory state of a good teacher (kalyāṇa-mitra, a guide in practice), therefore my mind is at peace; in order to enable others to abide in the non-discriminatory state of a good teacher, I generate a comforting mind.' The non-discrimination of a good teacher means not deceiving any good teachers. 'Mañjuśrī (菩薩名)!』 These are called the five dharmas. When Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great bodhisattvas) obtain these five dharmas, they can purify the first joyous ground (pramuditā-bhūmi, the first stage of a bodhisattva's practice) and attain a place of great fearlessness and peace. Furthermore, Mañjuśrī Bodhisattva-Mahasattva! There are five kinds of dharmas that can purify the first joyous ground and attain a place of great fearlessness and peace. What are these five? First, it refers to a Bodhisattva generating such thoughts: 'I have already abided in accordance with the Dharma, therefore my mind is at peace; in order to enable others to abide in accordance with the Dharma, I generate a comforting mind.' Abiding in accordance with the Dharma means practicing all dharmas truthfully. Second, it refers to a Bodhisattva generating such thoughts: 'I have already abided in the practice of shame and remorse, therefore my mind is at peace; in order to enable others to abide in the practice of shame and remorse, I generate a comforting mind.' The practice of shame and remorse means cultivating good deeds through body, speech, and mind. Third, it refers to a Bodhisattva generating such thoughts: 'I have already abided in a mind free from attachment, therefore my mind is at peace; in order to enable others to abide in a mind free from attachment, I generate a comforting mind.' A mind free from attachment means being able to generate good dharmas that have not yet arisen. Fourth, it refers to a Bodhisattva generating such thoughts: 'I have already abided in a mind free from anger, therefore my mind is at peace; in order to enable others to abide in a mind free from anger, I generate a comforting mind.' A mind free from anger means not losing the good dharmas that have already arisen. Fifth, it refers to a Bodhisattva generating such thoughts: 'I have already abided in protecting the roots of goodness of myself and others, therefore my mind is at peace; in order to enable others to abide in protecting the roots of goodness of myself and others, I generate a comforting mind.' Protecting one's own roots of goodness means guarding them so that they enter into what is created by karma; protecting others' roots of goodness means guarding them so that they abide in great loving-kindness and great compassion.

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。

「複次，文殊師利菩薩摩訶薩！有五種法則能清凈初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：『我已得住無障礙解脫智故，生安隱心；為令他住無障礙解脫智故，起安慰心。』有言無障礙解脫智者，謂非二清凈故。

「二謂菩薩生如是心：『我已得住信于因緣諸法生故，生安隱心；為令他住信于因緣諸法生故，起安慰心。』有言信于因緣諸法生者，謂見諸因緣法體不生故。

「三謂菩薩生如是心：『我已得住諸法無住處故，生安隱心；為令他住諸法無住處故，起安慰心。』有言諸法無住處者，謂一切法無十方界差別處故。

「四謂菩薩生如是心：『我已得住諸佛如來如虛空故，生安隱心；為令他住諸佛如來如虛空故，起安慰心。』有言諸佛如來如虛空者，謂佛無差別無依止故。

「五謂菩薩生如是心：『我已得住諸佛如來離心意意識故，生安隱心；為令他住，諸佛如來離心意意識故，起安慰心。』有言諸佛如來離心意意識者，謂諸佛得至自然智，以得無障礙智故。

「文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清凈初歡喜地，得大無畏安隱之處。」

【現代漢語翻譯】現代漢語譯本：文殊師利！這被稱為五種法，諸位菩薩摩訶薩因為得到這五種法，能夠清凈初歡喜地（菩薩修行階位的第一階段），獲得大無畏的安穩之處。

再者，文殊師利菩薩摩訶薩！有五種法則能夠清凈初歡喜地，獲得大無畏的安穩之處。哪五種呢？第一種是菩薩生起這樣的心念：『我已經安住于無障礙解脫的智慧，因此生起安穩的心；爲了讓其他人也安住于無障礙解脫的智慧，所以生起安慰的心。』所謂無障礙解脫的智慧，是指非二元對立的清凈。

第二種是菩薩生起這樣的心念：『我已經安住于相信一切諸法都是因緣所生，因此生起安穩的心；爲了讓其他人也安住于相信一切諸法都是因緣所生，所以生起安慰的心。』所謂相信一切諸法都是因緣所生，是指見到諸因緣法的本體是不生的。

第三種是菩薩生起這樣的心念：『我已經安住於一切諸法都沒有固定的住處，因此生起安穩的心；爲了讓其他人也安住於一切諸法都沒有固定的住處，所以生起安慰的心。』所謂一切諸法都沒有固定的住處，是指一切法都沒有十方界限的差別之處。

第四種是菩薩生起這樣的心念：『我已經安住于諸佛如來如同虛空一般，因此生起安穩的心；爲了讓其他人也安住于諸佛如來如同虛空一般，所以生起安慰的心。』所謂諸佛如來如同虛空一般，是指佛沒有差別，沒有依止。

第五種是菩薩生起這樣的心念：『我已經安住于諸佛如來遠離心、意、意識，因此生起安穩的心；爲了讓其他人也安住于諸佛如來遠離心、意、意識，所以生起安慰的心。』所謂諸佛如來遠離心、意、意識，是指諸佛獲得自然智，因為獲得了無障礙的智慧。

文殊師利！這被稱為五種法，諸位菩薩摩訶薩因為得到這五種法，能夠清凈初歡喜地，獲得大無畏的安穩之處。

【English Translation】 English version: Manjushri! These are called the five dharmas. Because Bodhisattva Mahasattvas obtain these five dharmas, they can purify the first Joyful Ground (the first stage of a Bodhisattva's path) and attain a place of great fearlessness and peace.

Furthermore, Manjushri Bodhisattva Mahasattvas! There are five kinds of dharmas that can purify the first Joyful Ground and attain a place of great fearlessness and peace. What are the five? The first is when a Bodhisattva generates this thought: 'I have already abided in the wisdom of unobstructed liberation, therefore I generate a peaceful mind; in order to enable others to abide in the wisdom of unobstructed liberation, I generate a comforting mind.' The so-called wisdom of unobstructed liberation refers to the purity of non-duality.

The second is when a Bodhisattva generates this thought: 'I have already abided in the belief that all dharmas arise from causes and conditions, therefore I generate a peaceful mind; in order to enable others to abide in the belief that all dharmas arise from causes and conditions, I generate a comforting mind.' The so-called belief that all dharmas arise from causes and conditions refers to seeing that the essence of all conditioned dharmas is unborn.

The third is when a Bodhisattva generates this thought: 'I have already abided in the fact that all dharmas have no fixed abode, therefore I generate a peaceful mind; in order to enable others to abide in the fact that all dharmas have no fixed abode, I generate a comforting mind.' The so-called fact that all dharmas have no fixed abode refers to the fact that all dharmas have no distinctions of the ten directions.

The fourth is when a Bodhisattva generates this thought: 'I have already abided in the fact that all Buddhas Tathagatas are like space, therefore I generate a peaceful mind; in order to enable others to abide in the fact that all Buddhas Tathagatas are like space, I generate a comforting mind.' The so-called fact that all Buddhas Tathagatas are like space refers to the fact that Buddhas have no distinctions and no reliance.

The fifth is when a Bodhisattva generates this thought: 'I have already abided in the fact that all Buddhas Tathagatas are free from mind, intention, and consciousness, therefore I generate a peaceful mind; in order to enable others to abide in the fact that all Buddhas Tathagatas are free from mind, intention, and consciousness, I generate a comforting mind.' The so-called fact that all Buddhas Tathagatas are free from mind, intention, and consciousness refers to the fact that all Buddhas attain natural wisdom because they have attained unobstructed wisdom.

Manjushri! These are called the five dharmas. Because Bodhisattva Mahasattvas obtain these five dharmas, they can purify the first Joyful Ground and attain a place of great fearlessness and peace.

信力入印法門經卷第三大正藏第 10 冊 No. 0305 信力入印法門經

信力入印法門經卷第四

元魏天竺三藏曇摩流支譯

爾時，文殊師利法王子知如來說法竟，而問普賢菩薩摩訶薩言：「佛子！云何諸佛如來無障礙智？云何諸佛如來教化眾生力？云何諸佛如來自然智普門現前？云何諸佛如來不可思議智清凈佛國土？云何諸佛如來無邊之身一切遍見？云何諸佛如來不可思議境界？云何諸佛如來無差別無依止智？云何諸佛如來無障礙身？」

爾時，普賢菩薩摩訶薩語文殊師利法王子言：「文殊師利！此法門難見難知，非覺境界無覺境界，難可得信。文殊師利！若有人信此法門，當知彼人，已曾供養無量無邊百千萬億那由他佛。文殊師利！我為一切生盲眾生，說此法門作照明燈。」

文殊師利法王子言：「如是！如是！佛子！彼諸眾生，已曾修集無量無邊功德智慧，是故我為彼眾生問。彼諸眾生多有無量阿僧祇業，應入地獄、餓鬼、畜生，為令現身即得消滅，是故我為彼眾生問。以何等眾生不空見聞而供養者？為彼眾生，是故我問。佛子！若有不信此法門者，終不能得阿耨多羅三藐三菩提。佛子！為多眾生得安隱故，為與無量眾生樂故，為多憐愍諸世間故，為令多

【現代漢語翻譯】現代漢語譯本《信力入印法門經》卷第三大正藏第10冊 No. 0305 《信力入印法門經》

《信力入印法門經》卷第四

元魏天竺三藏曇摩流支譯

那時，文殊師利（Manjusri）法王子知道如來說法完畢，就問普賢菩薩（Samantabhadra Bodhisattva）摩訶薩（Mahasattva）說：『佛子！諸佛如來（Tathagata）的無障礙智是什麼樣的？諸佛如來教化眾生的力量是什麼樣的？諸佛如來的自然智如何普遍顯現？諸佛如來不可思議的智慧如何清凈佛國土？諸佛如來無邊的身體如何一切遍見？諸佛如來不可思議的境界是什麼樣的？諸佛如來無差別無依止的智慧是什麼樣的？諸佛如來無障礙的身體是什麼樣的？』

那時，普賢菩薩摩訶薩對文殊師利法王子說：『文殊師利！這個法門難以見到，難以理解，不是覺悟境界，也不是無覺悟境界，難以令人相信。文殊師利！如果有人相信這個法門，應當知道這個人，已經曾經供養過無量無邊百千萬億那由他（nayuta，數量單位）佛。文殊師利！我為一切生來盲目的眾生，說這個法門作為照明的燈。』

文殊師利法王子說：『是這樣的！是這樣的！佛子！那些眾生，已經曾經修集無量無邊的功德智慧，所以，我為那些眾生而問。那些眾生有很多無量阿僧祇（asamkhya，極大的數量單位）的業，應該墮入地獄、餓鬼、畜生道，爲了讓他們現身就能消滅這些業，所以，我為那些眾生而問。以什麼樣的眾生不空見聞而供養呢？爲了那些眾生，所以，我問。佛子！如果有人不相信這個法門，最終不能得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。佛子！爲了讓眾多眾生得到安穩，爲了給予無量眾生快樂，爲了更多憐憫世間，爲了讓更多

【English Translation】 English version The Sutra of the Dharma Gate of Entering the Seal through the Power of Faith, Volume Three Taisho Tripitaka Volume 10, No. 0305, The Sutra of the Dharma Gate of Entering the Seal through the Power of Faith

The Sutra of the Dharma Gate of Entering the Seal through the Power of Faith, Volume Four

Translated by Tripitaka Master Dharmaruci of Tianzhu (India) of the Yuan Wei Dynasty

At that time, Manjusri (Manjusri), the Dharma Prince, knowing that the Tathagata (Tathagata) had finished speaking the Dharma, asked Samantabhadra Bodhisattva (Samantabhadra Bodhisattva) Mahasattva (Mahasattva), saying: 'Buddha-son! What is the unobstructed wisdom of all Buddhas Tathagatas? What is the power of all Buddhas Tathagatas to teach sentient beings? How does the natural wisdom of all Buddhas Tathagatas universally manifest? How does the inconceivable wisdom of all Buddhas Tathagatas purify the Buddha-lands? How does the boundless body of all Buddhas Tathagatas see everything everywhere? What is the inconceivable realm of all Buddhas Tathagatas? What is the non-differentiated, non-reliant wisdom of all Buddhas Tathagatas? What is the unobstructed body of all Buddhas Tathagatas?'

At that time, Samantabhadra Bodhisattva Mahasattva said to Manjusri, the Dharma Prince: 'Manjusri! This Dharma gate is difficult to see and difficult to understand. It is neither the realm of enlightenment nor the realm of non-enlightenment, and it is difficult to believe. Manjusri! If someone believes in this Dharma gate, know that this person has already made offerings to countless billions of nayutas (nayuta, a unit of number) of Buddhas. Manjusri! I speak this Dharma gate as a lamp of illumination for all sentient beings who are born blind.'

Manjusri, the Dharma Prince, said: 'So it is! So it is! Buddha-son! Those sentient beings have already cultivated immeasurable merits and wisdom, therefore, I ask for those sentient beings. Those sentient beings have many immeasurable asamkhyas (asamkhya, a very large number) of karmas, and should fall into hell, the realm of hungry ghosts, and the realm of animals. In order to make them extinguish these karmas in their present lives, therefore, I ask for those sentient beings. What kind of sentient beings can make offerings without their seeing and hearing being in vain? For those sentient beings, therefore, I ask. Buddha-son! If someone does not believe in this Dharma gate, they will ultimately not attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed complete enlightenment). Buddha-son! For the sake of many sentient beings attaining peace and security, for the sake of giving joy to immeasurable sentient beings, for the sake of having more compassion for the world, for the sake of letting more'

人得利益故，為多天人安隱樂故，說此法門。」

爾時，普賢菩薩摩訶薩答文殊師利法王子言：「文殊師利！云何諸佛如來無障礙智？

「文殊師利！所謂諸佛如來，十方世界一切世界，一一世界，一一四天下，可化天人及諸菩薩，若有應見真金色者，諸佛如來即為示現，令彼眾生得見如來真金之色，無有障礙。

「文殊師利！可化眾生，若有應見火光明炎如意寶王色者，諸佛如來即為示現，令彼眾生得見如來火光明炎如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見電光明炎如意寶王色者，諸佛如來即為示現，令彼眾生得見如來電光明炎如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見日月燈明如意寶王色者，諸佛如來即為示現，令彼眾生得見如來日月燈明如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見集一切光明如意寶王色者，諸佛如來即為示現，令彼眾生得見如來集一切光明如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見自在王如意寶王色者，諸佛如來即為示現，令彼眾生得見如來自在王如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見師子王如意寶王色者，諸佛如來即為示現，令彼眾

【現代漢語翻譯】現代漢語譯本：爲了使人們獲得利益，爲了使眾多天人和眾生得到安穩快樂，才宣說這個法門。當時，普賢菩薩（Samantabhadra Bodhisattva，大乘佛教的四大菩薩之一，象徵著理德、行德）摩訶薩（Mahāsattva，意為大菩薩）回答文殊師利（Mañjuśrī，大乘佛教的四大菩薩之一，象徵著智慧）法王子說：『文殊師利！什麼是諸佛如來的無障礙智慧？』『文殊師利！所謂諸佛如來，在十方世界的一切世界中，每一個世界，每一個四天下（Sahasra-cūḍikā-lokadhātu，佛教宇宙觀中的一個基本單位），對於可以被教化的天人和菩薩，如果有人應該見到真金色身，諸佛如來就會為他們示現，使這些眾生能夠見到如來的真金色身，沒有任何障礙。『文殊師利！對於可以被教化的眾生，如果有人應該見到火焰光明如意寶王（Ratnarāja，一種珍貴的寶物）的顏色，諸佛如來就會為他們示現，使這些眾生能夠見到如來的火焰光明如意寶王的顏色，沒有任何障礙。『文殊師利！對於可以被教化的眾生，如果有人應該見到電光明如意寶王的顏色，諸佛如來就會為他們示現，使這些眾生能夠見到如來的電光明如意寶王的顏色，沒有任何障礙。『文殊師利！對於可以被教化的眾生，如果有人應該見到日月燈明如意寶王的顏色，諸佛如來就會為他們示現，使這些眾生能夠見到如來的日月燈明如意寶王的顏色，沒有任何障礙。『文殊師利！對於可以被教化的眾生，如果有人應該見到聚集一切光明的如意寶王的顏色，諸佛如來就會為他們示現，使這些眾生能夠見到如來聚集一切光明的如意寶王的顏色，沒有任何障礙。『文殊師利！對於可以被教化的眾生，如果有人應該見到自在王如意寶王的顏色，諸佛如來就會為他們示現，使這些眾生能夠見到如來自在王如意寶王的顏色，沒有任何障礙。『文殊師利！對於可以被教化的眾生，如果有人應該見到師子王如意寶王的顏色，諸佛如來就會為他們示現，使這些眾生能夠見到如來師子王如意寶王的顏色，沒有任何障礙。

【English Translation】 English version: 'This Dharma gate is spoken for the benefit of people, and for the peace and happiness of many gods and humans.' At that time, the Bodhisattva Mahasattva Samantabhadra (one of the four great Bodhisattvas in Mahayana Buddhism, symbolizing the virtue of reason and practice) answered the Dharma Prince Mañjuśrī (one of the four great Bodhisattvas in Mahayana Buddhism, symbolizing wisdom), saying: 'Mañjuśrī! What is the unobstructed wisdom of the Tathāgatas?' 'Mañjuśrī! As for the Tathāgatas, in all the worlds of the ten directions, in each world, in each of the four continents (Sahasra-cūḍikā-lokadhātu, a basic unit in Buddhist cosmology), for the gods, humans, and Bodhisattvas who can be converted, if there are those who should see the true golden color, the Tathāgatas will manifest for them, enabling those beings to see the true golden color of the Tathāgata, without any obstruction.' 'Mañjuśrī! For the beings who can be converted, if there are those who should see the color of the Flame Light Jewel King (Ratnarāja, a precious jewel), the Tathāgatas will manifest for them, enabling those beings to see the color of the Flame Light Jewel King of the Tathāgata, without any obstruction.' 'Mañjuśrī! For the beings who can be converted, if there are those who should see the color of the Electric Light Jewel King, the Tathāgatas will manifest for them, enabling those beings to see the color of the Electric Light Jewel King of the Tathāgata, without any obstruction.' 'Mañjuśrī! For the beings who can be converted, if there are those who should see the color of the Sun and Moon Lamp Light Jewel King, the Tathāgatas will manifest for them, enabling those beings to see the color of the Sun and Moon Lamp Light Jewel King of the Tathāgata, without any obstruction.' 'Mañjuśrī! For the beings who can be converted, if there are those who should see the color of the All-Gathering Light Jewel King, the Tathāgatas will manifest for them, enabling those beings to see the color of the All-Gathering Light Jewel King of the Tathāgata, without any obstruction.' 'Mañjuśrī! For the beings who can be converted, if there are those who should see the color of the Sovereign King Jewel King, the Tathāgatas will manifest for them, enabling those beings to see the color of the Sovereign King Jewel King of the Tathāgata, without any obstruction.' 'Mañjuśrī! For the beings who can be converted, if there are those who should see the color of the Lion King Jewel King, the Tathāgatas will manifest for them, enabling those beings to see the color of the Lion King Jewel King of the Tathāgata, without any obstruction.'

生得見如來師子王如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見師子幢如意寶王色者，諸佛如來即為示現，令彼眾生得見如來師子幢如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見帝釋王瓔珞如意寶王色者，諸佛如來即為示現，令彼眾生得見如來帝釋王瓔珞如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見一切諸天光明如意寶王色者，諸佛如來即為示現，令彼眾生得見如來一切諸天光明如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見金剛如意寶王色者，諸佛如來即為示現，令彼眾生得見如來金剛如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見清水如意寶王色者，諸佛如來即為示現，令彼眾生得見如來清水如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見波頭摩華如意寶王色者，諸佛如來即為示現，令彼眾生得見如來波頭摩華如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見隨心思惟如意寶王色者，諸佛如來即為示現，令彼眾生得見如來隨心思惟如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見大琉璃如意寶王色者，諸佛如來即為示現，令彼眾生得

【現代漢語翻譯】現代漢語譯本能夠得見如來師子王如意寶王（象徵佛陀的智慧和力量的寶物）的色彩，沒有任何障礙。『文殊師利（Manjusri，菩薩名）！對於可以被教化的眾生，如果他們應當見到師子幢如意寶王（象徵佛陀的威嚴和莊嚴的寶物）的色彩，諸佛如來就會為他們顯現，使這些眾生能夠得見如來師子幢如意寶王的色彩，沒有任何障礙。』『文殊師利！對於可以被教化的眾生，如果他們應當見到帝釋王瓔珞如意寶王（象徵天帝的尊貴和裝飾的寶物）的色彩，諸佛如來就會為他們顯現，使這些眾生能夠得見如來帝釋王瓔珞如意寶王的色彩，沒有任何障礙。』『文殊師利！對於可以被教化的眾生，如果他們應當見到一切諸天光明如意寶王（象徵諸天神聖光明的寶物）的色彩，諸佛如來就會為他們顯現，使這些眾生能夠得見如來一切諸天光明如意寶王的色彩，沒有任何障礙。』『文殊師利！對於可以被教化的眾生，如果他們應當見到金剛如意寶王（象徵堅不可摧的智慧的寶物）的色彩，諸佛如來就會為他們顯現，使這些眾生能夠得見如來金剛如意寶王的色彩，沒有任何障礙。』『文殊師利！對於可以被教化的眾生，如果他們應當見到清水如意寶王（象徵清凈無染的寶物）的色彩，諸佛如來就會為他們顯現，使這些眾生能夠得見如來清水如意寶王的色彩，沒有任何障礙。』『文殊師利！對於可以被教化的眾生，如果他們應當見到波頭摩華如意寶王（象徵蓮花般純潔的寶物）的色彩，諸佛如來就會為他們顯現，使這些眾生能夠得見如來波頭摩華如意寶王的色彩，沒有任何障礙。』『文殊師利！對於可以被教化的眾生，如果他們應當見到隨心思惟如意寶王（象徵隨心所欲的寶物）的色彩，諸佛如來就會為他們顯現，使這些眾生能夠得見如來隨心思惟如意寶王的色彩，沒有任何障礙。』『文殊師利！對於可以被教化的眾生，如果他們應當見到大琉璃如意寶王（象徵純凈光明的寶物）的色彩，諸佛如來就會為他們顯現，使這些眾生能夠得

【English Translation】 English version To be able to see the color of the Tathagata Lion King Wish-Fulfilling Jewel King (a treasure symbolizing the Buddha's wisdom and power), without any obstacles. 'Manjusri (a Bodhisattva)! For sentient beings who can be taught, if they should see the color of the Lion Banner Wish-Fulfilling Jewel King (a treasure symbolizing the Buddha's majesty and solemnity), the Tathagatas will manifest for them, enabling these sentient beings to see the color of the Tathagata Lion Banner Wish-Fulfilling Jewel King, without any obstacles.' 'Manjusri! For sentient beings who can be taught, if they should see the color of the Indra King's Necklace Wish-Fulfilling Jewel King (a treasure symbolizing the dignity and adornment of the celestial king), the Tathagatas will manifest for them, enabling these sentient beings to see the color of the Tathagata Indra King's Necklace Wish-Fulfilling Jewel King, without any obstacles.' 'Manjusri! For sentient beings who can be taught, if they should see the color of the All Devas' Light Wish-Fulfilling Jewel King (a treasure symbolizing the sacred light of all the devas), the Tathagatas will manifest for them, enabling these sentient beings to see the color of the Tathagata All Devas' Light Wish-Fulfilling Jewel King, without any obstacles.' 'Manjusri! For sentient beings who can be taught, if they should see the color of the Vajra Wish-Fulfilling Jewel King (a treasure symbolizing indestructible wisdom), the Tathagatas will manifest for them, enabling these sentient beings to see the color of the Tathagata Vajra Wish-Fulfilling Jewel King, without any obstacles.' 'Manjusri! For sentient beings who can be taught, if they should see the color of the Pure Water Wish-Fulfilling Jewel King (a treasure symbolizing purity and immaculateness), the Tathagatas will manifest for them, enabling these sentient beings to see the color of the Tathagata Pure Water Wish-Fulfilling Jewel King, without any obstacles.' 'Manjusri! For sentient beings who can be taught, if they should see the color of the Paduma Flower Wish-Fulfilling Jewel King (a treasure symbolizing lotus-like purity), the Tathagatas will manifest for them, enabling these sentient beings to see the color of the Tathagata Paduma Flower Wish-Fulfilling Jewel King, without any obstacles.' 'Manjusri! For sentient beings who can be taught, if they should see the color of the Wish-Fulfilling Jewel King that Follows One's Thoughts (a treasure symbolizing wish fulfillment), the Tathagatas will manifest for them, enabling these sentient beings to see the color of the Tathagata Wish-Fulfilling Jewel King that Follows One's Thoughts, without any obstacles.' 'Manjusri! For sentient beings who can be taught, if they should see the color of the Great Lapis Lazuli Wish-Fulfilling Jewel King (a treasure symbolizing pure and bright light), the Tathagatas will manifest for them, enabling these sentient beings to see the color of the

見如來大琉璃如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見帝釋王大青琉璃如意寶王色者，諸佛如來即為示現，令彼眾生得見如來帝釋王大青琉璃如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見馬瑙如意寶王色者，諸佛如來即為示現，令彼眾生得見如來馬瑙如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見勝功德藏如意寶王色者，諸佛如來即為示現，令彼眾生得見如來勝功德藏如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見清凈莊嚴如意寶王色者，諸佛如來即為示現，令彼眾生得見如來清凈莊嚴如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見無有障礙如意寶王色者，諸佛如來即為示現，令彼眾生得見如來無障礙如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見白真珠如意寶王色者，諸佛如來即為示現，令彼眾生得見如來白真珠如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見青真珠如意寶王色者，諸佛如來即為示現，令彼眾生得見如來青真珠如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見雜真珠如意寶王色者，諸佛如來即為示現，令彼眾生得見

【現代漢語翻譯】現代漢語譯本見到如來大琉璃如意寶王（一種珍貴的寶物）的顏色，沒有任何障礙。

『文殊師利（菩薩名）！對於可以被教化的眾生，如果他們應當見到帝釋王（天神之王）大青琉璃如意寶王（一種珍貴的寶物）的顏色，諸佛如來就會為他們顯現，使這些眾生能夠見到如來帝釋王大青琉璃如意寶王的顏色，沒有任何障礙。

『文殊師利！對於可以被教化的眾生，如果他們應當見到馬瑙（瑪瑙）如意寶王（一種珍貴的寶物）的顏色，諸佛如來就會為他們顯現，使這些眾生能夠見到如來馬瑙如意寶王的顏色，沒有任何障礙。

『文殊師利！對於可以被教化的眾生，如果他們應當見到勝功德藏（殊勝功德的寶藏）如意寶王（一種珍貴的寶物）的顏色，諸佛如來就會為他們顯現，使這些眾生能夠見到如來勝功德藏如意寶王的顏色，沒有任何障礙。

『文殊師利！對於可以被教化的眾生，如果他們應當見到清凈莊嚴（清凈而莊嚴）如意寶王（一種珍貴的寶物）的顏色，諸佛如來就會為他們顯現，使這些眾生能夠見到如來清凈莊嚴如意寶王的顏色，沒有任何障礙。

『文殊師利！對於可以被教化的眾生，如果他們應當見到無有障礙（沒有任何阻礙）如意寶王（一種珍貴的寶物）的顏色，諸佛如來就會為他們顯現，使這些眾生能夠見到如來無障礙如意寶王的顏色，沒有任何障礙。

『文殊師利！對於可以被教化的眾生，如果他們應當見到白真珠（白色珍珠）如意寶王（一種珍貴的寶物）的顏色，諸佛如來就會為他們顯現，使這些眾生能夠見到如來白真珠如意寶王的顏色，沒有任何障礙。

『文殊師利！對於可以被教化的眾生，如果他們應當見到青真珠（青色珍珠）如意寶王（一種珍貴的寶物）的顏色，諸佛如來就會為他們顯現，使這些眾生能夠見到如來青真珠如意寶王的顏色，沒有任何障礙。

『文殊師利！對於可以被教化的眾生，如果他們應當見到雜真珠（各種顏色的珍珠）如意寶王（一種珍貴的寶物）的顏色，諸佛如來就會為他們顯現，使這些眾生能夠見到

【English Translation】 English version Seeing the color of the Tathagata's (Buddha's) Great Lapis Lazuli Wish-Fulfilling Jewel King, there is no obstruction.

'Manjushri (a Bodhisattva)! For those sentient beings who can be converted, if they should see the color of the Great Lapis Lazuli Wish-Fulfilling Jewel King of the King of Devas (Indra), the Tathagatas (Buddhas) will manifest for them, enabling those sentient beings to see the color of the Tathagata's Great Lapis Lazuli Wish-Fulfilling Jewel King of the King of Devas, without any obstruction.

'Manjushri! For those sentient beings who can be converted, if they should see the color of the Agate Wish-Fulfilling Jewel King, the Tathagatas will manifest for them, enabling those sentient beings to see the color of the Tathagata's Agate Wish-Fulfilling Jewel King, without any obstruction.

'Manjushri! For those sentient beings who can be converted, if they should see the color of the Wish-Fulfilling Jewel King of the Treasury of Supreme Merits, the Tathagatas will manifest for them, enabling those sentient beings to see the color of the Tathagata's Wish-Fulfilling Jewel King of the Treasury of Supreme Merits, without any obstruction.

'Manjushri! For those sentient beings who can be converted, if they should see the color of the Pure and Adorned Wish-Fulfilling Jewel King, the Tathagatas will manifest for them, enabling those sentient beings to see the color of the Tathagata's Pure and Adorned Wish-Fulfilling Jewel King, without any obstruction.

'Manjushri! For those sentient beings who can be converted, if they should see the color of the Unobstructed Wish-Fulfilling Jewel King, the Tathagatas will manifest for them, enabling those sentient beings to see the color of the Tathagata's Unobstructed Wish-Fulfilling Jewel King, without any obstruction.

'Manjushri! For those sentient beings who can be converted, if they should see the color of the White Pearl Wish-Fulfilling Jewel King, the Tathagatas will manifest for them, enabling those sentient beings to see the color of the Tathagata's White Pearl Wish-Fulfilling Jewel King, without any obstruction.

'Manjushri! For those sentient beings who can be converted, if they should see the color of the Blue Pearl Wish-Fulfilling Jewel King, the Tathagatas will manifest for them, enabling those sentient beings to see the color of the Tathagata's Blue Pearl Wish-Fulfilling Jewel King, without any obstruction.

