T10n0309_最勝問菩薩十住除垢斷結經
大正藏第 10 冊 No. 0309 最勝問菩薩十住除垢斷結經
No. 309
最勝問菩薩十住除垢斷結經卷第一(一名十千日光三昧定)
姚秦涼州沙門竺佛念譯
道引品第一
聞如是：
一時佛在毗舍離城㮏氏樹園，與大比丘眾八萬四千，菩薩十萬四千人俱——普皆大聖玄鑒通達，獲致總持辯無滯礙，三昧常定慧無畏難，解了纏縺十二行本，以逮深要不起法忍，周流五趣觀察訓導，以佛弘智覆蓋眾生，隨其根源而救濟之，執持威儀不失禮節——其名曰常凈菩薩、寶積菩薩、寶士菩薩、寶印首菩薩、寶藏菩薩、趣意菩薩、轉法輪菩薩、除陰蓋菩薩、施蓮華行菩薩、師子菩薩、日光菩薩、見正反邪菩薩、不置遠菩薩、無損志菩薩、持地菩薩、持魔菩薩、造化菩薩、水光菩薩、施相菩薩、應聲菩薩、金瓔菩薩、慈氏菩薩、濡首等，十萬四千人俱。爾時地主，四大天王、釋提桓因，將諸忉利天、焰天、兜術天、化自在天、他化自在天，第一梵天王將諸梵眾，來詣佛所，及諸天、龍、鬼神、揵沓和、阿須倫、迦留羅、真陀羅、摩休勒、人與非人，悉來集會。
爾時如來，與無央數億千之眾眷屬圍繞，而為說法。弊魔波旬不安本位，復將官屬前後圍繞來至佛所，頭
【現代漢語翻譯】 現代漢語譯本 《最勝問菩薩十住除垢斷結經》卷一（又名《十千日光三昧定》） 姚秦涼州沙門竺佛念譯 道引品第一 我聽聞是這樣的： 一時，佛陀在毗舍離城（Vaishali）的㮏氏樹園，與八萬四千位大比丘，以及十萬四千位菩薩在一起。這些菩薩都是大聖，具有深遠的智慧和通達的能力，獲得了總持（dharani）的智慧，辯才無礙，常處於三昧（samadhi）的禪定之中，智慧無所畏懼，能夠理解十二因緣的根本，達到深奧的無生法忍（anutpattika-dharma-ksanti），周遊五道（gati）觀察並教導眾生，以佛陀的弘大智慧覆蓋眾生，根據他們的根器進行救濟，保持威儀不失禮節。他們的名字是：常凈菩薩、寶積菩薩、寶士菩薩、寶印首菩薩、寶藏菩薩、趣意菩薩、轉法輪菩薩、除陰蓋菩薩、施蓮華行菩薩、師子菩薩、日光菩薩、見正反邪菩薩、不置遠菩薩、無損志菩薩、持地菩薩、持魔菩薩、造化菩薩、水光菩薩、施相菩薩、應聲菩薩、金瓔菩薩、慈氏菩薩、濡首等，共十萬四千人。 當時，地主，四大天王（Caturmaharajika），釋提桓因（Sakra devanam indra），帶領著忉利天（Trayastrimsa）、焰天（Yama）、兜率天（Tusita）、化自在天（Nirmanarati）、他化自在天（Paranirmita-vasavartin）的諸天眾，第一梵天王（Brahma）帶領著諸梵眾，都來到佛陀的住所。還有諸天、龍（Naga）、鬼神（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人與非人等，都來到這裡。 那時，如來被無數億千的眷屬圍繞，正在為他們說法。魔王波旬（Mara Papiyas）感到不安，也帶領著他的官屬前後圍繞來到佛陀的住所，頭
【English Translation】 English version The Sutra of the Most Excellent Questions of Bodhisattva on the Ten Abodes for Removing Defilements and Severing Bonds, Volume 1 (also known as the Samadhi of Ten Thousand Sunlight) Translated by the Shramana Dharmaraksa of Liangzhou during the Yao Qin Dynasty Chapter 1: Introduction to the Path Thus have I heard: At one time, the Buddha was in the Garden of the 㮏氏 Tree in the city of Vaishali, together with eighty-four thousand great Bhikshus and one hundred and four thousand Bodhisattvas. These Bodhisattvas were all great sages, possessing profound wisdom and comprehensive understanding, having attained the wisdom of dharani, with unobstructed eloquence, constantly abiding in the samadhi of meditation, fearless in wisdom, able to comprehend the root of the twelve links of dependent origination, reaching the profound anutpattika-dharma-ksanti, traveling through the five realms (gati) observing and guiding beings, covering beings with the Buddha's vast wisdom, and providing relief according to their capacities, maintaining dignified conduct without losing propriety. Their names were: Bodhisattva Constant Purity, Bodhisattva Treasure Accumulation, Bodhisattva Treasure Warrior, Bodhisattva Treasure Seal Head, Bodhisattva Treasure Store, Bodhisattva Inclined Intention, Bodhisattva Turning the Dharma Wheel, Bodhisattva Removing the Cover of the Skandhas, Bodhisattva Giving Lotus Practice, Bodhisattva Lion, Bodhisattva Sunlight, Bodhisattva Seeing Right and Wrong, Bodhisattva Not Placing Far Away, Bodhisattva Undiminished Will, Bodhisattva Holding the Earth, Bodhisattva Holding the Mara, Bodhisattva Creation, Bodhisattva Water Light, Bodhisattva Giving Appearance, Bodhisattva Responding to Sound, Bodhisattva Golden Necklace, Bodhisattva Maitreya, Bodhisattva Moist Head, and others, totaling one hundred and four thousand. At that time, the Earth Lord, the Four Great Heavenly Kings (Caturmaharajika), Sakra devanam indra, leading the devas of Trayastrimsa, Yama, Tusita, Nirmanarati, and Paranirmita-vasavartin, and the First Brahma King (Brahma) leading the Brahma assembly, all came to the Buddha's abode. Also, devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and non-humans all came to this place. At that time, the Tathagata, surrounded by countless billions of attendants, was expounding the Dharma. Mara Papiyas, feeling uneasy, also led his retinue, surrounded from front and back, to the Buddha's abode, head
面稽首在一面立。此賢劫中一切大聖、諸正士等，皆悉雲集。
是時如來，復以舌相光明普照三千大千剎土，見光明者各相謂言：「今日忍土釋迦文佛，放大光明引致十方，高行菩薩于光明中演出此音，能仁如來、至真、等正覺，在娑訶國土，放微妙光，與諸大人演說十千三昧正定，非是緣覺、聲聞所行。我等各各赍供養具，詣彼忍土興致禮敬承受奉覲。」
於時東方去此九萬二千諸佛世界，國名盛妙，佛號殊勝如來，其佛左右有菩薩名曰執志，通慧大士住不退轉，光明遍彼勸進菩薩，尋自往詣盛妙如來、至真、等正覺所，稽首長跪而白佛言：「唯然大聖，欲至忍土奉覲釋迦文佛至真、等正覺，稽首問訊咨受未聞。」其佛告曰：「宜知是時便往勿疑。」又謂執志：「雖至忍界即當奉行五十五事，戢在心懷無令漏失。何謂五十五事？施與不施等、于戒犯戒等、忍對不起等、進退強意等、亂心禪定等、深智淺愚等、怨仇二親等、見罵若空等、三乘無高下，亦無若干想，亦不見善亦不見不善、亦不見佛土凈、亦不見佛土不凈、若見眾生生惡趣者不懷恐畏，見諸上士觀如眾祐，亦不有二常若一心，若見有殺盜淫泆，妄言綺語嗜酒愚亂，嫉妒恚癡斗訟彼此，心執邪見非常言常，悉當平等無增減心。莫見戒具受上福報
【現代漢語翻譯】 現代漢語譯本：他們面向佛陀，在一旁站立。此時，賢劫中的一切大聖者、諸位正士等，都聚集在此。 這時，如來再次以舌相的光明普照三千大千世界，見到光明的人們互相說道：『今日，娑婆世界的釋迦牟尼佛，放出大光明，引導十方高行菩薩于光明中發出此音。能仁如來、至真、等正覺，在娑婆國土，放出微妙的光芒，為諸位大德演說一萬種三昧正定，這不是緣覺、聲聞所能修行的。我們各自攜帶供養之物，前往娑婆世界，表達敬意，接受教誨。』 當時，東方距離此地九萬二千個佛土的世界，國名盛妙，佛號殊勝如來。其佛的左右有菩薩名為執志，通慧大士，住于不退轉之地。光明遍照彼處，勸進菩薩。執志菩薩隨即前往盛妙如來、至真、等正覺之處，稽首長跪，向佛稟告：『唯然大聖，我欲前往娑婆世界，拜見釋迦牟尼佛至真、等正覺，稽首問訊，請教未聞之法。』其佛告訴他：『應當知道時機已到，便前往，不要猶豫。』又對執志說：『即使到了娑婆世界，也應當奉行五十五件事，牢記在心，不要遺漏。何謂五十五件事？施與不施等同，持戒犯戒等同，忍耐與不忍耐等同，精進與退縮等同，亂心與禪定等同，深智與淺愚等同，怨仇與親人等同，聽到辱罵如同虛空，三乘沒有高下之分，也沒有若干種想法，既不見到善也不見到不善，既不見到佛土清凈也不見到佛土不清凈，如果見到眾生墮入惡道，不要心懷恐懼，見到諸位上士，要視如眾祐，也不要有二心，要常保一心。如果見到有人殺盜淫邪，妄言綺語，嗜酒愚癡，嫉妒嗔恚，爭鬥訴訟，心懷邪見，執著于常與無常，都應當平等對待，不要有增減之心。不要認為持戒就能獲得上等福報。
【English Translation】 English version: They bowed their heads and stood to one side. At this time, all the great sages and noble beings in this Bhadrakalpa (Auspicious Aeon) had gathered. Then, the Tathagata (Thus Come One) again illuminated the three thousand great thousand worlds with the light of his tongue. Those who saw the light said to each other, 'Today, Shakyamuni Buddha of the Saha world is emitting great light, guiding high-practicing Bodhisattvas to produce this sound in the light. The Muni (Sage) Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, in the Saha land, is emitting subtle light, expounding ten thousand Samadhi (meditative absorption) to the great ones. This is not the practice of Pratyekabuddhas (Solitary Buddhas) or Sravakas (Hearers). Let us each bring offerings and go to the Saha world to pay our respects and receive teachings.' At that time, in the east, ninety-two thousand Buddha worlds away, there was a country named Sheng Miao (Glorious and Wonderful), and the Buddha there was named Shusheng Tathagata (Excellent Tathagata). On the left and right of that Buddha were Bodhisattvas named Zhizhi (Holding the Will), a great being of penetrating wisdom, dwelling in non-retrogression. The light pervaded that place, encouraging the Bodhisattvas. Zhizhi Bodhisattva immediately went to the place of Shusheng Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, bowed his head, knelt down, and said to the Buddha, 'O Great Sage, I wish to go to the Saha world to pay homage to Shakyamuni Buddha, the Truly Enlightened One, the Perfectly Enlightened One, to bow my head, inquire, and receive teachings I have not yet heard.' The Buddha told him, 'You should know that the time is right, so go without hesitation.' He also said to Zhizhi, 'Even when you arrive in the Saha world, you should practice fifty-five things, keep them in your heart, and do not let them be lost. What are the fifty-five things? Giving and not giving are equal, keeping precepts and breaking precepts are equal, patience and impatience are equal, progress and retreat are equal, a disturbed mind and meditation are equal, deep wisdom and shallow foolishness are equal, enemies and relatives are equal, hearing insults is like hearing emptiness, the three vehicles (yana) have no high or low, there are no various thoughts, one does not see good or not good, one does not see a pure Buddha land or an impure Buddha land. If you see beings falling into evil realms, do not be afraid. When you see the noble ones, regard them as protectors. Do not have two minds, but always keep one mind. If you see people killing, stealing, engaging in sexual misconduct, lying, using flowery language, being addicted to alcohol, being foolish, jealous, angry, fighting, holding wrong views, clinging to permanence or impermanence, you should treat them all equally, without increasing or decreasing your mind. Do not think that keeping precepts will bring superior blessings.'
、施受大福；亦復莫云：『我今護殺延壽無量。』亦莫相輕，我相好勝教誡殊特，彼人卑穢凡夫朋黨，除去七慢十二無記，是為五十五事。當念修行。」
佛言執志：「若有族姓子、族姓女，心志質直等住定意可游彼土，設百千劫于吾之土建立梵行，不如忍界彈指之間無高下意，是為殊勝億千萬倍。」
於時彼土五萬菩薩各誓願言：「我當具足心意清凈，侍衛執志菩薩，得詣奉覲能仁如來、至真、等正覺。」
執志菩薩即與五萬菩薩，譬如力士屈伸臂頃，斯須之間于其佛土忽然不現，尋在忍界奉覲能仁，稽首禮拜退住一面。
爾時世尊觀眾來會集坐已定，告四部眾：「汝等見此執志菩薩乎？」對曰：「已見。」
佛言：「諸族姓子，斯大士者，超越三有分別深奧，辯才通達慈哀感動，神足變化導引勸進，所游居處多所饒益。」
是時座上有菩薩，名曰最勝，承佛威神即從坐起頭面禮足，白世尊曰：「唯然無著志性愚癡，愿欲所問，若見聽許乃敢陳啟。」
佛告最勝：「恣汝所問，如來當爲解說。」
爾時最勝菩薩以聽所啟，即白佛言：「唯然世尊，如來至真入何三昧，放大光明逾于日月，若有眾生觀如來光，必至所愿不失人根，此何變化神妙乃爾？」
佛告
【現代漢語翻譯】 現代漢語譯本：'施捨和接受都能帶來巨大的福報；也不要說：『我今護持殺生，可以無限延長壽命。』也不要互相輕視，認為自己相貌好、勝過他人，教誡特別殊勝，而認為他人卑賤，是凡夫俗子的朋黨。要去除七種慢心和十二種無記（不善不惡的狀態），這就是五十五件事。應當專注于修行。' 佛陀對執志（菩薩名）說：『如果有善男子、善女人，心志正直，能夠安住于禪定，可以遊歷到那個佛土。即使在我的佛土建立梵行百千劫，也不如在忍界彈指之間不起高下之念，這殊勝億千萬倍。』 當時，那個佛土的五萬菩薩各自發誓願說：『我應當具足清凈的心意，侍衛執志菩薩，得以去拜見能仁如來（釋迦牟尼佛的稱號）、至真、等正覺。』 執志菩薩就和五萬菩薩，像力士屈伸手臂一樣，瞬間就在他的佛土忽然消失，隨即在忍界拜見能仁，稽首禮拜後退到一旁。 這時，世尊觀察到大眾已經來集坐定，就告訴四部眾：『你們看到這位執志菩薩了嗎？』他們回答說：『已經看到了。』 佛陀說：『各位善男子，這位大士，超越了三有（欲界、色界、無色界）的分別，智慧深奧，辯才通達，慈悲感動，神足變化引導勸進，他所遊歷的地方都能帶來很多利益。』 這時，座中有一位菩薩，名叫最勝，承蒙佛陀的威神，就從座位上站起來，頭面禮足，對世尊說：『唯然，我無著（菩薩名）志性愚癡，想要請問，如果得到允許，才敢陳述。』 佛陀告訴最勝：『你儘管問，如來會為你解答。』 這時，最勝菩薩得到允許，就對佛陀說：『唯然世尊，如來至真入於何種三昧，放出光明超過日月，如果有眾生看到如來的光明，必定能達成所愿，不會失去人根（指人的基本能力），這是何等神妙的變化？』 佛陀告訴
【English Translation】 English version: 'Giving and receiving both bring great blessings; also, do not say: 『I now protect killing to extend life immeasurably.』 Do not look down upon each other, thinking that one's own appearance is good, superior to others, and that one's teachings are particularly special, while considering others to be lowly, the companions of ordinary people. Remove the seven kinds of pride and the twelve kinds of neutral (neither good nor bad) states, these are the fifty-five things. One should focus on cultivation.' The Buddha said to Dhrtacitta (a Bodhisattva's name): 'If there are sons or daughters of good families, whose minds are upright and who can abide in samadhi, they can travel to that Buddha-land. Even if they establish pure conduct for hundreds of thousands of kalpas in my Buddha-land, it is not as good as not having thoughts of superiority or inferiority for the time it takes to snap one's fingers in the Saha world. This is superior by hundreds of millions of times.' At that time, fifty thousand Bodhisattvas from that Buddha-land each made a vow, saying: 'I shall perfect a pure mind, attend to Bodhisattva Dhrtacitta, and be able to go and pay homage to the Sage Sakyamuni Tathagata (an epithet of Sakyamuni Buddha), the Truly Enlightened One, the Perfectly Enlightened One.' Bodhisattva Dhrtacitta, together with the fifty thousand Bodhisattvas, like a strong man stretching and bending his arm, in an instant, suddenly disappeared from his Buddha-land, and immediately appeared in the Saha world to pay homage to the Sage, bowing their heads and retreating to one side. At this time, the World Honored One, observing that the assembly had gathered and were seated, told the four assemblies: 'Have you seen this Bodhisattva Dhrtacitta?' They replied: 'We have seen him.' The Buddha said: 'Good sons, this great being has transcended the distinctions of the three realms of existence (desire realm, form realm, formless realm), his wisdom is profound, his eloquence is thorough, his compassion is moving, his miraculous powers guide and encourage, and the places he travels to bring much benefit.' At this time, there was a Bodhisattva in the assembly named Uttama, who, receiving the Buddha's majestic power, rose from his seat, bowed his head to the ground, and said to the World Honored One: 'O World Honored One, I, Anabhilagna (a Bodhisattva's name), am foolish in nature and wish to ask a question. If I am permitted, I will dare to speak.' The Buddha told Uttama: 'Ask whatever you wish, the Tathagata will explain it for you.' At this time, Bodhisattva Uttama, having received permission, said to the Buddha: 'O World Honored One, the Truly Enlightened One, what kind of samadhi do you enter into to emit light that surpasses the sun and moon? If living beings see the light of the Tathagata, they will surely achieve their wishes and not lose their human roots (referring to basic human abilities). What kind of miraculous transformation is this?' The Buddha told
最勝：「快哉問矣！誠如來言光明威力，接度眾生多所開化，如來隨宜入億百千諸三昧定，游于恒沙無量佛土，塵數垓兆性行所趣，有淫怒癡強梁自用貢高放泆者，如來觀察具分別之。」
爾時最勝復白佛言：「何謂菩薩從初發跡至成作佛，一地二地至於十地，為斷幾結消除幾垢？何謂菩薩解了己身內外無生？何謂菩薩自稱廣施不除斷滅？何謂菩薩行戒具足終而不犯，亦不毀戒墜墮本位？何謂菩薩忍而不起，于忍退還為凡夫行？何謂菩薩精勤不懈，復有慢怠從始積業？何謂菩薩入定意法，天雷震動心不錯亂？云何菩薩初發心行無能斷者？云何菩薩意識安隱不可舍離？何謂菩薩其心獨尊與眾超異？云何菩薩心之所趣無能知意？」
爾時世尊告最勝曰：「善哉善哉！乃問斯義，多所饒益多所成辦，今當爲汝敷演其誼。菩薩所行不可思議，智無邊崖亦無等侶，乃能興心於如來前而師子吼，諦聽諦聽善思念之。」最勝則曰：「受教而聽。」
佛言：「菩薩發心求無上道，先斷妄見身邪戒盜分別苦智，建立志愿具足禁戒，每自思惟，我之所行，愿樂遠離凡俗之法，以五陰性不可得故。道亦不可得，況于在道外者，猗色痛想行識求度眾生。」佛復告最勝：「五陰亦無觀行，眾生亦無觀行，亦復不見所可度者，無
【現代漢語翻譯】 現代漢語譯本 最勝（菩薩名）說：『您問得太好了！確實如您所說，如來的光明威力，接引度化眾生，使他們多有開悟。如來隨順眾生的根機，進入億百千種三昧禪定，遊歷于恒河沙數無量佛土，對於如塵埃般眾多眾生的習性、行為和趨向，以及那些淫慾、嗔怒、愚癡、強橫、自以為是、貢高我慢、放縱懈怠的人，如來都能觀察並加以分別。』 這時，最勝又對佛說：『什麼是菩薩從最初發心到成就佛果，從初地到十地，斷除了多少煩惱結縛，消除了多少垢染？什麼是菩薩了悟自身內外皆無生？什麼是菩薩自稱廣行佈施卻不執著于斷滅？什麼是菩薩持戒圓滿始終不犯戒，也不會因毀戒而墮落本位？什麼是菩薩安忍不動，卻又因忍辱退轉而成為凡夫？什麼是菩薩精進不懈，卻又因懈怠而從最初就積累了惡業？什麼是菩薩入定時，即使天雷震動也不會心神錯亂？為什麼菩薩最初發心修行，沒有任何力量可以阻斷？為什麼菩薩的意識安穩不可舍離？什麼是菩薩的心獨一無二，超越眾人？為什麼菩薩的心之所向，無人能夠知曉？』 這時，世尊告訴最勝說：『好啊，好啊！你問的這些道理，能利益很多人，成就很多功德。我現在就為你詳細解說其中的含義。菩薩的修行是不可思議的，智慧無邊無際，沒有可以與之相比的。他們才能在如來面前發出獅子吼。仔細聽，仔細聽，好好思考。』最勝說：『我將謹遵教誨，認真聽講。』 佛說：『菩薩發心求無上道，首先要斷除妄見，包括對身體的邪見、對戒律的邪見、對盜取的邪見，以及對苦的分別智。要建立志愿，圓滿持守戒律，常常自我反省：我所修行的，愿能遠離凡俗之法，因為五陰（色、受、想、行、識）的自性是不可得的。道也是不可得的，更何況是在道之外的。要依靠色、受、想、行、識來度化眾生。』佛又告訴最勝：『五陰也沒有觀行的主體，眾生也沒有觀行的主體，也看不到所要度化的眾生，沒有
【English Translation】 English version Most Excellent (a Bodhisattva's name) said, 'Excellent question! Indeed, as you have said, the light and power of the Tathagata (another name for Buddha), guide and liberate sentient beings, enlightening them greatly. The Tathagata, according to the capacities of sentient beings, enters into hundreds of thousands of Samadhi (meditative states), travels through countless Buddha lands as numerous as the sands of the Ganges, and observes and distinguishes the habits, actions, and tendencies of beings as numerous as dust particles, including those who are lustful, angry, foolish, arrogant, self-righteous, conceited, and indulgent.' At that time, Most Excellent again said to the Buddha, 'What does it mean for a Bodhisattva, from the initial arising of the aspiration to Buddhahood, from the first Bhumi (stage of Bodhisattva path) to the tenth, to have severed how many fetters and eliminated how many defilements? What does it mean for a Bodhisattva to understand that there is no arising of self, both internally and externally? What does it mean for a Bodhisattva to proclaim the practice of extensive giving without clinging to annihilation? What does it mean for a Bodhisattva to perfectly uphold the precepts without ever violating them, and not fall from their position due to breaking the precepts? What does it mean for a Bodhisattva to be patient and unmoving, yet regress to the state of an ordinary being due to impatience? What does it mean for a Bodhisattva to be diligent and unremitting, yet accumulate negative karma from the beginning due to laziness? What does it mean for a Bodhisattva to enter into Samadhi, and not be disturbed even when thunder shakes the heavens? Why is it that when a Bodhisattva initially aspires to practice, there is no power that can obstruct them? Why is the consciousness of a Bodhisattva stable and cannot be abandoned? What does it mean for the mind of a Bodhisattva to be unique and surpass all others? Why is it that the direction of a Bodhisattva's mind cannot be known by anyone?' At that time, the World Honored One (another name for Buddha) said to Most Excellent, 'Excellent, excellent! The principles you have asked about will benefit many and accomplish much merit. Now I will explain their meaning in detail for you. The practice of a Bodhisattva is inconceivable, their wisdom is boundless, and there is no one comparable to them. They are able to roar like a lion before the Tathagata. Listen carefully, listen carefully, and contemplate well.' Most Excellent said, 'I will respectfully receive your teachings and listen attentively.' The Buddha said, 'When a Bodhisattva aspires to the unsurpassed path, they first sever false views, including wrong views about the body, wrong views about precepts, wrong views about stealing, and the discriminating wisdom of suffering. They establish their aspiration, perfectly uphold the precepts, and constantly reflect: What I practice, I wish to be far from the ways of ordinary beings, because the nature of the five skandhas (form, feeling, perception, mental formations, and consciousness) is unattainable. The path is also unattainable, let alone what is outside the path. They rely on form, feeling, perception, mental formations, and consciousness to liberate sentient beings.' The Buddha further told Most Excellent, 'There is no observer of the five skandhas, there is no observer of sentient beings, and there is no one to be liberated, no