'Manjushri! For those sentient beings who can be converted, if they should see the color of the Mixed Pearl Wish-Fulfilling Jewel King, the Tathagatas will manifest for them, enabling those sentient beings to see

如來雜真珠如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見虛空光明真珠如意寶王色者，諸佛如來即為示現，令彼眾生得見如來虛空光明真珠如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見出阿僧祇功德莊嚴大海音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇功德莊嚴大海音聲如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見出阿僧祇智功德莊嚴大海音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇智功德莊嚴大海音聲如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見出阿僧祇波羅蜜大海音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇波羅蜜大海音聲如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見出阿僧祇住地大海音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇住地大海音聲如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見出阿僧祇陀羅尼大海音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇陀羅尼大海音聲如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見出阿僧祇三昧大海

【現代漢語翻譯】現代漢語譯本如來佛的雜色真珠如意寶王之色，沒有任何障礙。『文殊師利（Manjusri，菩薩名）！對於可以被教化的眾生，如果他們應當見到虛空光明真珠如意寶王之色，諸佛如來就會為他們示現，使這些眾生能夠見到如來的虛空光明真珠如意寶王之色，沒有任何障礙。『文殊師利！對於可以被教化的眾生，如果他們應當見到顯現阿僧祇（asamkhya，無數）功德莊嚴大海音聲如意寶王之色，諸佛如來就會為他們示現，使這些眾生能夠見到如來顯現阿僧祇功德莊嚴大海音聲如意寶王之色，沒有任何障礙。『文殊師利！對於可以被教化的眾生，如果他們應當見到顯現阿僧祇智慧功德莊嚴大海音聲如意寶王之色，諸佛如來就會為他們示現，使這些眾生能夠見到如來顯現阿僧祇智慧功德莊嚴大海音聲如意寶王之色，沒有任何障礙。『文殊師利！對於可以被教化的眾生，如果他們應當見到顯現阿僧祇波羅蜜（paramita，到彼岸）大海音聲如意寶王之色，諸佛如來就會為他們示現，使這些眾生能夠見到如來顯現阿僧祇波羅蜜大海音聲如意寶王之色，沒有任何障礙。『文殊師利！對於可以被教化的眾生，如果他們應當見到顯現阿僧祇住地大海音聲如意寶王之色，諸佛如來就會為他們示現，使這些眾生能夠見到如來顯現阿僧祇住地大海音聲如意寶王之色，沒有任何障礙。『文殊師利！對於可以被教化的眾生，如果他們應當見到顯現阿僧祇陀羅尼（dharani，總持）大海音聲如意寶王之色，諸佛如來就會為他們示現，使這些眾生能夠見到如來顯現阿僧祇陀羅尼大海音聲如意寶王之色，沒有任何障礙。『文殊師利！對於可以被教化的眾生，如果他們應當見到顯現阿僧祇三昧（samadhi，禪定）大海

【English Translation】 English version The Tathagata's (如來) color of the variegated pearl wish-fulfilling jewel king is without any obstruction. 『Manjusri! For those sentient beings who can be transformed, if they should see the color of the space-light pearl wish-fulfilling jewel king, the Buddhas and Tathagatas will manifest it for them, enabling those sentient beings to see the color of the Tathagata's space-light pearl wish-fulfilling jewel king, without any obstruction. 『Manjusri! For those sentient beings who can be transformed, if they should see the color of the sound of the ocean of immeasurable (asamkhya) merits and adornments wish-fulfilling jewel king, the Buddhas and Tathagatas will manifest it for them, enabling those sentient beings to see the color of the Tathagata's sound of the ocean of immeasurable merits and adornments wish-fulfilling jewel king, without any obstruction. 『Manjusri! For those sentient beings who can be transformed, if they should see the color of the sound of the ocean of immeasurable wisdom merits and adornments wish-fulfilling jewel king, the Buddhas and Tathagatas will manifest it for them, enabling those sentient beings to see the color of the Tathagata's sound of the ocean of immeasurable wisdom merits and adornments wish-fulfilling jewel king, without any obstruction. 『Manjusri! For those sentient beings who can be transformed, if they should see the color of the sound of the ocean of immeasurable paramitas (perfections) wish-fulfilling jewel king, the Buddhas and Tathagatas will manifest it for them, enabling those sentient beings to see the color of the Tathagata's sound of the ocean of immeasurable paramitas wish-fulfilling jewel king, without any obstruction. 『Manjusri! For those sentient beings who can be transformed, if they should see the color of the sound of the ocean of immeasurable abodes wish-fulfilling jewel king, the Buddhas and Tathagatas will manifest it for them, enabling those sentient beings to see the color of the Tathagata's sound of the ocean of immeasurable abodes wish-fulfilling jewel king, without any obstruction. 『Manjusri! For those sentient beings who can be transformed, if they should see the color of the sound of the ocean of immeasurable dharanis (mantras) wish-fulfilling jewel king, the Buddhas and Tathagatas will manifest it for them, enabling those sentient beings to see the color of the Tathagata's sound of the ocean of immeasurable dharanis wish-fulfilling jewel king, without any obstruction. 『Manjusri! For those sentient beings who can be transformed, if they should see the color of the sound of the ocean of immeasurable samadhis (meditative absorptions)

音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇三昧大海音聲如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見出阿僧祇解脫大海音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇解脫大海音聲如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見出阿僧祇無礙樂說辯才大海音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇無礙樂說辯才大海音聲如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見出阿僧祇神通大海音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇神通大海音聲如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見出阿僧祇大愿大海音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇大愿大海音聲如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見出阿僧祇發勤精進大海音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇發勤精進大海音聲如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見出阿僧祇得安隱大海音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇得安隱大海音聲

【現代漢語翻譯】現代漢語譯本：'文殊師利（Manjusri，菩薩名）！'，對於那些可以被教化的眾生，如果他們應當見到如來顯現的，從無數（阿僧祇，Asamkhya，佛教中的極大數字單位）三昧（Samadhi，禪定）大海中涌現的，如同如意寶王（Cintamaniraja，能滿足願望的寶珠）一般的音聲之色，諸佛如來就會為他們示現，使這些眾生能夠見到如來所顯現的，從無數三昧大海中涌現的，如同如意寶王一般的音聲之色，沒有任何障礙。『文殊師利！』，對於那些可以被教化的眾生，如果他們應當見到如來顯現的，從無數解脫大海中涌現的，如同如意寶王一般的音聲之色，諸佛如來就會為他們示現，使這些眾生能夠見到如來所顯現的，從無數解脫大海中涌現的，如同如意寶王一般的音聲之色，沒有任何障礙。『文殊師利！』，對於那些可以被教化的眾生，如果他們應當見到如來顯現的，從無數無礙樂說辯才大海中涌現的，如同如意寶王一般的音聲之色，諸佛如來就會為他們示現，使這些眾生能夠見到如來所顯現的，從無數無礙樂說辯才大海中涌現的，如同如意寶王一般的音聲之色，沒有任何障礙。『文殊師利！』，對於那些可以被教化的眾生，如果他們應當見到如來顯現的，從無數神通大海中涌現的，如同如意寶王一般的音聲之色，諸佛如來就會為他們示現，使這些眾生能夠見到如來所顯現的，從無數神通大海中涌現的，如同如意寶王一般的音聲之色，沒有任何障礙。『文殊師利！』，對於那些可以被教化的眾生，如果他們應當見到如來顯現的，從無數大愿大海中涌現的，如同如意寶王一般的音聲之色，諸佛如來就會為他們示現，使這些眾生能夠見到如來所顯現的，從無數大愿大海中涌現的，如同如意寶王一般的音聲之色，沒有任何障礙。『文殊師利！』，對於那些可以被教化的眾生，如果他們應當見到如來顯現的，從無數發勤精進大海中涌現的，如同如意寶王一般的音聲之色，諸佛如來就會為他們示現，使這些眾生能夠見到如來所顯現的，從無數發勤精進大海中涌現的，如同如意寶王一般的音聲之色，沒有任何障礙。『文殊師利！』，對於那些可以被教化的眾生，如果他們應當見到如來顯現的，從無數得安隱大海中涌現的，如同如意寶王一般的音聲之色，諸佛如來就會為他們示現，使這些眾生能夠見到如來所顯現的，從無數得安隱大海中涌現的，如同如意寶王一般的音聲之色，

【English Translation】 English version: 'Manjusri!' For those sentient beings who can be converted, if they should see the color of the sound of the Tathagata (Thus Come One, a title for Buddha) manifesting, emerging from the immeasurable (Asamkhya) ocean of Samadhi, like a Cintamaniraja, the wish-fulfilling jewel king, the Buddhas and Tathagatas will manifest it for them, enabling these sentient beings to see the color of the sound of the Tathagata manifesting, emerging from the immeasurable ocean of Samadhi, like a Cintamaniraja, without any obstruction. 'Manjusri!' For those sentient beings who can be converted, if they should see the color of the sound of the Tathagata manifesting, emerging from the immeasurable ocean of liberation, like a Cintamaniraja, the Buddhas and Tathagatas will manifest it for them, enabling these sentient beings to see the color of the sound of the Tathagata manifesting, emerging from the immeasurable ocean of liberation, like a Cintamaniraja, without any obstruction. 'Manjusri!' For those sentient beings who can be converted, if they should see the color of the sound of the Tathagata manifesting, emerging from the immeasurable ocean of unobstructed eloquence, like a Cintamaniraja, the Buddhas and Tathagatas will manifest it for them, enabling these sentient beings to see the color of the sound of the Tathagata manifesting, emerging from the immeasurable ocean of unobstructed eloquence, like a Cintamaniraja, without any obstruction. 'Manjusri!' For those sentient beings who can be converted, if they should see the color of the sound of the Tathagata manifesting, emerging from the immeasurable ocean of supernormal powers, like a Cintamaniraja, the Buddhas and Tathagatas will manifest it for them, enabling these sentient beings to see the color of the sound of the Tathagata manifesting, emerging from the immeasurable ocean of supernormal powers, like a Cintamaniraja, without any obstruction. 'Manjusri!' For those sentient beings who can be converted, if they should see the color of the sound of the Tathagata manifesting, emerging from the immeasurable ocean of great vows, like a Cintamaniraja, the Buddhas and Tathagatas will manifest it for them, enabling these sentient beings to see the color of the sound of the Tathagata manifesting, emerging from the immeasurable ocean of great vows, like a Cintamaniraja, without any obstruction. 'Manjusri!' For those sentient beings who can be converted, if they should see the color of the sound of the Tathagata manifesting, emerging from the immeasurable ocean of diligent effort, like a Cintamaniraja, the Buddhas and Tathagatas will manifest it for them, enabling these sentient beings to see the color of the sound of the Tathagata manifesting, emerging from the immeasurable ocean of diligent effort, like a Cintamaniraja, without any obstruction. 'Manjusri!' For those sentient beings who can be converted, if they should see the color of the sound of the Tathagata manifesting, emerging from the immeasurable ocean of obtaining peace and security, like a Cintamaniraja, the Buddhas and Tathagatas will manifest it for them, enabling these sentient beings to see the color of the sound of the Tathagata manifesting, emerging from the immeasurable ocean of obtaining peace and security, like a Cintamaniraja,

如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見出阿僧祇令入菩薩行大海音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇令入菩薩行大海音聲如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見出阿僧祇令入如來大海音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇令入如來大海音聲如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見出阿僧祇令入隨順眾生心行大海音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇令入隨順眾生心行大海音聲如意寶王之色，無有障礙。

「文殊師利！可化眾生。若有應見出阿僧祇令入劫大海音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇令入劫大海音聲如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見出阿僧祇令入世界大海音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇令入世界大海音聲如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見出阿僧祇令入三世說大海音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇令入三世說大海音聲如意寶王之色，無有障礙。

【現代漢語翻譯】現代漢語譯本如意寶王（Cintāmaṇi-rāja，能滿足一切願望的寶珠之王）的顯色，沒有任何障礙。『文殊師利（Mañjuśrī，智慧的菩薩）！對於那些可以被教化的眾生，如果他們應該見到如來顯現出阿僧祇（asaṃkhya，無數）的、引導他們進入菩薩行的大海音聲如意寶王之色，諸佛如來就會為他們示現，使這些眾生能夠見到如來顯現出阿僧祇的、引導他們進入菩薩行的大海音聲如意寶王之色，沒有任何障礙。『文殊師利！對於那些可以被教化的眾生，如果他們應該見到如來顯現出阿僧祇的、引導他們進入如來境界的大海音聲如意寶王之色，諸佛如來就會為他們示現，使這些眾生能夠見到如來顯現出阿僧祇的、引導他們進入如來境界的大海音聲如意寶王之色，沒有任何障礙。『文殊師利！對於那些可以被教化的眾生，如果他們應該見到如來顯現出阿僧祇的、引導他們隨順眾生心行的大海音聲如意寶王之色，諸佛如來就會為他們示現，使這些眾生能夠見到如來顯現出阿僧祇的、引導他們隨順眾生心行的大海音聲如意寶王之色，沒有任何障礙。『文殊師利！對於那些可以被教化的眾生，如果他們應該見到如來顯現出阿僧祇的、引導他們進入劫（kalpa，時間單位）的大海音聲如意寶王之色，諸佛如來就會為他們示現，使這些眾生能夠見到如來顯現出阿僧祇的、引導他們進入劫的大海音聲如意寶王之色，沒有任何障礙。『文殊師利！對於那些可以被教化的眾生，如果他們應該見到如來顯現出阿僧祇的、引導他們進入世界的大海音聲如意寶王之色，諸佛如來就會為他們示現，使這些眾生能夠見到如來顯現出阿僧祇的、引導他們進入世界的大海音聲如意寶王之色，沒有任何障礙。『文殊師利！對於那些可以被教化的眾生，如果他們應該見到如來顯現出阿僧祇的、引導他們進入三世（過去、現在、未來）所說的大海音聲如意寶王之色，諸佛如來就會為他們示現，使這些眾生能夠見到如來顯現出阿僧祇的、引導他們進入三世所說的大海音聲如意寶王之色，沒有任何障礙。

【English Translation】 English version The appearance of the Cintāmaṇi-rāja (wish-fulfilling jewel king) is without any obstruction. 『Mañjuśrī! For those sentient beings who can be converted, if they should see the Tathāgata manifesting the color of the Ocean Sound Cintāmaṇi-rāja that leads them into the Bodhisattva path, which is as numerous as asaṃkhya, the Tathāgatas will manifest it for them, enabling those sentient beings to see the Tathāgata manifesting the color of the Ocean Sound Cintāmaṇi-rāja that leads them into the Bodhisattva path, which is as numerous as asaṃkhya, without any obstruction. 『Mañjuśrī! For those sentient beings who can be converted, if they should see the Tathāgata manifesting the color of the Ocean Sound Cintāmaṇi-rāja that leads them into the realm of the Tathāgata, which is as numerous as asaṃkhya, the Tathāgatas will manifest it for them, enabling those sentient beings to see the Tathāgata manifesting the color of the Ocean Sound Cintāmaṇi-rāja that leads them into the realm of the Tathāgata, which is as numerous as asaṃkhya, without any obstruction. 『Mañjuśrī! For those sentient beings who can be converted, if they should see the Tathāgata manifesting the color of the Ocean Sound Cintāmaṇi-rāja that leads them to accord with the minds and practices of sentient beings, which is as numerous as asaṃkhya, the Tathāgatas will manifest it for them, enabling those sentient beings to see the Tathāgata manifesting the color of the Ocean Sound Cintāmaṇi-rāja that leads them to accord with the minds and practices of sentient beings, which is as numerous as asaṃkhya, without any obstruction. 『Mañjuśrī! For those sentient beings who can be converted, if they should see the Tathāgata manifesting the color of the Ocean Sound Cintāmaṇi-rāja that leads them into a kalpa, which is as numerous as asaṃkhya, the Tathāgatas will manifest it for them, enabling those sentient beings to see the Tathāgata manifesting the color of the Ocean Sound Cintāmaṇi-rāja that leads them into a kalpa, which is as numerous as asaṃkhya, without any obstruction. 『Mañjuśrī! For those sentient beings who can be converted, if they should see the Tathāgata manifesting the color of the Ocean Sound Cintāmaṇi-rāja that leads them into a world, which is as numerous as asaṃkhya, the Tathāgatas will manifest it for them, enabling those sentient beings to see the Tathāgata manifesting the color of the Ocean Sound Cintāmaṇi-rāja that leads them into a world, which is as numerous as asaṃkhya, without any obstruction. 『Mañjuśrī! For those sentient beings who can be converted, if they should see the Tathāgata manifesting the color of the Ocean Sound Cintāmaṇi-rāja that leads them into the teachings of the three times (past, present, and future), which is as numerous as asaṃkhya, the Tathāgatas will manifest it for them, enabling those sentient beings to see the Tathāgata manifesting the color of the Ocean Sound Cintāmaṇi-rāja that leads them into the teachings of the three times, which is as numerous as asaṃkhya, without any obstruction.'

「文殊師利！可化眾生，若有應見出阿僧祇令入三世大海音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇令入三世大海音聲如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見出阿僧祇令入不疲倦心大海音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇令入不疲倦心大海音聲如意寶王之色，無有障礙。

「文殊師利！可化眾生，若有應見出阿僧祇令入無差別智大海音聲如意寶王色者，諸佛如來即為示現，令彼眾生得見如來出阿僧祇令入無差別智大海音聲如意寶王之色，無有障礙。何以故？以得不共法相應故。

「文殊師利！如大琉璃如意寶王，垢衣所纏，依垢衣故，種種事現。而大琉璃如意寶王，不分別離分別，而自然如是，無分別離分別，自然如是，種種事現。何以故？以不共法相應故。

「文殊師利！如是諸佛、如來、應、正遍知，依可化眾生，如是示現種種色行。而諸佛如來，不分別離分別，而自然如是，無分別離分別，自然如是，種種異異，諸事可見。何以故？以得不共法相應故。

「文殊師利！是名諸佛如來無障礙智。

「文殊師利！云何諸佛如來無障礙智？

「文殊師利！所謂諸佛如來，十方世界，一切種種

【現代漢語翻譯】現代漢語譯本：文殊師利（Manjusri，菩薩名）！對於可以被教化的眾生，如果他們應當見到諸佛如來顯現出『出阿僧祇（asamkhya，無數）令入三世大海音聲如意寶王』（象徵佛的智慧和力量）的形象，諸佛如來就會為他們示現，使這些眾生能夠見到如來顯現的『出阿僧祇令入三世大海音聲如意寶王』的形象，沒有任何障礙。文殊師利！對於可以被教化的眾生，如果他們應當見到諸佛如來顯現出『出阿僧祇令入不疲倦心大海音聲如意寶王』（象徵佛的精進和慈悲）的形象，諸佛如來就會為他們示現，使這些眾生能夠見到如來顯現的『出阿僧祇令入不疲倦心大海音聲如意寶王』的形象，沒有任何障礙。文殊師利！對於可以被教化的眾生，如果他們應當見到諸佛如來顯現出『出阿僧祇令入無差別智大海音聲如意寶王』（象徵佛的平等智慧）的形象，諸佛如來就會為他們示現，使這些眾生能夠見到如來顯現的『出阿僧祇令入無差別智大海音聲如意寶王』的形象，沒有任何障礙。為什麼呢？因為諸佛如來獲得了不共法（Buddha's unique qualities）的相應。文殊師利！就像巨大的琉璃如意寶王（a wish-fulfilling jewel），被污垢的衣物纏繞，因為這污垢的衣物，顯現出種種不同的現象。而這巨大的琉璃如意寶王，並不分別這些現象，而是自然而然地如此，不分別，自然而然地如此，顯現出種種不同的現象。為什麼呢？因為這寶王具有不共法的相應。文殊師利！諸佛、如來、應、正遍知（Tathagata, Arhat, Samyaksambuddha，佛的各種稱號），也是如此，依據可以被教化的眾生，示現出種種不同的形象和行為。而諸佛如來，並不分別這些示現，而是自然而然地如此，不分別，自然而然地如此，顯現出種種不同，各種各樣的事情都可以被看到。為什麼呢？因為諸佛如來獲得了不共法的相應。文殊師利！這就是諸佛如來的無障礙智（unobstructed wisdom）。文殊師利！什麼是諸佛如來的無障礙智呢？文殊師利！所謂的諸佛如來，在十方世界，一切種種

【English Translation】 English version: Manjusri! For those sentient beings who can be transformed, if they should see the Tathagatas manifesting the form of 'emerging from asamkhya (countless) and entering the ocean of the three times, the sound of the wish-fulfilling jewel king' (symbolizing the Buddha's wisdom and power), the Tathagatas will manifest for them, enabling these beings to see the form of the Tathagatas manifesting 'emerging from asamkhya and entering the ocean of the three times, the sound of the wish-fulfilling jewel king', without any obstruction. Manjusri! For those sentient beings who can be transformed, if they should see the Tathagatas manifesting the form of 'emerging from asamkhya and entering the ocean of unwearied mind, the sound of the wish-fulfilling jewel king' (symbolizing the Buddha's diligence and compassion), the Tathagatas will manifest for them, enabling these beings to see the form of the Tathagatas manifesting 'emerging from asamkhya and entering the ocean of unwearied mind, the sound of the wish-fulfilling jewel king', without any obstruction. Manjusri! For those sentient beings who can be transformed, if they should see the Tathagatas manifesting the form of 'emerging from asamkhya and entering the ocean of non-discriminating wisdom, the sound of the wish-fulfilling jewel king' (symbolizing the Buddha's equal wisdom), the Tathagatas will manifest for them, enabling these beings to see the form of the Tathagatas manifesting 'emerging from asamkhya and entering the ocean of non-discriminating wisdom, the sound of the wish-fulfilling jewel king', without any obstruction. Why is this so? Because the Tathagatas have attained the correspondence with the unique qualities (Buddha's unique qualities). Manjusri! It is like a great crystal wish-fulfilling jewel king, which is wrapped in soiled clothes. Because of these soiled clothes, various phenomena appear. However, this great crystal wish-fulfilling jewel king does not discriminate these phenomena, but is naturally so. Without discrimination, it is naturally so, and various phenomena appear. Why is this so? Because this jewel king has the correspondence with the unique qualities. Manjusri! The Buddhas, Tathagatas, Arhats, Samyaksambuddhas (various titles of the Buddha), are also like this. Based on the sentient beings who can be transformed, they manifest various forms and actions. However, the Tathagatas do not discriminate these manifestations, but are naturally so. Without discrimination, they are naturally so, and various different things can be seen. Why is this so? Because the Tathagatas have attained the correspondence with the unique qualities. Manjusri! This is called the unobstructed wisdom of the Tathagatas. Manjusri! What is the unobstructed wisdom of the Tathagatas? Manjusri! The so-called Tathagatas, in the ten directions of the world, all kinds of

異異世界，一一世界微塵數世界，令入如是微塵數世界智大海，無有障礙。

「文殊師利！一切種種異異世界，一一世界，一一四天下，一切世界微塵數異異功德，一一功德莊嚴大海，于唸唸間，有阿僧祇異異說智，無有障礙。

「如是種種異異世界，一切佛國土微塵數智，功德莊嚴大海，于唸唸間，有阿僧祇異異說智，無有障礙。

「如是種種異異世界，一切佛國土微塵數波羅蜜大海，于唸唸間，有阿僧祇異異說智，無有障礙。

「如是種種異異世界，一切佛國土微塵數住地大海，于唸唸間，有阿僧祇異異說智，無有障礙。

「如是種種異異世界，一切佛國土微塵數陀羅尼大海，于唸唸間，有阿僧祇異異說智，無有障礙。

「如是種種異異世界，一切佛國土微塵數三昧大海，于唸唸間，有阿僧祇異異說智，無有障礙。

「如是種種異異世界，一切佛國土微塵數解脫大海，于唸唸間，有阿僧祇異異說智，無有障礙。

「如是種種異異世界，一切佛國土微塵數無礙樂說辯才大海，于唸唸間，有阿僧祇異異說智，無有障礙。

「如是種種異異世界，一切佛國土微塵數神通大海，于唸唸間，有阿僧祇異異說智，無有障礙。

「如是種種異異世界，一切佛國土

【現代漢語翻譯】現代漢語譯本不同的世界，每一個世界都如同微塵般眾多，使之進入如此微塵數般的世界智慧大海，沒有任何障礙。『文殊師利（Manjusri，菩薩名）！一切種種不同的世界，每一個世界，每一個四天下（Sì-tiānxià，佛教宇宙觀中的一個世界單位），一切世界微塵數般不同的功德，每一個功德都莊嚴如大海，在每一個念頭之間，都有無數（阿僧祇，asamkhya）不同的說法智慧，沒有任何障礙。『像這樣種種不同的世界，一切佛國土微塵數般的智慧，功德莊嚴如大海，在每一個念頭之間，都有無數不同的說法智慧，沒有任何障礙。『像這樣種種不同的世界，一切佛國土微塵數般的波羅蜜（pāramitā，到達彼岸的方法，如佈施、持戒等）大海，在每一個念頭之間，都有無數不同的說法智慧，沒有任何障礙。『像這樣種種不同的世界，一切佛國土微塵數般的住地（zhùdì，菩薩修行所處的階段）大海，在每一個念頭之間，都有無數不同的說法智慧，沒有任何障礙。『像這樣種種不同的世界，一切佛國土微塵數般的陀羅尼（dhāraṇī，總持，記憶和理解佛法的能力）大海，在每一個念頭之間，都有無數不同的說法智慧，沒有任何障礙。『像這樣種種不同的世界，一切佛國土微塵數般的三昧（samādhi，禪定）大海，在每一個念頭之間，都有無數不同的說法智慧，沒有任何障礙。『像這樣種種不同的世界，一切佛國土微塵數般的解脫（vimoksha，從束縛中解脫）大海，在每一個念頭之間，都有無數不同的說法智慧，沒有任何障礙。『像這樣種種不同的世界，一切佛國土微塵數般的無礙樂說辯才大海，在每一個念頭之間，都有無數不同的說法智慧，沒有任何障礙。『像這樣種種不同的世界，一切佛國土微塵數般的神通（abhijñā，超自然能力）大海，在每一個念頭之間，都有無數不同的說法智慧，沒有任何障礙。『像這樣種種不同的世界，一切佛國土

【English Translation】 English version Different worlds, each world as numerous as dust motes, causing them to enter such a sea of wisdom of worlds as numerous as dust motes, without any obstruction. 『Manjusri! All sorts of different worlds, each world, each of the four continents (Sì-tiānxià, a unit of the Buddhist cosmology), all the different merits as numerous as dust motes in all the worlds, each merit as magnificent as an ocean, in every thought, there are countless (asamkhya) different wisdoms of speech, without any obstruction.』『Like this, all sorts of different worlds, the wisdom as numerous as dust motes in all Buddha lands, the merits as magnificent as an ocean, in every thought, there are countless different wisdoms of speech, without any obstruction.』『Like this, all sorts of different worlds, the oceans of perfections (pāramitā, ways to reach the other shore, such as giving, morality, etc.) as numerous as dust motes in all Buddha lands, in every thought, there are countless different wisdoms of speech, without any obstruction.』『Like this, all sorts of different worlds, the oceans of stages (zhùdì, stages of a Bodhisattva's practice) as numerous as dust motes in all Buddha lands, in every thought, there are countless different wisdoms of speech, without any obstruction.』『Like this, all sorts of different worlds, the oceans of dharanis (dhāraṇī, retention, the ability to remember and understand the Dharma) as numerous as dust motes in all Buddha lands, in every thought, there are countless different wisdoms of speech, without any obstruction.』『Like this, all sorts of different worlds, the oceans of samadhi (samādhi, meditative concentration) as numerous as dust motes in all Buddha lands, in every thought, there are countless different wisdoms of speech, without any obstruction.』『Like this, all sorts of different worlds, the oceans of liberation (vimoksha, freedom from bondage) as numerous as dust motes in all Buddha lands, in every thought, there are countless different wisdoms of speech, without any obstruction.』『Like this, all sorts of different worlds, the oceans of unobstructed eloquence as numerous as dust motes in all Buddha lands, in every thought, there are countless different wisdoms of speech, without any obstruction.』『Like this, all sorts of different worlds, the oceans of supernormal powers (abhijñā, supernatural abilities) as numerous as dust motes in all Buddha lands, in every thought, there are countless different wisdoms of speech, without any obstruction.』『Like this, all sorts of different worlds, all Buddha lands

微塵數大愿大海，于唸唸間，有阿僧祇異異說智，無有障礙。

「如是種種異異世界，一切佛國土微塵數發勤精進大海，于唸唸間，有阿僧祇異異說智，無有障礙。

「如是種種異異世界，一切佛國土微塵數得安隱大海，于唸唸間，有阿僧祇異異說智，無有障礙。

「如是種種異異世界，一切佛國土微塵數令入菩薩行大海，于唸唸間，有阿僧祇異異說智，無有障礙。

「如是種種異異世界，一切佛國土微塵數令入如來大海，于唸唸間，有阿僧祇異異說智，無有障礙。

「如是種種異異世界，一切佛國土微塵數令入隨順眾生心行大海，于唸唸間，有阿僧祇異異說智，無有障礙。

「如是種種異異世界，一切佛國土微塵數令入劫大海，于唸唸間，有阿僧祇異異說智，無有障礙。

「如是種種異異世界，一切佛國土微塵數令入世界大海，于唸唸間，有阿僧祇異異說智，無有障礙。

「如是種種異異世界，一切佛國土微塵數令入三世說大海，于唸唸間，有阿僧祇異異說智，無有障礙。

「如是種種異異世界，一切佛國土微塵數令入三世大海，于唸唸間，有阿僧祇異異說智，無有障礙。

「如是種種異異世界，一切佛國土微塵數令入不疲惓心大海，于唸唸間，有

【現代漢語翻譯】現代漢語譯本如同微塵數量般廣大的誓願海洋，在每一個念頭之間，都擁有無數（阿僧祇）種不同的智慧，沒有任何障礙。如同這樣種種不同的世界，一切佛國土如同微塵數量般發起精進的海洋，在每一個念頭之間，都擁有無數（阿僧祇）種不同的智慧，沒有任何障礙。如同這樣種種不同的世界，一切佛國土如同微塵數量般獲得安穩的海洋，在每一個念頭之間，都擁有無數（阿僧祇）種不同的智慧，沒有任何障礙。如同這樣種種不同的世界，一切佛國土如同微塵數量般令眾生進入菩薩修行的海洋，在每一個念頭之間，都擁有無數（阿僧祇）種不同的智慧，沒有任何障礙。如同這樣種種不同的世界，一切佛國土如同微塵數量般令眾生進入如來境界的海洋，在每一個念頭之間，都擁有無數（阿僧祇）種不同的智慧，沒有任何障礙。如同這樣種種不同的世界，一切佛國土如同微塵數量般令眾生進入隨順眾生心行的海洋，在每一個念頭之間，都擁有無數（阿僧祇）種不同的智慧，沒有任何障礙。如同這樣種種不同的世界，一切佛國土如同微塵數量般令眾生進入劫（kalpa）的海洋，在每一個念頭之間，都擁有無數（阿僧祇）種不同的智慧，沒有任何障礙。如同這樣種種不同的世界，一切佛國土如同微塵數量般令眾生進入世界的海洋，在每一個念頭之間，都擁有無數（阿僧祇）種不同的智慧，沒有任何障礙。如同這樣種種不同的世界，一切佛國土如同微塵數量般令眾生進入三世（過去、現在、未來）說法的海洋，在每一個念頭之間，都擁有無數（阿僧祇）種不同的智慧，沒有任何障礙。如同這樣種種不同的世界，一切佛國土如同微塵數量般令眾生進入三世（過去、現在、未來）的海洋，在每一個念頭之間，都擁有無數（阿僧祇）種不同的智慧，沒有任何障礙。如同這樣種種不同的世界，一切佛國土如同微塵數量般令眾生進入不疲倦的心的海洋，在每一個念頭之間，都擁有

【English Translation】 English version Like an ocean of great vows as numerous as dust particles, in every thought moment, there are countless (asamkhya) different kinds of wisdom, without any obstruction. Like these various different worlds, an ocean of diligent effort as numerous as dust particles in all Buddha lands, in every thought moment, there are countless (asamkhya) different kinds of wisdom, without any obstruction. Like these various different worlds, an ocean of obtaining peace and security as numerous as dust particles in all Buddha lands, in every thought moment, there are countless (asamkhya) different kinds of wisdom, without any obstruction. Like these various different worlds, an ocean of leading beings into the practice of Bodhisattvas as numerous as dust particles in all Buddha lands, in every thought moment, there are countless (asamkhya) different kinds of wisdom, without any obstruction. Like these various different worlds, an ocean of leading beings into the realm of Tathagata as numerous as dust particles in all Buddha lands, in every thought moment, there are countless (asamkhya) different kinds of wisdom, without any obstruction. Like these various different worlds, an ocean of leading beings into accordance with the minds and actions of sentient beings as numerous as dust particles in all Buddha lands, in every thought moment, there are countless (asamkhya) different kinds of wisdom, without any obstruction. Like these various different worlds, an ocean of leading beings into kalpas (kalpa) as numerous as dust particles in all Buddha lands, in every thought moment, there are countless (asamkhya) different kinds of wisdom, without any obstruction. Like these various different worlds, an ocean of leading beings into the world as numerous as dust particles in all Buddha lands, in every thought moment, there are countless (asamkhya) different kinds of wisdom, without any obstruction. Like these various different worlds, an ocean of leading beings into the teachings of the three times (past, present, future) as numerous as dust particles in all Buddha lands, in every thought moment, there are countless (asamkhya) different kinds of wisdom, without any obstruction. Like these various different worlds, an ocean of leading beings into the three times (past, present, future) as numerous as dust particles in all Buddha lands, in every thought moment, there are countless (asamkhya) different kinds of wisdom, without any obstruction. Like these various different worlds, an ocean of leading beings into a tireless mind as numerous as dust particles in all Buddha lands, in every thought moment, there are

阿僧祇異異說智，無有障礙。

「如是種種異異世界，一切佛國土微塵數令入無差別智大海，于唸唸間，有阿僧祇異異說智，無有障礙。何以故？以得自然智故。

「文殊師利！譬如山河深谷等中，聞于響聲，依異異聲異異名字而出種種異異響聲，而山谷等不分別離分別，而自然如是無作心，無分別離分別，自然如是，種種聲現。何以故？以不共法相應故。