言教法，非羅漢辟支佛所能及也。」
爾時最勝菩薩白佛言：「世尊！不從五陰無觀行得道，不從眾生無觀行得道，寧可從四禁法得乎？」
佛言：「非也。」
最勝復白佛言：「設不從四事得者，復可從空得耶？」
佛言：「非也。」
爾時最勝菩薩復白佛言：「不從空得、不從四事得者，今日如來及眾會者，不成無上道，亦不得果報乎？」
佛言：「成無上道耳，但不住有性亦不住無性而成等正覺。」
最勝白佛言：「云何色痛想行識及內外法、善惡法、有漏無漏法、有為無為法？如來所說名號之法，云何以名想字型教授一切乎？」
佛言：「行亦無名復無想念，不見入出之二來往周旋，故號一切智。菩薩常當以十法了十地事。云何十法了十地事？以苦習、義盡道之義，滅盡無生一切遍義，自識己身及他人義，於六邪本及六十二見皆知空無義。菩薩行是時，當除有跡無跡。云何除有跡無跡？道是跡非道無跡，來往是跡，無來往者便無有跡。菩薩當念修諸住地，當行苦義斷淫慾之火、瞋恚之毒、愚癡之刺，悲慈之心遍滿四方，雖有愍哀意亦不有想，已所惠施終不為己，普及眾生亦無所吝，施不見施，不有受者及與財物，念與善者周接，常當下意無生貢高，說法之
【現代漢語翻譯】 現代漢語譯本：佛陀的教法，不是羅漢（Arhat，已證得涅槃的修行者）和辟支佛（Pratyekabuddha，獨自覺悟的修行者）所能達到的境界。 當時，最勝菩薩（Sarvottama Bodhisattva）問佛陀：『世尊，如果不是通過對五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識）的觀行而得道，也不是通過對眾生的觀行而得道，難道可以通過四種禁法（四種禁止行為）得道嗎？』 佛陀回答說：『不是的。』 最勝菩薩又問佛陀：『如果不是通過這四種方法得道，難道可以通過空（Śūnyatā，空性）得道嗎？』 佛陀回答說：『不是的。』 當時，最勝菩薩又問佛陀：『如果不是通過空得道，也不是通過四種方法得道，那麼今天如來（Tathāgata，佛陀的稱號）和在座的各位，豈不是都不能成就無上道（Anuttara-samyak-sambodhi，無上正等正覺），也得不到果報嗎？』 佛陀回答說：『可以成就無上道，只是不住于有性（bhāva，存在）也不住于無性（abhāva，不存在），從而成就等正覺（Samyak-sambuddha，正等覺）。』 最勝菩薩問佛陀：『那麼，色（Rūpa，物質）、受（Vedanā，感受）、想（Saṃjñā，知覺）、行（Saṃskāra，意志）、識（Vijñāna，意識）以及內外法、善惡法、有漏無漏法、有為無為法，如來所說的這些名號之法，如何通過名、想、字型來教導一切眾生呢？』 佛陀回答說：『行（Karma，行為）既沒有名稱也沒有想法，不執著于入和出、來和往的周旋，所以被稱為一切智（Sarvajña，一切智者）。菩薩應當經常以十種方法來了解十地（Bhūmi，菩薩修行的十個階段）的事情。哪十種方法瞭解十地的事情呢？通過苦（Dukkha，苦諦）、習（Samudaya，集諦）、義盡（Nirodha，滅諦）、道（Mārga，道諦）的含義，滅盡無生的一切普遍含義，自己認識自己和認識他人的含義，對於六種邪見根本和六十二種見解都知其空無的含義。菩薩在修行時，應當去除有跡和無跡。如何去除有跡和無跡呢？道是有跡，非道是無跡，來往是有跡，沒有來往就沒有跡。菩薩應當念修諸住地（Vihāra，菩薩的修行境界），應當修行苦的含義，斷除淫慾之火、瞋恚之毒、愚癡之刺，使悲慈之心遍滿四方，雖然有憐憫之心，也不執著于這種想法，已經給予的施捨，終不為自己，普及眾生也不吝嗇，施捨時不見施捨者，沒有接受者和財物，想著與善者交往，常常放下自己的傲慢，不生貢高，說法的時候』
【English Translation】 English version: The teachings of the Buddha are beyond the reach of Arhats (those who have attained Nirvana) and Pratyekabuddhas (those who attain enlightenment on their own). At that time, Sarvottama Bodhisattva asked the Buddha, 'World Honored One, if one does not attain the path through contemplation on the five Skandhas (the five aggregates of existence: form, feeling, perception, mental formations, and consciousness), nor through contemplation on sentient beings, can one attain it through the four prohibitions (four kinds of forbidden actions)?' The Buddha replied, 'No.' Sarvottama Bodhisattva further asked the Buddha, 'If one does not attain it through these four methods, can one attain it through emptiness (Śūnyatā)?' The Buddha replied, 'No.' At that time, Sarvottama Bodhisattva again asked the Buddha, 'If one does not attain it through emptiness, nor through the four methods, then today, will the Tathāgata (the Buddha) and all those present not achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment) and not receive the fruits of their actions?' The Buddha replied, 'One can achieve Anuttara-samyak-sambodhi, but one does not abide in existence (bhāva) nor in non-existence (abhāva), thus achieving Samyak-sambuddha (perfect enlightenment).' Sarvottama Bodhisattva asked the Buddha, 'Then, how are form (Rūpa), feeling (Vedanā), perception (Saṃjñā), mental formations (Saṃskāra), consciousness (Vijñāna), as well as internal and external dharmas, good and evil dharmas, defiled and undefiled dharmas, conditioned and unconditioned dharmas, and the dharmas of names spoken by the Tathāgata, taught to all beings through names, thoughts, and written characters?' The Buddha replied, 'Action (Karma) has neither name nor thought, and does not cling to the coming and going, the revolving of entering and exiting, therefore it is called Sarvajña (all-knowing). Bodhisattvas should always understand the affairs of the ten Bhūmis (ten stages of Bodhisattva practice) through ten methods. What are the ten methods to understand the affairs of the ten Bhūmis? Through the meaning of suffering (Dukkha), origination (Samudaya), cessation (Nirodha), and the path (Mārga), the meaning of the complete cessation of all that is unproduced, the meaning of knowing oneself and others, and the meaning of knowing the emptiness of the six heretical roots and the sixty-two views. When a Bodhisattva practices, they should remove traces of existence and non-existence. How does one remove traces of existence and non-existence? The path is a trace, non-path is no trace, coming and going are traces, and without coming and going there are no traces. Bodhisattvas should contemplate and cultivate the Vihāras (abiding places of practice), should practice the meaning of suffering, cut off the fire of lust, the poison of anger, and the thorn of ignorance, and fill the four directions with compassion and loving-kindness. Although they have compassion, they do not cling to this thought. What has been given is never for oneself, and is given to all beings without stinginess. When giving, one does not see the giver, there is no receiver, and no object of giving. One thinks of associating with the virtuous, always humbling oneself, not giving rise to arrogance, and when teaching the Dharma'
時不見有法，出生窠窟無法之想，出家之日與愛慾別，以空無法斷除顧戀，求佛成道莫著相好，亦復莫念吾先成道某在吾后，設欲分流法教，終不敗法毀法，進趣果證不為塵欲所牽，心常懷念滅于貢高，自用不求法報及財寶物，所授諦說無言教想，持身如空空無想念，是為菩薩以苦智成辦凈一地跡。
「複次，菩薩復以苦義習義行百千定，若欲得佛心定意三昧者，不以色想亦不以種好，亦復不以本宿行故而致一住，亦不希望作是致是、不作是亦不獲是，常建是志不念過去當來之著，亦復不念今現在世生死所趣，不從五陰六衰而克此法，亦不離五陰六衰。復當思惟六無根本。六無根本者，眼耳鼻口身意，從所起生從所起滅。復當分別六衰所興，了知尋察色聲香味細滑之法，亦復不用見聞念知心意識法，得凈一住；不以巧偽生滅之法、有常之想，凈於一地。無正無邪不造等意無所希望，亦不是是亦不非非，而凈住地，亦不從一二三四至百千定，亦復不離百千定意而凈住地。不因心意而曉內外眾念望想是非之事，亦不色痛想行識而凈其地，亦不用戒聞定意慧解度知見，十力無所護四無所畏，諸佛所寶十八法本，不可以意想知見我想無我想，不以五陰六衰生滅之處，亦無所住亦無不住，是謂菩薩凈一住地。亦無色痛想行
【現代漢語翻譯】 現代漢語譯本：當（菩薩）觀察時，發現沒有一個法是真實存在的，從而生起對一切法皆無自性的想法。出家之日，便與愛慾告別，以空性的智慧斷除一切執著和顧戀。爲了求得佛的覺悟，不執著于佛的相好，也不執著于『我先成道』或『某某在我之後成道』的想法。即使要分流傳授佛法，也絕不會敗壞或毀壞佛法。在追求果位和證悟的過程中，不被世俗的慾望所牽絆，心中常懷滅除貢高我慢的念頭。不為求得法報或財寶而修行，所傳授的真理不帶有任何言語或概念的執著。保持身心如虛空般空無一物，沒有任何念頭。這就是菩薩以苦智成就清凈第一地的方法。 『此外，菩薩還以苦的意義修習各種禪定，如果想要獲得佛的心定意三昧，不應執著於色相，也不應執著於美好的事物，也不應執著於過去的修行，從而達到一心不亂的境界。不應希望通過這樣做或不這樣做而獲得什麼，應常立此志，不執著於過去和未來的念頭，也不執著于現在世間的生死輪迴。不從五蘊（色、受、想、行、識）和六衰（眼、耳、鼻、舌、身、意）中獲得此法，也不離開五蘊和六衰。還應思維六無根本（眼、耳、鼻、舌、身、意），它們從何處生起，又從何處滅去。還應分別六衰所引起的現象，瞭解並觀察色、聲、香、味、觸等細微之法，也不執著于見、聞、念、知、心、意識等法，從而獲得清凈的一心不亂。不執著于虛偽的生滅之法，也不執著于常有的想法，從而清凈第一地。不執著于正邪，不造作等同的意念，沒有任何希望，既不認為是，也不認為不是，從而清凈住地。不從一二三四到百千禪定，也不離開百千禪定而清凈住地。不因心意而瞭解內外各種念頭、希望、想法和是非之事，也不因色、受、想、行、識而清凈其地。也不用戒、聞、定、意、慧、解、度、知、見、十力（如來十力）、四無所畏（如來四無所畏）、諸佛所珍視的十八法本，不可以用意念、想法、知見、我想、無我想來理解。不執著於五蘊和六衰的生滅之處，既不執著于住，也不執著于不住，這就是菩薩清凈第一住地。也不執著於色、受、想、行、識。
【English Translation】 English version: When observing, (a Bodhisattva) sees that no dharma exists as a real entity, thus giving rise to the thought that all dharmas are without self-nature. On the day of renunciation, one bids farewell to desires and attachments, using the wisdom of emptiness to sever all clinging and longing. In order to seek the enlightenment of the Buddha, one does not cling to the physical marks of the Buddha, nor to the thought of 'I will attain enlightenment first' or 'so-and-so will attain enlightenment after me.' Even if one is to disseminate the Dharma, one will never corrupt or destroy it. In the pursuit of fruition and realization, one is not ensnared by worldly desires, and one's mind is always mindful of eradicating arrogance and pride. One does not practice for the sake of reward or material possessions, and the truth one imparts is free from any attachment to words or concepts. One maintains the body and mind as empty as space, without any thoughts. This is how a Bodhisattva accomplishes the pure first stage through the wisdom of suffering. 'Furthermore, a Bodhisattva also practices hundreds and thousands of samadhis through the meaning of suffering. If one wishes to attain the samadhi of the Buddha's mind, one should not cling to form, nor to beautiful things, nor to past practices, in order to achieve a state of single-pointed concentration. One should not hope to gain anything by doing or not doing something. One should always maintain this aspiration, not clinging to thoughts of the past or future, nor to the cycle of birth and death in the present world. One does not obtain this dharma from the five aggregates (form, feeling, perception, mental formations, consciousness) and the six senses (eye, ear, nose, tongue, body, mind), nor does one depart from the five aggregates and six senses. One should also contemplate the six rootless bases (eye, ear, nose, tongue, body, mind), from where they arise and where they cease. One should also distinguish the phenomena arising from the six senses, understanding and observing the subtle dharmas of form, sound, smell, taste, and touch. One should also not cling to the dharmas of seeing, hearing, thinking, knowing, mind, and consciousness, thus attaining a pure state of single-pointed concentration. One does not cling to false dharmas of arising and ceasing, nor to the idea of permanence, thus purifying the first stage. One does not cling to right or wrong, does not create equal thoughts, has no expectations, neither affirming nor denying, thus purifying the dwelling place. One does not go from one, two, three, four to hundreds and thousands of samadhis, nor does one depart from hundreds and thousands of samadhis to purify the dwelling place. One does not understand the various thoughts, hopes, ideas, and rights and wrongs of the inner and outer world through the mind, nor does one purify the ground through form, feeling, perception, mental formations, and consciousness. One also does not use precepts, learning, concentration, intention, wisdom, understanding, liberation, knowledge, vision, the ten powers (of a Tathagata), the four fearlessnesses (of a Tathagata), and the eighteen unique qualities of a Buddha, which are treasured by all Buddhas. One cannot understand them through intention, thought, knowledge, the idea of self, or the idea of no-self. One does not cling to the places of arising and ceasing of the five aggregates and six senses, neither clinging to dwelling nor non-dwelling. This is what is called the pure first dwelling place of a Bodhisattva. One also does not cling to form, feeling, perception, mental formations, and consciousness.
識之屋室，亦不眼色耳聲鼻香舌味身細滑之處所。何以故？不可目視而見眾想解，不起不滅之法無終無始，是謂菩薩于初地中而凈其跡，悉具足成，道慧備滿，如來所宣無有差別，若干之念便能解暢，亦能為人啟受諷誦，普能周悉諸佛深藏。」
佛復告最勝：「菩薩復當具足六度無極，念舍形色無所希望，不生三念染著之法，是則名曰施度無極。欲知根源不念佛身達了本無，當知以備戒度無極。不自想念我得成就三十二相，計挍諸法假號名句，相貌無盡住不起法，是故名之忍度無極。一切諸法普無觀行，亦無聞見行道士法，見善不悅、逢惡不戚，意無適莫，是故名曰進度無極。心不興念起于亂想，寂怕自守意識永定，是故名曰禪度無極。解色相空敗毀色空，亦不自高不懷自大，諸法之相達知為一亦非有一，是故名曰智度無極。復以權道應適眾生，隨緣拔濟使不漏失。是故，最勝！發意菩薩以苦聖智治初地行，便能具足諸三昧門陀鄰尼門智慧自在。
「複次，菩薩得是十千三昧住于欲界，當以苦智等智果報，分別十法欲恚慢癡狐疑身見耶見內見戒見盜見法，已知已了不除不盡亦不令生。復以苦智等智，于有形無形曉了十八結母，雖分別結不盡不賜。最勝當知，初學發意，復以習義等義，於三昧定住于欲界形
【現代漢語翻譯】 現代漢語譯本：對於意識的居所，它也不是眼睛所見的顏色、耳朵所聽的聲音、鼻子所聞的香氣、舌頭所嘗的味道、身體所感的細滑之處。為什麼呢？因為它不是眼睛所能看見的，它超越了所有思想的理解，它是不生不滅、無始無終的法則。這就是菩薩在初地（菩薩修行階位的第一個階段）中凈化其足跡，完全具足，道慧圓滿的境界。如來（佛陀）所宣講的教義沒有差別，菩薩能迅速理解各種念頭，也能為他人開示、接受、諷誦，普遍通曉諸佛深藏的奧秘。 佛陀又告訴最勝（菩薩名）說：『菩薩還應當具足六度（佈施、持戒、忍辱、精進、禪定、智慧）的無上境界。心中不執著于外在的形色，不抱有任何希望，不生起貪戀執著的念頭，這稱為佈施度無極。想要了解其根源，就不要執著于佛陀的形相，要明白其本性是空無的，這應當稱為持戒度無極。不要自認為已經成就了三十二相（佛陀的殊勝相貌），不要執著于各種法相的假名和概念，要明白一切相貌都是無盡的，安住于不生不滅的法則，這稱為忍辱度無極。對於一切諸法，不執著于觀察和修行，也不執著于聽聞和見解，不因善而喜悅，不因惡而悲傷，心中沒有偏愛和厭惡，這稱為精進度無極。心中不生起雜亂的念頭，保持寂靜，守護自己的意識，使其永遠安定，這稱為禪定度無極。理解色相的空性，明白色相的敗壞和空無，不自高自大，明白諸法的相狀都是一體的，並非真實存在，這稱為智慧度無極。還要運用權巧方便的方法來適應眾生，隨順因緣來救拔他們，使他們不至於迷失。所以，最勝！發菩提心的菩薩以苦聖智來修行初地，就能具足各種三昧（禪定）法門、陀鄰尼（總持）法門，智慧自在。』 『此外，菩薩獲得這十千三昧，安住于欲界（眾生所處的慾望世界），應當以苦智（認識苦諦的智慧）和等智（平等看待一切的智慧）的果報，來分辨十種法：欲（貪慾）、恚（嗔恨）、慢（傲慢）、癡（愚癡）、狐疑（猶豫不決）、身見（執著于身體）、邪見（錯誤的見解）、內見（執著于自我）、戒見（執著于戒律）、盜見（執著于偷盜）。已經知道和了解這些法，但不去除它們，也不讓它們生起。又以苦智和等智，明瞭有形和無形的十八結母（煩惱的根源），雖然分辨這些結，但不完全斷除它們。最勝，應當知道，初學發菩提心的人，又以習義（修習佛法義理）和等義（平等看待一切義理），在三昧定中安住于欲界。』
【English Translation】 English version: The abode of consciousness is not the place of eye-perceived colors, ear-heard sounds, nose-smelled fragrances, tongue-tasted flavors, or body-felt textures. Why is this so? Because it cannot be seen by the eye, it transcends all conceptual understanding, it is the law of non-birth and non-death, without beginning or end. This is what is meant by a Bodhisattva purifying their traces in the first ground (the first stage of a Bodhisattva's practice), fully accomplishing, and perfecting their wisdom of the path. The teachings proclaimed by the Tathagata (Buddha) are without difference, and the Bodhisattva can quickly understand various thoughts, and can also teach, receive, and recite for others, universally comprehending the profound secrets of all Buddhas. The Buddha further told Most Excellent (a Bodhisattva's name): 'A Bodhisattva should also fully possess the unsurpassed realm of the Six Perfections (generosity, discipline, patience, diligence, meditation, and wisdom). The mind does not cling to external forms, does not hold any hope, and does not give rise to thoughts of attachment. This is called the Perfection of Generosity. To understand its root, one should not cling to the form of the Buddha, but understand that its nature is emptiness. This should be called the Perfection of Discipline. Do not think that you have already achieved the thirty-two marks (the special features of the Buddha's appearance), do not cling to the false names and concepts of various dharmas, understand that all appearances are endless, and abide in the law of non-birth and non-death. This is called the Perfection of Patience. Regarding all dharmas, do not cling to observation and practice, nor to hearing and views, do not rejoice in good, nor grieve in evil, and have no preference or aversion in the mind. This is called the Perfection of Diligence. Do not give rise to chaotic thoughts in the mind, maintain stillness, guard your consciousness, and make it eternally stable. This is called the Perfection of Meditation. Understand the emptiness of form, understand the decay and emptiness of form, do not be arrogant, understand that the appearances of all dharmas are one and not truly existent. This is called the Perfection of Wisdom. Also, use skillful means to adapt to sentient beings, and follow conditions to save them, so that they do not get lost. Therefore, Most Excellent! A Bodhisattva who has generated the Bodhi mind uses the wisdom of suffering to practice the first ground, and can fully possess various Samadhi (meditation) gates, Dharani (total retention) gates, and the freedom of wisdom.' 'Furthermore, a Bodhisattva who has attained these ten thousand Samadhis, and abides in the desire realm (the world of desires where sentient beings dwell), should use the results of the wisdom of suffering (wisdom that recognizes the truth of suffering) and equal wisdom (wisdom that sees all things equally) to distinguish ten dharmas: desire (greed), hatred (anger), pride (arrogance), ignorance (delusion), doubt (hesitation), self-view (attachment to the body), wrong view (incorrect understanding), inner view (attachment to self), precept view (attachment to rules), and theft view (attachment to stealing). Having known and understood these dharmas, they do not remove them, nor do they allow them to arise. Also, with the wisdom of suffering and equal wisdom, they understand the eighteen fetters (the roots of afflictions) of form and formlessness. Although they distinguish these fetters, they do not completely eliminate them. Most Excellent, you should know that a beginner who has generated the Bodhi mind, also uses the practice of meaning (studying the meaning of the Dharma) and equal meaning (seeing all meanings equally), and abides in the desire realm in Samadhi.'
無形界，思惟十九怨對之災瘡痍之患，滲漏無首盡滅等義。復於三界觀察十九迷誤之法，道在三處有二十二。亦當思惟三十四無漏聖意具諸功德，悉為成辦，觀于無常苦空非身，解知無二，乃於一地而凈其跡也。」
留化品第二
爾時最勝菩薩前白佛言：「云何菩薩於二住地而具足行，必果所愿無有中錯？」佛告最勝：「菩薩於二地中常當思惟，念凈其戒識其重恩，勤行忍辱謙恭卑下，常懷喜悅先笑後言，行大慈悲孝順師長，篤信三寶崇習妙慧，無生染著計有常存。夫計常者，謂生死業解有道常，常道非尊，尊出非常乃謂為尊。尊既無尊，何言道尊？是故最勝，菩薩了道亦無尊卑亦無相像，虛空猶常言有形質，真道號字不可睹見；其心坦然無所縛著，所修德業不離諸佛，無能中道而得斷絕。一切諸惡悉盡無餘，其心永定不可動轉，志如金剛亦無伴侶，皆知一切諸法之本，已除眾垢消滅闇冥，其法晃曜靡不照明，心懷質直亦無諛諂，性行平等無彼此意，發心已來常懷鮮潔，由本凈故得去諸垢，沐浴清淵蕩除眾穢，其信堅固無所遺舍，施意廣大無有邊崖，心若虛空亦無窮盡，含受下劣將養使度。所以然者，其慧純淑無所掛礙，心之所規無所不容，大慈無窮不盡之藏，得識辯才常懷羞恥，堅固之行心不可沮，覺
【現代漢語翻譯】 現代漢語譯本：在無形界中，應當思惟十九種怨對所造成的災難和瘡痍，以及滲漏、無首、盡滅等含義。還要在三界中觀察十九種使人迷惑的法，道在三處共有二十二種。也應當思惟三十四種無漏的聖意，具備各種功德，全部是爲了成就這些，觀察無常、苦、空、非身，理解它們沒有差別，從而在一個境界中凈化自己的足跡。
留化品第二
這時，最勝菩薩向前對佛說：『菩薩如何在二住地中具足修行，必定能實現願望而不會中途出錯？』佛告訴最勝：『菩薩在二地中應當經常思惟，唸誦清凈的戒律，認識到深重的恩情，勤奮地修行忍辱，謙虛恭敬，常常懷著喜悅，先微笑后說話，修行大慈大悲，孝順師長，篤信三寶，崇尚修習妙慧，不生染著，不執著于常存的觀念。所謂執著于常存，是指認為生死業解脫有常道，常道並非至尊，至尊是超出非常的，才被稱為至尊。至尊既然沒有至尊，又怎麼能說常道至尊呢？因此，最勝，菩薩了悟的道既沒有尊卑，也沒有相貌，虛空尚且被說成有形質，真正的道是不可見聞的；他的心坦然無所束縛，所修的德業不離諸佛，沒有能中途斷絕的。一切諸惡都完全消盡，他的心永遠堅定不可動搖，意志如同金剛，也沒有伴侶，都知道一切諸法的根本，已經去除眾垢，消滅黑暗，他的法光輝照耀，無不照明，心中正直沒有諂媚，性情平等沒有彼此的分別，從發心以來常常保持清凈，因為本性清凈所以能夠去除各種污垢，在清澈的深淵中沐浴，洗滌各種污穢，他的信念堅定不移，沒有遺漏和捨棄，施捨的意願廣大無邊，心像虛空一樣無窮無盡，包容接納下劣的人，引導他們度脫。之所以這樣，是因為他的智慧純熟沒有障礙，心中所想的沒有不容納的，大慈無窮無盡，是無盡的寶藏，能夠認識辯才，常常懷有羞恥之心，堅固的修行心不可動搖，覺悟'
【English Translation】 English version: In the formless realm, one should contemplate the calamities and wounds caused by the nineteen resentments, as well as the meanings of leakage, headless, and complete annihilation. Furthermore, in the three realms, one should observe the nineteen deluding dharmas, and the path in three places has twenty-two. One should also contemplate the thirty-four undefiled holy intentions, possessing all merits, all for the purpose of accomplishing these, observing impermanence, suffering, emptiness, and non-self, understanding that they are not different, thereby purifying one's traces in one realm.
Chapter Two on Leaving and Transforming
At that time, the Most Excellent Bodhisattva addressed the Buddha, saying: 'How does a Bodhisattva, in the two stages of dwelling, fully practice, surely fulfilling their wishes without error?' The Buddha told the Most Excellent: 'Bodhisattvas in the two stages should constantly contemplate, reciting the pure precepts, recognizing the profound kindness, diligently practicing patience, being humble and respectful, always harboring joy, smiling before speaking, practicing great compassion, being filial to teachers, having firm faith in the Three Jewels, revering and practicing wondrous wisdom, not giving rise to attachments, and not clinging to the notion of permanence. The so-called clinging to permanence refers to the belief that the liberation from the cycle of birth and death has a permanent path, but the permanent path is not the most revered; the most revered is that which transcends the impermanent, and is therefore called the most revered. Since the most revered has no superior, how can one say that the permanent path is the most revered? Therefore, Most Excellent, the path that a Bodhisattva understands has neither high nor low, nor any form; even emptiness is said to have form, but the true path is invisible and inaudible; their mind is at ease and unattached, the virtuous deeds they cultivate are inseparable from all Buddhas, and cannot be interrupted midway. All evils are completely extinguished, their mind is forever firm and unshakeable, their will is like diamond, and they have no companions, knowing the root of all dharmas, having removed all defilements, and extinguished darkness, their dharma shines brightly, illuminating everything, their heart is upright without flattery, their nature is equal without any sense of self or other, from the time they generate the aspiration, they always maintain purity, because of their inherent purity, they are able to remove all defilements, bathing in the clear abyss, washing away all impurities, their faith is firm and unwavering, without omission or abandonment, their intention to give is vast and boundless, their mind is like emptiness, infinite and inexhaustible, embracing and nurturing the inferior, guiding them to liberation. The reason for this is that their wisdom is pure and unobstructed, their mind is all-encompassing, great compassion is infinite and inexhaustible, a treasure without end, they are able to recognize eloquence, always having a sense of shame, their firm practice is unshakeable, and their awakening'
道之力無所不入，辯才過眾無不渴仰，得諸總持亦不忘失，初不演說不急之事，于百千定終不狐疑，聞善惡法不懷憂喜，不自貢高復不自下，進趣安詳不失威儀，十二行本曉知五陰六衰所起，復以苦習盡道分別十二緣起，癡行生死靡不貫達。觀察五根具滿思念，不復往來生死穢著，乃以八十四智消滅諸漏，誓留化身一劫教授。如我今身必當入于無餘泥洹，不永滅度亦復留化，在賢明土將無數眾，前後圍繞說微妙法。
「最勝當知，賢明去此北方度十三億恒河沙等諸佛剎土，彼有世界名不動轉，有佛號照意如來、至真、等正覺，現在說法，不動轉界，亦無聲聞緣覺之名，純諸登位大乘行人，佈施戒忍精進禪定，以神通慧而自娛樂，無極之智纏絡其身，隨時分別章句深妙，慈悲喜護等如虛空，觀前眾生知其志性，為雨甘露無極法味，其服食者無瞋恨結，行三三昧空無想愿，拔濟生死立無為岸，降魔塵勞懷害之毒。彼佛神足感動變化，周旋往反無量佛土，彼受訓者，不知是化謂為真佛。過去恒沙諸佛世尊，皆留化佛，接緣眾生使獲無為，是故如來隱形適化不可思議。方將來佛慈氏等輩，亦各有化如來之像開導眾生。我雖滅度，彼化佛身亦不滅度。是故最勝，化亦無化佛亦無佛，解知空寂，亦不二三若干之相。二地菩薩
【現代漢語翻譯】 現代漢語譯本：道的威力無所不入，辯才超群，無人不渴望仰慕，獲得一切總持（dharani，記憶和理解能力）也不會遺忘失落，從不宣說不緊急的事情，對於百千種禪定也終不疑惑，聽到善惡之法不懷有憂愁或喜悅，不自高自大也不自輕自賤，進取時安詳不失威儀，通過十二行（十二種修行方式）徹底瞭解五陰（色、受、想、行、識）和六衰（眼、耳、鼻、舌、身、意）的生起，又以苦、集、滅、道四諦分別十二緣起（十二因緣），對於愚癡的行為和生死輪迴沒有不通達的。觀察五根（眼、耳、鼻、舌、身）具足圓滿，不再往來於生死污穢之中，於是用八十四種智慧消滅一切煩惱，發誓留下化身一劫來教導眾生。像我現在的身體必定會進入無餘涅槃（nirvana，徹底的解脫），但不會永遠滅度，也會留下化身，在賢明的國土中帶領無數的眾生，前後圍繞著宣說微妙的佛法。 最勝（the most excellent one）應當知道，從賢明（the wise and virtuous）之處向北方經過十三億恒河沙數（Ganges river sand, 無量數）的佛剎（Buddha-field，佛的國土），那裡有一個世界名為不動轉（immovable），有一尊佛號為照意如來（Tathagata，如來）、至真（the ultimate truth）、等正覺（samyaksambuddha，正等覺者），現在正在說法。不動轉世界也沒有聲聞（sravaka，聽聞佛法而修行的人）和緣覺（pratyekabuddha，獨自覺悟的人）的名號，全部都是已經登上菩薩果位的大乘修行人，他們以佈施（dana，慷慨施捨）、持戒（sila，遵守戒律）、忍辱（ksanti，忍耐）、精進（virya，努力修行）、禪定（dhyana，禪修）為樂，以神通和智慧自娛自樂，無邊的智慧纏繞著他們的身體，隨時分別章句的深奧微妙之處，慈悲喜捨（metta, karuna, mudita, upekkha，四無量心）如同虛空一般，觀察面前的眾生了解他們的志向和本性，為他們降下甘露般的無上法味，那些服食法味的人沒有嗔恨的煩惱，修行空（sunyata，空性）、無相（animitta，無相）、無愿（apranihita，無愿）三三昧（samadhi，禪定），救拔眾生脫離生死輪迴，建立無為的彼岸，降伏魔的塵勞和懷有傷害的毒素。那尊佛的神足（iddhi，神通）能夠感動變化，周旋往返于無量的佛土，那些接受教誨的人，不知道那是化身，以為是真佛。過去恒河沙數諸佛世尊，都留下化佛，接引有緣的眾生使他們獲得無為的境界，所以如來隱形示現化身是不可思議的。未來佛慈氏（Maitreya，彌勒菩薩）等輩，也各有化身如來的形象來開導眾生。我雖然滅度，但我的化佛之身也不會滅度。所以最勝，化身也並非真正的化身，佛也並非真正的佛，理解空寂的道理，也沒有二、三等若干的差別相。二地菩薩（the second stage Bodhisattva）
【English Translation】 English version: The power of the Way is all-pervasive, eloquence surpasses all, and all yearn to admire it. Having attained all dharanis (memory and understanding), one does not forget or lose them. One never speaks of unimportant matters, and one never doubts in hundreds and thousands of samadhis (meditative states). Hearing of good and evil dharmas (teachings), one does not harbor sorrow or joy. One is neither arrogant nor self-deprecating. One advances with composure, never losing dignity. Through the twelve practices, one thoroughly understands the arising of the five skandhas (form, feeling, perception, mental formations, consciousness) and the six declines (eye, ear, nose, tongue, body, mind). Furthermore, through the Four Noble Truths (suffering, origin, cessation, path), one distinguishes the twelve nidanas (twelve links of dependent origination). One is thoroughly versed in the actions of ignorance and the cycle of birth and death. Observing the five indriyas (faculties: eye, ear, nose, tongue, body) as complete and perfect, one no longer returns to the defilements of birth and death. Thus, with eighty-four wisdoms, one extinguishes all outflows. One vows to remain in a transformation body for a kalpa (eon) to teach. Like my present body, I will surely enter into nirvana without remainder, but I will not be eternally extinguished. I will also leave behind a transformation body. In the land of the wise and virtuous, I will lead countless beings, surrounded by them, and expound the subtle Dharma. Most Excellent One, you should know that from the land of the wise and virtuous, going north across thirteen billion Ganges river sands of Buddha-fields, there is a world called Immovable. There is a Buddha named Illuminating Intention Tathagata (Thus Gone One), the Ultimate Truth, the Perfectly Enlightened One, who is now teaching the Dharma. In the Immovable world, there are no names of sravakas (hearers) or pratyekabuddhas (solitary realizers). All are Mahayana practitioners who have attained the Bodhisattva stage. They find joy in dana (generosity), sila (morality), ksanti (patience), virya (effort), and dhyana (meditation). They amuse themselves with supernatural powers and wisdom. Bound by boundless wisdom, they discern the profound and subtle meanings of the teachings at all times. Their metta (loving-kindness), karuna (compassion), mudita (sympathetic joy), and upekkha (equanimity) are like the vastness of space. Observing the beings before them, they understand their aspirations and natures. They rain down the nectar of the supreme Dharma. Those who partake of this Dharma have no bonds of hatred. They practice the three samadhis (meditative states) of emptiness (sunyata), signlessness (animitta), and wishlessness (apranihita). They liberate beings from the cycle of birth and death, establishing the shore of non-action. They subdue the defilements of Mara (demon) and the poison of harmful thoughts. That Buddha's supernatural powers move and transform, traveling to and from countless Buddha-fields. Those who receive instruction do not know that it is a transformation body, thinking it is the true Buddha. In the past, countless Buddhas, the World Honored Ones, all left behind transformation Buddhas to guide sentient beings to attain the state of non-action. Therefore, the Tathagata's hidden manifestation of transformation bodies is inconceivable. Future Buddhas, such as Maitreya, will also have transformation bodies of the Tathagata to guide sentient beings. Although I will pass into nirvana, my transformation body will not pass away. Therefore, Most Excellent One, a transformation body is not truly a transformation body, and a Buddha is not truly a Buddha. Understanding the principle of emptiness, there is no difference in the aspects of two or three. The second stage Bodhisattva
，常當修習幻化之法，觀了慧地誠信之地，見地薄地終成之地，緣覺聲聞所居之地，雖療其疾不取其證，假使最勝二住菩薩，欲取聲聞緣覺證者甚無有難。譬如有人手執華鬘及明月珠，仰擲虛空未墮地頃，于其中間斷結除垢諸漏永滅，無生老死憂患之苦，但為菩薩雖知斷結終不取證。所以然者，未察眾生上中下意，堅固其心永處究竟，興無蓋云擊慧雷聲，降甘露藥宣真諦寶，不斷三業，意念鮮潔如水清徹，恒用禁戒而自莊嚴，復以眾德修飾形相，奉遵上妙賢聖覺道，至后胎分一生補處，覺現諸佛所造本業，覺意總持悉無處所，先念興意嚴凈道場，隨時進止行安般念，在眾強志御無所畏，心便勇健而得自在，發心愿成甚可愛敬，為諸眾生說喜樂法，其心特尊與眾超異。若能執持空無之相，外道奇術無奈之何，聲聞緣覺常所宗敬。」
是時世尊復告最勝：「二地菩薩達知本無遠離身行，去口殃禍除意亂念，消滅三穢、抑制三災、閹塞五弊，推尋十二癡行之本，上下五結散在三界，以漸除卻無令增多。思惟十一苦惱之瘡，舍諸四大耽著之病，分別諸物惡露之法，當避家業息諸習俗，斷其愛慾瞋恚貪垢，凈刈根本不使流馳。常念思惟計無我想，堅立四信，住四意止，成四意斷，稱說五根，布現五力無缺減志，曉知七覺諸
【現代漢語翻譯】 現代漢語譯本：應當時常修習幻化的法門，觀察了悟智慧的境地和誠信的境地，以及見地、薄地和最終成就的境地。對於緣覺（Pratyekabuddha，獨自覺悟者）和聲聞（Śrāvaka，聽聞佛法而修行者）所處的境地，即使能夠治癒他們的煩惱，也不去證得他們的果位。假設最殊勝的二住菩薩（Bodhisattva，發願成佛的修行者），想要證得聲聞或緣覺的果位，那是非常容易的。譬如有人手持花鬘和明月寶珠，向上拋擲到空中，在它們還未落地的時候，就能斷除煩惱的結縛，清除污垢，使一切煩惱永遠滅盡，不再有生老病死憂愁的痛苦。但菩薩雖然知道如何斷除煩惱，最終也不會去證得這些果位。之所以這樣，是因為菩薩要觀察眾生上、中、下不同的根性，堅定他們的心，使他們永遠處於究竟的境界。菩薩會興起無遮蓋的慈悲云，發出智慧的雷聲，降下甘露妙藥，宣說真諦的寶藏。他們不會斷絕身、口、意三業，意念清凈如水一般澄澈，時常用戒律來莊嚴自己，又用各種功德來修飾自己的形相。他們奉行最上乘的賢聖覺悟之道，直到最後一次投胎，成為一生補處菩薩（Ekajāti-pratibaddha-bodhisattva，下一世將成佛的菩薩），覺悟到諸佛所造的根本事業，覺悟到總持（Dhāraṇī，記憶和保持的能力）的意念無處不在。他們首先發起意念，莊嚴清凈道場，隨時進退，修習安般念（ānāpāna-smṛti，呼吸的覺知），在眾人中意志堅強，無所畏懼，內心勇猛健壯而得自在。他們發願成就，非常可愛可敬，為眾生宣說喜樂的佛法，他們的心特別尊貴，超越一切眾生。如果能夠執持空無的相，外道的奇特法術也奈何不了他們，聲聞和緣覺常常對他們尊敬和敬仰。 這時，世尊又告訴最勝菩薩：『二地菩薩通達一切法本性空無，遠離身行的造作，去除口舌的災禍，消除意念的散亂，消滅貪、嗔、癡三毒，抑制飢餓、疾病、刀兵三災，堵塞五種弊端（貪、嗔、癡、慢、疑），推究十二種愚癡行為的根本，上下五種結縛散佈在欲界、色界、無色界三界之中，要逐漸去除，不要讓它們增多。要思維十一苦惱的瘡疤，捨棄四大（地、水、火、風）執著的病痛，分別諸物不凈的本質，應當避開世俗的家業，停止各種習俗，斷除愛慾、瞋恚、貪婪的污垢，徹底剷除根本，不讓它們流散。要常常思惟，計度沒有我相，堅定樹立四種信心，安住於四念處（身、受、心、法），成就四正勤，稱說五根（信、精進、念、定、慧），展現五力（信力、精進力、念力、定力、慧力）而不減退志向，明瞭七覺支（擇法、精進、喜、輕安、念、定、舍）的各種功德。
【English Translation】 English version: One should constantly practice the method of illusion, observe the wisdom ground and the ground of faith, as well as the grounds of seeing, thinning, and ultimate attainment. Regarding the grounds where Pratyekabuddhas (those who awaken independently) and Śrāvakas (those who awaken by hearing the Dharma) reside, even if one could cure their afflictions, one would not seek to attain their fruits. Suppose the most excellent Bodhisattva (a being who aspires to Buddhahood) of the second stage wished to attain the fruit of a Śrāvaka or Pratyekabuddha, it would be very easy. It is like a person holding a garland of flowers and a bright moon pearl, throwing them upwards into the sky. Before they fall to the ground, in that interval, one could sever the bonds of affliction, remove defilements, and extinguish all outflows forever, without the suffering of birth, old age, sickness, and death. However, although a Bodhisattva knows how to sever afflictions, they ultimately do not seek to attain these fruits. The reason for this is that Bodhisattvas observe the superior, middling, and inferior capacities of sentient beings, strengthen their minds, and lead them to the ultimate state. They raise clouds of unobstructed compassion, emit the thunder of wisdom, shower down the nectar of the Dharma, and proclaim the treasure of truth. They do not cease their actions of body, speech, and mind. Their thoughts are as pure and clear as water. They constantly adorn themselves with precepts and cultivate their forms with various virtues. They follow the supreme path of the wise and noble, until their last rebirth, becoming a Bodhisattva destined for Buddhahood in the next life. They awaken to the fundamental deeds of all Buddhas and realize that the power of Dhāraṇī (retention and memory) is omnipresent. They first generate the intention to purify and adorn the Bodhimaṇḍa (place of enlightenment), advance and retreat at the appropriate times, practice mindfulness of breathing (ānāpāna-smṛti), and in the midst of the assembly, they are strong-willed, fearless, and their minds are courageous and free. They generate the aspiration to achieve Buddhahood, are extremely lovable and venerable, and proclaim the Dharma of joy to all beings. Their minds are especially noble and surpass all others. If one can hold onto the aspect of emptiness, the strange arts of external paths cannot harm them. Śrāvakas and Pratyekabuddhas always respect and revere them. At that time, the World Honored One again told the most excellent Bodhisattva: 'Bodhisattvas of the second stage understand that all dharmas are fundamentally empty, they distance themselves from the actions of the body, remove the calamities of speech, eliminate the distractions of the mind, extinguish the three poisons of greed, hatred, and delusion, suppress the three calamities of famine, disease, and war, block the five faults (greed, hatred, delusion, pride, and doubt), investigate the root of the twelve foolish actions, and gradually remove the five fetters that are scattered throughout the three realms of desire, form, and formlessness, without allowing them to increase. They contemplate the eleven wounds of suffering, abandon the diseases of attachment to the four elements (earth, water, fire, and wind), discern the impure nature of all things, avoid worldly affairs, cease all customs, cut off the defilements of desire, anger, and greed, and completely eradicate the roots, not allowing them to spread. They constantly contemplate and consider that there is no self, firmly establish the four confidences, abide in the four foundations of mindfulness (body, feeling, mind, and dharmas), accomplish the four right exertions, proclaim the five roots (faith, diligence, mindfulness, concentration, and wisdom), manifest the five powers (power of faith, diligence, mindfulness, concentration, and wisdom) without diminishing their aspiration, and understand the various merits of the seven factors of enlightenment (discrimination of dharmas, diligence, joy, tranquility, mindfulness, concentration, and equanimity).'