「文殊師利！諸佛如來說法音聲，亦復如是，隨眾生心，隨諸眾生可化，種種法門，聞種種聲，種種自說，而諸佛如來不分別離分別，而自然如是，無分別離分別，自然如是，種種聲現。何以故？以得不共法相應故。

「文殊師利！是名略說諸佛如來無障礙智，若廣說者，盡未來際，劫數住持，不可說盡。

「文殊師利！云何諸佛如來教化眾生力？

「文殊師利！所謂諸佛如來肉髻，十方世界一切世界，一切住處，一一世界，一一閻浮提，無障無礙，無有差別，遍覆一切虛空法界，一切世間教化眾生，盡未來際，遍至無邊世界，劫數住持無有休息。

「文殊師利！如是如來三十二相，於一一相，十方世界，一切世界，一切住處，一一世界，一一閻浮提，無障無礙，無有差別，遍覆一切虛空法界，一切世間教化眾生，盡

【現代漢語翻譯】現代漢語譯本無數種不同的智慧說法，沒有任何障礙。『像這樣種種不同的世界，所有佛國土的微塵數量都融入無差別的智慧大海中，在每一個念頭之間，都有無數種不同的智慧說法，沒有任何障礙。為什麼呢？因為獲得了自然智慧的緣故。』『文殊師利（Manjusri，菩薩名）！譬如在山河深谷等地方，聽到迴響的聲音，依據不同的聲音和不同的名稱而發出種種不同的迴響，而山谷等地方並不分別或離開分別，而是自然而然地這樣，沒有造作的心，沒有分別或離開分別，自然而然地這樣，種種聲音顯現。為什麼呢？因為與不共法（Buddha's unique qualities）相應。』『文殊師利！諸佛如來說法的聲音，也像這樣，隨著眾生的心，隨著眾生可以被教化的程度，用種種法門，聽到種種聲音，種種自說，而諸佛如來並不分別或離開分別，而是自然而然地這樣，沒有分別或離開分別，自然而然地這樣，種種聲音顯現。為什麼呢？因為獲得了與不共法相應的緣故。』『文殊師利！這叫做簡略地說諸佛如來的無障礙智慧，如果詳細說的話，即使到未來無盡的時間，經歷無數劫的時間，也無法說完。』『文殊師利！諸佛如來教化眾生的力量是怎樣的呢？』『文殊師利！所謂諸佛如來的肉髻（Usnisa，頂髻），在十方世界的一切世界，一切住處，每一個世界，每一個閻浮提（Jambudvipa，人類居住的洲），沒有障礙，沒有差別，遍覆一切虛空法界，在一切世間教化眾生，直到未來無盡的時間，遍及無邊的世界，經歷無數劫的時間，沒有休息。』『文殊師利！像這樣如來的三十二相（32 marks of a Buddha），在每一個相，十方世界的一切世界，一切住處，每一個世界，每一個閻浮提，沒有障礙，沒有差別，遍覆一切虛空法界，在一切世間教化眾生，直到未來無盡的時間，遍及無邊的世界，經歷無數劫的時間，沒有休息。』

【English Translation】 English version Innumerable different kinds of wisdom teachings, without any obstacles. 'Like this, in all sorts of different worlds, the number of dust particles in all Buddha lands merge into the ocean of undifferentiated wisdom. In every moment, there are innumerable different kinds of wisdom teachings, without any obstacles. Why is this? Because of attaining natural wisdom.' 'Manjusri! For example, in mountains, rivers, deep valleys, etc., when one hears an echo, based on different sounds and different names, various different echoes emerge. Yet, the mountains and valleys do not differentiate or separate, but naturally are like this, without any contrived mind, without differentiation or separation, naturally like this, various sounds appear. Why is this? Because it is in accordance with the non-common dharmas (Buddha's unique qualities).' 'Manjusri! The voice of the Buddhas when teaching the Dharma is also like this. According to the minds of sentient beings, according to the extent to which sentient beings can be transformed, using various Dharma methods, hearing various sounds, speaking in various ways, yet the Buddhas do not differentiate or separate, but naturally are like this, without differentiation or separation, naturally like this, various sounds appear. Why is this? Because of attaining accordance with the non-common dharmas.' 'Manjusri! This is called a brief explanation of the unobstructed wisdom of the Buddhas. If explained in detail, even if it were to continue until the endless future, for countless eons, it could not be fully described.' 'Manjusri! What is the power of the Buddhas to teach sentient beings?' 'Manjusri! The Ushnisa (topknot) of the Buddhas, in all worlds of the ten directions, in all places, in each world, in each Jambudvipa (the continent where humans live), without obstruction, without difference, covers the entire Dharma realm of empty space, teaching sentient beings in all worlds, until the endless future, reaching boundless worlds, continuing for countless eons without rest.' 'Manjusri! Like this, the thirty-two marks of a Buddha, in each mark, in all worlds of the ten directions, in all places, in each world, in each Jambudvipa, without obstruction, without difference, covers the entire Dharma realm of empty space, teaching sentient beings in all worlds, until the endless future, reaching boundless worlds, continuing for countless eons without rest.'

未來際，遍至無邊世界，劫數住持無有休息。

「文殊師利！如是如來八十種好，於一一好，十方世界，一切世界，一切住處，一一世界，一一閻浮提，無障無礙，無有差別，遍覆一切虛空法界，一切世間教化眾生，盡未來際，遍至無邊世界，劫數住持無有休息。

「文殊師利！如是如來一切毛孔，一一毛孔，十方世界，一切世界一切住處，一一世界，一一閻浮提，無障無礙無有差別，遍覆一切虛空法界，一切世間教化眾生，盡未來際，遍至無邊世界劫數住持無有休息。

「文殊師利！如是如來一切資生，十方世界，一切世界，一切住處，一一世界，一一閻浮提，無障無礙，無有差別，遍覆一切虛空法界，一切世間教化眾生，盡未來際，遍至無邊世界劫數住持，無有休息。何以故？以得不共法相應故。不共法相應者，依本願力故，為諸眾生住持力故。

「文殊師利！是名略說諸佛如來教化眾生力，若廣說者，盡未來際劫數住持，不可說盡。

「文殊師利！云何諸佛如來普門現前？

「文殊師利！所謂諸佛如來，十方世界，一切世界，一切住處，一一世界，一一閻浮提，一一微塵。文殊師利！過五十世界微塵數世界、微塵大海，阿僧祇百千萬億那由他微塵數一切世界，一一世界微

【現代漢語翻譯】現代漢語譯本未來，遍及無邊世界，經歷無數劫數持續存在，永不停息。

『文殊師利（Manjusri，菩薩名）！如來（Tathagata，佛的稱號）的這八十種好相，在每一個好相中，都遍佈十方世界、一切世界、一切住處，每一個世界、每一個閻浮提（Jambudvipa，人所居住的四大洲之一），沒有障礙，沒有差別，覆蓋一切虛空法界，在一切世間教化眾生，直到未來，遍及無邊世界，經歷無數劫數持續存在，永不停息。』

『文殊師利！如來的一切毛孔，每一個毛孔，都遍佈十方世界、一切世界、一切住處，每一個世界、每一個閻浮提，沒有障礙，沒有差別，覆蓋一切虛空法界，在一切世間教化眾生，直到未來，遍及無邊世界，經歷無數劫數持續存在，永不停息。』

『文殊師利！如來的一切資生之物，遍佈十方世界、一切世界、一切住處，每一個世界、每一個閻浮提，沒有障礙，沒有差別，覆蓋一切虛空法界，在一切世間教化眾生，直到未來，遍及無邊世界，經歷無數劫數持續存在，永不停息。為什麼呢？因為獲得了不共法（Buddha's unique qualities）的相應。所謂不共法相應，是依仗本願力（original vows）的緣故，是爲了諸眾生住持的緣故。』

『文殊師利！這便是略說諸佛如來教化眾生的力量，如果廣說，即使經歷未來無數劫數，也無法說盡。』

『文殊師利！諸佛如來如何普遍顯現呢？』

『文殊師利！所謂諸佛如來，在十方世界、一切世界、一切住處，每一個世界、每一個閻浮提，每一個微塵中。文殊師利！超過五十個世界微塵數的世界、微塵大海，阿僧祇（asamkhya，無數）百千萬億那由他（nayuta，極大的數目）微塵數的一切世界，每一個世界微

【English Translation】 English version In the future, reaching boundless worlds, enduring through countless kalpas without rest.

'Manjusri! (a Bodhisattva's name) These eighty excellent characteristics of the Tathagata (an epithet of the Buddha), in each and every characteristic, pervade the ten directions, all worlds, all abodes, each world, each Jambudvipa (one of the four great continents inhabited by humans), without obstruction, without difference, covering all of the Dharma realm of empty space, teaching sentient beings in all realms, until the future, reaching boundless worlds, enduring through countless kalpas without rest.'

'Manjusri! Every pore of the Tathagata, each and every pore, pervades the ten directions, all worlds, all abodes, each world, each Jambudvipa, without obstruction, without difference, covering all of the Dharma realm of empty space, teaching sentient beings in all realms, until the future, reaching boundless worlds, enduring through countless kalpas without rest.'

'Manjusri! All the resources of the Tathagata, pervade the ten directions, all worlds, all abodes, each world, each Jambudvipa, without obstruction, without difference, covering all of the Dharma realm of empty space, teaching sentient beings in all realms, until the future, reaching boundless worlds, enduring through countless kalpas without rest. Why is this so? Because of attaining the correspondence with the unique qualities of the Buddha. This correspondence with the unique qualities is due to the power of the original vows, and for the sake of sustaining all sentient beings.'

'Manjusri! This is a brief explanation of the power of the Buddhas and Tathagatas to teach sentient beings. If explained in detail, even through countless kalpas in the future, it could not be fully described.'

'Manjusri! How do the Buddhas and Tathagatas universally manifest?'

'Manjusri! The so-called Buddhas and Tathagatas are in the ten directions, all worlds, all abodes, each world, each Jambudvipa, in each and every mote of dust. Manjusri! Beyond the number of motes of dust in fifty worlds, the great ocean of motes of dust, asamkhya (countless) hundreds of millions of nayutas (a very large number) of motes of dust in all worlds, in each world, a'

塵數種種差別菩薩大海，如是處住，而不障礙。一切眾生，住於四天下諸須彌山，大須彌山，斫迦羅山，摩訶斫迦羅山，城邑聚落，諸國土等，大河大池，無所妨礙，如本不異，而有是事。何以故？以得不共法相應故，而隨眾生心，隨眾生可化，天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、帝釋梵天、人及非人、諸菩薩等，各各皆見諸佛如來普現其前。何以故？以得不共法相應故。

「文殊師利！譬如白月於十五日正中夜時，閻浮提中，若男若女童男童女，一切皆見月輪現前。而彼月輪，不分別離分別，而自然如是，無分別離分別，自然如是，一切皆見。何以故？以不共法相應故。

「文殊師利！諸佛如來亦復如是，十方世界，一切世界，住處眾生，隨眾生心，隨眾生可化，各各皆見諸佛如來現於其前。而諸佛如來，不分別離分別，而自然如是，無分別離分別，自然如是，一切皆見。何以故？以得不共法相應故。

「文殊師利！是名略說諸佛如來普門現前，若廣說者，盡未來際劫數住持，不可說盡。

「文殊師利！云何諸佛如來清凈佛國土？

「文殊師利！所謂諸佛如來，十方世界，一切世界，種種住處，一一世界，一一微塵中，入一切世界微塵數世界海功德莊嚴大海

【現代漢語翻譯】現代漢語譯本如微塵般眾多的菩薩們，安住于各自的境界，互不障礙。一切眾生，居住在四大洲（四天下）的須彌山（Sumeru，佛教宇宙觀中的中心山）、大須彌山、斫迦羅山（Cakravala，圍繞須彌山的山脈）、摩訶斫迦羅山（Mahacakravala，更大的山脈），以及城邑、村落、各個國土等，還有大河、大池，彼此之間互不妨礙，如同原本如此，而這些事情確實存在。這是為什麼呢？因為他們獲得了不共法（Buddha's unique teachings）的相應，並且隨順眾生的心意，隨順眾生可以被教化的程度。天龍（Naga，龍神）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，好戰的神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，半人半鳥的樂神）、摩睺羅伽（Mahoraga，大蟒神）、帝釋（Indra，天神之王）、梵天（Brahma，創造之神）、人和非人、以及諸菩薩等，都各自看見諸佛如來普遍顯現在他們面前。這是為什麼呢？因為他們獲得了不共法的相應。「文殊師利（Manjusri，智慧的象徵）！譬如白月在十五日正中夜時，在閻浮提（Jambudvipa，我們所居住的娑婆世界）中，無論是男人、女人、男孩還是女孩，所有人都看見月輪顯現在眼前。而那月輪，不分別離分別，自然而然就是那樣，沒有分別離分別，自然而然就是那樣，所有人都看見。這是為什麼呢？因為與不共法相應。「文殊師利！諸佛如來也是如此，在十方世界，一切世界，居住在那裡的眾生，隨順眾生的心意，隨順眾生可以被教化的程度，都各自看見諸佛如來顯現在他們面前。而諸佛如來，不分別離分別，自然而然就是那樣，沒有分別離分別，自然而然就是那樣，所有人都看見。這是為什麼呢？因為與不共法相應。「文殊師利！這名為略說諸佛如來普遍顯現，如果廣說的話，即使盡未來際的劫數（kalpa，佛教的時間單位）也無法說完。「文殊師利！什麼是諸佛如來清凈的佛國土呢？」「文殊師利！所謂諸佛如來，在十方世界，一切世界，各種各樣的住處，每一個世界，每一個微塵中，都進入一切世界微塵數的世界海功德莊嚴大海。

【English Translation】 English version The bodhisattvas, as numerous as dust particles, dwell in their respective realms without obstructing one another. All sentient beings, residing in the four continents (Caturdvipa) of Sumeru (the central mountain in Buddhist cosmology), Great Sumeru, Cakravala (the mountain range surrounding Sumeru), Mahacakravala (a larger mountain range), as well as cities, villages, various lands, great rivers, and great ponds, do not hinder each other, remaining as they originally are, and yet these things exist. Why is this so? It is because they have attained the correspondence with the unique teachings (Buddha's unique teachings), and they follow the minds of sentient beings, and the extent to which sentient beings can be taught. Devas (Naga, dragon gods), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (warrior gods), Garudas (mythical bird-like creatures), Kinnaras (half-human, half-bird musicians), Mahoragas (great serpent gods), Indra (king of the gods), Brahma (creator god), humans and non-humans, and all bodhisattvas, each see the Buddhas appearing universally before them. Why is this so? It is because they have attained the correspondence with the unique teachings. 「Manjusri (symbol of wisdom)! For example, during the full moon night of the fifteenth day, in Jambudvipa (the world we inhabit), whether men, women, boys, or girls, all see the moon appear before them. And that moon, without distinguishing or separating, is naturally so, without distinguishing or separating, is naturally so, and all see it. Why is this so? It is because of the correspondence with the unique teachings.」「Manjusri! The Buddhas are also like this. In the ten directions, in all worlds, the sentient beings residing there, according to their minds, and the extent to which they can be taught, each sees the Buddhas appearing before them. And the Buddhas, without distinguishing or separating, are naturally so, without distinguishing or separating, are naturally so, and all see them. Why is this so? It is because of the correspondence with the unique teachings.」「Manjusri! This is a brief explanation of the universal appearance of the Buddhas. If explained in detail, even if one were to dwell for kalpas (Buddhist unit of time) into the future, it could not be fully described.」「Manjusri! What is the pure Buddha-land of the Buddhas?」「Manjusri! The so-called Buddhas, in the ten directions, in all worlds, in various dwelling places, in each world, in each dust particle, enter into the ocean of meritorious adornments of the world-seas as numerous as dust particles in all worlds.

，有阿僧祇異異說智，能清凈之；或有世界海智功德莊嚴大海，有阿僧祇異異說智，能清凈之；或有世界海波羅蜜大海，有阿僧祇異異說智，能清凈之；或有世界海住地大海，有阿僧祇異異說智，能清凈之；或有世界海陀羅尼大海，有阿僧祇異異說智，能清凈之；或有世界海三昧大海，有阿僧祇異異說智，能清凈之；或有世界海解脫大海，有阿僧祇異異說智，能清凈之；或有世界海、無礙樂說辯才大海，有阿僧祇異異說智，能清凈之；或有世界海神通大海，有阿僧祇異異說智，能清凈之；或有世界海大愿大海，有阿僧祇異異說智，能清凈之；或有世界海發勤精進大海，有阿僧祇異異說智，能清凈之；或有世界海得安隱大海，有阿僧祇異異說智，能清凈之；或有世界海令入菩薩行大海，有阿僧祇異異說智，能清凈之；或有世界海令入如來大海，有阿僧祇異異說智，能清凈之；或有世界海令入隨順眾生心行大海，有阿僧祇異異說智，能清凈之；或有世界海令入劫大海，有阿僧祇異異說智，能清凈之；或有世界海令入世界大海，有阿僧祇異異說智，能清凈之；或有世界海令入三世說大海，有阿僧祇異異說智，能清凈之；或有世界海令入三世大海，有阿僧祇異異說智，能清凈之；或有世界海令入不疲倦心大海，有阿僧祇異異說

【現代漢語翻譯】現代漢語譯本有的世界海，具有無數種不同的智慧，能夠凈化它；有的世界海，具有功德莊嚴的大海，具有無數種不同的智慧，能夠凈化它；有的世界海，具有波羅蜜（到達彼岸的方法）的大海，具有無數種不同的智慧，能夠凈化它；有的世界海，具有住地（修行所處的境界）的大海，具有無數種不同的智慧，能夠凈化它；有的世界海，具有陀羅尼（總持法門）的大海，具有無數種不同的智慧，能夠凈化它；有的世界海，具有三昧（禪定）的大海，具有無數種不同的智慧，能夠凈化它；有的世界海，具有解脫的大海，具有無數種不同的智慧，能夠凈化它；有的世界海，具有無礙的樂說辯才的大海，具有無數種不同的智慧，能夠凈化它；有的世界海，具有神通的大海，具有無數種不同的智慧，能夠凈化它；有的世界海，具有大愿的大海，具有無數種不同的智慧，能夠凈化它；有的世界海，具有發勤精進的大海，具有無數種不同的智慧，能夠凈化它；有的世界海，具有獲得安穩的大海，具有無數種不同的智慧，能夠凈化它；有的世界海，具有令入菩薩行的大海，具有無數種不同的智慧，能夠凈化它；有的世界海，具有令入如來境界的大海，具有無數種不同的智慧，能夠凈化它；有的世界海，具有令入隨順眾生心行的大海，具有無數種不同的智慧，能夠凈化它；有的世界海，具有令入劫（時間單位）的大海，具有無數種不同的智慧，能夠凈化它；有的世界海，具有令入世界的大海，具有無數種不同的智慧，能夠凈化它；有的世界海，具有令入三世（過去、現在、未來）說法的大海，具有無數種不同的智慧，能夠凈化它；有的世界海，具有令入三世的大海，具有無數種不同的智慧，能夠凈化它；有的世界海，具有令入不疲倦心的大海，具有無數種不同的智慧

【English Translation】 English version Some world-seas have immeasurable different kinds of wisdom that can purify them; some world-seas have a great ocean of meritorious adornments, with immeasurable different kinds of wisdom that can purify them; some world-seas have a great ocean of pāramitā (perfections), with immeasurable different kinds of wisdom that can purify them; some world-seas have a great ocean of abodes (stages of practice), with immeasurable different kinds of wisdom that can purify them; some world-seas have a great ocean of dhāraṇī (mantras), with immeasurable different kinds of wisdom that can purify them; some world-seas have a great ocean of samādhi (meditative concentration), with immeasurable different kinds of wisdom that can purify them; some world-seas have a great ocean of liberation, with immeasurable different kinds of wisdom that can purify them; some world-seas have a great ocean of unobstructed eloquence, with immeasurable different kinds of wisdom that can purify them; some world-seas have a great ocean of supernormal powers, with immeasurable different kinds of wisdom that can purify them; some world-seas have a great ocean of great vows, with immeasurable different kinds of wisdom that can purify them; some world-seas have a great ocean of diligent effort, with immeasurable different kinds of wisdom that can purify them; some world-seas have a great ocean of attaining peace and security, with immeasurable different kinds of wisdom that can purify them; some world-seas have a great ocean of entering the bodhisattva path, with immeasurable different kinds of wisdom that can purify them; some world-seas have a great ocean of entering the realm of the Tathāgata (Buddha), with immeasurable different kinds of wisdom that can purify them; some world-seas have a great ocean of entering into accordance with the minds and actions of sentient beings, with immeasurable different kinds of wisdom that can purify them; some world-seas have a great ocean of entering into kalpas (eons), with immeasurable different kinds of wisdom that can purify them; some world-seas have a great ocean of entering into worlds, with immeasurable different kinds of wisdom that can purify them; some world-seas have a great ocean of entering into the teachings of the three times (past, present, future), with immeasurable different kinds of wisdom that can purify them; some world-seas have a great ocean of entering into the three times, with immeasurable different kinds of wisdom that can purify them; some world-seas have a great ocean of entering into an unwearied mind, with immeasurable different kinds of wisdom

智，能清凈之；或有世界海令入無差別智大海，有阿僧祇異異說智，能清凈之；而諸佛如來不動本處。何以故？以得不動法故。

「文殊師利！是名略說諸佛如來清凈佛國土而無所畏，若廣說者盡未來際劫數住持，不可說盡。

「文殊師利！云何諸佛如來無邊之身？

「文殊師利！所謂諸佛如來，十方世界，一切世界，一一世界，一一四天下，過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，一一菩薩大眾大海，過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝功德大海而自莊嚴，以得如是種種異異諸勝功德力住持故，一切皆得現見爾數諸佛如來。

「文殊師利！過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝智功德莊嚴大海而自莊嚴，以得如是種種異異諸勝智功德莊嚴力住持故，一切皆得現見爾數諸佛如來。

「文殊師利！過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝波羅蜜大海而自莊嚴，以得

【現代漢語翻譯】現代漢語譯本：智慧能夠使之清凈；或者有的世界海使之進入無差別的智慧大海，有無數種不同的智慧說法，能夠使之清凈；而諸佛如來卻不離開其根本之處。為什麼呢？因為他們獲得了不動的法性。文殊師利（Manjusri，菩薩名）！這叫做簡略地說明諸佛如來清凈佛國土而無所畏懼，如果詳細說明，即使盡未來際的劫數也無法說完。文殊師利！什麼是諸佛如來無邊之身呢？文殊師利！所謂諸佛如來，在十方世界，一切世界，每一個世界，每一個四天下（Sì-tiānxià，佛教宇宙觀中的一個基本單位），經過五十個世界微塵數的世界微塵大海，無數百千萬億那由他（Nayuta，數量單位）微塵數的諸佛如來菩薩大眾，每一個菩薩大眾大海，經過五十個世界微塵數的世界微塵大海，無數百千萬億那由他微塵數的諸佛如來菩薩大眾，每一個菩薩大眾大海，各自都獲得無數種不同的殊勝功德大海來莊嚴自己，因為獲得如此種種不同的殊勝功德力量的住持，一切眾生都能見到如此數量的諸佛如來。文殊師利！經過五十個世界微塵數的世界微塵大海，無數百千萬億那由他微塵數的諸佛如來菩薩大眾，每一個菩薩大眾大海，各自都獲得無數種不同的殊勝智慧功德莊嚴大海來莊嚴自己，因為獲得如此種種不同的殊勝智慧功德莊嚴力量的住持，一切眾生都能見到如此數量的諸佛如來。文殊師利！經過五十個世界微塵數的世界微塵大海，無數百千萬億那由他微塵數的諸佛如來菩薩大眾，每一個菩薩大眾大海，各自都獲得無數種不同的殊勝波羅蜜（Pāramitā，意為「到彼岸」，指菩薩的修行）大海來莊嚴自己，因為獲得

【English Translation】 English version: Wisdom can purify it; or some world-seas cause it to enter the great ocean of non-discriminating wisdom, and there are countless different expressions of wisdom that can purify it; yet the Tathagatas (Tathāgata, an epithet of the Buddha) do not move from their original place. Why is this? Because they have attained the unmoving Dharma. Manjusri! This is called a brief explanation of the pure Buddha-lands of the Tathagatas, without fear. If explained in detail, even if one were to dwell for countless eons into the future, it could not be fully described. Manjusri! What is the boundless body of the Tathagatas? Manjusri! The so-called Tathagatas, in the ten directions, in all worlds, in each world, in each of the four continents (Sì-tiānxià, a basic unit in Buddhist cosmology), passing through fifty world-dust-number world-dust great oceans, countless hundreds of millions of nayutas (Nayuta, a unit of quantity) of dust-number Tathagatas and Bodhisattva (Bodhisattva, a being on the path to Buddhahood) assemblies, each Bodhisattva assembly great ocean, passing through fifty world-dust-number world-dust great oceans, countless hundreds of millions of nayutas of dust-number Tathagatas and Bodhisattva assemblies, each Bodhisattva assembly great ocean, each has obtained countless different great oceans of supreme merits to adorn themselves. Because they have obtained the power of such different supreme merits, all beings can see that number of Tathagatas. Manjusri! Passing through fifty world-dust-number world-dust great oceans, countless hundreds of millions of nayutas of dust-number Tathagatas and Bodhisattva assemblies, each Bodhisattva assembly great ocean, each has obtained countless different great oceans of supreme wisdom merits to adorn themselves. Because they have obtained the power of such different supreme wisdom merits, all beings can see that number of Tathagatas. Manjusri! Passing through fifty world-dust-number world-dust great oceans, countless hundreds of millions of nayutas of dust-number Tathagatas and Bodhisattva assemblies, each Bodhisattva assembly great ocean, each has obtained countless different great oceans of supreme pāramitās (Pāramitā, meaning 'perfection' or 'to the other shore', referring to the practices of a Bodhisattva) to adorn themselves. Because they have obtained

如是種種異異諸勝波羅蜜力住持故，一切皆得現見爾數諸佛如來。

「文殊師利！過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝住地大海而自莊嚴，以得如是種種異異諸勝住地力住持故，一切皆得現見爾數諸佛如來。

「文殊師利！過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝陀羅尼大海而自莊嚴，以得如是種種異異諸勝陀羅尼力住持故，一切皆得現見爾數諸佛如來。

「文殊師利！過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩，大眾一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝三昧大海而自莊嚴，以得如是種種異異諸勝三昧力住持故，一切皆得現見爾數諸佛如來。

「文殊師利！過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝解脫大海而自莊嚴，以得如是種種異異諸勝解脫力住持故，一切皆得現見爾數諸佛如來。

「文殊師利！過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵

【現代漢語翻譯】現代漢語譯本像這樣種種不同殊勝的波羅蜜（paramita，意為「到彼岸」）力量的住持，一切眾生都能顯現見到如此數量的諸佛如來。『文殊師利（Manjusri，菩薩名）！』，經過五十個世界微塵數的世界微塵大海，有阿僧祇（asamkhya，意為「無數」）百千萬億那由他（nayuta，意為「極多」）微塵數諸佛如來菩薩大眾，每一菩薩大眾大海，各自都得到阿僧祇種種不同殊勝的住地大海而自我莊嚴，因為得到像這樣種種不同殊勝的住地力量的住持，一切眾生都能顯現見到如此數量的諸佛如來。『文殊師利！』，經過五十個世界微塵數的世界微塵大海，有阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，每一菩薩大眾大海，各自都得到阿僧祇種種不同殊勝的陀羅尼（dharani，意為「總持」）大海而自我莊嚴，因為得到像這樣種種不同殊勝的陀羅尼力量的住持，一切眾生都能顯現見到如此數量的諸佛如來。『文殊師利！』，經過五十個世界微塵數的世界微塵大海，有阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，每一菩薩大眾大海，各自都得到阿僧祇種種不同殊勝的三昧（samadhi，意為「禪定」）大海而自我莊嚴，因為得到像這樣種種不同殊勝的三昧力量的住持，一切眾生都能顯現見到如此數量的諸佛如來。『文殊師利！』，經過五十個世界微塵數的世界微塵大海，有阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，每一菩薩大眾大海，各自都得到阿僧祇種種不同殊勝的解脫大海而自我莊嚴，因為得到像這樣種種不同殊勝的解脫力量的住持，一切眾生都能顯現見到如此數量的諸佛如來。『文殊師利！』，經過五十個世界微塵數的世界微塵大海，有阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，每一菩薩大眾大海，各自都得到阿僧祇種種不同殊勝的

【English Translation】 English version Because of the upholding of such various and different supreme paramita (perfection) powers, all beings are able to manifest and see that number of Tathagatas (Buddhas). 『Manjusri!』, passing beyond fifty world-dust-number of world-dust great oceans, there are asamkhya (countless) hundreds of millions of nayuta (extremely many) dust-number of Buddhas, Tathagatas, and Bodhisattva great assemblies. Each Bodhisattva great assembly ocean, each obtains asamkhya various and different supreme dwelling-place great oceans to adorn themselves. Because of the upholding of such various and different supreme dwelling-place powers, all beings are able to manifest and see that number of Tathagatas. 『Manjusri!』, passing beyond fifty world-dust-number of world-dust great oceans, there are asamkhya hundreds of millions of nayuta dust-number of Buddhas, Tathagatas, and Bodhisattva great assemblies. Each Bodhisattva great assembly ocean, each obtains asamkhya various and different supreme dharani (mantra) great oceans to adorn themselves. Because of the upholding of such various and different supreme dharani powers, all beings are able to manifest and see that number of Tathagatas. 『Manjusri!』, passing beyond fifty world-dust-number of world-dust great oceans, there are asamkhya hundreds of millions of nayuta dust-number of Buddhas, Tathagatas, and Bodhisattva great assemblies. Each Bodhisattva great assembly ocean, each obtains asamkhya various and different supreme samadhi (meditative absorption) great oceans to adorn themselves. Because of the upholding of such various and different supreme samadhi powers, all beings are able to manifest and see that number of Tathagatas. 『Manjusri!』, passing beyond fifty world-dust-number of world-dust great oceans, there are asamkhya hundreds of millions of nayuta dust-number of Buddhas, Tathagatas, and Bodhisattva great assemblies. Each Bodhisattva great assembly ocean, each obtains asamkhya various and different supreme liberation great oceans to adorn themselves. Because of the upholding of such various and different supreme liberation powers, all beings are able to manifest and see that number of Tathagatas. 『Manjusri!』, passing beyond fifty world-dust-number of world-dust great oceans, there are asamkhya hundreds of millions of nayuta dust-number of Buddhas, Tathagatas, and Bodhisattva great assemblies. Each Bodhisattva great assembly ocean, each obtains asamkhya various and different supreme

數諸佛如來菩薩大眾，一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝無礙樂說辯才大海而自莊嚴，以得如是種種異異諸勝無礙樂說辯才力住持故，一切皆得現見爾數諸佛如來。

「文殊師利！過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝神通大海而自莊嚴，以得如是種種異異諸勝神通力住持故，一切皆得現見爾數諸佛如來。

「文殊師利！過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝大愿大海而自莊嚴，以得如是種種異異諸勝大願力住持故，一切皆得現見爾數諸佛如來。「

文殊師利！過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝發勤精進大海而自莊嚴，以得如是種種異異諸勝發勤精進力住持故，一切皆得現見爾數諸佛如來。

「文殊師利！過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝得安隱大海而自莊嚴，以得如是種種異異諸勝得安隱力

【現代漢語翻譯】現代漢語譯本『文殊師利（Manjusri，智慧的象徵）！』，諸佛如來（Tathagata，佛的稱號）菩薩（Bodhisattva，追求覺悟的修行者）大眾的數量，如同每一個菩薩大眾的大海，各自都獲得了無數種不同殊勝無礙的樂說辯才（無礙的說法能力）大海來莊嚴自己。因為擁有這樣種種不同殊勝無礙的樂說辯才的力量，一切眾生都能親眼見到如此數量的諸佛如來。『文殊師利！』，超過五十個世界微塵數的世界微塵大海，有無數百千萬億那由他（Nayuta，極大的數量單位）微塵數的諸佛如來菩薩大眾，每一個菩薩大眾的大海，各自都獲得了無數種不同殊勝神通（超自然能力）的大海來莊嚴自己。因為擁有這樣種種不同殊勝神通的力量，一切眾生都能親眼見到如此數量的諸佛如來。『文殊師利！』，超過五十個世界微塵數的世界微塵大海，有無數百千萬億那由他微塵數的諸佛如來菩薩大眾，每一個菩薩大眾的大海，各自都獲得了無數種不同殊勝大愿（偉大的誓願）的大海來莊嚴自己。因為擁有這樣種種不同殊勝大愿的力量，一切眾生都能親眼見到如此數量的諸佛如來。『文殊師利！』，超過五十個世界微塵數的世界微塵大海，有無數百千萬億那由他微塵數的諸佛如來菩薩大眾，每一個菩薩大眾的大海，各自都獲得了無數種不同殊勝發勤精進（努力修行）的大海來莊嚴自己。因為擁有這樣種種不同殊勝發勤精進的力量，一切眾生都能親眼見到如此數量的諸佛如來。『文殊師利！』，超過五十個世界微塵數的世界微塵大海，有無數百千萬億那由他微塵數的諸佛如來菩薩大眾，每一個菩薩大眾的大海，各自都獲得了無數種不同殊勝得安隱（獲得安樂）的大海來莊嚴自己。因為擁有這樣種種不同殊勝得安隱的力量，一切眾生都能親眼見到如此數量的諸佛如來。

【English Translation】 English version 'Manjusri (symbol of wisdom)!', the multitude of Buddhas (Tathagata, title of a Buddha) and Bodhisattvas (practitioners seeking enlightenment), like an ocean of each Bodhisattva multitude, each has attained countless different, supremely unobstructed oceans of eloquent and joyful discourse to adorn themselves. Because they possess the power of such various, supremely unobstructed, eloquent and joyful discourse, all beings can directly see that number of Buddhas. 'Manjusri!', beyond fifty world-dust-number oceans of world-dust, there are countless hundreds of millions of Nayuta (a very large unit of number) dust-number Buddhas and Bodhisattva multitudes. Each ocean of Bodhisattva multitude has attained countless different, supremely wondrous oceans of supernatural powers to adorn themselves. Because they possess the power of such various, supremely wondrous supernatural powers, all beings can directly see that number of Buddhas. 'Manjusri!', beyond fifty world-dust-number oceans of world-dust, there are countless hundreds of millions of Nayuta dust-number Buddhas and Bodhisattva multitudes. Each ocean of Bodhisattva multitude has attained countless different, supremely wondrous oceans of great vows to adorn themselves. Because they possess the power of such various, supremely wondrous great vows, all beings can directly see that number of Buddhas. 'Manjusri!', beyond fifty world-dust-number oceans of world-dust, there are countless hundreds of millions of Nayuta dust-number Buddhas and Bodhisattva multitudes. Each ocean of Bodhisattva multitude has attained countless different, supremely wondrous oceans of diligent effort to adorn themselves. Because they possess the power of such various, supremely wondrous diligent effort, all beings can directly see that number of Buddhas. 'Manjusri!', beyond fifty world-dust-number oceans of world-dust, there are countless hundreds of millions of Nayuta dust-number Buddhas and Bodhisattva multitudes. Each ocean of Bodhisattva multitude has attained countless different, supremely wondrous oceans of attaining peace and comfort to adorn themselves. Because they possess the power of such various, supremely wondrous attainment of peace and comfort, all beings can directly see that number of Buddhas.