寶之藏，修行八正賢聖之道，八大人念初不廢舍。如是，最勝！二地菩薩，執心調意不若干念，解知悉空而無真實，乃得上位受菩薩記，不動勞行亦不離行，學于上智。雖有尊貴意不貢高，觀知諸法，一法不二不計三想，亦復不興無益之想，不有限際有無之想，了想無處不住無處，惟正覺凈諸佛亦凈，善御於心正住不邪，等一善惡審知俱空，空不疑礙，亦復不見有爭無爭、有觀無觀。本無為一亦不見一，知一除一不住於一，復不從一而起眾想，等習勝意。無習有際，不見有際有勝有負，不聽心散越內外法，善防禦識定而不轉。雖在三有不著於三，深察諸性了知無根，知無根者所謂凈地。二住菩薩，自整其心觀諸法本悉同無常，常無所入不見出生，無善不善好惡之名、利衰譭譽稱譏苦樂。調正心意無有憂戚，在所入處開示大藏，入大法海念求七慧，煎熬三愛善制四流，修六重法成果證行。如是，最勝！菩薩大士具諸法已，知無形貌而不可見，是謂習學凈於二地。」
空觀品第三
爾時最勝菩薩復白佛言：「云何菩薩於三地中當凈其行？」
世尊告曰：「進學菩薩無出入念，雖多學問義無厭足，不入文句字型本末，分流法施謙下於人，修治國土無國土想，建立善業亦不貢高，初發心行無令有斷，成功德
【現代漢語翻譯】 現代漢語譯本：寶藏在於修行八正道（ariya atthangika magga），這是賢聖之道，八種大人之念（atthanga mahapurisa vitakka）最初就不應捨棄。如此，才是最殊勝的！二地菩薩，控制心意，不執著于各種念頭，理解一切皆空而無真實，才能獲得上位菩薩的授記，不執著于勞作修行也不脫離修行，學習最高的智慧。即使尊貴也不驕傲自大，觀察瞭解諸法，一法不二，不計較三種想法（三想：欲想、恚想、害想），也不生起無益的想法，不執著于有限或無限、有或無的想法，了知想法無處不在也無處可住，唯有正覺清凈，諸佛也清凈，善於駕馭內心，正住而不邪，平等看待善惡，審知一切皆空，空無障礙，也不見有爭或無爭、有觀或無觀。本來無為一體，也不見有一，知一即除一，不住於一，也不從一而生起各種想法，平等修習殊勝的意念。沒有習氣，也沒有邊際，不見有邊際、有勝有負，不讓心散亂超越內外之法，善於防禦意識，使其安定而不動搖。雖然身處三有（欲有、色有、無色有），卻不執著於三有，深入觀察諸法的本性，了知其無根，知無根者，即是所謂的凈地。二住菩薩，自我調整內心，觀察諸法本性皆是無常，常無所入，不見出生，沒有善與不善、好與壞的名稱，也沒有利益、衰敗、譭謗、讚譽、譏諷、痛苦、快樂。調整心意，沒有憂愁悲傷，在所到之處開示大藏，進入大法海，念求七種智慧（七覺支），煎熬三種愛慾（三愛：欲愛、有愛、無有愛），善於控制四種流（四流：欲流、有流、見流、無明流），修行六種重法（六波羅蜜），成就證悟之行。如此，才是最殊勝的！菩薩大士具備諸法之後，知道無形無貌而不可見，這便是學習清凈於二地。 空觀品第三 這時，最勝菩薩又對佛說：『菩薩在三地中應當如何清凈其修行？』 世尊說：『精進學習的菩薩沒有出入的念頭，雖然學習很多，但對於義理沒有厭足，不執著于文字語句的本末，分流法施，謙虛待人，修治國土卻沒有國土的想法，建立善業也不驕傲自大，初發心修行不讓其斷絕，成就功德。
【English Translation】 English version: The treasure lies in practicing the Noble Eightfold Path (ariya atthangika magga), which is the path of the wise and noble. The eight thoughts of a great person (atthanga mahapurisa vitakka) should not be abandoned from the very beginning. Thus, it is the most excellent! A Bodhisattva of the second stage controls their mind, not clinging to various thoughts, understanding that all is empty and without reality, and only then can they receive the prediction of becoming a higher-level Bodhisattva. They do not cling to laborious practice nor do they detach from practice, learning the highest wisdom. Even if they are noble, they are not arrogant, observing and understanding all dharmas, that one dharma is not two, not calculating three thoughts (three thoughts: desire, anger, harm), nor do they give rise to useless thoughts, not clinging to limited or unlimited, existence or non-existence. They understand that thoughts are nowhere and yet everywhere, only right enlightenment is pure, and all Buddhas are pure. They are good at controlling their mind, dwelling rightly and not wrongly, treating good and evil equally, knowing that all is empty, and emptiness is without hindrance. They also do not see conflict or non-conflict, observation or non-observation. Originally, non-action is one, and they do not see one. Knowing one, they eliminate one, not dwelling in one, nor do they give rise to various thoughts from one, equally practicing superior intentions. There is no habit, nor is there a boundary. They do not see boundaries, victory or defeat, not letting the mind scatter beyond internal and external dharmas, skillfully defending consciousness, making it stable and unmoving. Although they are in the three realms of existence (desire realm, form realm, formless realm), they do not cling to the three realms, deeply observing the nature of all things, knowing that they have no root. Knowing that there is no root is what is called the pure land. A Bodhisattva of the second dwelling, adjusts their own mind, observing that the nature of all dharmas is impermanent, that permanence has no entry, and they do not see birth. There are no names of good or bad, good or evil, nor are there gain, loss, defamation, praise, ridicule, suffering, or joy. They adjust their mind without sorrow or grief, and wherever they go, they reveal the great treasury, entering the great ocean of dharma, seeking the seven wisdoms (seven factors of enlightenment), refining the three desires (three desires: desire for sensual pleasure, desire for existence, desire for non-existence), skillfully controlling the four flows (four flows: desire, existence, views, ignorance), practicing the six heavy dharmas (six perfections), and accomplishing the practice of enlightenment. Thus, it is the most excellent! After a great Bodhisattva has acquired all dharmas, they know that there is no form or appearance and that it cannot be seen. This is called learning to purify the second stage. Chapter Three on Emptiness At that time, the most excellent Bodhisattva again said to the Buddha, 'How should a Bodhisattva purify their practice in the third stage?' The World Honored One said, 'A Bodhisattva who diligently learns has no thoughts of coming or going. Although they learn much, they are not satisfied with the meaning. They do not cling to the beginning and end of words and sentences, distributing the dharma, being humble to others, cultivating the land without the thought of land, establishing good deeds without arrogance, and not letting the initial aspiration for practice be cut off, accomplishing merit and virtue.'
愿志如安明，觀諸眾生說喜樂法，從初發意以為道本，由是得至永寂道果。心念廣施遍及一切，建立志愿具足禁戒，開意精進行無懈怠，無所喜樂，惟道為務，無歸趣者與作將導，因為分別大智之法。從初立心永無所住，用極大慈不可見故，欲拔根原立大乘跡，當行悲哀愍其未度，設見度者當懷悅豫。于諸眾生平等其心，雖遇苦樂亦不為動，將護一切引入道門。為諸如來所見扶持，念順十方諸佛教誡，當度一切五趣之難，興隆道化無損三寶，無所違失便成道果。將順禁戒為眾人則，暢演智慧無窮之寶，猶如虛空不可窮盡，其一切智亦不可盡。如來心識亦復如是，無有生滅著斷之二，定意三昧智慧解脫度知見身無有近遠，亦不可見。最勝當知，一切諸佛深法之要，亦不可盡亦無端緒，去來現在三世合散，亦無所有不見有集，有所成辦復無散落，變易非一四大所造，地水火風亦無有對而不可見。用智了別眾生心行，本願不斷不可思議，皆無所生亦無彷彿，一切諸法尋不可知，以是之故故無所生，亦復無法可有生者，生已無生何者是生？是故，最勝！發菩薩心而無窮盡，不設心意形相諸法，復無諛諂僥望諸法。其心質直在眾殊特，修息心法自觀身法，觀他人身皆悉空寂不生想念，觀身無染而不可得，亦無授者分別為一。行步
【現代漢語翻譯】 現代漢語譯本：愿你的志向如同安明（Anming，指一種明亮的狀態），觀察所有眾生，宣說使他們喜悅和快樂的佛法，從最初發心就以此為修道的根本，由此達到永恒寂靜的道果。心中想著廣泛施捨，遍及一切眾生，建立志愿，具足戒律，開啟精進之心，修行不懈怠，不貪圖其他享樂，只以修道為己任，對於沒有歸宿的人，要引導他們，為他們分別講解大智慧的佛法。從最初立下道心就永不執著于任何事物，因為大慈悲心是不可見的，想要拔除輪迴的根源，建立大乘的足跡，應當以悲憫之心憐憫那些尚未得度的人，如果看到已經得度的人，應當心懷喜悅。對於所有眾生，要平等對待，即使遇到苦樂，也不為所動，要保護一切眾生，引導他們進入佛道。要被諸佛如來所見證和扶持，要牢記十方諸佛的教誨，要度脫一切五道輪迴的苦難，要興盛佛法，不損害三寶，不違背佛法，這樣才能成就道果。要遵守戒律，作為眾人的榜樣，要流暢地演說智慧的無盡寶藏，如同虛空一樣不可窮盡，一切智慧也是不可窮盡的。如來的心識也是如此，沒有生滅，沒有斷滅和常有的兩種極端，禪定、三昧、智慧、解脫、度知見，這些都無遠近之分，也是不可見的。最殊勝的應當知道，一切諸佛深奧佛法的要義，也是不可窮盡，沒有開端和結尾的，過去、現在、未來三世的聚合和分散，都是沒有實體的，看不到有聚集，有所成就，也沒有散落，變化不是單一的，四大所造的，地、水、火、風也沒有對立，也是不可見的。用智慧去了解眾生的心行，本來的願望不會斷絕，不可思議，一切都無所生，也沒有相似的，一切諸法都難以知曉，因此，沒有什麼是可以產生的，也沒有什麼法可以產生，產生之後又沒有產生，那麼什麼是產生呢？所以，最殊勝的！發菩薩心是無窮無盡的，不要設定心意、形相這些法，也不要有諂媚、僥倖的念頭。內心要正直，在眾人中要與衆不同，要修習止息妄心的法門，自己觀察自身，觀察他人身體，都空寂無常，不要產生任何念頭，觀察身體沒有污染，也是不可得的，也沒有施與者，分別來說是一。行走時 English version: May your aspiration be like Anming (a state of brightness), observing all sentient beings, and speaking the Dharma of joy and happiness, taking the initial aspiration as the root of the path, and thereby attaining the eternal and tranquil fruit of the path. In your mind, think of giving widely, extending to all beings, establishing vows, fulfilling precepts, opening the mind of diligence, practicing without laziness, not craving other pleasures, but taking the path as your duty, and for those who have no refuge, guide them, and explain the Dharma of great wisdom for them. From the initial establishment of the mind, never be attached to anything, because great compassion is invisible, wanting to uproot the source of reincarnation, establish the traces of the Mahayana, you should have compassion for those who have not yet been liberated, and if you see those who have been liberated, you should be joyful. Towards all sentient beings, treat them equally, even when encountering suffering and joy, do not be moved, protect all beings, and guide them into the path of the Buddha. Be witnessed and supported by all Buddhas, remember the teachings of all Buddhas in the ten directions, liberate all from the suffering of the five realms of reincarnation, prosper the Dharma, do not harm the Three Jewels, do not violate the Dharma, and thus attain the fruit of the path. Follow the precepts, be a model for others, fluently expound the endless treasure of wisdom, like the void that cannot be exhausted, all wisdom is also inexhaustible. The consciousness of the Tathagata is also like this, without birth and death, without the two extremes of annihilation and permanence, meditation, samadhi, wisdom, liberation, and the knowledge of perception, these have no distance, and are also invisible. The most excellent should know that the essence of the profound Dharma of all Buddhas is also inexhaustible, without beginning and end, the gathering and scattering of the past, present, and future three times, are all without substance, cannot see any gathering, any accomplishment, and there is no scattering, the changes are not singular, the four elements are created, earth, water, fire, and wind have no opposition, and are also invisible. Use wisdom to understand the minds and actions of sentient beings, the original vows will not be broken, inconceivable, all are without birth, and there is no similarity, all dharmas are difficult to know, therefore, there is nothing that can be produced, and there is no dharma that can be produced, after being produced, there is no production, so what is production? Therefore, the most excellent! The aspiration of the Bodhisattva is endless, do not set up the mind, form, these dharmas, and do not have flattering, or wishful thoughts. The heart should be upright, and be different from others, practice the method of stopping the mind, observe oneself, observe the bodies of others, all are empty and impermanent, do not generate any thoughts, observe the body without defilement, and it is also unattainable, and there is no giver, and it is said to be one. When walking
【English Translation】 May your aspiration be like Anming (a state of brightness), observing all sentient beings, and speaking the Dharma of joy and happiness, taking the initial aspiration as the root of the path, and thereby attaining the eternal and tranquil fruit of the path. In your mind, think of giving widely, extending to all beings, establishing vows, fulfilling precepts, opening the mind of diligence, practicing without laziness, not craving other pleasures, but taking the path as your duty, and for those who have no refuge, guide them, and explain the Dharma of great wisdom for them. From the initial establishment of the mind, never be attached to anything, because great compassion is invisible, wanting to uproot the source of reincarnation, establish the traces of the Mahayana, you should have compassion for those who have not yet been liberated, and if you see those who have been liberated, you should be joyful. Towards all sentient beings, treat them equally, even when encountering suffering and joy, do not be moved, protect all beings, and guide them into the path of the Buddha. Be witnessed and supported by all Buddhas, remember the teachings of all Buddhas in the ten directions, liberate all from the suffering of the five realms of reincarnation, prosper the Dharma, do not harm the Three Jewels, do not violate the Dharma, and thus attain the fruit of the path. Follow the precepts, be a model for others, fluently expound the endless treasure of wisdom, like the void that cannot be exhausted, all wisdom is also inexhaustible. The consciousness of the Tathagata is also like this, without birth and death, without the two extremes of annihilation and permanence, meditation, samadhi, wisdom, liberation, and the knowledge of perception, these have no distance, and are also invisible. The most excellent should know that the essence of the profound Dharma of all Buddhas is also inexhaustible, without beginning and end, the gathering and scattering of the past, present, and future three times, are all without substance, cannot see any gathering, any accomplishment, and there is no scattering, the changes are not singular, the four elements are created, earth, water, fire, and wind have no opposition, and are also invisible. Use wisdom to understand the minds and actions of sentient beings, the original vows will not be broken, inconceivable, all are without birth, and there is no similarity, all dharmas are difficult to know, therefore, there is nothing that can be produced, and there is no dharma that can be produced, after being produced, there is no production, so what is production? Therefore, the most excellent! The aspiration of the Bodhisattva is endless, do not set up the mind, form, these dharmas, and do not have flattering, or wishful thoughts. The heart should be upright, and be different from others, practice the method of stopping the mind, observe oneself, observe the bodies of others, all are empty and impermanent, do not generate any thoughts, observe the body without defilement, and it is also unattainable, and there is no giver, and it is said to be one. When walking
進止探察三界受形之類，皆由癡愛遭諸苦惱，了知無二而不可見，痛意行法內外虛空無有生滅。
「複次，最勝！進學菩薩觀息出入長短遲疾，身中毛孔氣息所經靡不了達，出氣為溫還報為冷，解知寂寞都無形質。菩薩觀身份別識知亦無處所，用清凈故平正無邪，柔軟其心不懷粗穬，篤信真要未曾變改，志常堅強而無動轉，無能憎嫉而嬈害者。何以故爾？以其行際不可逮，及有所建立無能誹謗，何敢興造？無根無罪心垢為消，愿令法輪常轉於世，使一切人疾得妙慧，光照幽冥如日貫云，立道善本自觀無我，生無處所，于內外法俱亦如是，亦復不見生死所趣起滅之處，乃至羅漢緣覺及佛皆無見聞。有想見者為非見也，無所想見一切清凈，不止凈想乃為非想，是為空見為無所見。
「複次，最勝！心不在內亦不處外，不于道法不住于俗，亦不住有亦不住無，不見起滅動搖之處，心無崖畔廣普無底，亦無音響本末悉盡。如是，最勝！當作是觀觀無所觀，當作是見見無所見。習行菩薩為空為滅為無所有，三住菩薩以諸法定，使意專精計念成凈，作是計者為應泥洹應無所生，是法無法無亦無無，強為生名字為法性，曉了法性無來往緣，習意斷法哀世現名。惡法未生精進御止攝使不起，以興惡者御意令斷，未生善法精
【現代漢語翻譯】 現代漢語譯本：進一步探究三界眾生受形的原因，都是由於愚癡和愛慾而遭受各種苦惱。了悟到這些苦惱的本質是無二無別的，但又不可見。深刻理解修行的方法，內外虛空都沒有生滅。 再者，最勝！精進修學的菩薩觀察呼吸的出入、長短、遲速，身體中毛孔氣息所經過的地方沒有不通達的。呼出的氣息是溫暖的，吸入的氣息是寒冷的，理解到寂靜的境界，都沒有形體。菩薩觀察身體，分別認識到身體也沒有固定的處所。因為清凈的緣故，所以心平正沒有邪念，心柔軟不懷粗暴，篤信真理，從未改變。意志堅定而不會動搖，沒有憎恨嫉妒而惱害他人的人。為什麼會這樣呢？因為他的修行境界不可企及，所建立的也沒有人能夠誹謗，誰又敢去興風作浪呢？沒有根源，沒有罪過，心中的污垢都消除了。愿法輪常轉於世間，使一切人迅速獲得微妙的智慧，光明照耀黑暗，如同太陽穿透雲層。建立道的基礎，自我觀察，認識到沒有『我』，沒有產生的地方。對於內在和外在的法也是如此，也看不到生死所趨向的生滅之處，乃至阿羅漢（Arhat，已斷除煩惱，證得涅槃的聖者）、緣覺（Pratyekabuddha，不依師教，獨自悟道的聖者）和佛（Buddha，覺悟者）都沒有見聞。如果有想見的人，那也是非見。沒有想見，一切都是清凈的。不止於清凈的想法，那也是非想，這是空見，也是無所見。 再者，最勝！心不在內，也不在外，不執著于道法，也不執著於世俗，不住于有，也不住于無，看不到起滅動搖的地方。心沒有邊際，廣大無底，也沒有聲音，本末都窮盡了。像這樣，最勝！應當這樣觀察，觀察無所觀察；應當這樣見，見無所見。修習菩薩道的人，認為空、滅、無所有。三住菩薩以各種法來確定，使心意專一，計念成就清凈。作這樣計唸的人，應當進入涅槃，應當無所生。這個法是無法，無也無無，勉強給它起個名字叫法性。了解法性沒有來往的因緣，修習意念，斷除法，哀憫世間，顯現名號。惡法沒有產生，就精進地阻止它，使它不生起。對於已經產生的惡法，控制心意使它斷除。未產生的善法，精
【English Translation】 English version: Further exploring the reasons why beings in the three realms take form, it is all due to ignorance and desire that they suffer various afflictions. Understanding that the essence of these afflictions is non-dual, yet invisible. Deeply comprehending the method of practice, there is no arising or ceasing in the inner and outer void. Furthermore, Most Excellent One! A Bodhisattva (a being who seeks enlightenment) who diligently studies observes the in-and-out breaths, their length, and speed. There is no place in the body where the breath passes through the pores that is not understood. The exhaled breath is warm, and the inhaled breath is cold, understanding the state of stillness, which has no form. The Bodhisattva observes the body, distinguishing and recognizing that the body also has no fixed location. Because of purity, the mind is upright and without evil thoughts, the heart is gentle and does not harbor roughness, firmly believing in the truth, never changing. The will is firm and unwavering, without hatred or jealousy to harm others. Why is this so? Because their state of practice is unattainable, and what they have established cannot be slandered, who would dare to stir up trouble? There is no root, no sin, and the defilements in the heart are all eliminated. May the Dharma wheel turn constantly in the world, enabling all people to quickly attain subtle wisdom, the light illuminating the darkness, like the sun piercing through the clouds. Establishing the foundation of the path, self-observing, recognizing that there is no 'self', no place of origin. It is the same for both inner and outer dharmas, and one does not see the place of arising and ceasing where birth and death lead, even for Arhats (those who have eliminated afflictions and attained Nirvana), Pratyekabuddhas (those who attain enlightenment on their own), and Buddhas (the enlightened ones), there is no seeing or hearing. If there are those who wish to see, that is not seeing. Without wishing to see, everything is pure. Not stopping at the thought of purity, that is also non-thought, this is an empty view, and also no view. Furthermore, Most Excellent One! The mind is neither within nor without, not attached to the Dharma, nor attached to the mundane, not dwelling in existence, nor dwelling in non-existence, not seeing the place of arising, ceasing, or movement. The mind has no boundaries, vast and bottomless, without sound, and the beginning and end are exhausted. Like this, Most Excellent One! One should observe in this way, observing what is unobservable; one should see in this way, seeing what is unseen. Those who practice the Bodhisattva path consider emptiness, cessation, and non-existence. The Bodhisattva of the three abodes uses various dharmas to determine, making the mind focused, and the thought becomes pure. Those who think in this way should enter Nirvana, should have no birth. This dharma is no dharma, and no non-dharma, it is given a name as Dharma-nature. Understanding that Dharma-nature has no cause of coming and going, practicing the mind, cutting off dharma, having compassion for the world, manifesting a name. If evil dharma has not arisen, one should diligently prevent it, making it not arise. For evil dharma that has already arisen, control the mind to cut it off. For good dharma that has not arisen, diligently
勤使生，已生增多不使漏失。三住菩薩行神足定，得樂喜定止所作行，總其神足持身心意，以精勤定除所作惡，復總神足攝持身心，復以意定除其所作，統攝神足持于身心，以智慧定除諸所作，統其神足亦持身心，漸進修根信精進根，意定慧根便得入要。佛法空盡無彼無我，亦無因緣復無纏縛，貪有計常生死苦斷，一切無跡人多相猗，見著性名于無數世。當復精行，憂惱相隨如影隨形往來不停，如輪在轍莫知端緒，行定無猗正觀不著，貪儘想滅結解清凈，於行不惑意無憂惱，生老病斷無復往來，慧眼大明普照世人，拔十二緣無黠慧惑。
「複次，最勝！菩薩大士復當修行神力之德。夫神力者莫能沮壞，天魔外道威力之神無侵暴者，信力精進意定慧力，是謂菩薩每修行者。遂應漸進七覺意華，以意覺花行十五心，斷慳吝心履菩薩跡，成深妙慧而不退轉；法覺意花無為無作，除去穢惡不善之行；精進覺華合受戒慢，有放逸者抑使不起；歡悅覺花應三禪地，攝諸亂想寂怕無為；猗覺意花無所貪著，觀了諸法亦無所習；以信覺花其志牢固，暢說微妙而無悔恨；亦當思惟無著覺花，斷百八瑕染著心者。復當修習八賢聖道，等念等定等語等行等業習等意等定，超過八難越度六衰。亦復分別三三昧法，具此行已乃得稱為凈三住
【現代漢語翻譯】 現代漢語譯本：勤奮能使善法生起，已生起的善法增多而不漏失。三住菩薩（指修行層次較高的菩薩）修習神足定，獲得樂喜定止息所作之行，總攝其神足以持身心意，用精勤定去除所作之惡，再次總攝神足攝持身心，又用意定去除其所作，統攝神足以持身心，用智慧定去除一切所作，統攝其神足也持身心，逐漸修習信根、精進根、意定根、智慧根，便能進入要道。佛法空寂，沒有彼我，也沒有因緣，更沒有纏縛。貪執于有，執著于常，生死之苦便會斷絕。一切都無跡可尋，人們卻多互相依賴，執著于性名，經歷無數世。應當再次精進行持，憂惱就像影子一樣跟隨，往來不停，如同車輪在車轍中轉動，不知端緒。行定不依賴任何事物，正觀而不執著，貪慾盡滅，妄想消散，煩惱解脫，清凈無染。對於修行不再迷惑，心中沒有憂惱，生老病死斷絕，不再往來。智慧之眼大放光明，普照世人，拔除十二因緣的迷惑。\n\n『此外，最勝！菩薩大士還應當修行神力之德。所謂神力，是任何力量都不能摧毀的，天魔外道威力之神都不能侵犯。信力、精進力、意定力、慧力，這就是菩薩所修行的。應當逐漸修習七覺支，用意覺支之花修行十五心，斷除慳吝之心，踐行菩薩的足跡，成就深妙的智慧而不退轉；法覺支之花是無為無作，去除污穢不善的行為；精進覺支之花是合受戒慢，對於放逸者要抑制使其不起；歡悅覺支之花應於三禪之地，攝持各種散亂的想法，寂靜無為；猗覺支之花是無所貪著，觀察諸法也無所執著；用信覺支之花使志向牢固，暢說微妙之法而無悔恨；也應當思維無著覺支之花，斷除一百零八種瑕疵染著之心。還應當修習八聖道，即正念、正定、正語、正行、正業、正精進、正意、正定，超越八難，越過六衰。也應當分別三三昧法，具備這些修行才能被稱為凈三住。』 現代漢語譯本：勤奮能使善法生起，已生起的善法增多而不漏失。三住菩薩（指修行層次較高的菩薩）修習神足定，獲得樂喜定止息所作之行，總攝其神足以持身心意，用精勤定去除所作之惡，再次總攝神足攝持身心，又用意定去除其所作，統攝神足以持身心，用智慧定去除一切所作，統攝其神足也持身心，逐漸修習信根、精進根、意定根、智慧根，便能進入要道。佛法空寂，沒有彼我，也沒有因緣，更沒有纏縛。貪執于有，執著于常，生死之苦便會斷絕。一切都無跡可尋，人們卻多互相依賴，執著于性名，經歷無數世。應當再次精進行持，憂惱就像影子一樣跟隨，往來不停，如同車輪在車轍中轉動，不知端緒。行定不依賴任何事物，正觀而不執著，貪慾盡滅，妄想消散，煩惱解脫，清凈無染。對於修行不再迷惑，心中沒有憂惱，生老病死斷絕，不再往來。智慧之眼大放光明，普照世人，拔除十二因緣的迷惑。
『此外，最勝！菩薩大士還應當修行神力之德。所謂神力，是任何力量都不能摧毀的，天魔外道威力之神都不能侵犯。信力、精進力、意定力、慧力，這就是菩薩所修行的。應當逐漸修習七覺支，用意覺支之花修行十五心，斷除慳吝之心，踐行菩薩的足跡，成就深妙的智慧而不退轉；法覺支之花是無為無作，去除污穢不善的行為；精進覺支之花是合受戒慢，對於放逸者要抑制使其不起；歡悅覺支之花應於三禪之地，攝持各種散亂的想法，寂靜無為；猗覺支之花是無所貪著，觀察諸法也無所執著；用信覺支之花使志向牢固，暢說微妙之法而無悔恨；也應當思維無著覺支之花，斷除一百零八種瑕疵染著之心。還應當修習八聖道，即正念、正定、正語、正行、正業、正精進、正意、正定，超越八難，越過六衰。也應當分別三三昧法，具備這些修行才能被稱為凈三住。』
【English Translation】 English version: Diligence causes good dharmas to arise, and those that have already arisen increase without being lost. A Bodhisattva of the Third Abode (referring to a Bodhisattva at a higher level of practice) practices the psychic power concentration (神足定, shénzúdìng), attains the joy and happiness concentration that stops actions, gathers their psychic powers to hold their body, mind, and intention, uses diligence concentration to remove the evil they have done, again gathers their psychic powers to hold their body and mind, and again uses intention concentration to remove what they have done. They unify their psychic powers to hold their body and mind, use wisdom concentration to remove all that they have done, and unify their psychic powers to also hold their body and mind. They gradually cultivate the roots of faith, diligence, intention concentration, and wisdom, and thus enter the essential path. The Buddha's Dharma is empty and still, without self or other, without causes and conditions, and without entanglements. Attachment to existence and clinging to permanence will cut off the suffering of birth and death. Everything is without trace, yet people rely on each other, clinging to names and natures through countless lifetimes. One should again practice diligently, for worries and afflictions follow like a shadow, coming and going without ceasing, like a wheel in a rut, without knowing the beginning or end. Practice is not dependent on anything, observing correctly without attachment. When greed is exhausted, delusions vanish, and fetters are released, one becomes pure and undefiled. One is no longer confused about practice, and there is no worry in the mind. Birth, old age, and sickness are cut off, and there is no more coming and going. The eye of wisdom shines brightly, illuminating the world, and uprooting the confusion of the twelve links of dependent origination.\n\n'Furthermore, Most Excellent One! A Bodhisattva Mahasattva should also cultivate the virtue of psychic power. Psychic power is that which cannot be destroyed by any force, and the psychic power of heavenly demons and external paths cannot invade. The power of faith, the power of diligence, the power of intention concentration, and the power of wisdom, these are what a Bodhisattva cultivates. One should gradually cultivate the seven factors of enlightenment, using the flower of intention enlightenment to practice the fifteen minds, cutting off the mind of stinginess, following the path of a Bodhisattva, and achieving profound wisdom without regression. The flower of dharma enlightenment is non-action and non-doing, removing defiled and unwholesome actions. The flower of diligence enlightenment is to combine receiving precepts and humility, and to suppress those who are lax and prevent them from arising. The flower of joy enlightenment corresponds to the three dhyana realms, gathering all scattered thoughts, and being peaceful and non-active. The flower of equanimity enlightenment is without attachment, observing all dharmas without clinging. Using the flower of faith enlightenment, one's will is firm, speaking subtle dharma without regret. One should also contemplate the flower of non-attachment enlightenment, cutting off the one hundred and eight flaws that defile the mind. One should also cultivate the eight noble paths, namely right mindfulness, right concentration, right speech, right action, right livelihood, right effort, right intention, and right concentration, transcending the eight difficulties and overcoming the six declines. One should also distinguish the three samadhi dharmas. Having these practices, one can be called a pure Third Abode.'
地。
「如是，最勝！菩薩大士習行慧門，挍計空無不可得睹，無有形想相亦無相，與人說法恒用中正，所言至誠終無有異，設有所與無所希望不求名稱，為人所嘆，咸共戴奉興致供養，有所造作不自為己，先求彼安后乃恤己，所以自致獲安隱者，所施功德不懷懈惓，有所施為苦無厭足，用愍一切眾生故也。用無極慈拔濟老死，為懈惓者而興精進，所以勇猛興精進者，欲以養育眾生之類，常當自念，我由眾生得辦道果，諸功德業亦復具足，所可陳力不希望報。所以然者，以心凈故蒙法潤澤，是故無求。世人有求，為除利求，以是慧力護一切法，愿令群黎各寧其所，使上中下悉無怨恨，所作事業安隱審諦。由是菩薩無能制者，亦復無能抑斷之者。
「如是，最勝！菩薩宿誓弘普難量，其慧無邊不可窮極，猶若天金而無點污。所以然者，用無瑕穢，消蕩塵蓋永無貪慾，其諸噁心不能復亂，又其意猛不為惡屈，守護邪念亦不使生瞋恚愚癡所有貪著，汲汲五欲貢高自大，諸所不可皆悉除盡。三住菩薩常護是心，曉了內法而不可見亦無形相，假使有相則毀法性，捐舍重擔及諸垢濁，當建是心不令懈怠，尋其心識悉無處所，而不可見無若干想，有憒亂者護使定意，無智慧者育養成辦，計於一切受形之分，有功德者無功
【現代漢語翻譯】 現代漢語譯本 『正是這樣，最勝！菩薩大士修習智慧之門，觀察空性，認為不可見，沒有形狀和表象，也沒有實體。他們為他人說法時，總是秉持中正之道，所說的話真實誠懇，始終如一。即使有所給予，也不求回報，不追求名聲。他們受到人們的讚歎，共同敬奉和供養。他們所做的一切都不是爲了自己，而是先求他人安樂，然後才考慮自己。他們之所以能獲得安穩，是因為他們所施的功德從不懈怠，所做的事情從不厭倦，這是爲了憐憫一切眾生。他們用無盡的慈悲來救拔眾生脫離衰老和死亡，爲了懈怠的人而精進努力。他們之所以勇猛精進，是爲了養育眾生。他們常常告誡自己，我依靠眾生才能成就道果，各種功德事業也因此圓滿。他們盡力而爲，不求回報。之所以如此，是因為他們的心清凈，受到佛法的滋潤，所以無所求。世人有所求，是爲了消除利益的追求。他們用這種智慧的力量來守護一切法，希望眾生都能安寧，使上、中、下等各個階層的人都沒有怨恨，所做的事業安穩可靠。因此，菩薩是無人能夠制約的，也沒有人能夠阻止他們。』 『正是這樣，最勝！菩薩過去所發的誓願廣大無量，他們的智慧無邊無際，無法窮盡，就像純金一樣沒有污點。之所以如此，是因為他們沒有瑕疵，消除了塵垢，永遠沒有貪慾，各種惡念不能再擾亂他們。而且他們的意志堅定，不向邪惡屈服，守護正念，不讓嗔恨、愚癡和貪著產生，不汲汲於五欲，不貢高自大，所有不好的念頭都徹底消除。三住菩薩常常守護這顆心，明瞭內在的佛法，但它不可見，也沒有形狀。如果它有形狀，就會破壞佛法的本質。他們捨棄重擔和各種污垢，應當堅定這顆心，不讓它懈怠。他們探尋自己的心識，發現它無處可尋，不可見，也沒有各種想法。對於心緒煩亂的人，他們會守護使其心安定；對於沒有智慧的人，他們會培育使其成就。他們考慮到一切受形之分，有功德的人不會有功勞。』
【English Translation】 English version 'It is so, Most Excellent! Bodhisattva Mahasattvas, practicing the gate of wisdom, contemplate emptiness, deeming it invisible, without form or appearance, and without substance. When they preach to others, they always uphold the middle path, their words are truthful and sincere, and they remain consistent. Even when they give, they do not seek reward, nor do they pursue fame. They are praised by people, who together revere and make offerings to them. All that they do is not for themselves, but they first seek the peace of others, and then consider themselves. The reason they attain peace is that the merits they bestow are never neglected, and the things they do are never tiresome, for they pity all sentient beings. They use boundless compassion to rescue beings from old age and death, and they strive diligently for those who are lazy. The reason they are courageous and diligent is to nurture sentient beings. They often remind themselves, 'I rely on sentient beings to achieve the fruit of the path, and all kinds of meritorious deeds are thus perfected.' They do their best without seeking reward. The reason for this is that their minds are pure and nourished by the Dharma, so they are without seeking. Worldly people seek to eliminate the pursuit of gain. They use this power of wisdom to protect all dharmas, hoping that all beings can be at peace, so that people of all levels, high, middle, and low, have no resentment, and the undertakings they do are secure and reliable. Therefore, Bodhisattvas are beyond anyone's control, and no one can stop them.' 'It is so, Most Excellent! The vows that Bodhisattvas made in the past are vast and immeasurable, their wisdom is boundless and inexhaustible, like pure gold without any blemish. The reason for this is that they are without flaw, they have eliminated the dust and dirt, and they are forever without greed. Various evil thoughts can no longer disturb them. Moreover, their will is firm, they do not yield to evil, they guard right thoughts, and they do not allow anger, ignorance, and attachment to arise. They do not crave the five desires, nor are they arrogant. All bad thoughts are completely eliminated. Bodhisattvas of the three abodes constantly guard this mind, understanding the inner Dharma, but it is invisible and without form. If it had form, it would destroy the nature of the Dharma. They abandon heavy burdens and all impurities, and they should strengthen this mind, not letting it become lazy. They explore their own consciousness and find that it is nowhere to be found, invisible, and without various thoughts. For those whose minds are disturbed, they will guard them to make their minds stable; for those without wisdom, they will nurture them to achieve. They consider all forms of existence, and those with merit will not have merit.'
德者，悉欲度脫至於大乘。思念大乘亦不有跡，訓誨一切履行法者，畢志堅固凈於三地成於道果。諸在厄難皆令建立無極功德，雖獲其報知無所有，心亦如是永不可見。所以然者，用慧觀知無去來今。
「如是，最勝！菩薩常學修于大慈，若有苦難自投歸命，欲求救濟全身命者，寧喪軀體愿受苦惱，先度前急不負要誓。其行慈者平等如稱，若有增益不以喜悅，設譭謗者不懷憂戚，是為菩薩隨時行慈。夫行慈者，常以三事凈身口意，終不傳惡亦不念邪，雖在愚癡塵勞之間，獨步無畏亦不自大，所學之法不捨普智，諸神通慧攬諸佛法，隨人所求不逆其心。」
爾時世尊復告最勝：「昔我遊學凈三住結，功齊德整，共同友者不可稱計，其中退轉在吾後者不可陳說。吾從一住至於三住，建立弘誓心不移轉，于其中間所作功德亦不可量，且舍珍寶奇異妙物，國財妻子不在其例，但念愿施，與其前人九千九百九十九頭，最後遇虎饑羸窮急，伺捕群獸竟不克獲，便欲啖子以全其命，舒身張爪前欲搏撮。吾與慈氏、柔順為伴，顧謂二人：『今正是時，誰能建心勇猛特出，以身自投施彼餓獸？』二人各自還相視面，口雖不言心懷退轉。吾尋觀知彼有悔意，即于山頂投于深谷。首陀會天尋下接持，即化甘露狀似吾身，飼彼餓虎
【現代漢語翻譯】 現代漢語譯本：具有德行的人，都希望度脫眾生到達大乘的境界。他們思念大乘，卻不執著于任何形式的跡象。他們教導一切修行佛法的人，堅定不移地致力於清凈三地（指菩薩的十地中的初地、二地、三地），最終成就佛果。對於那些處於困境中的眾生，他們都幫助建立無量的功德。即使獲得了果報，也知道這一切都是虛幻不實的，他們的心境也永遠不會被這些所動搖。之所以如此，是因為他們用智慧觀察到，一切法都沒有過去、現在和未來。 『像這樣，最勝！菩薩常常修習大慈之心。如果有人遭受苦難，前來投靠，想要尋求救濟甚至不惜付出生命，菩薩寧願犧牲自己的身體，承受苦惱，也要先救助那些急需幫助的人，不違背自己的誓言。他們行慈時，平等對待一切眾生，就像用秤稱量一樣。如果有人讚揚他們，他們不會因此而喜悅；如果有人誹謗他們，他們也不會因此而憂愁。這就是菩薩隨時隨地行慈的表現。行慈的人，常常用三種方式清凈自己的身口意，永遠不說惡語，也不動邪念。即使身處愚癡和煩惱之中，也能獨自無畏地前行，不自高自大。他們所學習的佛法，不會捨棄普遍的智慧。他們掌握各種神通和智慧，攝取諸佛的教法，隨順眾生的需求，不違揹他們的心意。』 那時，世尊又告訴最勝：『過去我遊學時，清凈了三住的結縛（指欲界、色界、無色界三種煩惱的束縛），功德和修行都達到了圓滿的境界。與我同行的朋友數不勝數，但其中退轉、落在我後面的人也難以計數。我從一住（指初地）到三住（指三地），建立了弘大的誓願，心意沒有絲毫動搖。在這期間，我所做的功德也無法衡量。我曾捨棄珍寶、奇異的物品，以及國家的財富和妻子，這些都不算什麼，我只想著佈施。我曾經佈施給九千九百九十九個人頭，最後遇到一隻飢餓、虛弱、窮困的猛虎，它伺機捕捉野獸卻一無所獲，便想吃掉自己的孩子來保全性命。它伸展身體，張開爪子，準備撲向自己的孩子。當時，我和慈氏（Maitreya，未來佛）、柔順（一個菩薩的名字）一起，我回頭對他們二人說：『現在正是時候，誰能發心，勇敢地挺身而出，將自己的身體佈施給這隻餓虎？』他們二人各自互相看著對方，雖然沒有說話，但心中已經產生了退縮之意。我立刻觀察到他們有悔意，就從山頂跳入深谷。首陀會天（Suddhavasa，色界天中的凈居天）立刻下來接住我，並化作甘露，形狀像我的身體，餵養那隻餓虎。』
【English Translation】 English version: Those who possess virtue all desire to liberate beings and reach the Great Vehicle (Mahayana). They contemplate the Great Vehicle without clinging to any traces. They instruct all practitioners, resolutely striving to purify the three grounds (referring to the first, second, and third bhumis of a Bodhisattva), ultimately achieving Buddhahood. For those in distress, they help establish immeasurable merit. Even when they receive rewards, they know that all is illusory, and their minds remain unmoved. This is because they use wisdom to perceive that all dharmas have no past, present, or future. 'Thus, O Most Excellent One! Bodhisattvas constantly cultivate great compassion. If someone suffers and seeks refuge, desiring salvation even at the cost of their life, the Bodhisattva would rather sacrifice their own body and endure suffering to first help those in urgent need, not betraying their vows. When practicing compassion, they treat all beings equally, like using a scale. If praised, they are not pleased; if slandered, they are not saddened. This is how Bodhisattvas practice compassion at all times. Those who practice compassion constantly purify their body, speech, and mind in three ways, never speaking evil words or harboring evil thoughts. Even amidst ignorance and defilements, they walk fearlessly alone, without arrogance. The Dharma they learn does not abandon universal wisdom. They master various supernatural powers and wisdom, embracing the teachings of all Buddhas, fulfilling the needs of beings without opposing their wishes.' At that time, the World Honored One further told Most Excellent One: 'In the past, when I was studying, I purified the bonds of the three abodes (referring to the three realms of desire, form, and formlessness). My merits and practices reached perfection. The number of my companions was countless, but those who regressed and fell behind me were also innumerable. From the first abode (referring to the first bhumi) to the third abode (referring to the third bhumi), I established great vows, and my mind did not waver. During this time, the merits I accumulated were immeasurable. I have given up treasures, rare objects, national wealth, and even my wife, these were nothing. I only thought of giving. I once gave away nine thousand nine hundred and ninety-nine heads. Finally, I encountered a hungry, weak, and impoverished tiger. It was trying to hunt but failed, and it wanted to eat its own cub to save its life. It stretched out its body, extended its claws, and was about to pounce on its cub. At that time, I was with Maitreya (the future Buddha) and Rou Shun (a Bodhisattva's name). I turned to them and said, 'Now is the time, who can make the resolve, bravely step forward, and offer their body to this hungry tiger?' They looked at each other, and although they did not speak, their hearts had already retreated. I immediately perceived their regret, and I jumped from the mountaintop into the deep valley. The Suddhavasa (Pure Abode) gods immediately came down to catch me and transformed nectar into a form resembling my body to feed the hungry tiger.'
使得滿足，母子俱全吾亦不損。思計彼身乃充萬頭。是故，最勝！進學菩薩修成三地，亦有悔還心不堅固。正使我身入虎口者，虎亦不食亦不親近。所以然者，由其立根得神力故，於一切法而得自在，當習悔過未曾藏匿，用無量施勸助功德。菩薩修學班宣道義奉習勤學，大士之法其意牢固不捨弘誓，無極德鎧用自纏絡。」
佛復告最勝：「進學菩薩修治三地，常當專心無令變異，不以所見為動眾心，于諸煩勞恒知遠離，於己止足無有僥倖，不于想著心不流馳，不求榮冀尊豪高位，令一切人如法習法，宣開上智使同其原，彼我為一然無差別，隨其因緣而示現之，當不以生非不有生無生不生乃凈其地，以為不惑終不以惑，惑出塵勞乃謂為惑，惑不見惑無惑不惑，深知眩惑乃應真空。如是，最勝！菩薩之行分別空無引致入法，具在苦痛皆令普安。是謂，最勝！進學菩薩於三住地而凈其行。」
色入品第四
是時最勝菩薩前白佛言：「何謂生貴菩薩於四地中而凈其行？」
佛告最勝：「生貴菩薩於四地中，常當不捨奉真人法，念在閑靜不離燕坐，于淫怒癡恒以少欲，意趣知足亦不貪著，不捨苦行十二法要，執持禁戒如防蚖蛇，見欲穢惡如被火燃，除愛慾意亦不使生，興意視眾如泥洹想，惠施所有不惜
【現代漢語翻譯】 現代漢語譯本：
'使得滿足，母子都安好，我也不會有任何損失。設想我的身體可以化為萬個頭顱。因此，最勝！精進修學的菩薩修成三地時，也會有後悔退轉、心志不堅固的情況。即使我的身體被老虎吞噬，老虎也不會吃我，也不會靠近我。之所以這樣，是因為他們立根深厚，獲得了神力，對於一切法都能自在運用。應當修習懺悔，不隱瞞過錯，用無量的佈施來勸助功德。菩薩修學，宣講道義，奉行勤學，大士的意志堅定，不捨棄弘大的誓願，用無極的功德鎧甲來纏繞自身。'
'佛陀又告訴最勝：『精進修學的菩薩修治三地時，應當常常專心致志，不要讓心意改變，不要因為所見所聞而動搖心志，對於各種煩惱勞累要恒常遠離，對於自己所擁有的要知足，不要有非分的僥倖，不要執著于外在的表象，心意不要流散，不要追求榮華富貴和高位，要讓一切人如法修行，宣講上乘智慧，使他們迴歸本源，彼我合一，沒有差別，隨著因緣而示現。應當不以生為生，不以無生為無生，不生不滅才能清凈其地，不以迷惑為不迷惑，終究不以迷惑為迷惑，迷惑出自塵勞，才稱之為迷惑，迷惑不見迷惑，無迷惑不迷惑，深刻了解眩惑的虛幻，才能應證真空。像這樣，最勝！菩薩的修行，分別空無，引導進入佛法，使一切苦痛都得到普遍的安樂。這就是，最勝！精進修學的菩薩在三住地所凈化的修行。』'
'色入品第四'
'這時，最勝菩薩向前對佛說：『什麼是生貴菩薩在四地中所凈化的修行？』'
'佛陀告訴最勝：『生貴菩薩在四地中，應當常常不捨棄奉行真人的教法，心念安住在閑靜之處，不離開禪坐，對於淫慾、嗔怒、愚癡要常常保持少欲，心意知足，不貪著，不捨棄苦行十二法要，執持戒律如同防備毒蛇，看待慾望的污穢如同被火燃燒，去除愛慾的念頭，也不讓它生起，興起慈悲心看待眾生如同看待涅槃，惠施所有，不吝惜。' 現代漢語譯本：
'使之滿足，母子都平安，我也不會有任何損失。設想我的身體可以化為萬個頭顱。因此，最勝！精進修學的菩薩修成三地時，也會有後悔退轉、心志不堅固的情況。即使我的身體被老虎吞噬，老虎也不會吃我，也不會靠近我。之所以這樣，是因為他們立根深厚，獲得了神力，對於一切法都能自在運用。應當修習懺悔，不隱瞞過錯，用無量的佈施來勸助功德。菩薩修學，宣講道義，奉行勤學，大士的意志堅定，不捨棄弘大的誓願，用無極的功德鎧甲來纏繞自身。'
'佛陀又告訴最勝：『精進修學的菩薩修治三地時，應當常常專心致志，不要讓心意改變，不要因為所見所聞而動搖心志，對於各種煩惱勞累要恒常遠離，對於自己所擁有的要知足，不要有非分的僥倖，不要執著于外在的表象，心意不要流散，不要追求榮華富貴和高位，要讓一切人如法修行，宣講上乘智慧，使他們迴歸本源，彼我合一，沒有差別，隨著因緣而示現。應當不以生為生，不以無生為無生，不生不滅才能清凈其地，不以迷惑為不迷惑，終究不以迷惑為迷惑，迷惑出自塵勞，才稱之為迷惑，迷惑不見迷惑，無迷惑不迷惑，深刻了解眩惑的虛幻，才能應證真空。像這樣，最勝！菩薩的修行，分別空無，引導進入佛法，使一切苦痛都得到普遍的安樂。這就是，最勝！精進修學的菩薩在三住地所凈化的修行。』'
'色入品第四'
'這時，最勝菩薩向前對佛說：『什麼是生貴菩薩在四地中所凈化的修行？』'
'佛陀告訴最勝：『生貴菩薩在四地中，應當常常不捨棄奉行真人的教法，心念安住在閑靜之處，不離開禪坐，對於淫慾、嗔怒、愚癡要常常保持少欲，心意知足，不貪著，不捨棄苦行十二法要，執持戒律如同防備毒蛇，看待慾望的污穢如同被火燃燒，去除愛慾的念頭，也不讓它生起，興起慈悲心看待眾生如同看待涅槃，惠施所有，不吝惜。'
【English Translation】 English version:
'To make it satisfactory, both mother and child would be safe, and I would not suffer any loss. Imagine my body could transform into ten thousand heads. Therefore, Most Excellent One! Even when a Bodhisattva who is advancing in learning has cultivated the Third Ground, there may still be regret and regression, and their minds may not be firm. Even if my body were to enter the mouth of a tiger, the tiger would not eat me, nor would it approach me. The reason for this is that they have established deep roots and obtained divine power, and they can freely use all dharmas. One should practice repentance, not conceal faults, and use immeasurable giving to encourage meritorious deeds. Bodhisattvas study, proclaim the meaning of the Way, practice diligently, and the will of the great beings is firm, not abandoning their great vows, and they use the armor of limitless merit to enwrap themselves.'