住持故，一切皆得現見爾數諸佛如來。

「文殊師利！過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝令入菩薩行大海而自莊嚴，以得如是種種異異諸勝令入菩薩行力住持故，一切皆得現見爾數諸佛如來。

「文殊師利！過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝令入如來大海而自莊嚴，以得如是種種異異諸勝令入如來力住持故，一切皆得現見爾數諸佛如來。

「文殊師利！過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝令入隨順眾生心行大海而自莊嚴，以得如是種種異異諸勝令入隨順眾生心行力住持故，一切皆得現見爾數諸佛如來。

「文殊師利！過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝令入劫大海而自莊嚴，以得如是種種異異諸勝令入劫力住持故，一切皆得現見爾數諸佛如來。

「文殊師利！過五十世界微塵數世界微塵大海，阿僧

【現代漢語翻譯】現代漢語譯本因為住持（指菩薩或佛陀所具有的某種力量或狀態）的緣故，一切眾生都能親眼見到如此數量的諸佛如來。『文殊師利（Manjusri，菩薩名）！』，經過五十個世界微塵數的世界微塵大海，有阿僧祇（asamkhya，意為無數）百千萬億那由他（nayuta，意為極大的數量）微塵數諸佛如來菩薩大眾，每一個菩薩大眾大海，各自都得到阿僧祇種種不同殊勝的令入菩薩行大海的功德而自我莊嚴，因為得到如此種種不同殊勝的令入菩薩行力量的住持，一切眾生都能親眼見到如此數量的諸佛如來。『文殊師利！』，經過五十個世界微塵數的世界微塵大海，有阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，每一個菩薩大眾大海，各自都得到阿僧祇種種不同殊勝的令入如來大海的功德而自我莊嚴，因為得到如此種種不同殊勝的令入如來力量的住持，一切眾生都能親眼見到如此數量的諸佛如來。『文殊師利！』，經過五十個世界微塵數的世界微塵大海，有阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，每一個菩薩大眾大海，各自都得到阿僧祇種種不同殊勝的令入隨順眾生心行大海的功德而自我莊嚴，因為得到如此種種不同殊勝的令入隨順眾生心行力量的住持，一切眾生都能親眼見到如此數量的諸佛如來。『文殊師利！』，經過五十個世界微塵數的世界微塵大海，有阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，每一個菩薩大眾大海，各自都得到阿僧祇種種不同殊勝的令入劫（kalpa，意為極長的時間單位）大海的功德而自我莊嚴，因為得到如此種種不同殊勝的令入劫力量的住持，一切眾生都能親眼見到如此數量的諸佛如來。『文殊師利！』，經過五十個世界微塵數的世界微塵大海，有阿僧

【English Translation】 English version Because of the sustaining power, all can see that number of Tathagatas (Thus Come Ones, an epithet of Buddha). 『Manjusri!』, passing fifty world-dust-number of world-dust great oceans, there are asamkhya (countless) hundreds of millions of nayuta (a very large number) dust-number of Buddhas, Tathagatas, and Bodhisattva assemblies. Each Bodhisattva assembly great ocean, each obtains asamkhya various different superior powers that lead into the great ocean of Bodhisattva practice, and adorns themselves. Because of the sustaining power of obtaining such various different superior powers that lead into Bodhisattva practice, all can see that number of Tathagatas. 『Manjusri!』, passing fifty world-dust-number of world-dust great oceans, there are asamkhya hundreds of millions of nayuta dust-number of Buddhas, Tathagatas, and Bodhisattva assemblies. Each Bodhisattva assembly great ocean, each obtains asamkhya various different superior powers that lead into the great ocean of Tathagata, and adorns themselves. Because of the sustaining power of obtaining such various different superior powers that lead into the Tathagata, all can see that number of Tathagatas. 『Manjusri!』, passing fifty world-dust-number of world-dust great oceans, there are asamkhya hundreds of millions of nayuta dust-number of Buddhas, Tathagatas, and Bodhisattva assemblies. Each Bodhisattva assembly great ocean, each obtains asamkhya various different superior powers that lead into the great ocean of following the minds and practices of sentient beings, and adorns themselves. Because of the sustaining power of obtaining such various different superior powers that lead into following the minds and practices of sentient beings, all can see that number of Tathagatas. 『Manjusri!』, passing fifty world-dust-number of world-dust great oceans, there are asamkhya hundreds of millions of nayuta dust-number of Buddhas, Tathagatas, and Bodhisattva assemblies. Each Bodhisattva assembly great ocean, each obtains asamkhya various different superior powers that lead into the great ocean of kalpas (eons), and adorns themselves. Because of the sustaining power of obtaining such various different superior powers that lead into kalpas, all can see that number of Tathagatas. 『Manjusri!』, passing fifty world-dust-number of world-dust great oceans, there are asam

祇百千萬億那由他微塵數諸佛如來菩薩大眾，一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝令入世界大海而自莊嚴，以得如是種種異異諸勝令入世界力住持故，一切皆得現見爾數諸佛如來。

「文殊師利！過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝令入三世說大海而自莊嚴，以得如是種種異異諸勝令入三世說力住持故，一切皆得現見爾數諸佛如來。

「文殊師利！過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝令入三世大海而自莊嚴，以得如是種種異異諸勝令入三世力住持故，一切皆得現見爾數諸佛如來。

「文殊師利！過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝令入不疲惓心大海而自莊嚴，以得如是種種異異諸勝令入不疲惓心力住持故，一切皆得現見爾數諸佛如來。

「文殊師利！過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩大眾，一一菩薩大眾大海，各各皆得阿僧祇種種異異諸勝令入無差

【現代漢語翻譯】現代漢語譯本有如百千萬億那由他（極大的數量單位）微塵數般的諸佛如來和菩薩大眾，每一位菩薩大眾都如同大海一般，各自都獲得了無數種殊勝的力量，能夠進入世界的大海並以此莊嚴自身。因為擁有如此種種殊勝的力量，能夠進入世界的力量並以此住持，所以一切眾生都能親眼見到如此數量的諸佛如來。文殊師利（Manjusri，菩薩名）！經過五十個世界微塵數的世界微塵大海，有無數百千萬億那由他微塵數般的諸佛如來和菩薩大眾，每一位菩薩大眾都如同大海一般，各自都獲得了無數種殊勝的力量，能夠進入三世（過去、現在、未來）的說法大海並以此莊嚴自身。因為擁有如此種種殊勝的力量，能夠進入三世說法力量並以此住持，所以一切眾生都能親眼見到如此數量的諸佛如來。文殊師利！經過五十個世界微塵數的世界微塵大海，有無數百千萬億那由他微塵數般的諸佛如來和菩薩大眾，每一位菩薩大眾都如同大海一般，各自都獲得了無數種殊勝的力量，能夠進入三世的大海並以此莊嚴自身。因為擁有如此種種殊勝的力量，能夠進入三世的力量並以此住持，所以一切眾生都能親眼見到如此數量的諸佛如來。文殊師利！經過五十個世界微塵數的世界微塵大海，有無數百千萬億那由他微塵數般的諸佛如來和菩薩大眾，每一位菩薩大眾都如同大海一般，各自都獲得了無數種殊勝的力量，能夠進入不疲倦的心的大海並以此莊嚴自身。因為擁有如此種種殊勝的力量，能夠進入不疲倦的心力並以此住持，所以一切眾生都能親眼見到如此數量的諸佛如來。文殊師利！經過五十個世界微塵數的世界微塵大海，有無數百千萬億那由他微塵數般的諸佛如來和菩薩大眾，每一位菩薩大眾都如同大海一般，各自都獲得了無數種殊勝的力量，能夠進入無差別

【English Translation】 English version As many Buddhas and Bodhisattvas as there are dust particles multiplied by hundreds of millions of nayutas (an extremely large number), each Bodhisattva assembly being like a vast ocean, have each attained countless different kinds of superior powers, enabling them to enter the ocean of the world and adorn themselves with it. Because they possess such various superior powers, enabling them to enter the power of the world and uphold it, all beings are able to see that many Buddhas. Manjusri! Passing beyond fifty world-dust-particle-sized oceans of world-dust particles, there are as many Buddhas and Bodhisattvas as there are dust particles multiplied by hundreds of millions of nayutas, each Bodhisattva assembly being like a vast ocean, have each attained countless different kinds of superior powers, enabling them to enter the ocean of the Dharma of the three times (past, present, and future) and adorn themselves with it. Because they possess such various superior powers, enabling them to enter the power of the Dharma of the three times and uphold it, all beings are able to see that many Buddhas. Manjusri! Passing beyond fifty world-dust-particle-sized oceans of world-dust particles, there are as many Buddhas and Bodhisattvas as there are dust particles multiplied by hundreds of millions of nayutas, each Bodhisattva assembly being like a vast ocean, have each attained countless different kinds of superior powers, enabling them to enter the ocean of the three times and adorn themselves with it. Because they possess such various superior powers, enabling them to enter the power of the three times and uphold it, all beings are able to see that many Buddhas. Manjusri! Passing beyond fifty world-dust-particle-sized oceans of world-dust particles, there are as many Buddhas and Bodhisattvas as there are dust particles multiplied by hundreds of millions of nayutas, each Bodhisattva assembly being like a vast ocean, have each attained countless different kinds of superior powers, enabling them to enter the ocean of the unwearied mind and adorn themselves with it. Because they possess such various superior powers, enabling them to enter the power of the unwearied mind and uphold it, all beings are able to see that many Buddhas. Manjusri! Passing beyond fifty world-dust-particle-sized oceans of world-dust particles, there are as many Buddhas and Bodhisattvas as there are dust particles multiplied by hundreds of millions of nayutas, each Bodhisattva assembly being like a vast ocean, have each attained countless different kinds of superior powers, enabling them to enter the ocean of non-difference

別智大海而自莊嚴，以得如是種種異異諸勝令入無差別智力住持故，一切皆得現見爾數諸佛如來。

「文殊師利！如是略說得諸依止、諸希有相、行、善知識、發勤精進、得心安隱、教化眾生、禁戒、受記、入菩薩行、入如來行、入眾生行、入世界海、入諸劫海、入三世法、入心發起不生疲倦、差別諸智、陀羅尼門、說諸如來、普賢諸心、普賢諸行、種種法相大慈之心、菩薩心因緣、恭敬善知識、發心諸行、諸修行清凈、諸波羅蜜、如實覺知、得如實入、諸力妙力、平等諸道、說諸佛法、專取樂說、諸智增上、得不執著、心得平等、發起諸智、作諸應化、住持諸法、得大安隱、入諸深法、依佛依法依止而住、得生慈心不怯弱心、斷諸疑網、得發起心不思議心、依何意說種種方便、諸智差別方便而說、得諸三昧、得一切入、得諸解脫、諸通、諸明、一切得心自在解脫、諸妙水池、諸妙樓閣、諸勝莊嚴、諸心不退、不捨心住、一切直心、智如海入、猶如諸寶、菩薩發心得如金剛、而起發心、大乘發心、平等發心究竟發心、得不毀壞諸尊重心、授記、諸法諸善根迴向、得智、增上無邊無中平等發心、得諸寶藏、得諸禁戒、得諸自在、得諸奮迅、一切境界、一切諸力、一切無畏、具足無量不共之法教化一切諸菩薩等、一

【現代漢語翻譯】現代漢語譯本：以智慧的海洋來莊嚴自身，從而獲得如此種種殊勝的、各不相同的力量，使之進入無差別的智慧力量的住持之中，一切眾生都能親眼見到如此數量的諸佛如來。文殊師利！像這樣簡略地說，可以獲得各種依止、各種稀有之相、修行、善知識、發起勤奮精進、獲得內心安穩、教化眾生、禁戒、受記、進入菩薩的修行、進入如來的修行、進入眾生的修行、進入世界海（指無盡的世界）、進入諸劫海（指無盡的時間）、進入三世法（指過去、現在、未來）、進入內心發起而不生疲倦、分別各種智慧、陀羅尼門（總持一切法門的法門）、宣說諸如來、普賢（象徵一切菩薩行愿的菩薩）的各種心、普賢的各種修行、種種法相、大慈之心、菩薩發心的因緣、恭敬善知識、發心的各種修行、各種修行的清凈、各種波羅蜜（到達彼岸的方法）、如實覺知、獲得如實進入、各種力量的微妙力量、平等各種道、宣說諸佛法、專心樂於宣說、各種智慧的增長、獲得不執著、內心獲得平等、發起各種智慧、做各種應化的事情、住持各種佛法、獲得大安穩、進入各種深奧的佛法、依靠佛、依靠法而安住、獲得生起慈悲心而不怯弱的心、斷除各種疑惑、獲得發起不可思議的心、依靠什麼意義來說各種方便、各種智慧的差別方便而說、獲得各種三昧（禪定）、獲得一切入、獲得各種解脫、各種神通、各種明、一切獲得內心自在解脫、各種美妙的水池、各種美妙的樓閣、各種殊勝的莊嚴、各種內心不退轉、不捨棄心而安住、一切正直的心、智慧如海般進入、猶如各種珍寶、菩薩發心如同金剛一般、而發起發心、大乘發心、平等發心、究竟發心、獲得不毀壞各種尊重的心、授記、各種佛法各種善根的迴向、獲得智慧、增長無邊無中平等的發心、獲得各種寶藏、獲得各種禁戒、獲得各種自在、獲得各種奮迅、一切境界、一切力量、一切無畏、具足無量不共之法教化一切諸菩薩等。

【English Translation】 English version: Adorn oneself with the ocean of wisdom, thereby attaining such various and distinct superior powers, enabling one to enter the abiding of the power of non-discriminating wisdom, so that all beings can directly see such a number of Buddhas Tathagatas. Manjushri! Briefly speaking, in this way, one can attain various supports, various rare marks, practices, virtuous friends, the arising of diligent effort, the attainment of inner peace, the teaching of sentient beings, precepts, predictions, entering the practice of Bodhisattvas, entering the practice of Tathagatas, entering the practice of sentient beings, entering the ocean of worlds (referring to endless worlds), entering the ocean of kalpas (referring to endless time), entering the Dharma of the three times (referring to past, present, and future), entering the mind's arising without fatigue, distinguishing various wisdoms, Dharani gates (the gate that holds all Dharmas), proclaiming the various Tathagatas, the various minds of Samantabhadra (a Bodhisattva symbolizing all Bodhisattva vows and practices), the various practices of Samantabhadra, various Dharma characteristics, the heart of great compassion, the causes and conditions of Bodhisattva's aspiration, respecting virtuous friends, the various practices of aspiration, the purity of various practices, the various Paramitas (methods of reaching the other shore), truly knowing, attaining true entry, the subtle powers of various strengths, the equality of various paths, proclaiming the Buddhadharma, focusing on the joy of proclaiming, the increase of various wisdoms, attaining non-attachment, the mind attaining equality, the arising of various wisdoms, doing various transformative deeds, upholding various Dharmas, attaining great peace, entering various profound Dharmas, relying on the Buddha, relying on the Dharma and abiding, attaining the arising of a compassionate heart without a timid heart, cutting off various doubts, attaining the arising of an inconceivable heart, relying on what meaning to speak various skillful means, speaking with the skillful means of various wisdom differences, attaining various Samadhis (meditative states), attaining all entries, attaining various liberations, various supernormal powers, various illuminations, all attaining the mind's freedom and liberation, various wonderful ponds, various wonderful pavilions, various superior adornments, various minds not retreating, abiding without abandoning the mind, all upright minds, wisdom entering like the ocean, like various treasures, the Bodhisattva's aspiration is like a diamond, and thus arising aspiration, the aspiration of the Mahayana, the aspiration of equality, the ultimate aspiration, attaining the non-destruction of various respectful minds, predictions, the dedication of various Dharmas and various roots of goodness, attaining wisdom, increasing the boundless, centerless, and equal aspiration, attaining various treasures, attaining various precepts, attaining various freedoms, attaining various swiftnesses, all realms, all powers, all fearlessness, possessing immeasurable uncommon Dharmas to teach all Bodhisattvas, etc.

切身業、一切諸身、得諸口業、諸心、發心、心遍、普覆一切諸根、諸質直心、諸增上心、諸行、諸信、入信世界、入諸勛習、得入諸取、入如實行、入成就行、入菩薩位、諸菩薩法定、諸法進趣道、親近善知識、得諸善知識、是道非道、是量非量、成就見道、具道功德、修行識道、諸道莊嚴。

「文殊師利！如是一一皆應廣說，而諸佛如來不分別離分別，而自然如是，無分別離分別，自然如是，種種示現。何以故？以得不共法相應故。

「文殊師利！如是如來，十方世界，一切世界，一切住處，一一世界，一一閻浮提，一時示現，隨眾生可化，而自見諸佛如來，而諸佛如來不分別離分別，而自然如是，無分別離分別，自然如是，種種示現。何以故？以得不共法相應故，以無障礙如來身故。

「文殊師利！是名略說諸佛如來無邊之身，若廣說者，盡未來際劫數住持，不可說盡。

「文殊師利！云何諸佛如來遍見？

「文殊師利！我譬喻說。何以故？有智慧者，依諸譬喻，得解義故。文殊師利！如大池水五百由旬，若千由旬，溢滿地平，大蓮華葉，覆彼池水，蓮華葉上，中有一人，乘駕鐵車，行華葉上，彼鐵車輪，具有千輻，其車駕馬，行疾之速，過金翅鳥。彼鐵車行，如是速疾，而水

【現代漢語翻譯】現代漢語譯本切身業（指與自身相關的行為），一切諸身（指所有眾生的身體），得諸口業（指通過言語產生的行為），諸心（指各種心念），發心（指發起菩提心），心遍（指心念遍及一切），普覆一切諸根（指普遍覆蓋所有感官），諸質直心（指正直的心），諸增上心（指精進的心），諸行（指各種行為），諸信（指各種信念），入信世界（指進入信仰的世界），入諸勛習（指進入各種熏習），得入諸取（指進入各種執取），入如實行（指進入如實修行），入成就行（指進入成就的修行），入菩薩位（指進入菩薩的果位），諸菩薩法定（指菩薩的各種規定），諸法進趣道（指通往佛法的道路），親近善知識（指親近良師益友），得諸善知識（指獲得良師益友），是道非道（指什麼是正道，什麼不是正道），是量非量（指什麼是正確的衡量，什麼不是正確的衡量），成就見道（指成就見道的智慧），具道功德（指具備修道的功德），修行識道（指修行認識的道路），諸道莊嚴（指各種修道帶來的莊嚴）。『文殊師利（Manjusri，菩薩名）！像這樣一一都應該廣泛地解說，而諸佛如來不分別離分別，而是自然如此，沒有分別離分別，自然如此，種種示現。為什麼呢？因為獲得了不共法（指佛獨有的功德）的相應。』『文殊師利！像這樣如來，在十方世界，一切世界，一切住處，每一個世界，每一個閻浮提（Jambudvipa，指我們所居住的這個世界），同時示現，隨著眾生可以被教化的程度，而自己見到諸佛如來，而諸佛如來不分別離分別，而是自然如此，沒有分別離分別，自然如此，種種示現。為什麼呢？因為獲得了不共法的相應，因為擁有無障礙的如來身。』『文殊師利！這名為略說諸佛如來無邊的身體，如果廣說的話，即使盡未來際的劫數住持，也無法說盡。』『文殊師利！諸佛如來是如何普遍看見一切的呢？』『文殊師利！我用譬喻來說明。為什麼呢？因為有智慧的人，依靠各種譬喻，才能理解其中的含義。文殊師利！比如一個大池塘，有五百由旬（Yojana，古印度長度單位）或者一千由旬，水滿溢出，與地面齊平，大蓮花葉覆蓋著池塘的水面，蓮花葉上，中間有一個人，乘坐著鐵車，在蓮花葉上行走，那鐵車的輪子，具有一千個輻條，那駕車的馬，行走的速度非常快，超過金翅鳥（Garuda，一種神鳥）。那鐵車行走，如此快速，而水

【English Translation】 English version Personal karma, all bodies, obtaining verbal karma, all minds, generating the mind, the mind pervading, universally covering all roots, all upright minds, all superior minds, all actions, all beliefs, entering the world of faith, entering all habitual practices, entering all attachments, entering true practice, entering accomplished practice, entering the bodhisattva stage, all bodhisattva precepts, the path of progress in all dharmas, drawing near to good teachers, obtaining good teachers, what is the path and what is not the path, what is the measure and what is not the measure, accomplishing the path of seeing, possessing the merits of the path, practicing the path of consciousness, the adornments of all paths. 『Manjusri! Each of these should be explained extensively, but the Tathagatas do not discriminate between separation and non-separation, but are naturally so, without discrimination between separation and non-separation, naturally so, manifesting in various ways. Why is this? Because they have attained the correspondence with the unique dharmas (Buddha's unique qualities).』『Manjusri! Thus, the Tathagatas, in the ten directions, in all worlds, in all abodes, in each world, in each Jambudvipa, manifest simultaneously, according to the capacity of sentient beings to be transformed, and they themselves see the Tathagatas, and the Tathagatas do not discriminate between separation and non-separation, but are naturally so, without discrimination between separation and non-separation, naturally so, manifesting in various ways. Why is this? Because they have attained the correspondence with the unique dharmas, because they possess the unobstructed body of the Tathagata.』『Manjusri! This is called a brief explanation of the boundless body of the Tathagatas. If explained extensively, even if one were to dwell for countless kalpas in the future, it could not be fully described.』『Manjusri! How do the Tathagatas universally see everything?』『Manjusri! I will explain using a metaphor. Why is this? Because those with wisdom, relying on metaphors, can understand the meaning. Manjusri! For example, a large pond, five hundred yojanas or a thousand yojanas in size, overflowing and level with the ground, with large lotus leaves covering the surface of the pond, and on the lotus leaves, in the middle, there is a person riding an iron chariot, traveling on the lotus leaves. The wheels of that iron chariot have a thousand spokes, and the horses pulling the chariot travel very fast, faster than a Garuda. That iron chariot travels so fast, and the water

不濕車輪車輻及以馬足，車輪馬足，不損華葉。彼池上人，如是車行，當爾之時，即水池中，生大毒蛇。以何等時，彼車輪及以馬足一轉？依彼念時，彼大毒蛇，繞車七匝。

「文殊師利！以何等時，彼大毒蛇，繞車一匝？依彼剎那，阿難比丘十遍說法，又復更有示現彼義。以何等時，阿難比丘一遍說法？依彼剎那，舍利弗比丘千遍說法，令眾生知。以何等時，舍利弗比丘一遍說法？依彼剎那，大目揵連能過八十千世界外。以何等時，大目揵連過一世界？依彼剎那，諸佛如來，一切世界，一切住處，一一世界，一一閻浮提，於一時間，非前後時，從兜率天，退生出家，行於苦行，坐于道場，降伏魔怨，現證正覺，轉於法輪，示大涅槃，住持佛法，示諸法滅，能令一切外道行中，諸本生處，令一時見，非前後見。何以故？以無障礙故。無障礙者以無差別，無差別者以無依止。

「文殊師利！如大琉璃如意寶珠，無價色衣以用纏裹，依彼衣故見種種相。而大琉璃如意寶珠，不分別離分別，而自然如是，無分別離分別，自然如是，見種種相。何以故？以得不共法相應故。

「文殊師利！諸佛如來、應、正遍知，亦復如是，依可化眾生，十方世界，一切世界，一切住處，於一時間，非前後時，唸唸如是，種

【現代漢語翻譯】現代漢語譯本：車輪和馬蹄不會沾濕，車輻也不會沾濕，車輪和馬蹄不會損傷花草樹葉。那在池塘邊的人，像這樣駕車行駛，當他這樣行駛的時候，池塘中就會生出一條大毒蛇。在什麼時間，車輪和馬蹄轉動一圈？就在他起心動念的時候，那條大毒蛇就會纏繞車子七圈。文殊師利！在什麼時間，那條大毒蛇纏繞車子一圈？就在那一剎那，阿難（Ananda，佛陀十大弟子之一，以多聞著稱）比丘可以說法十遍，並且還能進一步闡釋其中的含義。在什麼時間，阿難比丘說法一遍？就在那一剎那，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）比丘可以說法千遍，讓眾生明白。在什麼時間，舍利弗比丘說法一遍？就在那一剎那，大目犍連（Maha Moggallana，佛陀十大弟子之一，以神通著稱）能夠超越八十千個世界之外。在什麼時間，大目犍連超越一個世界？就在那一剎那，諸佛如來，在一切世界，一切住處，每一個世界，每一個閻浮提（Jambudvipa，指我們所居住的這個世界），在同一時間，不是有先後順序的時間，從兜率天（Tushita Heaven，欲界六天之一）退下來，降生人間，出家修行，行持苦行，坐在菩提道場，降伏魔怨，顯現證得正覺，轉動法輪，示現大涅槃，住持佛法，示現諸法寂滅，能夠讓一切外道修行中的，所有本生之處，在同一時間顯現，不是有先後順序的顯現。為什麼呢？因為沒有障礙的緣故。沒有障礙是因為沒有差別，沒有差別是因為沒有依止。文殊師利！就像一塊巨大的琉璃如意寶珠，用無價的彩色衣物包裹起來，因為這衣物的緣故，可以看到種種不同的景象。而這塊巨大的琉璃如意寶珠，不會分別這些景象，自然而然就是這樣，沒有分別，自然而然就是這樣，顯現出種種不同的景象。為什麼呢？因為得到了不共法相應的緣故。文殊師利！諸佛如來、應供、正遍知，也是這樣，依靠可以被教化的眾生，在十方世界，一切世界，一切住處，在同一時間，不是有先後順序的時間，唸唸都是這樣，種下善根。

【English Translation】 English version: The wheels and hooves of the chariot do not get wet, nor do the spokes of the wheels, and the wheels and hooves do not harm the flowers and leaves. A person by the pond, driving a chariot like this, when he drives like this, a large poisonous snake will appear in the pond. At what time does a wheel and hoof turn once? At the very moment he has a thought, that large poisonous snake will coil around the chariot seven times. Manjushri (文殊師利, Bodhisattva of wisdom)! At what time does that large poisonous snake coil around the chariot once? At that very instant, the Bhikkhu Ananda (阿難, one of the Buddha's ten great disciples, known for his great memory) can preach the Dharma ten times, and further explain its meaning. At what time does the Bhikkhu Ananda preach the Dharma once? At that very instant, the Bhikkhu Sariputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom) can preach the Dharma a thousand times, making sentient beings understand. At what time does the Bhikkhu Sariputra preach the Dharma once? At that very instant, Maha Moggallana (大目犍連, one of the Buddha's ten great disciples, known for his supernatural powers) can surpass eighty thousand worlds. At what time does Maha Moggallana surpass one world? At that very instant, all the Buddhas, in all worlds, in all places, in each world, in each Jambudvipa (閻浮提, the world we live in), at the same time, not in sequential time, descend from the Tushita Heaven (兜率天, one of the six heavens of the desire realm), are born into the human world, leave home to practice, engage in ascetic practices, sit at the Bodhi tree, subdue the demonic forces, manifest the attainment of perfect enlightenment, turn the wheel of Dharma, demonstrate the great Nirvana, uphold the Buddha's Dharma, demonstrate the cessation of all dharmas, and can make all the places of origin in the practices of all non-Buddhist paths appear at the same time, not in sequential appearance. Why is this so? Because there is no obstruction. No obstruction is because there is no differentiation, and no differentiation is because there is no reliance. Manjushri! It is like a large crystal wish-fulfilling jewel, wrapped in priceless colored cloth, and because of this cloth, various appearances can be seen. And this large crystal wish-fulfilling jewel does not differentiate these appearances, it is naturally like this, without differentiation, it is naturally like this, manifesting various appearances. Why is this so? Because it has attained the corresponding non-common Dharma. Manjushri! The Tathagatas, Arhats, Samyaksambuddhas, are also like this, relying on the sentient beings that can be taught, in the ten directions, in all worlds, in all places, at the same time, not in sequential time, in every thought, they are like this, planting the roots of goodness.