'The Buddha further told Most Excellent One: 『When a Bodhisattva who is advancing in learning cultivates the Third Ground, they should always be focused and not let their minds change, not let what they see and hear disturb their minds, they should always stay away from all troubles and labors, be content with what they have, not have any undue expectations, not be attached to external appearances, not let their minds wander, not seek glory, wealth, or high positions, they should make all people practice the Dharma according to the law, proclaim the supreme wisdom, and make them return to their origin, so that self and others are one, without difference, and manifest according to conditions. One should not consider birth as birth, nor non-birth as non-birth, only when there is no birth and no death can one purify the ground, not consider delusion as non-delusion, and ultimately not consider delusion as delusion, delusion comes from worldly troubles, and is therefore called delusion, delusion does not see delusion, no delusion is not delusion, deeply understanding the illusion of bewilderment, one can then realize the true emptiness. Like this, Most Excellent One! The practice of a Bodhisattva, distinguishing emptiness and non-existence, leads into the Dharma, and makes all suffering universally peaceful. This is what it means, Most Excellent One! for a Bodhisattva who is advancing in learning to purify their practice in the Third Dwelling Ground.』'
'Chapter Four: Entering Form'
'At this time, the Most Excellent Bodhisattva stepped forward and said to the Buddha: 『What is the purification of practice for a Bodhisattva of Noble Birth in the Fourth Ground?』'
'The Buddha told Most Excellent One: 『A Bodhisattva of Noble Birth in the Fourth Ground should always not abandon the practice of the teachings of the True Person, keep their mind in quiet places, not leave meditation, always maintain few desires for lust, anger, and ignorance, be content in mind, not be greedy, not abandon the twelve essential practices of asceticism, uphold the precepts as if guarding against poisonous snakes, see the filth of desire as if being burned by fire, remove the thought of desire, and not let it arise, raise a compassionate mind and see all beings as if seeing Nirvana, give away all possessions, without being stingy.'
身命，不懷慢惰于眾貢高，不慕所有亦無三礙。修行開士心識之法，于大眾中念行法施，訓誨眾生果其所愿，積功累德為無上道。習在閑居山巖獨處，所有多少取足而已，行諸德業而無厭足，博學多知咨受不惓，所演智慧不以為勞。挍計身中思惟本末，智慮通達所念具足，離於眾惡修行脫門，其解脫者是菩薩教。了諸法本思惟微妙，當別五陰成敗之相，觀知四大地水火風，睹見六衰所起根本，十二因緣深無邊際，生死變易不可窮盡，苦言忠諫念持不忘，不計我人壽命長短，寂寞無為行非常業，解知一切虛而不實。
「複次，最勝！四住菩薩當護佛土，分別道俗悉不可見，菩薩之行智不可窮，辦一切德修治國土，隨其次第成就處所，慧海無邊所受無厭，多所救度一切眾生。其所修行常為先首，最尊最上無能及逮，所念總持強記不忘，各獲善本令不缺漏。所以然者，用尊貴法得遠緣縛，因斯受決入正士室，亦因專勤意不退轉，自致具足無上聖業，所愿輒成亦不見成，若見成者則為非成。其所修行永無所見，行其定意攝攬諸法，所為之行無令有短，制伏心意是其道業，修行自守無若干想。所以者何？乃離諸惡不與從事，專精行施良祐福田。菩薩發心於一切眾生，不以身心有所貪愛，轉增上妙無極之哀，專精奉戒如護雙
【現代漢語翻譯】 現代漢語譯本： 對於自身生命，不應懷有對大眾的傲慢和懈怠，不貪圖所有，也沒有三種障礙。修行開悟者的心識之法，是在大眾中唸誦並施行佛法，教導眾生實現他們的願望，積累功德以求證無上之道。習慣於在閑靜的山巖獨處，對於擁有的東西，只要足夠就好，修行各種德行而不知滿足，博學多聞，虛心求教而不厭倦，宣講智慧而不覺得勞累。仔細思考自身，從根本到末節，智慧通達，所思所念都完備，遠離各種惡行，修行解脫之門，這種解脫就是菩薩的教導。瞭解諸法的根本，思考其微妙之處，應當分別五蘊的成敗之相，觀察瞭解四大（地、水、火、風），看到六衰（色、聲、香、味、觸、法）所產生的根本，十二因緣深邃無邊，生死變化不可窮盡，忠言逆耳也要銘記不忘，不計較我、人、壽命的長短，寂寞無為地修行非常之業，瞭解一切都是虛幻不實的。
『此外，最勝！四住菩薩應當守護佛土，分別道俗，但實際上都不可見。菩薩的修行智慧不可窮盡，成就一切功德，修治國土，按照次第成就處所，智慧如海，所接受的永不滿足，救度一切眾生。他們的修行總是走在最前面，最尊貴最上，無人能及，所念誦的總持法門，記憶力強而不忘，各自獲得善的根本，使其不缺失。之所以如此，是因為運用尊貴的佛法，得以遠離束縛，因此接受決斷，進入正士的行列，也因為專心勤奮，意志不退轉，自己達到具足無上聖業，所愿都能實現，但也不執著于實現，如果執著于實現，那就不是真正的實現。他們的修行永遠沒有執著，行持禪定，攝取一切法，所作所為沒有缺失，制伏心意是他們的道業，修行自守，沒有各種雜念。之所以如此，是因為他們遠離各種惡行，不與惡行交往，專心修行佈施，成為良善的福田。菩薩發心利益一切眾生，不以身心有所貪愛，轉而增長無上微妙的慈悲，專心奉持戒律，如同保護自己的雙眼。』 現代漢語譯本： 對於生命，不應懷有對大眾的傲慢和懈怠，不貪圖所有，也沒有三種障礙。修行開悟者的心識之法，是在大眾中唸誦並施行佛法，教導眾生實現他們的願望，積累功德以求證無上之道。習慣於在閑靜的山巖獨處，對於擁有的東西，只要足夠就好，修行各種德行而不知滿足，博學多聞，虛心求教而不厭倦，宣講智慧而不覺得勞累。仔細思考自身，從根本到末節，智慧通達，所思所念都完備，遠離各種惡行，修行解脫之門，這種解脫就是菩薩的教導。瞭解諸法的根本，思考其微妙之處，應當分別五蘊的成敗之相，觀察瞭解四大（地、水、火、風），看到六衰（色、聲、香、味、觸、法）所產生的根本，十二因緣深邃無邊，生死變化不可窮盡，忠言逆耳也要銘記不忘，不計較我、人、壽命的長短，寂寞無為地修行非常之業，瞭解一切都是虛幻不實的。
『此外，最勝！四住菩薩應當守護佛土，分別道俗，但實際上都不可見。菩薩的修行智慧不可窮盡，成就一切功德，修治國土，按照次第成就處所，智慧如海，所接受的永不滿足，救度一切眾生。他們的修行總是走在最前面，最尊貴最上，無人能及，所念誦的總持法門，記憶力強而不忘，各自獲得善的根本，使其不缺失。之所以如此，是因為運用尊貴的佛法，得以遠離束縛，因此接受決斷，進入正士的行列，也因為專心勤奮，意志不退轉，自己達到具足無上聖業，所愿都能實現，但也不執著于實現，如果執著于實現，那就不是真正的實現。他們的修行永遠沒有執著，行持禪定，攝取一切法，所作所為沒有缺失，制伏心意是他們的道業，修行自守，沒有各種雜念。之所以如此，是因為他們遠離各種惡行，不與惡行交往，專心修行佈施，成為良善的福田。菩薩發心利益一切眾生，不以身心有所貪愛，轉而增長無上微妙的慈悲，專心奉持戒律，如同保護自己的雙眼。』
【English Translation】 English version: Regarding one's own life, one should not harbor arrogance and laziness towards the masses, not crave possessions, nor have three hindrances. The method of the mind of a cultivating Bodhisattva is to recite and practice Dharma among the masses, to guide sentient beings to fulfill their wishes, and to accumulate merits for the sake of attaining the unsurpassed path. They are accustomed to dwelling alone in quiet mountain cliffs, taking only what is sufficient, practicing various virtues without satiety, being learned and knowledgeable, seeking instruction without weariness, and expounding wisdom without feeling fatigue. They carefully contemplate themselves, from root to branch, their wisdom is thorough, their thoughts are complete, they are detached from all evil deeds, and they cultivate the path of liberation. This liberation is the teaching of the Bodhisattva. They understand the root of all dharmas, contemplate their subtleties, and should distinguish the success and failure of the five skandhas (form, feeling, perception, mental formations, consciousness). They observe and understand the four great elements (earth, water, fire, wind), see the root of the arising of the six decays (sight, sound, smell, taste, touch, and dharma), the twelve links of dependent origination are profound and boundless, the changes of birth and death are inexhaustible, they remember and do not forget the bitter but truthful advice, they do not calculate the length of self, others, or life, they practice the extraordinary deeds of quietude and non-action, and they understand that everything is illusory and unreal.
'Furthermore, Most Excellent One! The Bodhisattvas of the four abodes should protect the Buddha-lands, distinguishing between the ordained and the lay, but in reality, they are all invisible. The wisdom of the Bodhisattva's practice is inexhaustible, they accomplish all merits, cultivate and govern the lands, and establish places in due order. Their wisdom is like an ocean, they are never satisfied with what they receive, and they liberate all sentient beings. Their practice is always at the forefront, the most honored and supreme, none can surpass them. The Dharani they recite is strong in memory and not forgotten, each obtains the root of goodness, ensuring that nothing is lacking. The reason for this is that they use the noble Dharma to be free from bondage, thus receiving the prediction and entering the ranks of the righteous. Also, because of their focused diligence, their will does not regress, they achieve the unsurpassed holy deeds, their wishes are fulfilled, but they do not cling to their fulfillment. If they cling to fulfillment, then it is not true fulfillment. Their practice is forever without attachment, they practice samadhi, gather all dharmas, their actions are without deficiency, subduing the mind is their path, they cultivate self-control, without various thoughts. The reason for this is that they are detached from all evil deeds, do not associate with evil deeds, and focus on practicing giving, becoming a field of good fortune. The Bodhisattva's aspiration is for the benefit of all sentient beings, they do not have any attachment to their body or mind, but rather increase their supreme and boundless compassion, and they diligently uphold the precepts as if protecting their own eyes.' English version: Regarding one's own life, one should not harbor arrogance and laziness towards the masses, not crave possessions, nor have three hindrances. The method of the mind of a cultivating Bodhisattva is to recite and practice Dharma among the masses, to guide sentient beings to fulfill their wishes, and to accumulate merits for the sake of attaining the unsurpassed path. They are accustomed to dwelling alone in quiet mountain cliffs, taking only what is sufficient, practicing various virtues without satiety, being learned and knowledgeable, seeking instruction without weariness, and expounding wisdom without feeling fatigue. They carefully contemplate themselves, from root to branch, their wisdom is thorough, their thoughts are complete, they are detached from all evil deeds, and they cultivate the path of liberation. This liberation is the teaching of the Bodhisattva. They understand the root of all dharmas, contemplate their subtleties, and should distinguish the success and failure of the five skandhas (form, feeling, perception, mental formations, consciousness). They observe and understand the four great elements (earth, water, fire, wind), see the root of the arising of the six decays (sight, sound, smell, taste, touch, and dharma), the twelve links of dependent origination are profound and boundless, the changes of birth and death are inexhaustible, they remember and do not forget the bitter but truthful advice, they do not calculate the length of self, others, or life, they practice the extraordinary deeds of quietude and non-action, and they understand that everything is illusory and unreal.
'Furthermore, Most Excellent One! The Bodhisattvas of the four abodes should protect the Buddha-lands, distinguishing between the ordained and the lay, but in reality, they are all invisible. The wisdom of the Bodhisattva's practice is inexhaustible, they accomplish all merits, cultivate and govern the lands, and establish places in due order. Their wisdom is like an ocean, they are never satisfied with what they receive, and they liberate all sentient beings. Their practice is always at the forefront, the most honored and supreme, none can surpass them. The Dharani they recite is strong in memory and not forgotten, each obtains the root of goodness, ensuring that nothing is lacking. The reason for this is that they use the noble Dharma to be free from bondage, thus receiving the prediction and entering the ranks of the righteous. Also, because of their focused diligence, their will does not regress, they achieve the unsurpassed holy deeds, their wishes are fulfilled, but they do not cling to their fulfillment. If they cling to fulfillment, then it is not true fulfillment. Their practice is forever without attachment, they practice samadhi, gather all dharmas, their actions are without deficiency, subduing the mind is their path, they cultivate self-control, without various thoughts. The reason for this is that they are detached from all evil deeds, do not associate with evil deeds, and focus on practicing giving, becoming a field of good fortune. The Bodhisattva's aspiration is for the benefit of all sentient beings, they do not have any attachment to their body or mind, but rather increase their supreme and boundless compassion, and they diligently uphold the precepts as if protecting their own eyes.'
目，教犯戒者使不為惡。亦當專精修行忍辱，夫行忍者亦為甚難，雖在尊位財富極樂，不輕貧賤羸瘦之人。如是，最勝！忍辱為難，勤加精進亦不可及。坐佛樹下正身正意，結跏趺坐亦不動轉，若有人來言避吾處，我欲坐此當建牢固勿為彼伏，先取佛道具諸相好，降伏魔已即舍與處，是謂精進為難得及。專心定意亦復難及，生貴菩薩入定意時，天雷礔礰萬響俱震，欲得動亂菩薩心者，不能轉亂如毛髮許。是謂，最勝！菩薩定意，故曰難也。菩薩以慧修諸功德，不以懷勞于諸眾生，出入行步和雅安詳，威儀備悉法服齊整，是謂菩薩修其智慧功德堅強無能危者。曉知本無，鉤玄致遠博覽微妙，其明極照無所不達，專精其心無有流馳，常念一切無所依者，為設方便令得其依，有闇冥者使睹大明，無所歸者為受其歸，處卑賤中與作善友，行奸偽者教修質樸，見強梁者為是忍辱，于飾好中不為綺雅，見無反覆教使報恩，處在天宮令行十善，在懈退處修奉業德，設見貢高不懷自大，有求其便不能得短，不思念惡不說缺漏，若在邪業輒住將護使入安諦。眾生之類來到其所，歡喜承受無瞋恚心，有諫喻者示進退法，此當應爾此不應爾，可然不然心無增減。篤信罪福，知有報對。設在城郭游近人間，如在曠野巖居不異，不貪利業不惜身命
，心懷清凈無是非意，常護口過言無彼此，不求供養望其奉敬，明知節限止足而已。心常柔和不由弊惡，度于生死息諸患苦，由是永致成大乘跡。菩薩慧心亦不可見，生死往返亦無所有，以權方便明瞭訓誨，隨時適化斷於終始，終始無來亦無去者，解知悉空而無處所。菩薩計有便為著有，于佈施中亦計無有，亦無所有復不可見。所以者何？六度無極復不可見亦無所有。
「如是，最勝！菩薩佈施悉無科限，有科限者則非真施。設當選擇當施與是不應施是，分別高下意生是非，施不周普不應為施。若能惠施不生染著，無種種念乃謂為施。受施之主得全其命，便能安隱坐起誦習，身體得定氣力強盛，周旋生死常不渴乏，所生之處神足飛行，在所到方為人所敬，得神通眼見十方國，耳聽遠聞無極音聲，逮致妙香戒定慧解度知見身，為被種種德勛之音，身體香潔莫不悅豫，常得餚饌甘美之味，宿福所殖而致奇相，清凈無垢為人所護。隨其所乏而施與之，身常無病不生不死無有眾患，恒獲安隱一切具足，備悉成就三十有二大人之相，得八十種眾好之容，敷開法藏不生貪慾，充備道慧無所匱乏。有來求索而不愛惜，輒能盡施逮一切智，諸通聖慧廣濟無窮，得深經典樂法之樂。于佛樹下坐于道場，降伏魔兵及諸官屬，不以色故
【現代漢語翻譯】 現代漢語譯本：心中懷著清凈，沒有是非的念頭，常常守護自己的口，不說彼此的過失，不求別人的供養和尊敬，明白節制和滿足的道理。心常保持柔和，不被邪惡所左右，超越生死，止息各種痛苦，由此永遠達到成就大乘的境界。菩薩的智慧心也是不可見的，生死輪迴也沒有實在的本體，用權巧方便來明白地教導，隨時適應變化，斷除終始的執著，終始本來就沒有來去，理解一切都是空性而無處可執。菩薩如果執著于有，就成了執著于有，在佈施中也執著于無有，實際上既沒有有也沒有無，也不可見。為什麼呢？因為六度（佈施、持戒、忍辱、精進、禪定、智慧）的圓滿境界是不可見也沒有實在的本體的。 像這樣，最勝（佛陀對弟子的稱呼）！菩薩的佈施是沒有限制的，有侷限的佈施就不是真正的佈施。如果選擇應該佈施什麼，不應該佈施什麼，分別高下，心中產生是非，佈施不普遍，就不應該稱為佈施。如果能夠佈施而不產生執著，沒有種種的念頭，才叫做佈施。接受佈施的人能夠保全生命，就能安穩地坐臥、誦經學習，身體安定，氣力強盛，在生死輪迴中常常不會感到飢渴，所生之處能夠神足飛行，到達的地方受人尊敬，得到神通眼，能看見十方世界，耳朵能聽到遙遠無邊的聲音，達到微妙的戒、定、慧、解脫、知見之身，被種種功德的音聲所讚美，身體香潔，沒有不歡喜的，常常得到美味的食物，這是因為過去所種的福德而得到的奇特相貌，清凈無垢，受人保護。隨其所缺乏的而佈施給他，身體常常沒有疾病，不生不死，沒有各種痛苦，永遠獲得安穩，一切都具足，完全成就三十二種大丈夫的相貌，得到八十種美好的容貌，開演佛法寶藏而不生貪慾，充滿道業的智慧，沒有匱乏。有人來求索而不吝惜，能夠全部佈施，達到一切智慧，各種神通聖慧，廣度無量眾生，得到甚深經典，享受佛法的快樂。在菩提樹下坐在道場，降伏魔兵和各種眷屬，不因為外在的色相而...
【English Translation】 English version: With a mind of purity, free from thoughts of right and wrong, always guarding one's speech, not speaking of others' faults, not seeking offerings or respect, understanding the principle of moderation and contentment. The mind is always gentle, not swayed by evil, transcending birth and death, ceasing all suffering, thereby eternally attaining the state of Mahayana. The wisdom mind of a Bodhisattva is also invisible, and the cycle of birth and death has no real substance. Using skillful means to clearly teach, adapting to changes at all times, cutting off attachments to beginning and end. Beginning and end have no coming or going, understanding that all is emptiness and has no place to cling to. If a Bodhisattva clings to existence, they become attached to existence. In giving, they also cling to non-existence, but in reality, there is neither existence nor non-existence, nor can it be seen. Why is this so? Because the perfection of the six paramitas (generosity, morality, patience, diligence, concentration, and wisdom) is invisible and has no real substance. Thus, O Most Excellent (a term of address from the Buddha to his disciples)! A Bodhisattva's giving has no limits. Giving with limitations is not true giving. If one chooses what to give and what not to give, distinguishing between high and low, and generating thoughts of right and wrong, giving is not universal and should not be called giving. If one can give without attachment, without various thoughts, then it is called giving. The recipient of giving can preserve their life, and can sit, lie down, recite scriptures, and study in peace. Their body is stable, their strength is strong, and in the cycle of birth and death, they will not feel hunger or thirst. Wherever they are born, they can travel with supernatural powers. The place they arrive at is respected by others. They obtain the divine eye, seeing the ten directions, and their ears can hear distant and boundless sounds. They attain the subtle body of morality, concentration, wisdom, liberation, and knowledge, praised by the sounds of various merits. Their body is fragrant and pure, and everyone is delighted. They always receive delicious food. This is because of the merits they have cultivated in the past, resulting in extraordinary appearances, pure and without defilement, protected by others. They give according to what is lacking, and their body is always free from illness, neither born nor dying, without various sufferings. They always obtain peace, and everything is complete. They fully achieve the thirty-two marks of a great man, and obtain the eighty minor marks of beauty. They open the treasury of the Dharma without generating greed, filled with the wisdom of the path, without any lack. If someone comes seeking, they are not stingy, and can give everything, attaining all wisdom, various supernatural powers, and holy wisdom, liberating countless beings, obtaining profound scriptures, and enjoying the joy of the Dharma. Sitting under the Bodhi tree in the place of enlightenment, they subdue the armies of Mara and all their retinues, not because of external appearances...