種異見。而諸佛如來，非分別離分別，而自然如是，無分別離分別，自然如是，種種異見。何以故？以得不共法相應故。

「文殊師利！譬如月輪，或如日輪，于閻浮提一切器水，清凈不濁，離於障礙，皆悉現見，而日月輪，本處不動。

「文殊師利！如是應、正遍知，十方世界，一切世界，無障無礙，如是如是，可化眾生，自心清凈，皆見如來。而諸佛如來，兜率陀天如本不動，如是十方一切世界，一切眾生，發起心中，皆悉現前。何以故？以如來得不退智故。

「文殊師利！譬如世間一切眾生，依下中上諸果報故，則下中上有為諸行，皆悉成就，而有為行，不分別離分別，而自然如是，無分別離分別，自然如是，如是種種諸事成就。何以故？以得不共法相應故。

「文殊師利！如是眾生，依下中上業果報故，見諸佛如來，有下中上。而諸佛如來，不分別離分別，而自然如是，無分別離分別，自然如是，見下中上。何以故？以得不共法相應故。

「文殊師利！譬如一雨一色味等，墮閻浮提，依種種器，有種種色，有種種味，有種種香。而大雨，不分別離分別，而自然如是，無分別離分別，自然如是，色香味異。何以故？以得不共法相應故。

「文殊師利！如是諸佛如來，一味

【現代漢語翻譯】現代漢語譯本：有各種不同的見解。而諸佛如來，並非通過分別或不分別來產生這些現象，而是自然而然地如此，沒有分別或不分別，自然就是這樣，呈現出種種不同的見解。這是為什麼呢？因為他們獲得了與不共法相應的智慧。

『文殊師利（Manjusri，菩薩名）！譬如月輪，或者像日輪，在閻浮提（Jambudvipa，我們所居住的這個世界）的一切器皿中的水中，清澈不渾濁，沒有障礙，都能顯現出來，而日月輪本身，卻在原來的位置不動。

『文殊師利！應、正遍知（Tathagata，如來，佛的稱號），在十方世界，一切世界，沒有障礙，沒有阻礙，就是這樣，就是這樣，可以被教化的眾生，只要內心清凈，都能見到如來。而諸佛如來，在兜率陀天（Tusita Heaven，欲界天之一）如同原本一樣不動，就像這樣，十方一切世界，一切眾生，只要心中發起（向佛之心），都能在眼前顯現。這是為什麼呢？因為如來獲得了不退轉的智慧。

『文殊師利！譬如世間一切眾生，依據下、中、上不同的果報，就會有下、中、上不同的有為行為，這些行為都會成就，而這些有為的行為，並非通過分別或不分別來產生，而是自然而然地如此，沒有分別或不分別，自然就是這樣，成就種種不同的事情。這是為什麼呢？因為他們獲得了與不共法相應的智慧。

『文殊師利！就像這樣，眾生依據下、中、上不同的業果報，會看到諸佛如來有下、中、上的差別。而諸佛如來，並非通過分別或不分別來產生這些現象，而是自然而然地如此，沒有分別或不分別，自然就是這樣，顯現出下、中、上的差別。這是為什麼呢？因為他們獲得了與不共法相應的智慧。

『文殊師利！譬如同一場雨，同一種顏色和味道，落到閻浮提，依據不同的器皿，就會有不同的顏色，不同的味道，不同的香氣。而大雨，並非通過分別或不分別來產生這些現象，而是自然而然地如此，沒有分別或不分別，自然就是這樣，顏色、味道、香氣各不相同。這是為什麼呢？因為他們獲得了與不共法相應的智慧。

『文殊師利！就像這樣，諸佛如來，具有同一的法味

【English Translation】 English version: have various different views. But the Tathagatas (Buddhas), do not create these phenomena through discrimination or non-discrimination, but naturally are so, without discrimination or non-discrimination, naturally are like this, presenting various different views. Why is this? Because they have attained wisdom that corresponds to the unique, non-common Dharma.

'Manjusri (a Bodhisattva)! It is like the moon disc, or like the sun disc, in all the water vessels of Jambudvipa (the world we live in), clear and not turbid, without obstacles, they all appear, while the moon and sun discs themselves, remain unmoved in their original positions.

'Manjusri! The Tathagata (the Thus Come One, an epithet of the Buddha), the Perfectly Enlightened One, in the ten directions, in all worlds, without obstruction, without hindrance, it is like this, it is like this, the sentient beings who can be transformed, as long as their minds are pure, can all see the Tathagata. And the Tathagatas, in the Tusita Heaven (one of the heavens in the desire realm), remain unmoved as they originally were, just like this, in all the worlds of the ten directions, all sentient beings, as long as they generate (a mind towards the Buddha) in their hearts, can all appear before them. Why is this? Because the Tathagata has attained the wisdom of non-retrogression.

'Manjusri! It is like all sentient beings in the world, based on the different karmic retributions of lower, middle, and upper, there will be lower, middle, and upper conditioned actions, and these actions will all be accomplished, and these conditioned actions, are not created through discrimination or non-discrimination, but naturally are so, without discrimination or non-discrimination, naturally are like this, accomplishing various different things. Why is this? Because they have attained wisdom that corresponds to the unique, non-common Dharma.

'Manjusri! Just like this, sentient beings, based on the different karmic retributions of lower, middle, and upper, will see the Tathagatas as having lower, middle, and upper differences. But the Tathagatas, do not create these phenomena through discrimination or non-discrimination, but naturally are so, without discrimination or non-discrimination, naturally are like this, manifesting lower, middle, and upper differences. Why is this? Because they have attained wisdom that corresponds to the unique, non-common Dharma.

'Manjusri! It is like the same rain, the same color and taste, falling on Jambudvipa, according to different vessels, there will be different colors, different tastes, and different fragrances. And the great rain, does not create these phenomena through discrimination or non-discrimination, but naturally are so, without discrimination or non-discrimination, naturally are like this, with different colors, tastes, and fragrances. Why is this? Because they have attained wisdom that corresponds to the unique, non-common Dharma.

'Manjusri! Just like this, the Tathagatas, have the same flavor of Dharma

法界，依可化眾生，見有種種差別諸法。而諸佛如來，不分別離分別，而自然如是，無分別離分別自然如是，見差別法，何以故？以得不共法相應故。

「文殊師利！譬如何處出生自在如意寶王，如是彼處無有鐵生，種種鐵器彼處不生。何以故？以得不共法相應故。

「文殊師利！如是何處出生諸佛如來光明，彼處不生火之光明，及電光明、日月光明，不生種種如意摩尼寶王光明，不生天龍、夜叉、乾闥婆、阿修羅、伽樓羅、緊那羅、摩睺羅伽、天帝釋王、大梵天王、護世四王等諸光明。彼處天子詔敕不行，彼處不生四種姓氏，彼處不生八種諸難地獄、餓鬼、畜生等難。彼處不生十惡業道，彼處不生種種諸亂，彼處不生諸餘外道、惡命生活尼乾子等。

「文殊師利！而諸佛如來，不分別離分別，而自然如是，無分別離分別，自然如是，諸事不生。何以故？以得不共法相應故。

「文殊師利！是名略說諸佛如來不可思議境界，若廣說者，盡未來際劫數住持，不可說盡。

信力入印法門經卷第四大正藏第 10 冊 No. 0305 信力入印法門經

信力入印法門經卷第五

元魏天竺三藏曇摩流支譯

「文殊師利！云何諸佛如來自然智？

「文殊師利！

【現代漢語翻譯】現代漢語譯本法界（Dharmadhatu），根據可以被教化的眾生，顯現出種種差別之法。而諸佛如來，不分別也不脫離分別，自然而然就是如此。沒有分別也沒有脫離分別，自然而然就是如此，見到差別之法。這是為什麼呢？因為他們獲得了不共之法（Buddha's unique qualities）的相應。『文殊師利（Manjusri，菩薩名）！譬如在某個地方出生了自在如意寶王（Cintamaniraja，能滿足願望的寶珠），那麼那個地方就不會有鐵產生，各種鐵器也不會在那裡出現。這是為什麼呢？因為那裡獲得了不共之法的相應。『文殊師利！如同在某個地方出生了諸佛如來的光明，那麼那個地方就不會產生火的光明，以及電的光明、日月的光明，不會產生各種如意摩尼寶王（Mani，寶珠）的光明，不會產生天龍（Naga，龍神）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天樂神）、阿修羅（Asura，非天神）、伽樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、天帝釋王（Sakra，帝釋天）、大梵天王（Mahabrahma，大梵天）、護世四王（Lokapala，四大天王）等各種光明。那個地方天子的詔令不行，那個地方不會產生四種姓氏（Varna，婆羅門、剎帝利、吠舍、首陀羅），那個地方不會產生八種諸難，如地獄、餓鬼、畜生等苦難。那個地方不會產生十惡業道，那個地方不會產生各種混亂，那個地方不會產生其他外道、惡命生活的尼乾子（Nigantha，耆那教徒）等。『文殊師利！而諸佛如來，不分別也不脫離分別，自然而然就是如此。沒有分別也沒有脫離分別，自然而然就是如此，這些事情都不會發生。這是為什麼呢？因為他們獲得了不共之法的相應。『文殊師利！這簡略地說明了諸佛如來不可思議的境界。如果詳細解說，即使盡未來際的劫數，也無法說盡。《信力入印法門經》卷第四大正藏第10冊 No. 0305 《信力入印法門經》《信力入印法門經》卷第五元魏天竺三藏曇摩流支譯『文殊師利！什麼是諸佛如來的自然智（Sahajajnana，自生智）？』『文殊師利！』

【English Translation】 English version The Dharmadhatu (the realm of reality), according to the sentient beings that can be transformed, appears with various differentiated dharmas (phenomena). The Tathagatas (Buddhas), however, neither discriminate nor depart from discrimination; they are naturally so. Without discrimination or departing from discrimination, they are naturally so, seeing differentiated dharmas. Why is this? Because they have attained the correspondence with the unique qualities of a Buddha. 『Manjusri (a Bodhisattva)! For example, where a wish-fulfilling jewel king (Cintamaniraja) is born, there no iron is produced, and various iron implements do not arise there. Why is this? Because that place has attained the correspondence with the unique qualities of a Buddha.』『Manjusri! Just as where the light of the Tathagatas is born, there the light of fire does not arise, nor the light of lightning, nor the light of the sun and moon, nor the light of various wish-fulfilling Mani jewel kings, nor the light of the Nagas (dragons), Yakshas (guardians), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), Sakra (king of gods), Mahabrahma (great Brahma), the Four Guardian Kings (Lokapala), and other lights. In that place, the decrees of the heavenly kings do not prevail, the four castes (Varna) do not arise, the eight kinds of difficulties such as hell, hungry ghosts, and animals do not arise. In that place, the ten evil paths of action do not arise, various confusions do not arise, and other external paths, such as the Niganthas (Jains) who live by evil means, do not arise.』『Manjusri! The Tathagatas, however, neither discriminate nor depart from discrimination; they are naturally so. Without discrimination or departing from discrimination, they are naturally so, and these things do not arise. Why is this? Because they have attained the correspondence with the unique qualities of a Buddha.』『Manjusri! This is a brief explanation of the inconceivable realm of the Tathagatas. If explained in detail, even if one were to dwell for kalpas (eons) into the future, it could not be fully described.』 The Sutra of the Dharma Gate of Entering the Seal of Faith, Volume 4 Taisho Tripitaka Volume 10, No. 0305, The Sutra of the Dharma Gate of Entering the Seal of Faith The Sutra of the Dharma Gate of Entering the Seal of Faith, Volume 5 Translated by Tripitaka Master Dharmaruci of Tianzhu (India) during the Yuan Wei Dynasty 『Manjusri! What is the Sahajajnana (innate wisdom) of the Tathagatas?』『Manjusri!』

譬如十方各過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數世界，一切世界，一一世界，一一閻浮提，于唸唸間，見佛色身，於一時見，非前後見。而諸佛如來，不分別離分別，而自然如是，無分別離分別，自然如是，一時遍見。何以故？以得不共法相應故。

「文殊師利！十方各過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數世界，一切世界，一一世界，一一閻浮提，于唸唸間，諸佛如來自然智，依諸眾生異異善根異異修行，一切種種異異伎術，自然而現。而諸佛如來，不分別離分別，而自然如是，無分別離分別，自然如是，諸伎術現。何以故？以得不共法相應故。

「文殊師利！十方世界，一切世界海，一切所住處，世間出世間，一切法成就，彼一切種事，皆諸佛如來自然而現在前。何以故？以得不共法相應故。

「文殊師利！譬如大地，依大地故，住持一切種子草木諸樹林等，能生能長，廣狹大小，皆悉成就。而彼大地，不分別離分別，而自然如是，無分別離分別，自然如是，生長廣狹，大小成就。何以故？以得不共法相應故。

「文殊師利！如是，依諸佛如來住持十方世界海剎，外道、尼乾子等一切作業，及諸眾生諸善根業，若世間業出世間業，生長

【現代漢語翻譯】現代漢語譯本例如，在十個方向的每一個方向，都經過五十個世界微塵數的世界，微塵數的大海，阿僧祇（無數）百千萬億那由他（極大的數量）微塵數的世界，所有這些世界，每一個世界，每一個閻浮提（我們所居住的這個世界），在每一個念頭之間，都能見到佛的色身，而且是一次性見到，不是先後見到。而諸佛如來，不分別彼此的差異，自然而然就是這樣，沒有分別彼此的差異，自然而然就是這樣，一次性普遍見到。這是為什麼呢？因為他們獲得了不共法（佛獨有的功德）的相應。文殊師利（菩薩名）！在十個方向的每一個方向，都經過五十個世界微塵數的世界，微塵數的大海，阿僧祇百千萬億那由他微塵數的世界，所有這些世界，每一個世界，每一個閻浮提，在每一個念頭之間，諸佛如來的自然智慧，依據眾生不同的善根和不同的修行，以及一切種種不同的技藝，自然而然地顯現。而諸佛如來，不分別彼此的差異，自然而然就是這樣，沒有分別彼此的差異，自然而然就是這樣，各種技藝顯現。這是為什麼呢？因為他們獲得了不共法的相應。文殊師利！十方世界，一切世界海，一切所居住的地方，世間和出世間，一切法成就，所有這些事情，都是諸佛如來自然而然地在眼前顯現。這是為什麼呢？因為他們獲得了不共法的相應。文殊師利！譬如大地，依靠大地，能夠住持一切種子、草木、各種樹林等，能夠生長，能夠長大，廣闊狹小，大小，都能夠成就。而大地，不分別彼此的差異，自然而然就是這樣，沒有分別彼此的差異，自然而然就是這樣，生長廣闊狹小，大小成就。這是為什麼呢？因為他們獲得了不共法的相應。文殊師利！就像這樣，依靠諸佛如來住持十方世界海剎，外道、尼乾子（古印度六師外道之一）等一切行為，以及眾生的一切善根業，無論是世間業還是出世間業，都能夠生長。

【English Translation】 English version For example, in each of the ten directions, passing through fifty world-dust-number worlds, a sea of world-dust-number worlds, Asamkhya (countless) hundreds of millions of nayutas (extremely large numbers) of world-dust-number worlds, all these worlds, each world, each Jambudvipa (the world we inhabit), in each thought, one can see the Buddha's physical body, and see it all at once, not sequentially. And the Tathagatas (Buddhas), without distinguishing differences, are naturally like this, without distinguishing differences, are naturally like this, seeing universally at once. Why is this? Because they have attained the correspondence of the unique Dharma (Buddha's exclusive merits). Manjushri (a Bodhisattva)! In each of the ten directions, passing through fifty world-dust-number worlds, a sea of world-dust-number worlds, Asamkhya hundreds of millions of nayutas of world-dust-number worlds, all these worlds, each world, each Jambudvipa, in each thought, the Tathagatas' natural wisdom, based on the different good roots and different practices of sentient beings, and all kinds of different skills, naturally manifest. And the Tathagatas, without distinguishing differences, are naturally like this, without distinguishing differences, are naturally like this, various skills manifest. Why is this? Because they have attained the correspondence of the unique Dharma. Manjushri! The ten directions, all the world-seas, all the places of dwelling, the mundane and the supramundane, all Dharma accomplishments, all these things, are naturally manifested before the Tathagatas. Why is this? Because they have attained the correspondence of the unique Dharma. Manjushri! For example, the earth, relying on the earth, can sustain all seeds, grasses, various forests, etc., can grow, can develop, wide and narrow, large and small, all can be accomplished. And the earth, without distinguishing differences, is naturally like this, without distinguishing differences, is naturally like this, growing wide and narrow, large and small are accomplished. Why is this? Because they have attained the correspondence of the unique Dharma. Manjushri! Just like this, relying on the Tathagatas sustaining the ten directions of world-seas and lands, all actions of heretics, Nigranthas (one of the six heretical teachers in ancient India), etc., and all the good root karma of sentient beings, whether mundane or supramundane karma, can grow.

廣狹，大小成就。而諸佛如來，不分別離分別，而自然如是，無分別離分別，自然如是，生長廣狹，大小成就。何以故？以得不共法相應故。

「文殊師利！譬如有人到離惡刺諸藥草處，一切惡刺，皆自墮落，然彼到處，不分別離分別，而自然如是，無分別離分別，自然如是，惡刺藥草，悉皆墮落。何以故？以得不共法相應故。

「文殊師利！如是一切諸眾生等，乃至盡解諸佛如來，或有經夾。彼諸眾生，因彼因故，一切貪慾瞋恚癡刺，悉皆墮落。而諸佛如來，不分別離分別，而自然如是，無分別離分別，自然如是，貪瞋癡刺，悉皆墮落。何以故？以得不共法相應故。

「文殊師利！譬如如意寶王，隨諸眾生有所須者，悉皆能與，而如意寶王，不分別離分別，而自然如是，無分別離分別，自然如是，有所須者，悉皆能與。何以故？以不共法相應故。

「文殊師利！如是若有人天、若諸菩薩摩訶薩等，往到諸佛如來之所，欲得如是如是聞法思義，彼人天等，一切悉得聞彼彼法。而諸佛如來，不分別離分別，而自然如是，無分別離分別，自然如是，一切悉得聞彼彼法。何以故？以得不共法相應故。

「文殊師利！是名略說諸佛如來無障礙智，若廣說者，盡未來際劫數住持，不可盡說。

【現代漢語翻譯】現代漢語譯本廣闊與狹小，偉大與渺小的成就。而諸佛如來，不分別也不執著于分別，自然而然就是這樣，沒有分別也沒有執著于分別，自然而然就是這樣，生長出廣闊與狹小，偉大與渺小的成就。為什麼呢？因為他們獲得了不共法（佛獨有的功德）的相應。『文殊師利（Manjusri，菩薩名）！譬如有人到了沒有惡刺的藥草生長的地方，所有的惡刺都會自己掉落，然而那個地方，不分別也不執著于分別，自然而然就是這樣，沒有分別也沒有執著于分別，自然而然就是這樣，惡刺藥草，全部都掉落。為什麼呢？因為獲得了不共法（佛獨有的功德）的相應。』『文殊師利！就像這樣，一切眾生，乃至完全理解諸佛如來，或者有經文的教導。這些眾生，因為這些原因，一切貪慾、嗔恨、愚癡的刺，都會全部掉落。而諸佛如來，不分別也不執著于分別，自然而然就是這樣，沒有分別也沒有執著于分別，自然而然就是這樣，貪慾、嗔恨、愚癡的刺，全部都掉落。為什麼呢？因為獲得了不共法（佛獨有的功德）的相應。』『文殊師利！譬如如意寶王（Cintamaniraja，能滿足一切願望的寶珠），隨著眾生有所需求，都能給予，而如意寶王，不分別也不執著于分別，自然而然就是這樣，沒有分別也沒有執著于分別，自然而然就是這樣，有所需求，都能給予。為什麼呢？因為與不共法（佛獨有的功德）相應。』『文殊師利！就像這樣，如果有人天、或者諸菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）等，前往諸佛如來所在之處，想要聽聞這樣那樣的佛法，思考其中的意義，這些人天等，一切都能聽到他們所想聽的佛法。而諸佛如來，不分別也不執著于分別，自然而然就是這樣，沒有分別也沒有執著于分別，自然而然就是這樣，一切都能聽到他們所想聽的佛法。為什麼呢？因為獲得了不共法（佛獨有的功德）的相應。』『文殊師利！這叫做簡略地說明諸佛如來的無障礙智慧，如果詳細說明，即使盡未來際的劫數，也無法說完。』

【English Translation】 English version The accomplishments of vastness and smallness, greatness and insignificance. And the Tathagatas (Thus Come Ones, an epithet of the Buddha), without distinguishing or clinging to distinctions, are naturally so; without distinguishing or clinging to distinctions, they are naturally so, growing vastness and smallness, greatness and insignificance. Why is this? Because they have attained the correspondence with the unique, non-shared Dharma (Buddha's unique qualities). 'Manjusri (Bodhisattva name)! It is like a person who goes to a place where there are medicinal herbs without thorns, all the thorns will fall off by themselves. However, that place does not distinguish or cling to distinctions, it is naturally so; without distinguishing or clinging to distinctions, it is naturally so, the thorny herbs all fall off. Why is this? Because they have attained the correspondence with the unique, non-shared Dharma (Buddha's unique qualities).' 'Manjusri! Just like this, all sentient beings, even those who fully understand the Tathagatas, or have the teachings of the scriptures. These sentient beings, because of these reasons, all the thorns of greed, hatred, and delusion will fall off. And the Tathagatas, without distinguishing or clinging to distinctions, are naturally so; without distinguishing or clinging to distinctions, they are naturally so, the thorns of greed, hatred, and delusion all fall off. Why is this? Because they have attained the correspondence with the unique, non-shared Dharma (Buddha's unique qualities).' 'Manjusri! It is like the Cintamaniraja (Wish-fulfilling Jewel King), which can grant whatever is needed by sentient beings. And the Cintamaniraja, without distinguishing or clinging to distinctions, is naturally so; without distinguishing or clinging to distinctions, it is naturally so, it can grant whatever is needed. Why is this? Because it corresponds with the unique, non-shared Dharma (Buddha's unique qualities).' 'Manjusri! Just like this, if there are humans, devas (gods), or Bodhisattva-mahasattvas (great Bodhisattvas), who go to the place of the Tathagatas, wishing to hear such and such Dharma, and contemplate its meaning, these humans, devas, etc., will all be able to hear the Dharma they wish to hear. And the Tathagatas, without distinguishing or clinging to distinctions, are naturally so; without distinguishing or clinging to distinctions, they are naturally so, all can hear the Dharma they wish to hear. Why is this? Because they have attained the correspondence with the unique, non-shared Dharma (Buddha's unique qualities).' 'Manjusri! This is called a brief explanation of the unobstructed wisdom of the Tathagatas. If explained in detail, even if one were to dwell for kalpas (eons) of the future, it could not be fully explained.'

「文殊師利！云何諸佛如來不可思議境界？

「文殊師利！所謂諸佛如來，十方世界，一切世界，一一世界，一切微塵，一一微塵，入一切世界海；微塵世界，一一世界，一一閻浮提，亦復如是。

「文殊師利！過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來，種種異異功德莊嚴大海，有阿僧祇種種說法異異差別，唸唸示現無障、無礙、無差別，遍虛空法界，無有邊際，盡未來際劫數住持。

「如是種種異異智功德莊嚴大海，有阿僧祇異異說法異異差別，唸唸示現無障、無礙、無差別，遍虛空法界，無有邊際，盡未來際劫數住持。

「如是種種異異波羅蜜大海，有阿僧祇異異說法異異差別，唸唸示現無障、無礙、無差別，遍虛空法界，無有邊際，盡未來際劫數住持。

「如是種種異異住地大海，有阿僧祇異異說法異異差別，唸唸示現無障、無礙、無差別，遍虛空法界，無有邊際，盡未來際劫數住持。

「如是種種異異陀羅尼大海，有阿僧祇異異說法異異差別，唸唸示現無障、無礙、無差別，遍虛空法界，無有邊際，盡未來際劫數住持。

「如是種種異異三昧大海，有阿僧祇異異說法異異差別，唸唸示現無障、無礙、無差別，遍虛空法界，無有

【現代漢語翻譯】現代漢語譯本『文殊師利（Manjusri，菩薩名）！』，『什麼是諸佛如來（Tathagata，佛的稱號）不可思議的境界？』『文殊師利！』，『所謂的諸佛如來，在十方世界，一切世界，每一個世界，一切微塵，每一個微塵，都進入一切世界海；微塵世界，每一個世界，每一個閻浮提（Jambudvipa，我們所居住的娑婆世界），也是如此。』『文殊師利！』，『經過五十個世界微塵數的世界微塵大海，有阿僧祇（asamkhya，無數）百千萬億那由他（nayuta，極大的數目）微塵數的諸佛如來，他們以種種不同功德莊嚴的大海，有阿僧祇種種說法，種種差別，唸唸示現無障礙、無阻礙、無差別，遍佈虛空法界，沒有邊際，直到未來無盡的劫數都住持。』『像這樣種種不同智慧功德莊嚴的大海，有阿僧祇種種說法，種種差別，唸唸示現無障礙、無阻礙、無差別，遍佈虛空法界，沒有邊際，直到未來無盡的劫數都住持。』『像這樣種種不同的波羅蜜（paramita，到達彼岸的方法）大海，有阿僧祇種種說法，種種差別，唸唸示現無障礙、無阻礙、無差別，遍佈虛空法界，沒有邊際，直到未來無盡的劫數都住持。』『像這樣種種不同的住地（bhumi，菩薩修行的階段）大海，有阿僧祇種種說法，種種差別，唸唸示現無障礙、無阻礙、無差別，遍佈虛空法界，沒有邊際，直到未來無盡的劫數都住持。』『像這樣種種不同的陀羅尼（dharani，總持法門）大海，有阿僧祇種種說法，種種差別，唸唸示現無障礙、無阻礙、無差別，遍佈虛空法界，沒有邊際，直到未來無盡的劫數都住持。』『像這樣種種不同的三昧（samadhi，禪定）大海，有阿僧祇種種說法，種種差別，唸唸示現無障礙、無阻礙、無差別，遍佈虛空法界，沒有邊際，直到未來無盡』

【English Translation】 English version 'Manjusri (a Bodhisattva)!', 'What are the inconceivable realms of the Buddhas Tathagatas (a title for a Buddha)?' 'Manjusri!', 'The so-called Buddhas Tathagatas, in the ten directions of the world, in all worlds, in each world, in all dust motes, in each dust mote, enter into all the oceans of worlds; the dust mote worlds, each world, each Jambudvipa (the world we inhabit), are also like this.' 'Manjusri!', 'Passing through an ocean of dust motes of worlds equal to fifty times the number of dust motes in a world, there are as many Buddhas Tathagatas as asamkhya (countless) hundreds of millions of nayutas (a very large number) of dust motes, with oceans of various and different meritorious adornments, having asamkhya various teachings, various differences, manifesting without obstruction, without hindrance, without difference, in every moment, pervading the entire space of the Dharma realm, without boundaries, abiding until the end of future kalpas (eons).' 'Like this, the oceans of various and different wisdom and meritorious adornments, have asamkhya various teachings, various differences, manifesting without obstruction, without hindrance, without difference, in every moment, pervading the entire space of the Dharma realm, without boundaries, abiding until the end of future kalpas.' 'Like this, the oceans of various and different paramitas (perfections), have asamkhya various teachings, various differences, manifesting without obstruction, without hindrance, without difference, in every moment, pervading the entire space of the Dharma realm, without boundaries, abiding until the end of future kalpas.' 'Like this, the oceans of various and different bhumis (stages of Bodhisattva practice), have asamkhya various teachings, various differences, manifesting without obstruction, without hindrance, without difference, in every moment, pervading the entire space of the Dharma realm, without boundaries, abiding until the end of future kalpas.' 'Like this, the oceans of various and different dharanis (mantras), have asamkhya various teachings, various differences, manifesting without obstruction, without hindrance, without difference, in every moment, pervading the entire space of the Dharma realm, without boundaries, abiding until the end of future kalpas.' 'Like this, the oceans of various and different samadhis (meditative states), have asamkhya various teachings, various differences, manifesting without obstruction, without hindrance, without difference, in every moment, pervading the entire space of the Dharma realm, without boundaries, abiding until the end of future'

邊際，盡未來際劫數住持。

「如是種種異異解脫大海，有阿僧祇異異說法異異差別，唸唸示現無障、無礙、無差別，遍虛空法界，無有邊際，盡未來際劫數住持。

「如是種種異異無礙樂說辯才大海，有阿僧祇異異說法異異差別，唸唸示現無障、無礙、無差別，遍虛空法界，無有邊際，盡未來際劫數住持。

「如是種種異異大愿大海，有阿僧祇異異說法異異差別，唸唸示現無障、無礙、無差別，遍虛空法界，無有邊際，盡未來際劫數住持。

「如是種種異異得安隱大海，有阿僧祇異異說法異異差別，唸唸示現無障、無礙、無差別，遍虛空法界，無有邊際，盡未來際劫數住持。

「如是種種異異令入菩薩行大海，有阿僧祇異異說法異異差別，唸唸示現無障、無礙、無差別，遍虛空法界，無有邊際，盡未來際劫數住持。

「如是種種異異令入如來大海，有阿僧祇異異說法異異差別，唸唸示現無障、無礙、無差別，遍虛空法界，無有邊際，盡未來際劫數住持。如是種種異異令入隨順眾生心行大海，有阿僧祇異異說法異異差別，唸唸示現無障、無礙、無差別，遍虛空法界，無有邊際，盡未來際劫數住持。

「如是種種異異令入世界大海，有阿僧祇異異說法異異差別，唸唸示現無

【現代漢語翻譯】現代漢語譯本『像這樣種種不同、各異的解脫大海，有無數（阿僧祇）種不同的說法和不同的差別，在每一個念頭中都展現出無障礙、無阻礙、無差別的狀態，遍佈整個虛空法界，沒有邊際，持續到未來無盡的劫數。『像這樣種種不同、各異的無礙樂說辯才大海，有無數（阿僧祇）種不同的說法和不同的差別，在每一個念頭中都展現出無障礙、無阻礙、無差別的狀態，遍佈整個虛空法界，沒有邊際，持續到未來無盡的劫數。『像這樣種種不同、各異的大愿大海，有無數（阿僧祇）種不同的說法和不同的差別，在每一個念頭中都展現出無障礙、無阻礙、無差別的狀態，遍佈整個虛空法界，沒有邊際，持續到未來無盡的劫數。『像這樣種種不同、各異的獲得安穩的大海，有無數（阿僧祇）種不同的說法和不同的差別，在每一個念頭中都展現出無障礙、無阻礙、無差別的狀態，遍佈整個虛空法界，沒有邊際，持續到未來無盡的劫數。『像這樣種種不同、各異的令眾生進入菩薩行的大海，有無數（阿僧祇）種不同的說法和不同的差別，在每一個念頭中都展現出無障礙、無阻礙、無差別的狀態，遍佈整個虛空法界，沒有邊際，持續到未來無盡的劫數。『像這樣種種不同、各異的令眾生進入如來境界的大海，有無數（阿僧祇）種不同的說法和不同的差別，在每一個念頭中都展現出無障礙、無阻礙、無差別的狀態，遍佈整個虛空法界，沒有邊際，持續到未來無盡的劫數。像這樣種種不同、各異的令眾生進入隨順眾生心行的大海，有無數（阿僧祇）種不同的說法和不同的差別，在每一個念頭中都展現出無障礙、無阻礙、無差別的狀態，遍佈整個虛空法界，沒有邊際，持續到未來無盡的劫數。『像這樣種種不同、各異的令眾生進入世界的大海，有無數（阿僧祇）種不同的說法和不同的差別，在每一個念頭中都展現出

【English Translation】 English version 'Such are the various and diverse oceans of liberation, having countless (asamkhya) different teachings and different distinctions, manifesting in every thought without obstruction, without hindrance, and without difference, pervading the entire space of the Dharma realm, without limit, and enduring for countless future kalpas. 'Such are the various and diverse oceans of unobstructed and joyful eloquence, having countless (asamkhya) different teachings and different distinctions, manifesting in every thought without obstruction, without hindrance, and without difference, pervading the entire space of the Dharma realm, without limit, and enduring for countless future kalpas. 'Such are the various and diverse oceans of great vows, having countless (asamkhya) different teachings and different distinctions, manifesting in every thought without obstruction, without hindrance, and without difference, pervading the entire space of the Dharma realm, without limit, and enduring for countless future kalpas. 'Such are the various and diverse oceans of attaining peace and security, having countless (asamkhya) different teachings and different distinctions, manifesting in every thought without obstruction, without hindrance, and without difference, pervading the entire space of the Dharma realm, without limit, and enduring for countless future kalpas. 'Such are the various and diverse oceans that lead beings into the practice of Bodhisattvas, having countless (asamkhya) different teachings and different distinctions, manifesting in every thought without obstruction, without hindrance, and without difference, pervading the entire space of the Dharma realm, without limit, and enduring for countless future kalpas. 'Such are the various and diverse oceans that lead beings into the realm of the Tathagata, having countless (asamkhya) different teachings and different distinctions, manifesting in every thought without obstruction, without hindrance, and without difference, pervading the entire space of the Dharma realm, without limit, and enduring for countless future kalpas. Such are the various and diverse oceans that lead beings into accordance with the minds and practices of sentient beings, having countless (asamkhya) different teachings and different distinctions, manifesting in every thought without obstruction, without hindrance, and without difference, pervading the entire space of the Dharma realm, without limit, and enduring for countless future kalpas. 'Such are the various and diverse oceans that lead beings into the world, having countless (asamkhya) different teachings and different distinctions, manifesting in every thought without