有所施為，知色為空色亦自空，色不自知乃知色空。
「如是，最勝！菩薩解知色性空者，便為一切道法之首，成就法眼為一切道，三世特尊獨步無侶，斯由具足諸通慧故。」
佛復告最勝：「生貴菩薩終不信邪顛倒之法，若見眾生各有所奉，祠祀求福心不動轉，以食向口。見有生類，正立無上獨尊之行，終不動轉舍就小道。知是深法無與等者，勤心進業亦無他想。雖有他法雜異之儀，常以法性觀了別知，雖共周旋意終不轉就於他道。正使遭世有佛出世及般泥洹，遺法教授復遇滅盡，聖眾游化又值中斷，心常一定亦不變改，雖無三寶不隨邪念，恒習深妙無量經文，用十二部遍見一切，善權方便無所不入，不貪名譽現身變化不自稱譽。
「如是，最勝！生貴菩薩執行正見知空不真，無正不正正無所有，明解此者是謂正道。
「複次，最勝！菩薩大士修習智慧分別有無，曉知真空亦無所著，復當修行諸慧句義亦無所有，苦諦滅苦習結已斷，盡斷愛習道果受證，等智照察息淫怒癡，法智除垢達上中下，以遠思智上觀二界。知他心智，普了眾生心中所念。無生智者，不受生死胎分之穢，行滅盡智曉斷五陰生滅端緒，思惟三根所應行本，未知已知無知之根，至竟成道當學斯根，從三白衣至須陀洹，修未
【現代漢語翻譯】 現代漢語譯本：有所作為時，要知道色（物質現象）的本質是空，色本身也是空的。色不能自己認知，因此需要通過智慧來了解色的空性。 『是的，最勝！菩薩如果理解了色的空性，就成爲了所有修行道路的開端，成就了法眼，成為一切修行道路的引領者，在三世中最為尊貴，獨一無二，這是因為他們具備了各種神通和智慧。』 佛陀又告訴最勝：『出身高貴的菩薩永遠不會相信邪惡顛倒的教法。當他們看到眾生各自崇拜不同的神祇，通過祭祀祈求福報時，他們的內心不會動搖。即使面對食物，他們也會以正念對待。當他們看到眾生正在建立無上獨尊的修行時，他們也不會動搖，放棄正道而轉向小道。他們知道這是深奧的教法，沒有其他教法可以與之相比，他們會勤奮修行，不會有其他想法。即使有其他雜亂的儀式，他們也會用佛法的本質來觀察和辨別，雖然與他們交往，但他們的心永遠不會轉向其他道路。即使遇到佛陀出世或涅槃，佛陀的教法也面臨滅絕，聖眾的教化也中斷，他們的心仍然堅定不移，不會改變。即使沒有三寶（佛、法、僧），他們也不會跟隨邪念，而是不斷學習深奧微妙的無量經文，運用十二部經來遍觀一切，善巧方便，無所不入。他們不貪圖名譽，展現神通變化，但不自我讚揚。』 『是的，最勝！出身高貴的菩薩奉行正見，知道空性不是真實的，沒有所謂正與不正，正本身也是空無所有。能夠明白這一點的人，才是走在正道上。』 『此外，最勝！菩薩大士修習智慧，分別有和無，明白真空的道理，也不會執著于空。他們還會修行各種智慧的語句和含義，知道這些也都是空無所有。他們已經斷除了苦諦、滅苦、習結，斷盡了愛慾的習氣，證得了道果。他們用平等的智慧來觀察，平息淫慾、憤怒和愚癡。他們用佛法的智慧來清除污垢，達到上、中、下三等境界。他們用深遠的智慧來觀察欲界和色界。他們擁有他心智，能夠普遍瞭解眾生心中的想法。擁有無生智的人，不會再受生死輪迴的污穢。他們通過滅盡智，瞭解五蘊生滅的開端和結束。他們會思考三種根性（利根、中根、鈍根）所應修行的根本，知道未知的、已知的和無知的根性。最終成道時，他們會學習這些根性。從三白衣（在家居士）到須陀洹（初果聖人），他們會修習未
【English Translation】 English version: When there is action, one should know that form (material phenomena) is empty, and form itself is also empty. Form cannot know itself, therefore, wisdom is needed to understand the emptiness of form. 'Yes, Most Excellent One! If a Bodhisattva understands the emptiness of form, they become the beginning of all paths of practice, achieve the Dharma Eye, become the leader of all paths of practice, and are the most honored in the three worlds, unique and without peer. This is because they possess all kinds of spiritual powers and wisdom.' The Buddha further told Most Excellent One: 'A Bodhisattva of noble birth will never believe in evil and inverted teachings. When they see beings worshiping different deities and seeking blessings through sacrifices, their hearts will not waver. Even when facing food, they will treat it with mindfulness. When they see beings establishing the supreme and unique practice, they will not waver, abandoning the right path to turn to lesser paths. They know that this is a profound teaching, and no other teaching can compare to it. They will diligently practice and have no other thoughts. Even if there are other chaotic rituals, they will observe and discern them with the essence of the Dharma. Although they interact with them, their hearts will never turn to other paths. Even if they encounter the Buddha's appearance or Nirvana, the Buddha's teachings face extinction, and the teachings of the Sangha are interrupted, their hearts will remain firm and unchanged. Even without the Three Jewels (Buddha, Dharma, Sangha), they will not follow evil thoughts, but will continuously study the profound and subtle immeasurable scriptures, using the twelve divisions of scriptures to observe everything, skillfully and conveniently entering everywhere. They do not crave fame, display spiritual transformations, but do not praise themselves.' 'Yes, Most Excellent One! A Bodhisattva of noble birth practices right view, knowing that emptiness is not real, there is no so-called right or wrong, and right itself is also empty. Those who understand this are on the right path.' 'Furthermore, Most Excellent One! Great Bodhisattvas cultivate wisdom, distinguishing between existence and non-existence, understanding the principle of emptiness, and not being attached to emptiness. They also practice various wise statements and meanings, knowing that these are also empty. They have already cut off the truths of suffering, the cessation of suffering, and the accumulation of suffering, completely cutting off the habits of desire, and attaining the fruit of the path. They use equal wisdom to observe, pacifying lust, anger, and ignorance. They use the wisdom of the Dharma to remove defilements, reaching the upper, middle, and lower realms. They use profound wisdom to observe the desire realm and the form realm. They possess the wisdom of knowing others' minds, able to universally understand the thoughts in beings' hearts. Those who possess the wisdom of non-birth will no longer be defiled by the impurities of birth and death. Through the wisdom of cessation, they understand the beginning and end of the arising and ceasing of the five aggregates. They will contemplate the roots that the three types of beings (sharp, medium, and dull) should practice, knowing the unknown, known, and ignorant roots. When they finally attain enlightenment, they will learn these roots. From the three white-clothed (lay practitioners) to the Srotapanna (stream-enterer), they will practice the un-
知根，從斯陀含至阿那含，學已知根，從阿羅漢至成作佛，學無知根。復當習定觀了禪智，初禪總攝有覺有觀，次禪中間無覺有觀，后從二禪至無想定，無覺無觀其心寂滅亦無動搖，常念篤信入于正定。
「如是，最勝！菩薩晝夜不作是念，吾知奉戒真人之處，亦知無戒行惡之人，無有異心分別之意，悉知虛寂無有一二前後中間亂念之想。菩薩精勤念不離佛、法及聖眾，戒、施、天念、安般休息，身苦死念亦知無處。思除五結敬六重法，行四神足育養大眾，端心正意奮振無畏。設有沙門外道異學，或天梵魔及餘眾輩，亦無有難詰問之者。不見若干起吾我想，以是之證，行常安隱亦無所畏，得精進力立第一處，在諸大眾而師子吼轉大法輪，沙門凈志梵釋魔眾一切外道所不能轉，唯佛能轉，如來身者金剛所成，諸漏已盡而無塵埃，正使恒沙億垓眾生，無敢言佛諸漏未盡。如來所說言真無二，善惡之報不失本願，一切餘眾離內法者，不見敢能違佛言教。所說賢聖至道之要，行是得道犯惡入罪，亦無有能非如來教，亦不見教有所出處。無教不教教無所有，深知教誡是謂真道。如是，最勝！生貴菩薩求成佛道行無缺漏，欲聽法者舍諸不要，先說微妙使獲所起，悉遍志願各得具足。若有所施不恐怖處，心未曾變無有狐疑，不
【現代漢語翻譯】 現代漢語譯本：瞭解根基，從斯陀含（Sotapanna，入流果）到阿那含（Anagami，不還果），所學的是已知根基；從阿羅漢（Arhat，無學）到成就佛果，所學的是無知根基。還要修習禪定觀想，瞭解禪定的智慧。初禪總攝有覺有觀，二禪中間無覺有觀，之後從二禪到無想定，無覺無觀，其心寂滅，沒有動搖，常念篤信，進入正定。 『像這樣，最勝！菩薩日夜不作這樣的念頭：』我知道奉持戒律的真人所在之處，也知道不持戒律、行為邪惡的人所在之處。』沒有不同的想法和分別的念頭，知道一切都是虛無寂靜的，沒有一二、前後、中間等雜亂的念頭。菩薩精勤唸佛、法和聖眾，不離戒、佈施、天念、安般休息（Anapanasati，入出息念），身體的痛苦和死亡的念頭也知道無處可尋。思考去除五結（五種煩惱），尊敬六重法（六種尊敬的對象），修行四神足（四種神通的基礎）來培育大眾，端正心意，奮發無畏。如果有沙門、外道、異學，或者天、梵、魔以及其他眾生，也沒有人能詰難發問。不認為有任何『我』的想法產生，以此為證，行為常常安穩，也沒有什麼畏懼，得到精進的力量，處於第一的位置，在眾人之中如獅子吼般轉大法輪，沙門、凈志、梵釋、魔眾以及一切外道都不能轉動，只有佛才能轉動。如來的身體是金剛所成，一切煩惱都已斷盡，沒有塵埃。即使有恒河沙數、億垓的眾生，也沒有人敢說佛的煩惱沒有斷盡。如來說的話真實不虛，善惡的報應不會失去本來的願望，一切離開內在佛法的人，沒有誰敢違背佛的教誨。所說的賢聖至道之要，修行就能得道，犯惡就會入罪，也沒有誰能否定如來的教誨，也看不到教誨有什麼出處。無教、不教，教誨本無所有，深刻了解教誡才是真正的道。像這樣，最勝！生來高貴的菩薩爲了成就佛道，修行沒有缺失遺漏，想要聽法的人捨棄一切不必要的，先說微妙的法，使他們獲得所求，都普遍滿足他們的願望。如果有所佈施，不恐怖，心沒有改變，沒有狐疑，不』
【English Translation】 English version: Understanding the roots, from Sotapanna (stream-enterer) to Anagami (non-returner), one learns the known roots; from Arhat (worthy one) to the attainment of Buddhahood, one learns the unknown roots. Furthermore, one should practice meditative contemplation and understand the wisdom of meditation. The first dhyana (meditative absorption) encompasses initial thought and sustained thought; the second dhyana has no initial thought but sustained thought; thereafter, from the second dhyana to the state of no perception, there is neither initial nor sustained thought, the mind is tranquil, without agitation, constantly mindful and faithful, entering into right concentration. 'Thus, Most Excellent One! A Bodhisattva does not think day and night, 『I know where the virtuous ones who uphold the precepts are, and I also know where the unvirtuous ones who commit evil deeds are.』 There is no different thought or discriminating idea; they know that all is empty and still, without any confused thoughts of one or two, before, after, or in between. A Bodhisattva diligently contemplates the Buddha, the Dharma, and the Sangha, not departing from precepts, giving, mindfulness of the devas, Anapanasati (mindfulness of breathing), the suffering of the body, and the thought of death, also knowing that there is nowhere to be found. They contemplate removing the five fetters (five kinds of afflictions), respect the six weighty dharmas (six objects of respect), practice the four divine abodes (four foundations of psychic power) to nurture the masses, straighten their minds, and bravely advance without fear. If there are sramanas (ascetics), outsiders, heretics, or devas, Brahmas, maras (demons), and other beings, there is no one who can challenge or question them. They do not perceive any arising of the thought of 『I』; with this as proof, their conduct is always peaceful and without fear, they obtain the power of diligence, stand in the foremost position, and roar the lion』s roar of the great Dharma wheel among the assembly. Sramanas, those of pure resolve, Brahmas, Sakras, maras, and all outsiders cannot turn it; only the Buddha can turn it. The body of the Tathagata (Buddha) is made of diamond, all defilements are exhausted, and there is no dust. Even if there are as many beings as the sands of the Ganges, no one dares to say that the Buddha』s defilements are not exhausted. The words of the Tathagata are true and without duality; the retribution of good and evil will not lose its original intention. All those who depart from the inner Dharma do not dare to disobey the Buddha』s teachings. The essence of the path of the noble ones is that practicing it leads to enlightenment, and committing evil leads to sin. No one can deny the Tathagata』s teachings, nor can one see where the teachings come from. No teaching, not teaching, teaching is without substance; deeply understanding the precepts is the true path. Thus, Most Excellent One! A Bodhisattva of noble birth, seeking to attain Buddhahood, practices without deficiency or omission. Those who wish to hear the Dharma abandon all that is unnecessary, first speaking the subtle Dharma, enabling them to obtain what they seek, and fulfilling their wishes universally. If there is giving, there is no fear, the mind does not change, there is no doubt, and no'
別好醜興二見心，亦不思惟善惡差別，所行法性亦無希望。菩薩不念受其功報，普為一切有形之類，不習聲聞緣覺之心，亦不生念有所成辦。令一切眾不離佛藏，知一切空佛法亦空，以因緣想有所興發，由斯觀察而不可見亦無形質，言有形者則毀法相，相亦無相相不自生，生無根芽何由有相？相一無形而不可見，是謂正真無上之道。
「如是，最勝！生貴菩薩於四住地凈修其行，不離諸佛神通之慧，有所施為應適前人，所說輒成無有不應。從佛法教不捨本誓，其心堅強完具甚安，所可施為皆達無愿，為諸愿者作善因緣。其在三界無能逮者，愿令其德周遍一切。菩薩之業其志常定，一切智心無所不入，以是之故名曰空寂。所作施與過諸想著，降伏眾魔令不自在。
「如是，最勝！生貴菩薩常念修四無所礙慧，于真諦法亦無所礙，于聖要義慧無所礙，于辯才智慧無所礙，所說明達慧無所礙，是謂菩薩行無礙智，與眾超異決斷心疑得至無為，及無央數不可稱計眾生之類，普使濟度永處安寧，除計常想思惟無常，便斷欲愛形無形愛。無明憍慢消盡不生，先除身貪無令生想，此五陰身漏結不凈，眼如水泡亦不牢固幻偽不真，或世愚士染著不惓，眼耳鼻口身意之法，斯亦無常而不可見，無形無主永無名號。當熟觀色，
【現代漢語翻譯】 現代漢語譯本 不執著於好與丑這兩種對立的觀點，也不去思量善與惡的差別，所修行的佛法本性也沒有任何期望。菩薩不執著于接受功德回報，而是普遍地爲了所有有形體的眾生，不學習聲聞（Śrāvakā，聽聞佛陀教誨而修行的人）和緣覺（Pratyekabuddha，靠自己領悟佛法而修行的人）的心態，也不生起任何有所成就的想法。讓一切眾生都不離開佛的寶藏，明白一切皆空，佛法也是空性的，因為因緣和合而生起各種現象，通過這樣的觀察，發現一切都不可見，也沒有固定的形態。如果說有形態，那就是在毀壞佛法的真實面貌，因為相本身也是無相的，相不是自己產生的，產生也沒有根源，又怎麼會有相呢？相本身沒有固定的形態，也無法被看見，這才是真正無上的道。 像這樣，最勝！生貴菩薩在四住地（菩薩修行的四個階段）清凈地修行，不離開諸佛神通的智慧，所作所為都應順應眾生的根器，所說的話都能實現，沒有不應驗的。從佛法教誨中不捨棄本來的誓願，內心堅定，非常安穩，所作所為都達到無所求的狀態，為那些有願望的人創造好的因緣。在三界之中，沒有人能趕得上他，愿他的功德遍及一切。菩薩的修行，他的意志總是堅定不移，一切智慧的心都能進入，因此被稱為空寂。所作的佈施超越了所有的執著，降伏了眾魔，使他們不得自在。 像這樣，最勝！生貴菩薩常常修習四無礙慧（四種無礙的智慧），對於真諦的佛法沒有障礙，對於聖賢的要義智慧沒有障礙，對於辯才的智慧沒有障礙，對於所說的道理都能明白的智慧沒有障礙，這就是菩薩修行的無礙智慧。與衆不同，能決斷心中的疑惑，達到無為的境界，並且讓無數不可計數眾生都能得到救度，永遠處於安寧之中。去除執著于常的觀念，思考無常的道理，就能斷除對慾望的愛和對有形無形的愛。無明和驕慢都會消盡不再產生，首先去除對身體的貪愛，不讓它產生任何想法。這五陰（色、受、想、行、識）的身體，充滿了煩惱和不凈，眼睛就像水泡一樣，不牢固，虛幻不真實，世間的愚人卻執著於它，不知疲倦。眼睛、耳朵、鼻子、嘴巴、身體和意識的法，也都是無常的，不可見的，沒有固定的形態，沒有主宰，永遠沒有名稱。應當仔細觀察色法，
【English Translation】 English version Not adhering to the dualistic views of good and bad, nor contemplating the differences between good and evil, the nature of the Dharma practiced has no expectations. A Bodhisattva does not cling to receiving merit as a reward, but universally acts for all sentient beings with form, not cultivating the minds of Śrāvakās (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own), nor does he generate the thought of accomplishing anything. He ensures that all beings do not stray from the Buddha's treasury, understanding that all is empty, and that the Dharma is also empty. Because of the arising of phenomena through conditions, through such observation, it is found that all is invisible and without fixed form. To say there is form is to destroy the true nature of the Dharma, for form itself is formless, form does not arise on its own, and arising has no root, so how can there be form? Form is without fixed shape and cannot be seen; this is called the true, unsurpassed path. Thus, O Most Excellent One! A Bodhisattva of noble birth, in the four abodes (four stages of Bodhisattva practice), practices purely, not departing from the wisdom of the Buddhas' spiritual powers. Whatever he does is in accordance with the capacities of beings, and whatever he says is accomplished without fail. From the Buddha's teachings, he does not abandon his original vows, his mind is firm, complete, and very peaceful. Whatever he does, he achieves without desire, creating good conditions for those who have wishes. In the three realms, no one can surpass him, and may his virtues pervade all. The Bodhisattva's practice, his will is always steadfast, and the mind of all wisdom can enter everywhere, therefore he is called empty and still. The giving he performs transcends all attachments, subduing all demons, preventing them from being free. Thus, O Most Excellent One! A Bodhisattva of noble birth constantly cultivates the four unobstructed wisdoms (four kinds of unobstructed wisdom): he has no obstruction in the true Dharma, no obstruction in the essential wisdom of the sages, no obstruction in the wisdom of eloquence, and no obstruction in the wisdom of understanding what is explained. This is called the unobstructed wisdom of the Bodhisattva's practice. He is different from the masses, able to resolve doubts in the mind, reaching the state of non-action, and enabling countless beings to be saved, forever in peace. By removing the attachment to the idea of permanence and contemplating the principle of impermanence, one can cut off the love of desire and the love of form and formlessness. Ignorance and arrogance will be extinguished and will not arise again. First, remove the greed for the body, not allowing any thoughts to arise. This body of the five aggregates (form, feeling, perception, mental formations, and consciousness) is full of afflictions and impurities. The eyes are like bubbles, not firm, illusory, and not real, yet the foolish people of the world are attached to them, never tiring. The laws of the eyes, ears, nose, mouth, body, and mind are also impermanent, invisible, without fixed form, without a master, and without a name forever. One should carefully observe form,
色非我有亦非我造，乃從無有而生此有，以有形色便有識神，以有識神便生五陰，以生五陰便染六情，以染六情乃有癡行，至老病死憂苦萬端，往來周旋宛轉三界，流趣五道無有窮已。斯由合會因緣所成，因是有是無是則無，此起則起此滅則滅。眼耳鼻口身意之法，亦復如是，皆悉虛寂而無形質。智者達了本末皆空，何用疲勞困苦識神？如是，最勝！生貴菩薩去離色想心不染污，解知本末而無所有，亦不見成復不見敗，諸法之本寂寞空無，無能動轉超越其上，況復過者。此則不然，學一切智廣佈其義，悉了諸法空而不真。是故，最勝！當勤習學學無所學，當作是行行無所行，生貴菩薩於四住中而凈其地。」
十住斷結經卷第一 大正藏第 10 冊 No. 0309 最勝問菩薩十住除垢斷結經
十住斷結經卷第二
姚秦涼州沙門竺佛念譯
了空品第五
爾時最勝菩薩復白佛言：「云何修成菩薩於五住中當凈其地？」
佛告最勝：「修成大士常當遠離居家財業，亦莫親近頻頭彌淫材，修善功德念除憎嫉，遠離俗會世間因緣，當念和合遠離忿諍，言當護口無亂彼此，常當自卑不懷貢高，雖多伎術不輕蔑人，斷除無明消滅五陰，息老病死諸所作為，不興塵勞亦復不與六十二見而
【現代漢語翻譯】 現代漢語譯本：色並非我所有，也不是我所創造，而是從無中生出此有。有了形色，便有了識神；有了識神，便產生了五陰（色、受、想、行、識）；產生了五陰，便染著了六情（眼、耳、鼻、舌、身、意）；染著了六情，便有了癡迷的行為，以至於老、病、死，憂愁痛苦萬端。在三界（欲界、色界、無色界）中往來周旋，在五道（地獄、餓鬼、畜生、人、天）中流轉，沒有窮盡。這都是由因緣和合而成的，因為有，所以有；因為無，所以無。此起則起，此滅則滅。眼、耳、鼻、口、身、意這些法，也是如此，都是虛無寂靜而沒有形體的。有智慧的人通達了本末皆空，又何必疲勞困苦自己的識神呢？像這樣，最勝！生貴菩薩遠離對色相的執著，心不被污染，瞭解本末皆空而無所有，既不認為有成就，也不認為有敗壞。諸法的本性寂寞空無，沒有什麼能夠動搖它，超越它，更何況是超過它呢？這並非如此，學習一切智慧，廣泛傳播它的意義，完全瞭解諸法是空而不真實的。因此，最勝！應當勤奮學習，學習無所學；應當這樣修行，修行無所行。生貴菩薩在四住（發心住、治地住、修行住、生貴住）中清凈自己的地。」
現代漢語譯本：這時，最勝菩薩又對佛說：『如何修成菩薩在五住（方便具足住、正心住、不退住、童真住、法王子住）中清凈自己的地？』
現代漢語譯本：佛告訴最勝：『修成大士應當常常遠離居家財產和事業，也不要親近頻頭彌淫材（指淫慾之事），修習善功德，念除憎恨嫉妒，遠離世俗集會和世間因緣，應當念及和合，遠離忿怒爭鬥，說話應當守護口舌，不擾亂彼此，常常應當謙卑自己，不懷驕傲自大，即使有很多技藝也不輕視他人，斷除無明，消滅五陰，止息老病死等一切作為，不生起塵勞，也不與六十二見（指各種錯誤的見解）相合。』
【English Translation】 English version: Form is not something I possess, nor is it something I created. Rather, it arises from nothingness into existence. With form, there is consciousness; with consciousness, the five aggregates (form, feeling, perception, mental formations, and consciousness) arise; with the arising of the five aggregates, one becomes attached to the six senses (eye, ear, nose, tongue, body, and mind); with attachment to the six senses, there is deluded action, leading to old age, sickness, death, and countless sorrows and sufferings. One revolves within the three realms (desire realm, form realm, and formless realm), and transmigrates through the five paths (hell, hungry ghosts, animals, humans, and gods) without end. This is all due to the coming together of causes and conditions. Because there is, there is; because there is not, there is not. When this arises, this arises; when this ceases, this ceases. The phenomena of the eye, ear, nose, mouth, body, and mind are also like this, all being empty and still, without substance. The wise understand that the beginning and end are both empty, so why exhaust and trouble one's consciousness? Thus, O Most Excellent One! A noble Bodhisattva, free from attachment to form, with a mind unpolluted, understands that the beginning and end are empty and without substance, neither seeing accomplishment nor failure. The nature of all phenomena is solitary, empty, and without anything that can move or surpass it, let alone exceed it. This is not so; learn all wisdom, widely spread its meaning, and fully understand that all phenomena are empty and not real. Therefore, O Most Excellent One! One should diligently learn, learning without learning; one should practice in this way, practicing without practicing. A noble Bodhisattva purifies their ground within the four abodes (the abode of aspiration, the abode of practice, the abode of cultivation, and the abode of noble birth).