障，無礙，無差別，遍虛空法界，無有邊際，盡未來際劫數住持。

「如是種種異異令入劫大海，有阿僧祇異異說法異異差別，唸唸示現無障、無礙、無差別，遍虛空法界，無有邊際，盡未來際，劫數住持。

「文殊師利！十方世界，一切世界，過去未來現在世界大海，諸佛如來，一切毛孔，一一毛孔，於一時間，非前後時，皆悉示現。何以故？以得無邊無中際故。

「文殊師利！是名略說諸佛如來不可思議境界，若廣說者，盡未來際劫數住持，說不可盡。

「文殊師利！云何諸佛如來普見？

「文殊師利！所謂諸佛如來，十方世界，一切世界中，見諸眾生若退、若生、若入善道、若入惡道，如是如來頂上相見，如是如來白毫相見，如是如來一切諸相一一遍見，如是如來一切諸好一一遍見，如是如來一切毛孔一一遍見。如是一時，非前後見，一切世界，見諸眾生若退、若生、若入善道、若入惡道。

「文殊師利！是名略說諸佛如來遍見，若廣說者，盡未來際劫數住持，不可說盡。

「文殊師利！云何諸佛如來名稱？

「文殊師利！所謂諸佛如來，十方世界，一切世界，一一世界，一一閻浮提，一一微塵，一切微塵世界，入一切世界海。如是一一世界，一一閻浮提，

【現代漢語翻譯】現代漢語譯本障礙，沒有阻礙，沒有差別，遍佈虛空法界（宇宙），沒有邊際，直到未來無盡的劫數都存在。『像這樣種種不同的現象，使之進入劫數的大海，有無數（阿僧祇）不同的說法，不同的差別，唸唸示現沒有障礙、沒有阻礙、沒有差別，遍佈虛空法界，沒有邊際，直到未來無盡的劫數都存在。』『文殊師利（菩薩名）！十方世界，一切世界，過去、未來、現在的世界大海，諸佛如來，一切毛孔，每一個毛孔，在同一時間，不是前後不同的時間，都全部顯現。為什麼呢？因為獲得了無邊無中際的緣故。』『文殊師利！這叫做簡略地說諸佛如來不可思議的境界，如果詳細說的話，直到未來無盡的劫數都存在，也說不完。』『文殊師利！諸佛如來是如何普遍看見的呢？』『文殊師利！所謂諸佛如來，在十方世界，一切世界中，看見眾生或者退步、或者出生、或者進入善道、或者進入惡道，像這樣如來從頂上看見，像這樣如來從白毫（眉間白毛）看見，像這樣如來一切諸相一一普遍看見，像這樣如來一切諸好一一普遍看見，像這樣如來一切毛孔一一普遍看見。像這樣在同一時間，不是前後不同的時間看見，一切世界，看見眾生或者退步、或者出生、或者進入善道、或者進入惡道。』『文殊師利！這叫做簡略地說諸佛如來的普遍看見，如果詳細說的話，直到未來無盡的劫數都存在，也說不完。』『文殊師利！諸佛如來的名稱是什麼呢？』『文殊師利！所謂諸佛如來，在十方世界，一切世界，每一個世界，每一個閻浮提（四大洲之一），每一個微塵，一切微塵世界，進入一切世界海。像這樣每一個世界，每一個閻浮提，

【English Translation】 English version Obstruction, without hindrance, without difference, pervading the Dharma Realm of empty space, without boundaries, abiding for countless kalpas (eons) into the future. 'Such are the various differences that cause entry into the great ocean of kalpas, with countless (asamkhya) different teachings and different distinctions, manifesting in every moment without obstruction, without hindrance, without difference, pervading the Dharma Realm of empty space, without boundaries, abiding for countless kalpas into the future.' 'Manjushri (Bodhisattva's name)! In the ten directions, in all worlds, in the great ocean of past, future, and present worlds, all Buddhas, in every pore, in each and every pore, at one single moment, not in sequential moments, all are fully manifested. Why is this so? Because they have attained the boundless and centerless state.' 'Manjushri! This is called a brief explanation of the inconceivable realm of the Buddhas. If explained in detail, it would not be exhausted even if it continued for countless kalpas into the future.' 'Manjushri! How do the Buddhas see universally?' 'Manjushri! What is meant by the Buddhas is that in the ten directions, in all worlds, they see beings either regressing, or being born, or entering the path of goodness, or entering the path of evil. In this way, the Tathagata sees from the top of his head, in this way, the Tathagata sees from the white hair (urna) between his eyebrows, in this way, the Tathagata sees all his marks one by one, in this way, the Tathagata sees all his excellences one by one, in this way, the Tathagata sees all his pores one by one. In this way, at one single moment, not in sequential moments, they see all worlds, seeing beings either regressing, or being born, or entering the path of goodness, or entering the path of evil.' 'Manjushri! This is called a brief explanation of the universal vision of the Buddhas. If explained in detail, it would not be exhausted even if it continued for countless kalpas into the future.' 'Manjushri! What are the names of the Buddhas?' 'Manjushri! What is meant by the Buddhas is that in the ten directions, in all worlds, in each world, in each Jambudvipa (one of the four continents), in each dust mote, in all dust mote worlds, they enter the ocean of all worlds. In this way, in each world, in each Jambudvipa,

于唸唸間，一切世界微塵數眾生，奮迅示現無障、無礙、無差別，遍虛空法界，無有邊際，可化眾生，盡未來際劫數住持。何以故？以得不共法相應故，如是佛國土奮迅、如是身奮迅、如是愿奮迅。如是境界奮迅、如是智奮迅、如是神通奮迅、如是力奮迅，如是等於唸唸間，一切世界微塵數奮迅，示現無障、無礙、無差別，遍虛空法界，無有邊際，可化眾生，盡未來際劫數住持。何以故？以得不共法相應故。

「文殊師利！是名略說諸佛如來名稱，若廣說者，盡未來際劫數住持，不可說盡。

「文殊師利！云何諸佛如來無差別無依止？

「文殊師利！所謂諸佛如來，非此世界差別，余世界無差別。文殊師利！諸佛如來非依止此世界，不依止余世界。文殊師利！諸佛如來非此閻浮提差別，余閻浮提無差別。文殊師利！諸佛如來非依止此閻浮提，不依止余閻浮提。文殊師利！諸佛如來非此畜生道差別，余畜生道無差別。文殊師利！諸佛如來非此餓鬼道差別，余餓鬼道無差別。文殊師利！諸佛如來非此畜生道依止，余畜生道不依止。文殊師利！諸佛如來非欲界差別色界依止。

「文殊師利！是名略說諸佛如來無差別無依止，若廣說者，盡未來際劫數住持，不可說盡

「文殊師利！云何諸佛如

【現代漢語翻譯】現代漢語譯本在每一個念頭之間，如同微塵數般多的世界中的眾生，都迅速地展現出無障礙、無阻礙、無差別的狀態，遍佈虛空法界，沒有邊際，可以教化的眾生，將持續到未來的無盡劫數。這是為什麼呢？因為他們獲得了與不共法相應的緣故。就像佛的國土那樣迅速，就像佛的身那樣迅速，就像佛的願力那樣迅速。就像佛的境界那樣迅速，就像佛的智慧那樣迅速，就像佛的神通那樣迅速，就像佛的力量那樣迅速。像這樣，在每一個念頭之間，如同微塵數般多的世界都迅速地展現出無障礙、無阻礙、無差別的狀態，遍佈虛空法界，沒有邊際，可以教化的眾生，將持續到未來的無盡劫數。這是為什麼呢？因為他們獲得了與不共法相應的緣故。『文殊師利（Manjusri，菩薩名）！』這只是簡略地說明了諸佛如來的名號，如果詳細說明，即使持續到未來的無盡劫數也無法說完。『文殊師利！』為什麼說諸佛如來沒有差別，沒有依止呢？『文殊師利！』所謂的諸佛如來，不是說在這個世界有差別，在其他世界就沒有差別。『文殊師利！』諸佛如來不是依止這個世界，也不依止其他世界。『文殊師利！』諸佛如來不是說在這個閻浮提（Jambudvipa，我們所居住的南贍部洲）有差別，在其他閻浮提就沒有差別。『文殊師利！』諸佛如來不是依止這個閻浮提，也不依止其他閻浮提。『文殊師利！』諸佛如來不是說在這個畜生道有差別，在其他畜生道就沒有差別。『文殊師利！』諸佛如來不是說在這個餓鬼道有差別，在其他餓鬼道就沒有差別。『文殊師利！』諸佛如來不是依止這個畜生道，也不依止其他畜生道。『文殊師利！』諸佛如來不是欲界（Kamadhatu，眾生有慾望的界）的差別和依止。『文殊師利！』這只是簡略地說明了諸佛如來沒有差別，沒有依止，如果詳細說明，即使持續到未來的無盡劫數也無法說完。『文殊師利！』為什麼說諸佛如來

【English Translation】 English version In each and every thought, beings as numerous as the dust particles in all the worlds swiftly manifest without obstruction, without hindrance, and without differentiation, pervading the entire space of the Dharma realm, without limit. These beings, who can be transformed, will continue to exist for countless eons into the future. Why is this so? Because they have attained correspondence with the unshared Dharma. Just as the Buddha's land is swift, just as the Buddha's body is swift, just as the Buddha's vows are swift. Just as the Buddha's realm is swift, just as the Buddha's wisdom is swift, just as the Buddha's supernatural powers are swift, just as the Buddha's strength is swift. Like this, in each and every thought, beings as numerous as the dust particles in all the worlds swiftly manifest without obstruction, without hindrance, and without differentiation, pervading the entire space of the Dharma realm, without limit. These beings, who can be transformed, will continue to exist for countless eons into the future. Why is this so? Because they have attained correspondence with the unshared Dharma. 『Manjusri (a Bodhisattva)!』 This is a brief explanation of the names of all the Buddhas and Tathagatas. If explained in detail, it could not be exhausted even if it continued for countless eons into the future. 『Manjusri! Why is it said that all Buddhas and Tathagatas are without differentiation and without reliance?』『Manjusri! The so-called Buddhas and Tathagatas are not differentiated in this world, and not without differentiation in other worlds. Manjusri! The Buddhas and Tathagatas do not rely on this world, nor do they rely on other worlds. Manjusri! The Buddhas and Tathagatas are not differentiated in this Jambudvipa (the continent where we live), and not without differentiation in other Jambudvipas. Manjusri! The Buddhas and Tathagatas do not rely on this Jambudvipa, nor do they rely on other Jambudvipas. Manjusri! The Buddhas and Tathagatas are not differentiated in this animal realm, and not without differentiation in other animal realms. Manjusri! The Buddhas and Tathagatas are not differentiated in this hungry ghost realm, and not without differentiation in other hungry ghost realms. Manjusri! The Buddhas and Tathagatas do not rely on this animal realm, nor do they rely on other animal realms. Manjusri! The Buddhas and Tathagatas are not the differentiation and reliance of the desire realm (Kamadhatu, the realm of desire).』『Manjusri! This is a brief explanation of the Buddhas and Tathagatas being without differentiation and without reliance. If explained in detail, it could not be exhausted even if it continued for countless eons into the future.』『Manjusri! Why is it said that all Buddhas and Tathagatas』

來身無障礙？

「文殊師利！所謂諸佛如來，十方世界，一切世界，國土大海，一切住處，三世無邊一切眾生，隨眾生心，隨其可化，于唸唸間，頂相示現法相生滅，如彼眾生所應見聞，令見聞知，乃可虛空容有遍見，如來頂相終不可見。如是如來，十方世界，一切世界，國土大海，一切住處，三世無邊，一切眾生，隨眾生心，隨其可化，于唸唸間，一切相好，一一相好，一切毛孔，一一毛孔，皆悉示現法相生滅，如彼眾生所應見聞，令見聞知，乃可虛空容有遍見，諸佛如來一毛孔相，終不可見。如有天人菩薩，隨眾生心，隨其可化，依彼生滅法相而說，如彼所信，令入法中。

「文殊師利！或有天人菩薩，見如來頂相出阿僧祇功德莊嚴大海異異說法，知如是法，為眾生說，令眾生聞，如彼所信，入於法中。或有眾生，知阿僧祇智功德莊嚴大海異異說法；或有眾生，聞阿僧祇波羅蜜大海勝說法聲；或有眾生，聞阿僧祇住地大海勝說法聲；或有眾生，聞阿僧祇陀羅尼大海勝說法聲；或有眾生，聞阿僧祇三昧大海勝說法聲；或有眾生，聞阿僧祇解脫大海勝說法聲；或有眾生，聞阿僧祇無礙樂說辯才大海勝說法聲；或有眾生，聞阿僧祇神通大海勝說法聲；或有眾生，聞阿僧祇發勤精進大海勝說法聲；或有眾生，

【現代漢語翻譯】現代漢語譯本『文殊師利（Manjusri，菩薩名，代表智慧）！』，所謂的諸佛如來（Tathagata，佛的稱號），在十方世界，一切世界，國土大海，一切住處，三世無邊的一切眾生，都隨著眾生的心，隨著他們可以被教化的程度，在每一個念頭之間，佛的頂相會示現法相的生滅，就像那些眾生應該看到和聽到的那樣，讓他們看到和聽到並瞭解，這樣才可能讓虛空能夠被完全看見，而如來的頂相終究是不可見的。就像這樣，如來在十方世界，一切世界，國土大海，一切住處，三世無邊的一切眾生，都隨著眾生的心，隨著他們可以被教化的程度，在每一個念頭之間，一切的相好，每一個相好，一切的毛孔，每一個毛孔，都會示現法相的生滅，就像那些眾生應該看到和聽到的那樣，讓他們看到和聽到並瞭解，這樣才可能讓虛空能夠被完全看見，而諸佛如來的一個毛孔的相，終究是不可見的。如果有天人菩薩，隨著眾生的心，隨著他們可以被教化的程度，依據那些生滅的法相而說法，就像他們所相信的那樣，讓他們進入佛法之中。『文殊師利！』，或者有天人菩薩，看到如來的頂相顯現出阿僧祇（asamkhya，極大的數字）功德莊嚴的大海，以各種不同的方式說法，知道這樣的法，為眾生宣說，讓眾生聽到，就像他們所相信的那樣，進入佛法之中。或者有眾生，知道阿僧祇智慧功德莊嚴的大海以各種不同的方式說法；或者有眾生，聽到阿僧祇波羅蜜（paramita，到達彼岸）大海殊勝的說法之聲；或者有眾生，聽到阿僧祇住地大海殊勝的說法之聲；或者有眾生，聽到阿僧祇陀羅尼（dharani，總持）大海殊勝的說法之聲；或者有眾生，聽到阿僧祇三昧（samadhi，禪定）大海殊勝的說法之聲；或者有眾生，聽到阿僧祇解脫大海殊勝的說法之聲；或者有眾生，聽到阿僧祇無礙樂說辯才大海殊勝的說法之聲；或者有眾生，聽到阿僧祇神通大海殊勝的說法之聲；或者有眾生，聽到阿僧祇發勤精進大海殊勝的說法之聲；或者有眾生，

【English Translation】 English version 『Manjusri!』, the so-called Tathagatas, in the ten directions, all worlds, lands and seas, all abodes, and all sentient beings in the boundless three times, according to the minds of sentient beings, according to their capacity to be transformed, in every thought, the appearance of the Buddha's crown manifests the arising and ceasing of Dharma forms, just as those sentient beings should see and hear, allowing them to see, hear, and understand, only then can the void be seen completely, while the Tathagata's crown is ultimately invisible. Just like this, the Tathagatas in the ten directions, all worlds, lands and seas, all abodes, and all sentient beings in the boundless three times, according to the minds of sentient beings, according to their capacity to be transformed, in every thought, all the marks and characteristics, each mark and characteristic, all the pores, each pore, all manifest the arising and ceasing of Dharma forms, just as those sentient beings should see and hear, allowing them to see, hear, and understand, only then can the void be seen completely, while the appearance of a single pore of the Buddhas is ultimately invisible. If there are devas, humans, or Bodhisattvas, according to the minds of sentient beings, according to their capacity to be transformed, based on those arising and ceasing Dharma forms, they speak, just as they believe, allowing them to enter the Dharma. 『Manjusri!』, or there are devas, humans, or Bodhisattvas, who see the Tathagata's crown manifesting an asamkhya ocean of meritorious adornments, speaking in various different ways, knowing such Dharma, speaking for sentient beings, allowing sentient beings to hear, just as they believe, entering the Dharma. Or there are sentient beings who know the asamkhya ocean of wisdom and meritorious adornments speaking in various different ways; or there are sentient beings who hear the asamkhya ocean of paramita's (perfection) superior Dharma sound; or there are sentient beings who hear the asamkhya ocean of dwelling ground's superior Dharma sound; or there are sentient beings who hear the asamkhya ocean of dharani's (mantra) superior Dharma sound; or there are sentient beings who hear the asamkhya ocean of samadhi's (meditation) superior Dharma sound; or there are sentient beings who hear the asamkhya ocean of liberation's superior Dharma sound; or there are sentient beings who hear the asamkhya ocean of unobstructed eloquent speech's superior Dharma sound; or there are sentient beings who hear the asamkhya ocean of supernatural powers' superior Dharma sound; or there are sentient beings who hear the asamkhya ocean of diligent effort's superior Dharma sound; or there are sentient beings,

聞阿僧祇得安隱大海勝說法聲；或有眾生，聞阿僧祇令入菩薩行大海勝說法聲；或有眾生，聞阿僧祇令入如來大海勝說法聲；或有眾生，聞阿僧祇令入隨順眾生心行大海勝說法聲；或有眾生，聞阿僧祇令入世界大海勝說法聲；或有眾生，聞阿僧祇令入劫大海勝說法聲；或有眾生，聞阿僧祇令入三世大海勝說法聲；或有眾生，聞阿僧祇令入三世說大海勝說法聲；或有眾生，聞阿僧祇令入不疲倦心大海勝說法聲。或有天人菩薩，見佛頂相出阿僧祇無差別智大海異異說法，知如是法，為眾生說，令眾生聞，如彼所信，入於法中。

「如是念念一切相好，一一相好，一切毛孔，一一毛孔，如是十方世界，一切世界，一一世界，隨眾生心，隨其可化，天人菩薩，見佛如來一毛孔相出阿僧祇異異法海異異說法，知如是法，為眾生說，令眾生聞，如彼所信，入於法中。

「文殊師利！是名略說諸佛如來身無障礙，若廣說者，盡未來際劫數住持，不可說盡。

「文殊師利！云何諸佛如來頂相不可得見？

「文殊師利！所謂諸佛如來，過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛如來菩薩摩訶薩大眾大海，文殊師利！如是過五十世界微塵數世界微塵大海，阿僧祇百千萬億那由他微塵數諸佛

【現代漢語翻譯】現代漢語譯本：聽聞『阿僧祇』（無數）之聲，得以安穩進入殊勝的佛法大海；或者有眾生，聽聞『阿僧祇』之聲，得以進入菩薩的修行，進入殊勝的佛法大海；或者有眾生，聽聞『阿僧祇』之聲，得以進入如來的境界，進入殊勝的佛法大海；或者有眾生，聽聞『阿僧祇』之聲，得以進入隨順眾生心行的境界，進入殊勝的佛法大海；或者有眾生，聽聞『阿僧祇』之聲，得以進入世界之境，進入殊勝的佛法大海；或者有眾生，聽聞『阿僧祇』之聲，得以進入劫數之境，進入殊勝的佛法大海；或者有眾生，聽聞『阿僧祇』之聲，得以進入三世之境，進入殊勝的佛法大海；或者有眾生，聽聞『阿僧祇』之聲，得以進入三世所說的境界，進入殊勝的佛法大海；或者有眾生，聽聞『阿僧祇』之聲，得以進入不疲倦的心的境界，進入殊勝的佛法大海。或者有天人菩薩，見到佛的頂相，發出『阿僧祇』（無數）無差別智慧的大海般種種不同的說法，知道這樣的法，為眾生宣說，使眾生聽聞，如他們所信受的，進入佛法之中。如此唸唸之間，一切相好，每一個相好，一切毛孔，每一個毛孔，如此十方世界，一切世界，每一個世界，隨著眾生的心，隨著他們可以被教化的程度，天人菩薩，見到佛如來一個毛孔的相，發出『阿僧祇』（無數）種種不同的法海般種種不同的說法，知道這樣的法，為眾生宣說，使眾生聽聞，如他們所信受的，進入佛法之中。文殊師利（Manjusri）！這名為略說諸佛如來身體的無障礙，如果廣說的話，即使盡未來際的劫數住持，也無法說盡。文殊師利（Manjusri）！為什麼諸佛如來的頂相不可得見呢？文殊師利（Manjusri）！所謂諸佛如來，超越五十個世界微塵數的世界微塵大海，『阿僧祇』（無數）百千萬億那由他微塵數的諸佛如來菩薩摩訶薩（Bodhisattva-Mahasattva）大眾大海，文殊師利（Manjusri）！如此超越五十個世界微塵數的世界微塵大海，『阿僧祇』（無數）百千萬億那由他微塵數的諸佛

【English Translation】 English version: Hearing the sound of 'Asamkhya' (innumerable), one attains peace and enters the great ocean of the excellent Dharma; or there are sentient beings who, hearing the sound of 'Asamkhya', enter the practice of Bodhisattvas, entering the great ocean of the excellent Dharma; or there are sentient beings who, hearing the sound of 'Asamkhya', enter the realm of the Tathagata, entering the great ocean of the excellent Dharma; or there are sentient beings who, hearing the sound of 'Asamkhya', enter the realm of conforming to the minds and practices of sentient beings, entering the great ocean of the excellent Dharma; or there are sentient beings who, hearing the sound of 'Asamkhya', enter the realm of the world, entering the great ocean of the excellent Dharma; or there are sentient beings who, hearing the sound of 'Asamkhya', enter the realm of kalpas, entering the great ocean of the excellent Dharma; or there are sentient beings who, hearing the sound of 'Asamkhya', enter the realm of the three times, entering the great ocean of the excellent Dharma; or there are sentient beings who, hearing the sound of 'Asamkhya', enter the realm spoken of in the three times, entering the great ocean of the excellent Dharma; or there are sentient beings who, hearing the sound of 'Asamkhya', enter the realm of an untiring mind, entering the great ocean of the excellent Dharma. Or there are Devas, humans, and Bodhisattvas who, seeing the mark on the Buddha's crown, emit the great ocean of 'Asamkhya' (innumerable) non-differentiated wisdom, with various different teachings, knowing such Dharma, they proclaim it to sentient beings, causing them to hear, and as they believe, they enter into the Dharma. Thus, in every thought, all the marks and characteristics, each mark and characteristic, all the pores, each pore, thus the ten directions of the world, all the worlds, each world, according to the minds of sentient beings, according to their capacity to be transformed, Devas, humans, and Bodhisattvas, seeing the mark of a single pore of the Buddha Tathagata, emit the great ocean of 'Asamkhya' (innumerable) various different Dharma, with various different teachings, knowing such Dharma, they proclaim it to sentient beings, causing them to hear, and as they believe, they enter into the Dharma. Manjusri! This is called a brief explanation of the unobstructed body of the Buddhas Tathagatas. If explained in detail, even if one were to dwell for kalpas throughout the future, it could not be fully described. Manjusri! Why is the mark on the crown of the Buddhas Tathagatas impossible to see? Manjusri! The so-called Buddhas Tathagatas, surpass the great ocean of world dust equal to fifty world dusts, the great ocean of 'Asamkhya' (innumerable) hundreds of millions of nayutas of dusts of Buddhas Tathagatas and Bodhisattva-Mahasattvas, Manjusri! Thus, surpassing the great ocean of world dust equal to fifty world dusts, the great ocean of 'Asamkhya' (innumerable) hundreds of millions of nayutas of dusts of Buddhas

如來菩薩摩訶薩大眾大海，文殊師利！或有菩薩，見如來身高百由旬；或有菩薩，見十二十三十四十百由旬高；如是或有菩薩，見如來身高百由旬；或有菩薩，見十二十三十四十百由旬高；或有菩薩，即于如是大眾中見高千由旬；或有菩薩，見十二十三十四十千由旬高；如是或有菩薩，即于如是大眾中見高千由旬；或有菩薩，見十二十三十四十千由旬高；或有菩薩，見如來身高億由旬；或有菩薩，見十二十三十四十億由旬高。如是或有菩薩，見如來身高億由旬；或有菩薩，見十二十三十四十億由旬高；或有菩薩，見如來身高千億由旬；或有菩薩，見十二十三十四十千億由旬。十方世界，一切世界海剎，一切閻浮提，同一時中，皆見如來，非前後見。

「文殊師利！譬如若有菩薩摩訶薩，住不思議解脫三昧，于唸唸間，五十世界微塵世界以為一步，行東方世界，其一一步，過五十世界微塵數世界大海去向東方，為欲觀察如來頂相，如是而去，經五十世界微塵數劫大海而去彼處，觀察如來頂相，二倍轉高。何以故？以如來得不共法相應故。

「文殊師利！是名略說如來頂相不可觀察，若廣說者，盡未來際劫數住持，不可說盡。

「文殊師利！云何諸佛如來住持菩薩行教化眾生？

「文殊師利！所

【現代漢語翻譯】現代漢語譯本：如來（Tathagata，佛的稱號）菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的大眾，文殊師利（Manjusri，菩薩名）！有的菩薩，見到如來身高百由旬（yojana，古印度長度單位）；有的菩薩，見到十、二十、三十、四十、百由旬高；像這樣，有的菩薩，見到如來身高百由旬；有的菩薩，見到十、二十、三十、四十、百由旬高；有的菩薩，就在這樣的大眾中見到身高千由旬；有的菩薩，見到十、二十、三十、四十千由旬高；像這樣，有的菩薩，就在這樣的大眾中見到身高千由旬；有的菩薩，見到十、二十、三十、四十千由旬高；有的菩薩，見到如來身高億由旬；有的菩薩，見到十、二十、三十、四十億由旬高。像這樣，有的菩薩，見到如來身高億由旬；有的菩薩，見到十、二十、三十、四十億由旬高；有的菩薩，見到如來身高千億由旬；有的菩薩，見到十、二十、三十、四十千億由旬。十方世界，一切世界海剎（buddha-ksetra，佛土），一切閻浮提（Jambudvipa，人世間），同一時間，都見到如來，不是有先後地見到。『文殊師利！譬如如果有菩薩摩訶薩，安住于不可思議解脫三昧（asamkhyeya-vimoksa-samadhi，不可思議的解脫禪定），在每一個念頭之間，以五十個世界微塵數的世界為一步，行走于東方世界，他每走一步，就跨越五十個世界微塵數的世界大海，向東方而去，爲了觀察如來的頂相，像這樣而去，經過五十個世界微塵數劫（kalpa，時間單位）的大海，到達那個地方，觀察如來的頂相，（發現）高了兩倍。為什麼呢？因為如來獲得了不共法（avenika-dharma，佛獨有的功德）的緣故。』『文殊師利！這叫做略說如來的頂相不可觀察，如果廣說的話，即使盡未來際的劫數來住持，也說不盡。』『文殊師利！諸佛如來如何住持菩薩行教化眾生呢？』『文殊師利！所』

【English Translation】 English version: The great assembly of Tathagata (the Thus Come One, an epithet of the Buddha) Bodhisattva-mahasattvas (great Bodhisattvas), Manjusri (a Bodhisattva)! Some Bodhisattvas see the Tathagata's height as one hundred yojanas (an ancient Indian unit of distance); some Bodhisattvas see it as ten, twenty, thirty, forty, or one hundred yojanas high; likewise, some Bodhisattvas see the Tathagata's height as one hundred yojanas; some Bodhisattvas see it as ten, twenty, thirty, forty, or one hundred yojanas high; some Bodhisattvas, within such a great assembly, see it as one thousand yojanas high; some Bodhisattvas see it as ten, twenty, thirty, or forty thousand yojanas high; likewise, some Bodhisattvas, within such a great assembly, see it as one thousand yojanas high; some Bodhisattvas see it as ten, twenty, thirty, or forty thousand yojanas high; some Bodhisattvas see the Tathagata's height as one hundred million yojanas; some Bodhisattvas see it as ten, twenty, thirty, or forty hundred million yojanas high. Likewise, some Bodhisattvas see the Tathagata's height as one hundred million yojanas; some Bodhisattvas see it as ten, twenty, thirty, or forty hundred million yojanas high; some Bodhisattvas see the Tathagata's height as one hundred billion yojanas; some Bodhisattvas see it as ten, twenty, thirty, or forty hundred billion yojanas. In the ten directions, in all the buddha-ksetras (Buddha-fields) of the world-seas, in all Jambudvipa (the human world), at the same time, they all see the Tathagata, not seeing him in sequence. 'Manjusri! For example, if there is a Bodhisattva-mahasattva who dwells in the inconceivable liberation samadhi (asamkhyeya-vimoksa-samadhi, an inconceivable state of meditative absorption), in each thought moment, taking fifty world-dust-number worlds as one step, he walks towards the eastern world, and with each step, he crosses fifty world-dust-number world-seas, going towards the east, in order to observe the Tathagata's crown of the head. Going in this way, after passing through fifty world-dust-number kalpas (eons) of seas, he arrives at that place, and observes the Tathagata's crown of the head, (finding it) twice as high. Why is this so? Because the Tathagata has attained the unshared dharmas (avenika-dharma, unique qualities of a Buddha).' 'Manjusri! This is called a brief explanation of the Tathagata's crown of the head being unobservable. If explained in detail, even if one were to dwell for kalpas of the future, it could not be fully described.' 'Manjusri! How do the Buddhas, the Tathagatas, uphold the Bodhisattva practices and teach sentient beings?' 'Manjusri! What'

謂諸佛如來，十方世界微塵數世界，猶尚是少，諸佛如來過於是數，一切世界，一一世界，一一微塵，教化行事。

「文殊師利！所謂隨若干數如來身中，說爾許菩薩行，爾許如來無見頂相，一切諸相，一一相中，一切諸好，一一好中，一切毛孔，一一毛孔，唸唸常出一切世界微塵數阿僧祇光明大海，或有常出一切世界微塵數阿僧祇功德莊嚴光明大海；或有常出阿僧祇智功德莊嚴光明大海；或有常出阿僧祇波羅蜜光明大海；或有常出阿僧祇住地光明大海；或有常出阿僧祇陀羅尼光明大海；或有常出阿僧祇解脫光明大海；或有常出阿僧祇無礙樂說辯才光明大海；或有常出阿僧祇大愿光明大海；或有常出阿僧祇得安隱光明大海；或有常出阿僧祇令入菩薩行光明大海；或有常出阿僧祇令入如來光明大海；或有常出阿僧祇令入隨順眾生心行光明大海；或有常出阿僧祇令入世界光明大海；或有常出阿僧祇令入劫光明大海；或有常出阿僧祇令入三世說光明大海；或有常出阿僧祇令入不疲倦心光明大海。

「文殊師利！如是常出阿僧祇光明大海，無差別智大海無障、無礙、無差別，遍虛空法界，無有邊際，劫數住持，教化眾生，而無所畏。

「文殊師利！諸佛如來如是不思議事，十方世界，一切世界大海，一時念

【現代漢語翻譯】現代漢語譯本說諸佛如來，十方世界如微塵般多的世界，還算是少的，諸佛如來所處的數量遠超這個數目。在一切世界中，每一個世界，每一個微塵，都在教化眾生，施行佛事。

『文殊師利（Manjusri，菩薩名）！所謂隨順著如來身中若干數量，宣說那麼多的菩薩行，那麼多的如來無見頂相（Usnisa，佛頂肉髻，三十二相之一），一切諸相，每一個相中，一切諸好（Subha，佛身之微妙特徵），每一個好中，一切毛孔，每一個毛孔，唸唸不斷地常出一切世界微塵數阿僧祇（Asamkhya，極大的數字）光明大海，或者有常出一切世界微塵數阿僧祇功德莊嚴光明大海；或者有常出阿僧祇智功德莊嚴光明大海；或者有常出阿僧祇波羅蜜（Paramita，到彼岸）光明大海；或者有常出阿僧祇住地光明大海；或者有常出阿僧祇陀羅尼（Dharani，總持）光明大海；或者有常出阿僧祇解脫光明大海；或者有常出阿僧祇無礙樂說辯才光明大海；或者有常出阿僧祇大愿光明大海；或者有常出阿僧祇得安穩光明大海；或者有常出阿僧祇令入菩薩行光明大海；或者有常出阿僧祇令入如來光明大海；或者有常出阿僧祇令入隨順眾生心行光明大海；或者有常出阿僧祇令入世界光明大海；或者有常出阿僧祇令入劫光明大海；或者有常出阿僧祇令入三世說光明大海；或者有常出阿僧祇令入不疲倦心光明大海。

『文殊師利！像這樣常出阿僧祇光明大海，無差別智大海無障礙、無阻礙、無差別，遍佈虛空法界，沒有邊際，經歷無數劫數住持，教化眾生，而無所畏懼。

『文殊師利！諸佛如來有如此不可思議之事，十方世界，一切世界大海，一時念起，

【English Translation】 English version It is said that the Tathagatas (Buddhas), in the number of worlds like the dust of ten directions, are still few; the number of Tathagatas exceeds this number. In all worlds, in each world, in each dust mote, they are teaching and practicing.

'Manjusri! (a Bodhisattva's name) It is said that according to the number of Tathagata's bodies, so many Bodhisattva practices are spoken, so many Tathagata's invisible crown protuberances (Usnisa, a mark of a Buddha), all the marks, in each mark, all the excellences (Subha, subtle features of a Buddha's body), in each excellence, all the pores, in each pore, constantly emit countless oceans of light, as many as the dust motes in all worlds, Asamkhya (an immense number), or constantly emit oceans of light of merit and adornment as many as the dust motes in all worlds, Asamkhya; or constantly emit oceans of light of wisdom, merit, and adornment, Asamkhya; or constantly emit oceans of light of Paramita (perfection, reaching the other shore), Asamkhya; or constantly emit oceans of light of dwelling places, Asamkhya; or constantly emit oceans of light of Dharani (mantras, retention), Asamkhya; or constantly emit oceans of light of liberation, Asamkhya; or constantly emit oceans of light of unobstructed eloquence, Asamkhya; or constantly emit oceans of light of great vows, Asamkhya; or constantly emit oceans of light of obtaining peace, Asamkhya; or constantly emit oceans of light that lead to Bodhisattva practices, Asamkhya; or constantly emit oceans of light that lead to Tathagata, Asamkhya; or constantly emit oceans of light that lead to following the minds of sentient beings, Asamkhya; or constantly emit oceans of light that lead to worlds, Asamkhya; or constantly emit oceans of light that lead to kalpas (eons), Asamkhya; or constantly emit oceans of light that lead to the teachings of the three times, Asamkhya; or constantly emit oceans of light that lead to unwearied minds, Asamkhya.

'Manjusri! Such constant emission of oceans of light, Asamkhya, the ocean of non-discriminating wisdom is without obstruction, without hindrance, without discrimination, pervading the entire space of the Dharma realm, without limit, enduring for countless kalpas, teaching sentient beings, and without fear.

'Manjusri! The Tathagatas have such inconceivable matters, the oceans of all worlds in the ten directions, arising in a single thought,

念眾生大海同時教化。或有眾生海，以阿僧祇異異功德莊嚴大海異異說智而教化之；或有眾生海，以阿僧祇異異智功德莊嚴大海異異說智而教化之；或有眾生海，以阿僧祇異異波羅蜜大海異異說智而教化之；或有眾生海，以阿僧祇異異三昧大海異異說智而教化之；或有眾生海，以阿僧祇異異解脫大海異異說智而教化之；或有眾生海，以阿僧祇異異無礙樂說辯才大海異異說智而教化之；或有眾生海，以阿僧祇異異神通大海異異說智而教化之；或有眾生海，以阿僧祇異異大愿大海異異說智而教化之；或有眾生海，以阿僧祇異異發勤精進大海異異說智而教化之；或有眾生海，以阿僧祇異異得安隱大海異異說智而教化之；或有眾生海，以阿僧祇異異令入菩薩行大海異異說智而教化之；或有眾生海，以阿僧祇異異令入如來大海異異說智而教化之；或有眾生海，以阿僧祇異異令入隨順眾生心行大海異異說智而教化之；或有眾生海，以阿僧祇異異令入世界大海異異說智而教化之；或有眾生海，以阿僧祇異異令入劫大海異異說智而教化之。

「如是或有眾生海，令入三世；或有眾生海，令入三世說；或有眾生海，令入不疲倦心；或有眾生海，令入無差別智；或有眾生海，令入奮迅智；或有眾生海，令入國土奮迅智；或有眾生海，

【現代漢語翻譯】現代漢語譯本同時教化無量眾生，猶如大海一般。有些眾生，以無數種不同的功德莊嚴，如大海般深廣，用各種不同的智慧教化他們；有些眾生，以無數種不同的智慧功德莊嚴，如大海般深廣，用各種不同的智慧教化他們；有些眾生，以無數種不同的波羅蜜（paramita，意為「到彼岸」）莊嚴，如大海般深廣，用各種不同的智慧教化他們；有些眾生，以無數種不同的三昧（samadhi，意為「禪定」）莊嚴，如大海般深廣，用各種不同的智慧教化他們；有些眾生，以無數種不同的解脫莊嚴，如大海般深廣，用各種不同的智慧教化他們；有些眾生，以無數種不同的無礙樂說辯才莊嚴，如大海般深廣，用各種不同的智慧教化他們；有些眾生，以無數種不同的神通莊嚴，如大海般深廣，用各種不同的智慧教化他們；有些眾生，以無數種不同的廣大誓願莊嚴，如大海般深廣，用各種不同的智慧教化他們；有些眾生，以無數種不同的發奮精進莊嚴，如大海般深廣，用各種不同的智慧教化他們；有些眾生，以無數種不同的獲得安穩莊嚴，如大海般深廣，用各種不同的智慧教化他們；有些眾生，以無數種不同的令入菩薩行莊嚴，如大海般深廣，用各種不同的智慧教化他們；有些眾生，以無數種不同的令入如來境界莊嚴，如大海般深廣，用各種不同的智慧教化他們；有些眾生，以無數種不同的令入隨順眾生心行莊嚴，如大海般深廣，用各種不同的智慧教化他們；有些眾生，以無數種不同的令入世界莊嚴，如大海般深廣，用各種不同的智慧教化他們；有些眾生，以無數種不同的令入劫（kalpa，意為「時間單位」）莊嚴，如大海般深廣，用各種不同的智慧教化他們。如此，有些眾生，令他們進入三世（過去、現在、未來）；有些眾生，令他們進入對三世的解說；有些眾生，令他們進入不疲倦的心；有些眾生，令他們進入無差別智；有些眾生，令他們進入奮迅智；有些眾生，令他們進入國土奮迅智；有些眾生，

【English Translation】 English version Simultaneously teaching and transforming the multitude of beings, as vast as the ocean. Some beings, adorned with countless different merits, as profound as the ocean, are taught with various different wisdoms; some beings, adorned with countless different wisdom merits, as profound as the ocean, are taught with various different wisdoms; some beings, adorned with countless different paramitas (perfections, meaning 'to the other shore'), as profound as the ocean, are taught with various different wisdoms; some beings, adorned with countless different samadhis (meditative absorptions), as profound as the ocean, are taught with various different wisdoms; some beings, adorned with countless different liberations, as profound as the ocean, are taught with various different wisdoms; some beings, adorned with countless different unobstructed eloquent discourses, as profound as the ocean, are taught with various different wisdoms; some beings, adorned with countless different supernormal powers, as profound as the ocean, are taught with various different wisdoms; some beings, adorned with countless different great vows, as profound as the ocean, are taught with various different wisdoms; some beings, adorned with countless different diligent efforts, as profound as the ocean, are taught with various different wisdoms; some beings, adorned with countless different attainments of peace and security, as profound as the ocean, are taught with various different wisdoms; some beings, adorned with countless different entrances into the bodhisattva path, as profound as the ocean, are taught with various different wisdoms; some beings, adorned with countless different entrances into the realm of the Tathagata (Buddha), as profound as the ocean, are taught with various different wisdoms; some beings, adorned with countless different entrances into accordance with the minds and practices of beings, as profound as the ocean, are taught with various different wisdoms; some beings, adorned with countless different entrances into the world, as profound as the ocean, are taught with various different wisdoms; some beings, adorned with countless different entrances into kalpas (eons, meaning 'unit of time'), as profound as the ocean, are taught with various different wisdoms. Thus, some beings are led to enter the three times (past, present, and future); some beings are led to enter the explanation of the three times; some beings are led to enter an unwearied mind; some beings are led to enter non-discriminating wisdom; some beings are led to enter swift wisdom; some beings are led to enter the swift wisdom of the land; some beings,

令入海奮迅智；或有眾生海，令入身奮迅智；或有眾生海，令入愿奮迅智；或有眾生海，令入境界奮迅智；或有眾生海，令入智奮迅智；或有眾生海，令入神通奮迅智；或有眾生海，令入力奮迅智。如是念念眾生大海，一切微塵數，一切若干微塵數智，以阿僧祇異異說智而教化之。

「文殊師利！是名略說諸佛如是教化眾生而無所畏，若廣說者，盡未來際，劫數住持，不可說盡。

「文殊師利！若有善男子、善女人，於一切世界微塵數諸眾生，日日以天甘露百味飲食，及天衣服臥具湯藥，給施供養，如是乃至阿僧祇恒河沙數世界微塵等數劫海，給施供養。文殊師利！若復有善男子、善女人，於一優婆塞不信余尊，持十善業道，攝取彼人，生如是心，此是學佛諸戒行人，乃至一日，以一食施。文殊師利！此福勝前，無量阿僧祇。

「文殊師利！若有善男子、善女人，於一切世界微塵數不信余尊，持十善業道，諸優婆塞，日日以天甘露百味飲食，及天衣服臥具湯藥，給施供養，如是乃至阿僧祇恒河沙數世界微塵等數劫海而供養之。文殊師利！若復有善男子、善女人，於一比丘，攝取彼人，乃至一日，以一食施。文殊師利！此福勝前，無量阿僧祇。

「文殊師利！若有善男子、善女人，於一切世界

【現代漢語翻譯】現代漢語譯本：使他們進入海洋般迅猛的智慧；或者對於某些眾生，使他們進入身體般迅猛的智慧；或者對於某些眾生，使他們進入願力般迅猛的智慧；或者對於某些眾生，使他們進入境界般迅猛的智慧；或者對於某些眾生，使他們進入智慧般迅猛的智慧；或者對於某些眾生，使他們進入神通般迅猛的智慧；或者對於某些眾生，使他們進入力量般迅猛的智慧。像這樣，唸唸之間，對於如大海般眾多的眾生，以一切微塵數、一切若干微塵數的智慧，用無數種不同的智慧教化他們。文殊師利（Manjusri，菩薩名）！這只是簡略地說明諸佛如何教化眾生而無所畏懼。如果詳細解說，即使窮盡未來，經歷無數劫數，也無法說完。文殊師利！如果有善男子、善女人，對於一切世界微塵數那麼多的眾生，每天都用天上的甘露百味飲食，以及天上的衣服、臥具、湯藥來佈施供養，這樣一直到像阿僧祇（asamkhya，無數）恒河沙數世界微塵數那麼多的劫海，都在佈施供養。文殊師利！如果又有善男子、善女人，對於一個不信奉其他尊者，持守十善業道的優婆塞（upasaka，在家男居士），攝受他，並生起這樣的心念：『這是學習佛陀戒律的修行人』，甚至只是一天，用一份食物佈施給他。文殊師利！這後者的福德勝過前者，無量阿僧祇倍。文殊師利！如果有善男子、善女人，對於一切世界微塵數那麼多不信奉其他尊者，持守十善業道的優婆塞，每天都用天上的甘露百味飲食，以及天上的衣服、臥具、湯藥來佈施供養，這樣一直到像阿僧祇恒河沙數世界微塵數那麼多的劫海都在供養。文殊師利！如果又有善男子、善女人，對於一個比丘（bhiksu，出家男僧侶），攝受他，甚至只是一天，用一份食物佈施給他。文殊師利！這後者的福德勝過前者，無量阿僧祇倍。文殊師利！如果有善男子、善女人，對於一切世界

【English Translation】 English version: Causing them to enter the swift wisdom of the ocean; or for some sentient beings, causing them to enter the swift wisdom of the body; or for some sentient beings, causing them to enter the swift wisdom of vows; or for some sentient beings, causing them to enter the swift wisdom of realms; or for some sentient beings, causing them to enter the swift wisdom of knowledge; or for some sentient beings, causing them to enter the swift wisdom of supernormal powers; or for some sentient beings, causing them to enter the swift wisdom of strength. Thus, in every moment, for sentient beings as numerous as the great ocean, with wisdom as numerous as all the dust particles, with countless different kinds of wisdom, they are taught. Manjusri! This is a brief explanation of how the Buddhas teach sentient beings without fear. If explained in detail, even if the future were exhausted, and countless kalpas (aeons) passed, it could not be fully described. Manjusri! If there are good men or good women who, for sentient beings as numerous as the dust particles in all the worlds, daily give offerings of heavenly nectar, hundreds of flavors of food, as well as heavenly clothing, bedding, and medicine, and continue to give offerings for as many kalpas as there are dust particles in an asamkhya (countless) number of Ganges River sands of worlds. Manjusri! If there are also good men or good women who, for one upasaka (lay male practitioner) who does not believe in other venerables, upholds the ten virtuous paths, and embraces that person, giving rise to the thought, 'This is a practitioner who studies the Buddha's precepts,' even for just one day, giving one meal as an offering. Manjusri! The merit of this latter is greater than the former, by immeasurable asamkhyas. Manjusri! If there are good men or good women who, for upasakas as numerous as the dust particles in all the worlds who do not believe in other venerables and uphold the ten virtuous paths, daily give offerings of heavenly nectar, hundreds of flavors of food, as well as heavenly clothing, bedding, and medicine, and continue to give offerings for as many kalpas as there are dust particles in an asamkhya number of Ganges River sands of worlds. Manjusri! If there are also good men or good women who, for one bhiksu (monk), embrace that person, even for just one day, giving one meal as an offering. Manjusri! The merit of this latter is greater than the former, by immeasurable asamkhyas. Manjusri! If there are good men or good women, for all the worlds

微塵數比丘，日日以天甘露百味飲食，及天衣服臥具湯藥，奉施供養，如是乃至阿僧祇恒河沙數世界微塵等數劫海而供養之。文殊師利！若復有善男子、善女人，於一信行人，攝取彼人，乃至一日，以一食施。文殊師利！此福勝前，無量阿僧祇。

「文殊師利！若有善男子、善女人，於一切世界微塵數諸信行人，日日以天甘露百味飲食，及天衣服臥具湯藥，奉施供養，如是乃至阿僧祇恒河沙數世界微塵等數劫海而供養之。文殊師利！若復有善男子、善女人，於一法行人，攝取彼人，乃至一日，以一食施。文殊師利！此福勝前，無量阿僧祇。

「文殊師利！若有善男子、善女人，於一切世界微塵數諸法行人，日日以天甘露百味飲食，及天衣服臥具湯藥，奉施供養，如是乃至阿僧祇恒河沙數世界微塵等數劫海而供養之。文殊師利！若復有善男子、善女人，於八人中一人，攝取彼人乃至一日，以一食施。文殊師利！此福勝前，無量阿僧祇。

「文殊師利！若有善男子、善女人，於一切世界微塵數諸八人，日日以天甘露百味飲食，及天衣服臥具湯藥，奉施供養，如是乃至阿僧祇恒河沙數世界微塵等數劫海而供養之。文殊師利！若復有善男子、善女人，於一須陀洹向，攝取彼人，乃至一日，以一食施。文殊師

【現代漢語翻譯】現代漢語譯本：文殊師利！如果有像微塵一樣多的比丘（佛教出家男眾），每天都用天上的甘露百味飲食，以及天上的衣服、臥具、湯藥來供養他們，這樣一直供養到像阿僧祇（無數）恒河沙數世界微塵一樣多的劫海（極長的時間單位）。文殊師利！如果又有善男子、善女人，對於一個有信心的人，攝受他，哪怕只是一天，用一份食物供養他。文殊師利！這後者的福德勝過前者，無量阿僧祇。文殊師利！如果有善男子、善女人，對於一切世界微塵數那麼多的有信心的人，每天都用天上的甘露百味飲食，以及天上的衣服、臥具、湯藥來供養他們，這樣一直供養到像阿僧祇恒河沙數世界微塵一樣多的劫海。文殊師利！如果又有善男子、善女人，對於一個修行佛法的人，攝受他，哪怕只是一天，用一份食物供養他。文殊師利！這後者的福德勝過前者，無量阿僧祇。文殊師利！如果有善男子、善女人，對於一切世界微塵數那麼多的修行佛法的人，每天都用天上的甘露百味飲食，以及天上的衣服、臥具、湯藥來供養他們，這樣一直供養到像阿僧祇恒河沙數世界微塵一樣多的劫海。文殊師利！如果又有善男子、善女人，對於八種人中的一人，攝受他，哪怕只是一天，用一份食物供養他。文殊師利！這後者的福德勝過前者，無量阿僧祇。文殊師利！如果有善男子、善女人，對於一切世界微塵數那麼多的八種人，每天都用天上的甘露百味飲食，以及天上的衣服、臥具、湯藥來供養他們，這樣一直供養到像阿僧祇恒河沙數世界微塵一樣多的劫海。文殊師利！如果又有善男子、善女人，對於一個須陀洹向（預流向，初果的修行者），攝受他，哪怕只是一天，用一份食物供養他。文殊師

【English Translation】 English version: Manjushri, if there were as many Bhikkhus (Buddhist monks) as dust particles, and every day they were offered heavenly ambrosia of a hundred flavors, as well as heavenly clothes, bedding, and medicine, and this offering continued for as many kalpas (eons) as dust particles in an Asankhya (countless) Ganges River sands of worlds. Manjushri, if there were again a good man or good woman who, for even one day, took care of a person of faith and offered them one meal. Manjushri, the merit of this latter act surpasses the former by immeasurable Asankhyas. Manjushri, if there were good men or good women who, for as many people of faith as dust particles in all the worlds, every day offered heavenly ambrosia of a hundred flavors, as well as heavenly clothes, bedding, and medicine, and this offering continued for as many kalpas as dust particles in an Asankhya Ganges River sands of worlds. Manjushri, if there were again a good man or good woman who, for even one day, took care of a person practicing the Dharma and offered them one meal. Manjushri, the merit of this latter act surpasses the former by immeasurable Asankhyas. Manjushri, if there were good men or good women who, for as many people practicing the Dharma as dust particles in all the worlds, every day offered heavenly ambrosia of a hundred flavors, as well as heavenly clothes, bedding, and medicine, and this offering continued for as many kalpas as dust particles in an Asankhya Ganges River sands of worlds. Manjushri, if there were again a good man or good woman who, for even one day, took care of one of the eight types of people and offered them one meal. Manjushri, the merit of this latter act surpasses the former by immeasurable Asankhyas. Manjushri, if there were good men or good women who, for as many of the eight types of people as dust particles in all the worlds, every day offered heavenly ambrosia of a hundred flavors, as well as heavenly clothes, bedding, and medicine, and this offering continued for as many kalpas as dust particles in an Asankhya Ganges River sands of worlds. Manjushri, if there were again a good man or good woman who, for even one day, took care of a Srotapanna (stream-enterer) and offered them one meal. Manjushri,

利！此福勝前，無量阿僧祇。

「文殊師利！若有善男子、善女人，於一切世界微塵數諸須陀洹向，日日以天甘露百味飲食，及天衣服臥具湯藥，奉施供養，如是乃至阿僧祇恒河沙數世界微塵等數劫海而供養之。文殊師利！若復有善男子、善女人，於一須陀洹，攝取彼人，乃至一日，以一食施。文殊師利！此福勝前，無量阿僧祇。

「文殊師利！若有善男子、善女人，於一切世界微塵數諸須陀洹，日日以天甘露百味飲食，及天衣服臥具湯藥，奉施供養，如是乃至阿僧祇恒河沙數世界微塵等數劫海而供養之。文殊師利！若復有善男子、善女人，於一斯陀含向，攝取彼人，乃至一日，以一食施。文殊師利！此福勝前，無量阿僧祇。

「文殊師利！若有善男子、善女人，於一切世界微塵數諸斯陀含向，日日以天甘露百味飲食，及天衣服臥具湯藥，奉施供養，如是乃至阿僧祇恒河沙數世界微塵等數劫海而供養之。文殊師利！若復有善男子、善女人，於一斯陀含，攝取彼人，乃至一日，以一食施。文殊師利！此福勝前，無量阿僧祇。

「文殊師利！若有善男子、善女人，於一切世界微塵數諸斯陀含，日日以天甘露百味飲食，及天衣服臥具湯藥，奉施供養，如是乃至阿僧祇恒河沙數世界微塵等數劫海而供

【現代漢語翻譯】現代漢語譯本『利！』這種福報勝過之前的，是無量阿僧祇（無數）的。『文殊師利（Manjusri，菩薩名）！』如果有善男子、善女人，對於所有世界微塵數目的須陀洹向（Srota-apanna-pratipannaka，預流向），每天都用天上的甘露百味飲食，以及天上的衣服、臥具、湯藥，供奉施捨，這樣乃至經過阿僧祇（無數）恒河沙數世界微塵數目的劫海（kalpa，時間單位）來供養。『文殊師利！』如果又有善男子、善女人，對於一位須陀洹（Srota-apanna，預流果），攝取此人，乃至一天，用一份食物佈施。『文殊師利！』這種福報勝過之前的，是無量阿僧祇的。『文殊師利！』如果有善男子、善女人，對於所有世界微塵數目的須陀洹，每天都用天上的甘露百味飲食，以及天上的衣服、臥具、湯藥，供奉施捨，這樣乃至經過阿僧祇恒河沙數世界微塵數目的劫海來供養。『文殊師利！』如果又有善男子、善女人，對於一位斯陀含向（Sakrdagami-pratipannaka，一來向），攝取此人，乃至一天，用一份食物佈施。『文殊師利！』這種福報勝過之前的，是無量阿僧祇的。『文殊師利！』如果有善男子、善女人，對於所有世界微塵數目的斯陀含向，每天都用天上的甘露百味飲食，以及天上的衣服、臥具、湯藥，供奉施捨，這樣乃至經過阿僧祇恒河沙數世界微塵數目的劫海來供養。『文殊師利！』如果又有善男子、善女人，對於一位斯陀含（Sakrdagami，一來果），攝取此人，乃至一天，用一份食物佈施。『文殊師利！』這種福報勝過之前的，是無量阿僧祇的。『文殊師利！』如果有善男子、善女人，對於所有世界微塵數目的斯陀含，每天都用天上的甘露百味飲食，以及天上的衣服、臥具、湯藥，供奉施捨，這樣乃至經過阿僧祇恒河沙數世界微塵數目的劫海來供

【English Translation】 English version 『Li!』 This merit surpasses the previous one, it is immeasurable asamkhya (countless). 『Manjusri! (a Bodhisattva』s name)』 If there are good men or good women, who, towards all the Srota-apanna-pratipannakas (stream-enterer aspirants) as numerous as the dust particles in all the worlds, daily offer and give heavenly nectar of a hundred flavors of food, as well as heavenly clothes, bedding, and medicine, and continue to offer in this way for kalpas (aeons) as numerous as the dust particles in asamkhya (countless) Ganges river sands of worlds. 『Manjusri!』 If again there are good men or good women, who, towards one Srota-apanna (stream-enterer), take care of that person, even for one day, and give one meal as alms. 『Manjusri!』 This merit surpasses the previous one, it is immeasurable asamkhya. 『Manjusri!』 If there are good men or good women, who, towards all the Srota-apannas as numerous as the dust particles in all the worlds, daily offer and give heavenly nectar of a hundred flavors of food, as well as heavenly clothes, bedding, and medicine, and continue to offer in this way for kalpas as numerous as the dust particles in asamkhya Ganges river sands of worlds. 『Manjusri!』 If again there are good men or good women, who, towards one Sakrdagami-pratipannaka (once-returner aspirant), take care of that person, even for one day, and give one meal as alms. 『Manjusri!』 This merit surpasses the previous one, it is immeasurable asamkhya. 『Manjusri!』 If there are good men or good women, who, towards all the Sakrdagami-pratipannakas as numerous as the dust particles in all the worlds, daily offer and give heavenly nectar of a hundred flavors of food, as well as heavenly clothes, bedding, and medicine, and continue to offer in this way for kalpas as numerous as the dust particles in asamkhya Ganges river sands of worlds. 『Manjusri!』 If again there are good men or good women, who, towards one Sakrdagami (once-returner), take care of that person, even for one day, and give one meal as alms. 『Manjusri!』 This merit surpasses the previous one, it is immeasurable asamkhya. 『Manjusri!』 If there are good men or good women, who, towards all the Sakrdagamis as numerous as the dust particles in all the worlds, daily offer and give heavenly nectar of a hundred flavors of food, as well as heavenly clothes, bedding, and medicine, and continue to offer in this way for kalpas as numerous as the dust particles in asamkhya Ganges river sands of worlds.

養之。文殊師利！若復有善男子、善女人，於一阿那含向，攝取彼人，乃至一日，以一食施。文殊師利！此福勝前，無量阿僧祇。

「文殊師利！若有善男子、善女人，於一切世界微塵數諸阿那含向，日日以天甘露百味飲食，及天衣服臥具湯藥，奉施供養，如是乃至阿僧祇恒河沙數世界微塵等數劫海而供養之。文殊師利！若復有善男子、善女人，於一阿那含，攝取彼人，乃至一日，以一食施。文殊師利！此福勝前，無量阿僧祇。

「文殊師利！若有善男子、善女人，於一切世界微塵數諸阿那含，日日以天甘露百味飲食，及天衣服臥具湯藥，奉施供養，如是乃至阿僧祇恒河沙數世界微塵等數劫海而供養之。文殊師利！若復有善男子、善女人，於一阿羅漢，攝取彼人，乃至一日，以一食施。文殊師利！此福勝前，無量阿僧祇。

「文殊師利！若有善男子、善女人，於一切世界微塵數諸阿羅漢，日日以天甘露百味飲食，及天衣服臥具湯藥，奉施供養，如是乃至阿僧祇恒河沙數世界微塵等數劫海而供養之。文殊師利！若復有善男子、善女人，於一辟支佛，攝取彼人，乃至一日，以一食施。文殊師利！此福勝前無量阿僧祇。

「文殊師利！若有善男子、善女人，於一切世界微塵數諸辟支佛，日日以天甘

【現代漢語翻譯】現代漢語譯本：文殊師利！如果又有善男子、善女人，對於一位正在趨向阿那含（Anāgāmin，不還果）果位的人，攝受此人，哪怕只是一天，以一餐食物佈施。文殊師利！這所獲得的福德勝過之前所說的，無量阿僧祇（asaṃkhya，無數）倍。文殊師利！如果有善男子、善女人，對於一切世界微塵數那麼多的趨向阿那含果位的人，每天都以天上的甘露百味飲食，以及天上的衣服、臥具、湯藥，奉獻佈施供養，這樣乃至經過阿僧祇恒河沙數世界微塵數那麼多的劫海。文殊師利！如果又有善男子、善女人，對於一位阿那含，攝受此人，哪怕只是一天，以一餐食物佈施。文殊師利！這所獲得的福德勝過之前所說的，無量阿僧祇倍。文殊師利！如果有善男子、善女人，對於一切世界微塵數那麼多的阿那含，每天都以天上的甘露百味飲食，以及天上的衣服、臥具、湯藥，奉獻佈施供養，這樣乃至經過阿僧祇恒河沙數世界微塵數那麼多的劫海。文殊師利！如果又有善男子、善女人，對於一位阿羅漢（Arhat，應供），攝受此人，哪怕只是一天，以一餐食物佈施。文殊師利！這所獲得的福德勝過之前所說的，無量阿僧祇倍。文殊師利！如果有善男子、善女人，對於一切世界微塵數那麼多的阿羅漢，每天都以天上的甘露百味飲食，以及天上的衣服、臥具、湯藥，奉獻佈施供養，這樣乃至經過阿僧祇恒河沙數世界微塵數那麼多的劫海。文殊師利！如果又有善男子、善女人，對於一位辟支佛（Pratyekabuddha，獨覺），攝受此人，哪怕只是一天，以一餐食物佈施。文殊師利！這所獲得的福德勝過之前所說的，無量阿僧祇倍。文殊師利！如果有善男子、善女人，對於一切世界微塵數那麼多的辟支佛，每天都以天

【English Translation】 English version: Manjushri! If there are again good men or good women who, towards a person who is progressing towards the Anāgāmin (Non-Returner) stage, support that person, even for just one day, by offering one meal. Manjushri! The merit of this surpasses the previous one by immeasurable asaṃkhya (countless) times. Manjushri! If there are good men or good women who, towards as many individuals progressing towards the Anāgāmin stage as there are dust particles in all the worlds, daily offer and provide with heavenly nectar, a hundred flavors of food, as well as heavenly clothing, bedding, and medicine, and continue to do so for as many kalpas (eons) as there are dust particles in asaṃkhya Ganges River sands of worlds. Manjushri! If there are again good men or good women who, towards one Anāgāmin, support that person, even for just one day, by offering one meal. Manjushri! The merit of this surpasses the previous one by immeasurable asaṃkhya times. Manjushri! If there are good men or good women who, towards as many Anāgāmins as there are dust particles in all the worlds, daily offer and provide with heavenly nectar, a hundred flavors of food, as well as heavenly clothing, bedding, and medicine, and continue to do so for as many kalpas as there are dust particles in asaṃkhya Ganges River sands of worlds. Manjushri! If there are again good men or good women who, towards one Arhat (Worthy One), support that person, even for just one day, by offering one meal. Manjushri! The merit of this surpasses the previous one by immeasurable asaṃkhya times. Manjushri! If there are good men or good women who, towards as many Arhats as there are dust particles in all the worlds, daily offer and provide with heavenly nectar, a hundred flavors of food, as well as heavenly clothing, bedding, and medicine, and continue to do so for as many kalpas as there are dust particles in asaṃkhya Ganges River sands of worlds. Manjushri! If there are again good men or good women who, towards one Pratyekabuddha (Solitary Buddha), support that person, even for just one day, by offering one meal. Manjushri! The merit of this surpasses the previous one by immeasurable asaṃkhya times. Manjushri! If there are good men or good women who, towards as many Pratyekabuddhas as there are dust particles in all the worlds, daily offer and provide with heavenly

露百味飲食，及天衣服臥具湯藥，奉施供養，如是乃至阿僧祇恒河沙數世界微塵等數劫海而供養之。文殊師利！若復有善男子、善女人，見於壁上一畫佛像，或經夾中見畫佛像。文殊師利！此福勝前，無量阿僧祇。何況合掌，若以一華，奉施佛像，或以一香，或以末香，或有涂香，或然一燈。文殊師利！此福勝前無量阿僧祇。

「文殊師利！若有善男子、善女人，於一恒河沙等世界諸佛如來，及聲聞僧，日日以天甘露百味飲食，及天衣服臥具湯藥，奉施供養，如是乃至無量無邊阿僧祇恒河沙數世界微塵等數劫海而供養之。文殊師利！若復有善男子、善女人，於一羊車乘行菩薩得直心人，隨一善根能作佛種，攝取彼菩薩，乃至一日，以粗飲食，一施其人。文殊師利！此福勝前，無量阿僧祇。

「文殊師利！若有善男子、善女人，於一切世界微塵數諸羊車乘行菩薩人，日日以天甘露百味飲食，及天衣服臥具湯藥，奉施供養，如是乃至阿僧祇恒河沙數世界微塵等數劫海而供養之。文殊師利！若復有善男子、善女人，於一象乘行菩薩人，隨一善根能作佛種，攝取彼人，乃至一日，以一食施。文殊師利！此福勝前，無量阿僧祇。

「文殊師利！若有善男子、善女人，於一切世界微塵數諸象乘行菩薩人，日日以

【現代漢語翻譯】現代漢語譯本：『文殊師利（Manjusri，菩薩名）！如果有人以各種美味的食物，以及天上的衣服、臥具和湯藥，供養無數如恒河沙數的世界微塵那樣多的劫海，來供養諸佛。文殊師利！如果又有善男子、善女人，在墻壁上看到一幅佛像，或者在經書中看到畫的佛像。文殊師利！這所獲得的福德勝過前者，無量阿僧祇（asamkhya，極大的數字）。更何況是合掌，或者用一朵花供養佛像，或者用一炷香，或者用末香，或者用涂香，或者點燃一盞燈。文殊師利！這所獲得的福德勝過前者，無量阿僧祇。』『文殊師利！如果善男子、善女人，在如一個恒河沙數的世界中，對諸佛如來以及聲聞僧，每天用天上的甘露百味飲食，以及天上的衣服、臥具和湯藥，供養他們，這樣乃至無量無邊阿僧祇恒河沙數世界微塵那樣多的劫海來供養。文殊師利！如果又有善男子、善女人，對於一個乘坐羊車修行、內心正直的菩薩，隨其一個善根能作為佛種，攝取那位菩薩，乃至一天，用粗糙的食物供養他一次。文殊師利！這所獲得的福德勝過前者，無量阿僧祇。』『文殊師利！如果善男子、善女人，在一切世界微塵數那樣多的乘坐羊車修行的菩薩人，每天用天上的甘露百味飲食，以及天上的衣服、臥具和湯藥，供養他們，這樣乃至阿僧祇恒河沙數世界微塵那樣多的劫海來供養。文殊師利！如果又有善男子、善女人，對於一個乘坐象車修行的菩薩人，隨其一個善根能作為佛種，攝取那個人，乃至一天，用一份食物供養他。文殊師利！這所獲得的福德勝過前者，無量阿僧祇。』『文殊師利！如果善男子、善女人，在一切世界微塵數那樣多的乘坐象車修行的菩薩人，每天用天上的甘露百味飲食，以及天上的衣服、臥具和湯藥，供養他們，這樣乃至阿僧祇恒河沙數世界微塵那樣多的劫海來供養。

【English Translation】 English version: 'Manjusri! If someone were to offer various delicious foods, as well as heavenly clothing, bedding, and medicines, to the Buddhas for countless kalpas (aeons), as numerous as the dust particles in the Ganges River, in countless worlds, Manjusri! If, furthermore, a virtuous man or woman were to see a painted image of a Buddha on a wall, or see a painted image of a Buddha in a scripture, Manjusri! The merit gained from this surpasses the former by immeasurable asamkhyas. How much more so if one were to join their palms, or offer a single flower to a Buddha image, or a single incense stick, or powdered incense, or perfumed ointment, or light a single lamp. Manjusri! The merit gained from this surpasses the former by immeasurable asamkhyas.' 'Manjusri! If a virtuous man or woman were to offer daily heavenly ambrosia, a hundred flavors of food, as well as heavenly clothing, bedding, and medicines, to all the Buddhas and Tathagatas, and to the Sravaka Sangha, in a world as numerous as the sands of the Ganges River, and were to continue this offering for countless, immeasurable asamkhyas of kalpas, as numerous as the dust particles in the Ganges River, Manjusri! If, furthermore, a virtuous man or woman were to take in a Bodhisattva who travels by a sheep-drawn cart, who is of upright mind, and whose single root of goodness can become a seed of Buddhahood, and were to offer that Bodhisattva even a single meal of coarse food for one day, Manjusri! The merit gained from this surpasses the former by immeasurable asamkhyas.' 'Manjusri! If a virtuous man or woman were to offer daily heavenly ambrosia, a hundred flavors of food, as well as heavenly clothing, bedding, and medicines, to all the Bodhisattvas who travel by sheep-drawn carts, as numerous as the dust particles in all the worlds, and were to continue this offering for countless asamkhyas of kalpas, as numerous as the dust particles in the Ganges River, Manjusri! If, furthermore, a virtuous man or woman were to take in a Bodhisattva who travels by an elephant-drawn cart, whose single root of goodness can become a seed of Buddhahood, and were to offer that person even a single meal for one day, Manjusri! The merit gained from this surpasses the former by immeasurable asamkhyas.' 'Manjusri! If a virtuous man or woman were to offer daily heavenly ambrosia, a hundred flavors of food, as well as heavenly clothing, bedding, and medicines, to all the Bodhisattvas who travel by elephant-drawn carts, as numerous as the dust particles in all the worlds, and were to continue this offering for countless asamkhyas of kalpas, as numerous as the dust particles in the Ganges River.'

天甘露百味飲食，及天衣服臥具湯藥，奉施供養，如是乃至阿僧祇恒河沙數世界微塵等數劫海而供養之。文殊師利！若復有善男子、善女人。於一日月乘行菩薩人種佛善根，攝取彼人，乃至一日，以一食施。文殊師利！此福勝前。無量阿僧祇。

「文殊師利！若有善男子、善女人，於一切世界微塵數諸日月乘行菩薩人，日日以天甘露百味飲食，及天衣服臥具湯藥，奉施供養，如是乃至阿僧祇恒河沙數世界微塵等數劫海而供養之。文殊師利！若復有善男子、善女人，於一聲聞乘神通行菩薩人，攝取彼人，乃至一日，以一食施。文殊師利！此福勝前，無量阿僧祇。

「文殊師利！若有善男子、善女人，於一切世界微塵數諸聲聞乘神通行菩薩人，日日以天甘露百味飲食，及天衣服臥具湯藥，奉施供養，如是乃至阿僧祇恒河沙數世界微塵等數劫海而供養之。文殊師利！若復有善男子、善女人，於一如來神通行菩薩人，攝取彼人，乃至一日，以一食施。文殊師利！此福勝前，無量阿僧祇。

「文殊師利！若有善男子、善女人，於一切世界微塵數諸如來神通行菩薩摩訶薩，日日以天甘露百味飲食，及天衣服臥具湯藥，奉施供養，如是乃至阿僧祇恒河沙數世界微塵等數劫海而供養之。文殊師利！若復有善男子、善

【現代漢語翻譯】現代漢語譯本文殊師利（Manjusri，智慧的象徵）！如果有人用天上的甘露百味飲食，以及天上的衣服、臥具、湯藥，來供養菩薩，這樣的供養持續無數個阿僧祇（asamkhya，佛教中的極大數字單位）恒河沙數世界微塵數劫海（kalpa，佛教時間單位），文殊師利！如果又有善男子、善女人，在一天之中，以菩薩的修行方式來種下佛的善根，攝受這樣的人，甚至只用一餐來佈施，文殊師利！這後者的福德勝過前者，無量阿僧祇。文殊師利！如果善男子、善女人，對於一切世界微塵數那樣多的日月乘行菩薩（菩薩的修行方式之一），每天都用天上的甘露百味飲食，以及天上的衣服、臥具、湯藥來供養，這樣的供養持續無數個阿僧祇恒河沙數世界微塵數劫海，文殊師利！如果又有善男子、善女人，對於一位聲聞乘（sravaka-yana，佛教修行方式之一）神通行菩薩，攝受這樣的人，甚至只用一餐來佈施，文殊師利！這後者的福德勝過前者，無量阿僧祇。文殊師利！如果善男子、善女人，對於一切世界微塵數那樣多的聲聞乘神通行菩薩，每天都用天上的甘露百味飲食，以及天上的衣服、臥具、湯藥來供養，這樣的供養持續無數個阿僧祇恒河沙數世界微塵數劫海，文殊師利！如果又有善男子、善女人，對於一位如來（tathagata，佛的稱號）神通行菩薩，攝受這樣的人，甚至只用一餐來佈施，文殊師利！這後者的福德勝過前者，無量阿僧祇。文殊師利！如果善男子、善女人，對於一切世界微塵數那樣多的如來神通行菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），每天都用天上的甘露百味飲食，以及天上的衣服、臥具、湯藥來供養，這樣的供養持續無數個阿僧祇恒河沙數世界微塵數劫海，文殊師利！如果又有善男子、善

【English Translation】 English version Manjusri! If someone were to offer heavenly ambrosia, a hundred flavors of food, as well as heavenly clothing, bedding, and medicine to Bodhisattvas, and this offering were to continue for countless asamkhya (an immense number in Buddhism) kalpas (aeons) equal to the dust particles of the Ganges River, Manjusri! If, again, a virtuous man or woman, in one day, were to plant the roots of Buddha's virtue by practicing the way of a Bodhisattva, and were to support such a person, even with just one meal, Manjusri! The merit of this latter action surpasses the former by immeasurable asamkhya. Manjusri! If a virtuous man or woman were to offer heavenly ambrosia, a hundred flavors of food, as well as heavenly clothing, bedding, and medicine daily to Bodhisattvas practicing the path of the Sun and Moon, equal in number to the dust particles of all the worlds, and this offering were to continue for countless asamkhya kalpas equal to the dust particles of the Ganges River, Manjusri! If, again, a virtuous man or woman were to support a Sravaka-yana (the vehicle of the Hearers) Bodhisattva with divine powers, even with just one meal, Manjusri! The merit of this latter action surpasses the former by immeasurable asamkhya. Manjusri! If a virtuous man or woman were to offer heavenly ambrosia, a hundred flavors of food, as well as heavenly clothing, bedding, and medicine daily to Sravaka-yana Bodhisattvas with divine powers, equal in number to the dust particles of all the worlds, and this offering were to continue for countless asamkhya kalpas equal to the dust particles of the Ganges River, Manjusri! If, again, a virtuous man or woman were to support a Tathagata (Buddha) Bodhisattva with divine powers, even with just one meal, Manjusri! The merit of this latter action surpasses the former by immeasurable asamkhya. Manjusri! If a virtuous man or woman were to offer heavenly ambrosia, a hundred flavors of food, as well as heavenly clothing, bedding, and medicine daily to Tathagata Bodhisattva-Mahasattvas (great Bodhisattvas) with divine powers, equal in number to the dust particles of all the worlds, and this offering were to continue for countless asamkhya kalpas equal to the dust particles of the Ganges River, Manjusri! If, again, a virtuous man or woman were to

女人，於此法門，能自書寫，若令他書寫。文殊師利！此福勝前，無量阿僧祇。

「文殊師利！不善業罪，亦如是說，應當善知。

「文殊師利！如是羊乘行人、象乘行人、日月乘行人、聲聞乘神通行人，菩薩乃至為畜生道，令生善根。若男子、女人起微瞋心貌相變異，乃至畜生障一善根。文殊師利！此罪過前，無量阿僧祇。

「文殊師利！若有男子、女人，於十方世界，一切世界微塵數諸眾生，挑卻其眼，劫奪一切資生財物。文殊師利！若復有男子、女人，於一菩薩所，起欺慢心，罵辱毀訾。文殊師利！此罪過前，無量阿僧祇。

「文殊師利！若有男子、女人，於一菩薩，乃至微少，隨何因緣，以欺慢心，罵辱毀訾。彼男子女人，墮大叫喚地獄之中，身形大小五百由旬，有五百頭，於一一頭有五百口，於一一口有五百舌，於一一舌有五百犁，以耕其舌。

「文殊師利！若有男子、女人，於三千世界所有眾生，若以刀杖，斫打殺之，劫奪一切資生財物。文殊師利！若復有男子、女人，于菩薩所生欺慢心，起瞋恨意。文殊師利！此罪過前，無量阿僧祇。

「文殊師利！若有男子、女人，起于噁心，不生眾生安隱之心，于恒河沙等一切諸世界，一一世界，一一閻浮提，恒河沙等，諸

【現代漢語翻譯】現代漢語譯本：女人如果能親自書寫這個法門，或者讓他人書寫。文殊師利（Manjusri，菩薩名）！這種福德勝過之前所說的，無量阿僧祇（asamkhya，極大的數字）。文殊師利！不善的業罪，也應當這樣理解，應當好好地瞭解。文殊師利！就像那些乘坐羊車的人、乘坐象車的人、乘坐日月車的人、聲聞乘（sravaka-yana，小乘佛教）中具有神通的人，菩薩甚至爲了畜生道，令其生起善根。如果男子或女人，生起輕微的嗔恨心，面貌都發生變化，甚至畜生也會因此障礙一個善根。文殊師利！這種罪過勝過之前所說的，無量阿僧祇。文殊師利！如果有男子或女人，在十方世界，對一切世界微塵數那麼多的眾生，挖出他們的眼睛，搶奪他們的一切生活資財。文殊師利！如果又有男子或女人，對一位菩薩，生起欺騙輕慢的心，謾罵侮辱誹謗。文殊師利！這種罪過勝過之前所說的，無量阿僧祇。文殊師利！如果有男子或女人，對一位菩薩，哪怕是極少，無論因為什麼原因，以欺騙輕慢的心，謾罵侮辱誹謗。這個男子或女人，會墮入大叫喚地獄之中，身體大小有五百由旬（yojana，古印度長度單位），有五百個頭，每一個頭有五百張嘴，每一張嘴有五百條舌頭，每一條舌頭上有五百個犁，用來耕犁他們的舌頭。文殊師利！如果有男子或女人，對於三千世界所有眾生，用刀杖砍打殺害他們，搶奪他們的一切生活資財。文殊師利！如果又有男子或女人，對菩薩生起欺騙輕慢的心，生起嗔恨的意念。文殊師利！這種罪過勝過之前所說的，無量阿僧祇。文殊師利！如果有男子或女人，生起噁心，不生起讓眾生安穩的心，對於恒河沙數那麼多的一切世界，每一個世界，每一個閻浮提（Jambudvipa，人類居住的大陸），都有恒河沙數那麼多的

【English Translation】 English version: Women, if they can write this Dharma themselves, or have others write it. Manjusri! This merit surpasses the previous one, immeasurable asamkhya. Manjusri! Evil karmic offenses should also be understood in this way, and should be well understood. Manjusri! Like those who ride in sheep carts, those who ride in elephant carts, those who ride in sun and moon carts, those with supernatural powers in the Sravaka-yana, and even Bodhisattvas for the sake of the animal realm, causing them to generate good roots. If a man or woman generates a slight feeling of anger, their appearance changes, and even an animal will obstruct a good root because of this. Manjusri! This offense surpasses the previous one, immeasurable asamkhya. Manjusri! If there is a man or woman who, in the ten directions of the world, towards all the sentient beings as numerous as the dust particles of the worlds, gouges out their eyes and robs them of all their livelihood and possessions. Manjusri! If there is also a man or woman who, towards a Bodhisattva, generates a deceitful and contemptuous mind, and curses, insults, and slanders them. Manjusri! This offense surpasses the previous one, immeasurable asamkhya. Manjusri! If there is a man or woman who, towards a Bodhisattva, even a little, for whatever reason, with a deceitful and contemptuous mind, curses, insults, and slanders them. This man or woman will fall into the Great Howling Hell, their body will be five hundred yojanas in size, with five hundred heads, each head with five hundred mouths, each mouth with five hundred tongues, and each tongue with five hundred plows, to plow their tongues. Manjusri! If there is a man or woman who, towards all sentient beings in the three thousand worlds, uses knives and sticks to strike and kill them, and robs them of all their livelihood and possessions. Manjusri! If there is also a man or woman who, towards a Bodhisattva, generates a deceitful and contemptuous mind, and generates thoughts of anger and hatred. Manjusri! This offense surpasses the previous one, immeasurable asamkhya. Manjusri! If there is a man or woman who generates an evil mind, and does not generate a mind of peace and security for sentient beings, towards all the worlds as numerous as the sands of the Ganges River, in each world, in each Jambudvipa, there are as many as the sands of the Ganges River,

阿羅漢，盡皆殺害；恒河沙等諸佛如來，七寶塔廟，七寶欄楯，寶幢幡蓋，皆悉破壞，盡令消滅。文殊師利！若復有男子、女人，于信大乘菩薩，乃至微少，隨何因緣，生欺慢心，瞋罵毀訾。文殊師利！此罪過前，無量阿僧祇。何以故？以從菩薩生諸佛故，以從菩薩不斷諸佛如來種故。若其有人，謗菩薩者，彼人名為謗佛謗法。何以故？以不異法有菩薩故，以諸菩薩即是法故。

「文殊師利！若有男子、女人，於十方世界，一切世界，一切眾生，以瞋恚心，繫縛安置黑闇地獄。文殊師利！若復有男子、女人，瞋于菩薩，乃至回身異方看頃。文殊師利！此罪過前，無量阿僧祇。

「文殊師利！若有男子、女人，於一切閻浮提，一切眾生，所有資生，一切財物，悉皆奪盡。文殊師利！若復有男子、女人，隨一菩薩，若好若惡，以瞋恨心，罵辱毀訾。文殊師利！此罪過前，無量阿僧祇。

「文殊師利！譬如須彌山王勝於諸山光明照曜，勝者所謂高下廣狹。文殊師利！如是菩薩信此法門，十方世界一切世界微塵等數諸菩薩中，最勝最上。何以故？若有菩薩信此法門，五波羅蜜所起功德，一切善根阿僧祇劫之所修行，信此法門，其福為勝；所謂勝者，高下廣狹。

「文殊師利！若有善男子、善女人，于

【現代漢語翻譯】現代漢語譯本：如果有人殺害了所有的阿羅漢（Arahant，已證悟的聖者），破壞了像恒河沙數一樣多的諸佛如來（Tathagata，佛的稱號）的七寶塔廟、七寶欄楯（欄桿）、寶幢幡蓋（裝飾物），並使之完全消滅。文殊師利（Manjusri，菩薩名）！如果又有男子、女人，對於信奉大乘（Mahayana，佛教宗派）的菩薩，哪怕是極小的原因，生起欺騙輕慢之心，嗔怒謾罵、誹謗詆譭。文殊師利！這種罪過比之前的罪過還要大，無量阿僧祇（asamkhya，極大的數字）。為什麼呢？因為諸佛是從菩薩產生的，因為菩薩不斷絕諸佛如來的種子。如果有人誹謗菩薩，這個人就叫做誹謗佛、誹謗法。為什麼呢？因為沒有不同於法的菩薩，因為諸菩薩就是法。文殊師利！如果男子、女人，對於十方世界、一切世界、一切眾生，以嗔恚心，捆綁安置在黑暗地獄。文殊師利！如果又有男子、女人，嗔恨菩薩，哪怕只是轉身看一眼。文殊師利！這種罪過比之前的罪過還要大，無量阿僧祇。文殊師利！如果男子、女人，奪走一切閻浮提（Jambudvipa，人所居住的世界）的一切眾生，所有賴以生存的資財和財物。文殊師利！如果又有男子、女人，對於任何一位菩薩，無論是好是壞，以嗔恨心，謾罵侮辱、誹謗詆譭。文殊師利！這種罪過比之前的罪過還要大，無量阿僧祇。文殊師利！譬如須彌山王（Sumeru，傳說中的山）勝過其他山，光明照耀，勝過之處在於高下廣狹。文殊師利！像這樣，菩薩如果相信這個法門，在十方世界一切世界微塵數一樣多的菩薩中，是最殊勝最至上的。為什麼呢？如果有菩薩相信這個法門，五波羅蜜（paramita，到達彼岸的方法）所產生的功德，一切善根在阿僧祇劫中所修行的，相信這個法門，他的福德更為殊勝；所謂殊勝，在於高下廣狹。文殊師利！如果有善男子、善女人，對於

【English Translation】 English version: If someone were to kill all the Arahants (Arahant, enlightened saints), destroy the seven-jeweled stupas, seven-jeweled railings, and jeweled banners and canopies of Buddhas Tathagatas (Tathagata, an epithet of the Buddha) as numerous as the sands of the Ganges River, and completely annihilate them. Manjusri (Manjusri, a Bodhisattva)! If, furthermore, there are men or women who, towards Bodhisattvas who believe in the Mahayana (Mahayana, a major branch of Buddhism), for even the slightest reason, give rise to a heart of deceit and contempt, and angrily curse and slander them. Manjusri! This transgression is greater than the previous one, immeasurable asamkhyas (asamkhya, an extremely large number). Why is that? Because Buddhas are born from Bodhisattvas, because Bodhisattvas do not cut off the seed of the Buddhas Tathagatas. If someone slanders a Bodhisattva, that person is called a slanderer of the Buddha and the Dharma. Why is that? Because there are no Bodhisattvas different from the Dharma, because all Bodhisattvas are the Dharma. Manjusri! If men or women, towards all beings in the ten directions, in all worlds, with a heart of anger, bind and place them in the dark hells. Manjusri! If, furthermore, there are men or women who are angry at a Bodhisattva, even for the time it takes to turn their head to look away. Manjusri! This transgression is greater than the previous one, immeasurable asamkhyas. Manjusri! If men or women were to seize all the means of livelihood and possessions of all beings in all of Jambudvipa (Jambudvipa, the world where humans live). Manjusri! If, furthermore, there are men or women who, towards any Bodhisattva, whether good or bad, with a heart of anger, curse, insult, and slander them. Manjusri! This transgression is greater than the previous one, immeasurable asamkhyas. Manjusri! Just as Mount Sumeru (Sumeru, a mythical mountain) surpasses all other mountains, its light shines brightly, and its superiority lies in its height, depth, breadth, and extent. Manjusri! In the same way, if a Bodhisattva believes in this Dharma gate, among the Bodhisattvas as numerous as the dust particles in all worlds of the ten directions, they are the most superior and supreme. Why is that? If a Bodhisattva believes in this Dharma gate, the merits arising from the five paramitas (paramita, perfections or ways to reach the other shore), all the good roots cultivated in asamkhya kalpas, believing in this Dharma gate, their merit is even more superior; the so-called superiority lies in its height, depth, breadth, and extent. Manjusri! If there are good men or good women, towards

十方世界微塵數菩薩，令發菩提心。文殊師利！若復有善男子、善女人，信此法門是出世間法。文殊師利！此福勝前，無量阿僧祇。

「文殊師利！若有善男子、善女人，一切眾生，信此法門，令發菩提心。文殊師利！若復有善男子、善女人，信此法門，信已書寫，若教他書，若自身誦，若教他誦，乃至經夾書寫信敬，受持供養，然燈香華，末香涂香，華鬘供養，此法門者。文殊師利！此福勝前，無量阿僧祇。

「文殊師利！若有善男子、善女人，一切世界，所有眾生，信聲聞道。彼聲聞道一一眾生，皆與無量阿僧祇轉輪聖王住處善根，及與生天勝妙善根，盡皆斷滅。文殊師利！若復有異人，於一菩薩摩訶薩，障一善根。文殊師利！此罪過前，無量阿僧祇，何況瞋恚罵辱毀訾？

「文殊師利！若有男子、女人，恒河沙等諸佛塔廟，破壞焚燒。文殊師利！若復有男子、女人，于信大乘菩薩眾生起瞋恚心，罵辱毀訾。文殊師利！此罪過前，無量阿僧祇。何以故？以從菩薩生諸佛故，以從諸佛有塔廟故。以因佛有一切世間諸天人故。是故供養諸菩薩者，即是供養諸佛如來；若有供養諸菩薩者，即是供養三世諸佛；毀訾菩薩，即是毀訾三世諸佛。

「文殊師利！若有善男子、善女人，若欲得依無上供

【現代漢語翻譯】現代漢語譯本：文殊師利！如果有人能使像十方世界微塵數那麼多的菩薩發起菩提心（覺悟之心），文殊師利！如果又有善男子、善女人，相信這個法門是超越世俗的法門，文殊師利！這種福德勝過前面所說的，無量阿僧祇（無數）倍。文殊師利！如果又有善男子、善女人，能使一切眾生相信這個法門，從而發起菩提心，文殊師利！如果又有善男子、善女人，相信這個法門后，書寫下來，或者教他人書寫，或者自己誦讀，或者教他人誦讀，乃至對經書的夾板都書寫並信奉敬重，受持供養，點燈、焚香、獻花，用末香、涂香、花鬘供養這個法門，文殊師利！這種福德勝過前面所說的，無量阿僧祇倍。文殊師利！如果又有善男子、善女人，使一切世界的所有眾生都相信聲聞道（小乘佛教的修行道路），這些聲聞道中的每一個眾生，都將失去與無量阿僧祇轉輪聖王（擁有統治世界的聖王）的住所相應的善根，以及與生天（升入天界）相應的殊勝善根。文殊師利！如果又有其他人，障礙一位菩薩摩訶薩（偉大的菩薩）的一個善根，文殊師利！這種罪過勝過前面所說的，無量阿僧祇倍，更何況是嗔恨、辱罵、誹謗呢？文殊師利！如果有人破壞、焚燒像恒河沙數那麼多的佛塔廟，文殊師利！如果又有男子、女人，對相信大乘佛教的菩薩眾生生起嗔恨心，辱罵、誹謗，文殊師利！這種罪過勝過前面所說的，無量阿僧祇倍。為什麼呢？因為諸佛是從菩薩產生的，因為從諸佛才有塔廟，因為有佛才有一切世間的天人和人類。所以，供養諸菩薩，就是供養諸佛如來；如果有供養諸菩薩的人，就是供養三世諸佛（過去、現在、未來）；誹謗菩薩，就是誹謗三世諸佛。文殊師利！如果又有善男子、善女人，想要獲得無上的供養，

【English Translation】 English version: Manjushri! If someone can cause as many Bodhisattvas as there are dust particles in the ten directions to generate Bodhicitta (the mind of enlightenment), Manjushri! If, moreover, there are good men or good women who believe that this Dharma gate is a Dharma that transcends the world, Manjushri! This merit surpasses the previous one by immeasurable Asamkhyas (countless) times. Manjushri! If, moreover, there are good men or good women who can cause all sentient beings to believe in this Dharma gate, thereby generating Bodhicitta, Manjushri! If, moreover, there are good men or good women who, after believing in this Dharma gate, write it down, or teach others to write it, or recite it themselves, or teach others to recite it, even writing and revering the scripture boards, accepting, upholding, and making offerings, lighting lamps, burning incense, offering flowers, using powdered incense, fragrant ointments, and flower garlands to make offerings to this Dharma gate, Manjushri! This merit surpasses the previous one by immeasurable Asamkhyas times. Manjushri! If, moreover, there are good men or good women who cause all sentient beings in all worlds to believe in the Sravaka path (the path of the Hinayana Buddhism), each of these beings on the Sravaka path will lose the good roots corresponding to the dwelling places of immeasurable Asamkhya Chakravartin Kings (holy kings who rule the world), as well as the superior good roots corresponding to being born in the heavens. Manjushri! If, moreover, there is another person who obstructs a single good root of a Bodhisattva Mahasattva (a great Bodhisattva), Manjushri! This sin surpasses the previous one by immeasurable Asamkhyas times, let alone anger, insults, and slander? Manjushri! If someone destroys and burns as many stupas and temples as there are sands in the Ganges River, Manjushri! If, moreover, there are men or women who generate anger towards the Bodhisattva beings who believe in Mahayana Buddhism, and insult and slander them, Manjushri! This sin surpasses the previous one by immeasurable Asamkhyas times. Why is this so? Because Buddhas are born from Bodhisattvas, because from Buddhas there are stupas and temples, and because from Buddhas there are all the gods and humans in the world. Therefore, making offerings to Bodhisattvas is the same as making offerings to all Tathagatas (Buddhas); if there are those who make offerings to Bodhisattvas, they are making offerings to the Buddhas of the three times (past, present, and future); slandering Bodhisattvas is the same as slandering the Buddhas of the three times. Manjushri! If, moreover, there are good men or good women who wish to obtain the supreme offering,

養諸如來者，應當供養諸菩薩也。

「文殊師利！若有城邑聚落等中，或有一億，或有千億，或有百千億無量無邊阿僧祇菩薩，於此法門，不生信心。彼諸菩薩，若有王亂，或有業亂，或有水難，或有險難，或有火難，或有賊難。而彼城邑聚落等中，有一菩薩，信此法門，而彼菩薩，有阿僧祇罪業，皆盡遠離諸難。然此菩薩，于彼城邑聚落等中，無有王難，無有業難，無有水難，無有險難，無有火難，無有賊難，無惡眾生不信法難。菩薩若信此法門者，阿僧祇劫所有眾罪，應入地獄、畜生、餓鬼，即現身滅。然彼菩薩，有阿僧祇不可說劫阿鼻地獄極重罪業，即現身滅，一切諸難悉皆消盡，若十二十若三十劫阿鼻地獄極重罪業，即現身中皆得消滅。何以故？以大功德積聚集故。

「文殊師利！如大水池廣百由旬，彼池中水，具足八味，若有人以一波羅毒，著彼池中，乃至千斤，即無毒氣。何以故？以得大水多聚集故。文殊師利！如是雖有無量無邊諸惡罪業，應墮地獄、畜生、餓鬼滿一劫住，而即消滅。何以故？信此法門，有大功德無量無邊故。」

佛說此法門已，十方世界，阿僧祇諸來菩薩摩訶薩，大會之眾，及諸天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，聞佛所說，歡喜奉行。

【現代漢語翻譯】現代漢語譯本供養諸佛如來的人，也應當供養諸菩薩。

『文殊師利（Manjusri，菩薩名）！如果有些城邑村落等地方，有一億、千億、或百千億無量無邊的阿僧祇（asamkhya，極大的數字）菩薩，對這個法門不生信心。這些菩薩，如果遇到王亂、業亂、水難、險難、火難、或賊難。而這些城邑村落中，有一位菩薩，相信這個法門，那麼這位菩薩，即使有阿僧祇的罪業，都能完全遠離各種災難。這位菩薩，在這些城邑村落中，不會有王難、業難、水難、險難、火難、賊難，也不會有惡劣眾生不信佛法的災難。菩薩如果相信這個法門，阿僧祇劫所積累的罪業，本應墮入地獄、畜生、餓鬼道，都能在今生消滅。即使這位菩薩，有阿僧祇不可說劫阿鼻地獄（Avici，八大地獄中最苦的一個）的極重罪業，也能在今生消滅，一切災難都消散殆盡，即使是十劫、二十劫、三十劫阿鼻地獄的極重罪業，也能在今生全部消滅。為什麼呢？因為積累了巨大的功德。』

『文殊師利！就像一個廣闊百由旬（yojana，古印度長度單位）的大水池，池中的水，具備八種味道，如果有人把一波羅（pala，古印度重量單位）毒藥放入池中，乃至千斤，也不會有毒氣。為什麼呢？因為大水聚集得多的緣故。文殊師利！就像這樣，即使有無量無邊的各種惡業罪業，本應墮入地獄、畜生、餓鬼道住滿一劫，也能立即消滅。為什麼呢？因為相信這個法門，有巨大功德，無量無邊的緣故。』

佛陀說完這個法門后，十方世界，阿僧祇的諸位菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），大會的眾生，以及諸天、龍、夜叉（yaksa，守護神）、乾闥婆（gandharva，天樂神）、阿修羅（asura，非天神）、迦樓羅（garuda，金翅鳥神）、緊那羅（kinnara，歌神）、摩睺羅伽（mahoraga，大蟒神）等，聽聞佛陀所說，都歡喜地奉行。

【English Translation】 English version Those who nourish the Tathagatas (Tathagata, an epithet of the Buddha) should also make offerings to the Bodhisattvas.

'Manjusri! If in some cities, towns, or villages, there are one hundred million, one billion, or hundreds of billions of countless asamkhya (asamkhya, an extremely large number) Bodhisattvas who do not have faith in this Dharma teaching. If these Bodhisattvas encounter royal turmoil, karmic turmoil, floods, dangers, fires, or banditry. And in these cities, towns, or villages, there is one Bodhisattva who believes in this Dharma teaching, then this Bodhisattva, even if they have asamkhya of karmic offenses, can completely avoid all calamities. This Bodhisattva, in these cities, towns, or villages, will not encounter royal turmoil, karmic turmoil, floods, dangers, fires, or banditry, nor will they encounter the calamity of evil beings not believing in the Dharma. If a Bodhisattva believes in this Dharma teaching, all the karmic offenses accumulated over asamkhya kalpas (kalpa, an eon) that should lead to hell, animal, or hungry ghost realms, can be extinguished in this very life. Even if this Bodhisattva has the extremely heavy karmic offenses of asamkhya inexpressible kalpas in Avici (Avici, the most painful of the eight great hells) hell, they can be extinguished in this very life, and all calamities will be completely eliminated. Even the extremely heavy karmic offenses of ten, twenty, or thirty kalpas in Avici hell can be completely extinguished in this very life. Why? Because of the accumulation of great merit.'

'Manjusri! Just like a large pond that is a hundred yojanas (yojana, an ancient Indian unit of length) wide, the water in that pond has eight flavors. If someone puts one pala (pala, an ancient Indian unit of weight) of poison into the pond, even up to a thousand catties, there will be no poisonous effect. Why? Because the large amount of water has gathered. Manjusri! Just like this, even if there are countless evil karmic offenses that should lead to hell, animal, or hungry ghost realms for a full kalpa, they can be immediately extinguished. Why? Because believing in this Dharma teaching has great merit, which is immeasurable and boundless.'

After the Buddha finished speaking this Dharma teaching, the countless Bodhisattva-mahasattvas (bodhisattva-mahasattva, great Bodhisattvas) from the ten directions, the assembly of beings, as well as the Devas, Nagas, Yakshas (yaksa, guardian deities), Gandharvas (gandharva, celestial musicians), Asuras (asura, demigods), Garudas (garuda, mythical bird), Kinnaras (kinnara, celestial musicians), and Mahoragas (mahoraga, great serpent deities), upon hearing what the Buddha had said, all joyfully practiced it.

信力入印法門經卷第五

【現代漢語翻譯】現代漢語譯本《信力入印法門經》卷第五

【English Translation】 English version The Sutra of the Dharma Gate of Entering the Seal through the Power of Faith, Volume Five