English version: At that time, the Bodhisattva Most Excellent One again said to the Buddha, 'How does a Bodhisattva cultivate to purify their ground within the five abodes (the abode of skillful means, the abode of right mind, the abode of non-retrogression, the abode of pure youth, and the abode of Dharma prince)?'
English version: The Buddha told Most Excellent One, 'A great Bodhisattva should always stay away from household possessions and businesses, and should not be close to 'pintu mi yin cai' (referring to sexual matters). They should cultivate good merits, remove hatred and jealousy, stay away from worldly gatherings and worldly causes, should be mindful of harmony, stay away from anger and disputes, should guard their speech, not disturb others, should always be humble, not harbor arrogance, and even if they have many skills, they should not look down on others. They should cut off ignorance, eliminate the five aggregates, cease all actions related to old age, sickness, and death, not give rise to defilements, and not align with the sixty-two views (referring to various wrong views).'
共和同，不自稱譽亦不自卑，過世八事無有高下，常知恭順去諸苦惱，不行癡冥覺寤眠睡，度諸恐懼不與罪俱及諸心垢，斷於五陰乃至生死身魔罪魔死魔天魔，思惟抑制不造彼緣。如所聞慧輒能建立，應如斯行而無所有，諦入慧意學無厭足，無所貪慕亦無適莫，歡喜啟受心懷悅豫，身輕志定其意和雅而無煩憒。所學法本說法無窮，心常趣道禁法自守，好從正真不處邪部，唯好妙慧分別種種諸度無極，逮得菩薩大乘經籍，善權方便隨前應適。心復察解了無神通，常欲聽聞無生滅法，了十二緣達知無常，暢演苦諦亦無吾我，解知空定分別無想，深體無愿曉生死苦。成就功德所聞勤執，貪慕三寶亦欲知俗復知道法，忠心附近以為伴侶，普入諸法欲除貧匱。甘受正道，其無智者化令成就，同功勛業。明識其本念避眾惡，約身智達兼利眾生，處安隱行亦不懷恨，欲了最妙無極之行。
「複次，最勝！修成菩薩念諸佛法，云何得成無上道要？如所聞慧便能成辦，所入隨時亦不越次，聽彼音響然後調正，深入于觀知心所行，御身求度而濟眾生，不計無常亦無所著，探察因緣所可施設，我人壽命去來現在，成功德業分別禪定，空無想愿護已自守，不隨貪慾游於三昧而修正受。
「如是，最勝！修成菩薩入百千定不以為難，
【現代漢語翻譯】 現代漢語譯本 共和同（指菩薩），不自我稱讚也不自我貶低，超越世俗的八種事物，沒有高下之分，常懷恭敬順從之心，去除各種苦惱，不行於愚癡昏昧，覺醒于睡眠，度脫各種恐懼，不與罪惡為伍，也不受心垢污染，斷除五陰（色、受、想、行、識）乃至生死、身魔、罪魔、死魔、天魔的束縛，思考抑制，不造作這些因緣。如所聽聞的智慧，便能建立正見，應如此修行而無所執著，深入智慧的意境，學習永不滿足，無所貪戀，也沒有偏愛，歡喜接受，心懷喜悅，身輕心定，意念平和而無煩惱。所學的法本，說法無窮無盡，心常趨向于道，遵守戒律，喜歡追隨正道，不處邪道，唯獨喜愛微妙的智慧，分別種種度脫的無極之法，獲得菩薩大乘的經典，善巧方便，隨順眾生的根機。內心又觀察理解，了無神通，常欲聽聞無生滅之法，瞭解十二因緣，通達無常的道理，暢演苦諦，也沒有我執，理解空定，分別無想，深刻體會無愿，明白生死的苦難。成就功德，對於所聽聞的教法勤勉執持，貪慕三寶，也想了解世俗的道理，又知道佛法，忠心耿耿，親近善友，普遍深入諸法，想要去除貧乏。甘心接受正道，對於沒有智慧的人，教化他們成就，共同建立功勛事業。明瞭其根本，念及避開各種惡行，約束自身，智慧通達，兼顧利益眾生，處於安穩的修行，也不懷恨，想要了解最微妙無極的修行。 『再者，最勝（指佛陀）！修成菩薩，憶念諸佛的教法，如何才能成就無上道要？如所聽聞的智慧，便能成就，所進入的次第，也隨順次第，不超越次第，聽聞佛的音聲，然後調伏身心，深入觀察，瞭解心的執行，自我修行求得解脫，也救度眾生，不執著于無常，也沒有任何執著，探察因緣，所能施設的，我、人、壽命、過去、現在，成就功德事業，分別禪定，空、無想、無愿，守護自己，不隨順貪慾，游於三昧，而修正受。 『如此，最勝！修成菩薩，進入百千種禪定，不認為困難，'
【English Translation】 English version The Bodhisattva is harmonious, neither praising themselves nor belittling themselves. They transcend the eight worldly conditions, having no high or low distinctions. They are always respectful and obedient, removing all afflictions. They do not engage in ignorance and delusion, but are awakened from sleep. They overcome all fears, do not associate with sins, and are not defiled by mental impurities. They sever the five aggregates (form, feeling, perception, mental formations, and consciousness), and even the bonds of birth and death, the demon of the body, the demon of sin, the demon of death, and the demon of the heavens. They contemplate restraint and do not create these causes. With the wisdom they have heard, they can establish right views. They should practice in this way without attachment, deeply entering the realm of wisdom, learning without satiety, without greed, and without favoritism. They joyfully accept, with a delighted heart, a light body, and a stable mind, their intention is peaceful and without agitation. The Dharma they have learned is inexhaustible, their minds always inclined towards the path, abiding by the precepts, liking to follow the right path, not dwelling in wrong paths, only loving the subtle wisdom, distinguishing the immeasurable methods of liberation, attaining the great vehicle scriptures of the Bodhisattvas, skillfully using expedient means, adapting to the capacities of sentient beings. Their minds also observe and understand, having no supernatural powers, always desiring to hear the Dharma of non-birth and non-death, understanding the twelve links of dependent origination, comprehending the truth of impermanence, expounding the truth of suffering, without self-attachment, understanding the samadhi of emptiness, distinguishing the state of non-perception, deeply realizing the state of non-desire, and understanding the suffering of birth and death. They accomplish merits, diligently uphold what they have heard, yearn for the Three Jewels, also wanting to understand worldly principles, and also knowing the Dharma, with a loyal heart, they are close to good friends, universally entering all dharmas, wanting to remove poverty. They willingly accept the right path, and for those without wisdom, they teach them to achieve, together establishing meritorious deeds. They understand the root of things, mindful to avoid all evil actions, restraining themselves, with wisdom they understand, also benefiting sentient beings, dwelling in peaceful practice, without harboring resentment, wanting to understand the most subtle and immeasurable practice. 『Furthermore, Most Excellent One (referring to the Buddha)! A Bodhisattva who has cultivated and accomplished the remembrance of the Buddhas' teachings, how can they achieve the essential of the unsurpassed path? With the wisdom they have heard, they can accomplish it. The order they enter is also in accordance with the order, not exceeding the order. They listen to the Buddha's voice, and then regulate their body and mind. They deeply observe, understanding the workings of the mind. They cultivate themselves seeking liberation, and also liberate sentient beings. They do not cling to impermanence, nor do they have any attachments. They investigate the causes and conditions, what can be established, the self, others, lifespan, past, present, accomplishing meritorious deeds, distinguishing samadhi, emptiness, non-perception, non-desire, protecting themselves, not following greed, dwelling in samadhi, and practicing right reception.』 『Thus, Most Excellent One! A Bodhisattva who has cultivated and accomplished, entering hundreds of thousands of samadhis, does not consider it difficult.』
菩薩同處靡所不到，唯不願生無色天上及光音天，亦不永入滅盡定中。悉知本際思惟執持，亦了本無而不取證。所以然者，皆由眾生垢未除故。知其眾生解無吾我，習行大慈不捨悲哀，普入一切生死之難，遠離貪著諸所榮冀，教諸犯法亦不為非，行權方便教化無方，隨前眾生心在愛慾，使觀惡露修不凈行，然後菩薩乃取盡證，雖現滅度亦不永滅。修成菩薩，所度無窮亦不可盡，各得其所使心無恨，不失威儀禮節之禁，出入安祥無有卒暴。夫欲無諍莫若自守，賢聖默然唯當寂靜而無言說。夫無言者，乃謂清凈虛無澹然，亦無方圓科限之異。賢聖默然者，自護身口心觀，說者勿與同處，身欲不動心無變易，亦無希望復無所想，是謂修成大士之行。欲不色惑當正其心，以正其心，便為達至永寂無為；若不寂靜將養已者，無得自稱亦莫不仁。無高下者可謂順法，所為不失亦無所失，解本無空便無所得失，等觀三世亦無差特，眼色及識無所止住，耳聲識鼻香識舌味識身細滑識意法識悉無有主，亦無所住亦無吾我。觀諸法行悉無我所，我者變易從本凈故，如爾審諦知無吾我。無吾我者是謂為慧，明瞭所有如無所有，亦悉空寂本末清凈，心常不離諸法之本，思惟遠離九眾生居。所以然者，輪轉沒溺週迴馳趣，不免九處眾生之類，身異
【現代漢語翻譯】 現代漢語譯本：菩薩與眾生同處，無處不到，唯獨不願往生到無色界天和光音天（均為色界天），也不永遠進入滅盡定（一種禪定狀態）。他們完全瞭解宇宙的本源，並以此為思考的依據，雖然明白一切本無自性，卻不急於證得涅槃。之所以如此，是因為眾生的煩惱尚未清除。菩薩深知眾生對『我』的執著是虛妄的，因此修習大慈，不捨棄悲憫，普遍進入一切生死輪迴的苦難之中，遠離對世間榮華富貴的貪戀和期望，教導犯戒之人也不認為他們是罪惡的，運用權巧方便進行教化，沒有固定的方式。他們會根據眾生心中的愛慾，引導他們觀察身體的不凈，修習不凈觀。然後，菩薩才會證得最終的解脫，即使示現涅槃，也不是永遠的滅亡。修成菩薩道后，所度化的眾生無窮無盡，使他們各得其所，心中沒有怨恨，不失威儀禮節，出入安詳，沒有倉促暴躁。想要避免爭論，最好是自我約束。賢聖之人保持沉默，應當保持寂靜而不言語。所謂無言，是指清凈虛無，淡泊寧靜，沒有方圓界限的差別。賢聖之人保持沉默，是爲了守護身口意，觀察自己的內心。對於喜歡爭論的人，不要與他們同處。身體要保持不動，內心沒有變化，沒有希望，也沒有任何想法，這才是修成大士的修行。想要不被美色迷惑，應當端正自己的心。端正自己的心，就能達到永恒寂靜的無為境界。如果不能保持寂靜來修養自己，就不能自稱是修行人，也不能不仁慈。沒有高下之分，可以說是順應了佛法。所作所為不失本性，也沒有任何損失。理解一切本無自性，就沒有得失的概念。平等看待過去、現在、未來三世，也沒有差別。眼、色、識，耳、聲、識，鼻、香、識，舌、味、識，身、細滑、識，意、法、識，都沒有主宰，也沒有所住，也沒有『我』的概念。觀察諸法執行，都沒有『我』的存在，『我』是變化的，從本性清凈而來。如果能這樣審慎地觀察，就會明白沒有『我』。沒有『我』，就叫做智慧。明白一切存在都如不存在一樣，一切都是空寂的，從本到末都是清凈的。心常不離諸法的本源，思考如何遠離九種眾生居住的地方。之所以如此，是因為眾生在輪迴中沉溺，週而復始地奔波，無法避免九種眾生的類別，身體各不相同。 現代漢語譯本：菩薩與眾生同處，無處不到，唯獨不願往生到無色界天和光音天（均為色界天），也不永遠進入滅盡定（一種禪定狀態）。他們完全瞭解宇宙的本源，並以此為思考的依據，雖然明白一切本無自性，卻不急於證得涅槃。之所以如此，是因為眾生的煩惱尚未清除。菩薩深知眾生對『我』的執著是虛妄的，因此修習大慈，不捨棄悲憫，普遍進入一切生死輪迴的苦難之中，遠離對世間榮華富貴的貪戀和期望，教導犯戒之人也不認為他們是罪惡的，運用權巧方便進行教化，沒有固定的方式。他們會根據眾生心中的愛慾，引導他們觀察身體的不凈，修習不凈觀。然後，菩薩才會證得最終的解脫，即使示現涅槃，也不是永遠的滅亡。修成菩薩道后，所度化的眾生無窮無盡，使他們各得其所，心中沒有怨恨，不失威儀禮節，出入安詳，沒有倉促暴躁。想要避免爭論，最好是自我約束。賢聖之人保持沉默，應當保持寂靜而不言語。所謂無言，是指清凈虛無，淡泊寧靜，沒有方圓界限的差別。賢聖之人保持沉默，是爲了守護身口意，觀察自己的內心。對於喜歡爭論的人，不要與他們同處。身體要保持不動，內心沒有變化，沒有希望，也沒有任何想法，這才是修成大士的修行。想要不被美色迷惑，應當端正自己的心。端正自己的心，就能達到永恒寂靜的無為境界。如果不能保持寂靜來修養自己，就不能自稱是修行人，也不能不仁慈。沒有高下之分，可以說是順應了佛法。所作所為不失本性，也沒有任何損失。理解一切本無自性，就沒有得失的概念。平等看待過去、現在、未來三世，也沒有差別。眼、色、識，耳、聲、識，鼻、香、識，舌、味、識，身、細滑、識，意、法、識，都沒有主宰，也沒有所住，也沒有『我』的概念。觀察諸法執行，都沒有『我』的存在，『我』是變化的，從本性清凈而來。如果能這樣審慎地觀察，就會明白沒有『我』。沒有『我』，就叫做智慧。明白一切存在都如不存在一樣，一切都是空寂的，從本到末都是清凈的。心常不離諸法的本源，思考如何遠離九種眾生居住的地方。之所以如此，是因為眾生在輪迴中沉溺，週而復始地奔波，無法避免九種眾生的類別，身體各不相同。
【English Translation】 English version: Bodhisattvas dwell with all beings, reaching everywhere, yet they do not wish to be born in the Formless Heavens or the Abhasvara Heaven (both are form realm heavens), nor do they enter the cessation of perception and feeling (a state of meditative absorption) permanently. They fully understand the fundamental nature of reality and contemplate it, holding it in their minds. Although they understand that all things are fundamentally without inherent existence, they do not rush to attain Nirvana. The reason for this is that the defilements of sentient beings have not yet been removed. Bodhisattvas know that sentient beings' attachment to 'self' is illusory, therefore they practice great compassion, not abandoning their sorrow, universally entering into all the sufferings of birth and death, staying far away from greed and expectations for worldly glory and wealth. They teach those who have broken precepts without considering them evil, using skillful means to teach without fixed methods. They guide beings according to their desires, leading them to contemplate the impurity of the body and practice the contemplation of impurity. Then, Bodhisattvas will attain final liberation, and even when they manifest Nirvana, it is not a permanent extinction. Having cultivated the Bodhisattva path, the beings they liberate are infinite and inexhaustible, enabling each to attain their proper place, without resentment in their hearts, not losing their dignified conduct and proper etiquette, moving with peace and tranquility, without haste or agitation. To avoid disputes, it is best to be self-restrained. Sages remain silent, they should maintain stillness and not speak. The so-called silence refers to purity and emptiness, tranquility and serenity, without differences in shape or boundaries. Sages remain silent in order to guard their body, speech, and mind, observing their own hearts. For those who like to argue, do not dwell with them. The body should remain still, the mind should not change, without hope or any thoughts. This is the practice of a great being. To avoid being deluded by beauty, one should rectify one's mind. By rectifying one's mind, one can reach the eternal stillness of non-action. If one cannot maintain stillness to cultivate oneself, one cannot call oneself a practitioner, nor can one be unkind. Without high or low, one can be said to be in accordance with the Dharma. What one does does not lose its essence, nor is there any loss. Understanding that all things are fundamentally without inherent existence, there is no concept of gain or loss. Viewing the past, present, and future equally, there is no difference. Eye, form, and consciousness; ear, sound, and consciousness; nose, smell, and consciousness; tongue, taste, and consciousness; body, touch, and consciousness; mind, object, and consciousness, all have no master, no dwelling place, and no concept of 'self'. Observing the workings of all phenomena, there is no 'self'. 'Self' is changing, coming from the fundamental purity. If one can observe carefully in this way, one will understand that there is no 'self'. The absence of 'self' is called wisdom. Understanding that all existence is like non-existence, all is empty and still, pure from beginning to end. The mind is always inseparable from the fundamental nature of all phenomena, contemplating how to stay away from the nine abodes of sentient beings. The reason for this is that sentient beings are drowning in the cycle of rebirth, running around repeatedly, unable to avoid the nine categories of sentient beings, with different bodies. English version: Bodhisattvas dwell with all beings, reaching everywhere, yet they do not wish to be born in the Formless Heavens or the Abhasvara Heaven (both are form realm heavens), nor do they enter the cessation of perception and feeling (a state of meditative absorption) permanently. They fully understand the fundamental nature of reality and contemplate it, holding it in their minds. Although they understand that all things are fundamentally without inherent existence, they do not rush to attain Nirvana. The reason for this is that the defilements of sentient beings have not yet been removed. Bodhisattvas know that sentient beings' attachment to 'self' is illusory, therefore they practice great compassion, not abandoning their sorrow, universally entering into all the sufferings of birth and death, staying far away from greed and expectations for worldly glory and wealth. They teach those who have broken precepts without considering them evil, using skillful means to teach without fixed methods. They guide beings according to their desires, leading them to contemplate the impurity of the body and practice the contemplation of impurity. Then, Bodhisattvas will attain final liberation, and even when they manifest Nirvana, it is not a permanent extinction. Having cultivated the Bodhisattva path, the beings they liberate are infinite and inexhaustible, enabling each to attain their proper place, without resentment in their hearts, not losing their dignified conduct and proper etiquette, moving with peace and tranquility, without haste or agitation. To avoid disputes, it is best to be self-restrained. Sages remain silent, they should maintain stillness and not speak. The so-called silence refers to purity and emptiness, tranquility and serenity, without differences in shape or boundaries. Sages remain silent in order to guard their body, speech, and mind, observing their own hearts. For those who like to argue, do not dwell with them. The body should remain still, the mind should not change, without hope or any thoughts. This is the practice of a great being. To avoid being deluded by beauty, one should rectify one's mind. By rectifying one's mind, one can reach the eternal stillness of non-action. If one cannot maintain stillness to cultivate oneself, one cannot call oneself a practitioner, nor can one be unkind. Without high or low, one can be said to be in accordance with the Dharma. What one does does not lose its essence, nor is there any loss. Understanding that all things are fundamentally without inherent existence, there is no concept of gain or loss. Viewing the past, present, and future equally, there is no difference. Eye, form, and consciousness; ear, sound, and consciousness; nose, smell, and consciousness; tongue, taste, and consciousness; body, touch, and consciousness; mind, object, and consciousness, all have no master, no dwelling place, and no concept of 'self'. Observing the workings of all phenomena, there is no 'self'. 'Self' is changing, coming from the fundamental purity. If one can observe carefully in this way, one will understand that there is no 'self'. The absence of 'self' is called wisdom. Understanding that all existence is like non-existence, all is empty and still, pure from beginning to end. The mind is always inseparable from the fundamental nature of all phenomena, contemplating how to stay away from the nine abodes of sentient beings. The reason for this is that sentient beings are drowning in the cycle of rebirth, running around repeatedly, unable to avoid the nine categories of sentient beings, with different bodies.
想異諸天及人。
「複次，最勝！或有眾生身非一種成就一想，謂梵身天，最初出現降形世間，貪著甘味漸失天威；復有眾生一身不異有若干想，謂光音天，功德儀容威神殊特；或有眾生一身一想，謂遍凈天，進趣宜則唯行極妙；復有眾生意至無量虛空之念，心不著有亦不趣滅，是則名曰空入天也；復有眾生，意系識想遺去形體，不復役思有希望求，斯則名曰識入天也；復有眾生無所貪求，消除是非內心充足，于諸味著無所興想，是亦名曰不用入天；復有眾生建立弘誓求于無為，觀無色界而無形質，謂為泥洹無為無作亦無造者，精其志願會得生彼，壽八萬四千，劫數之期竟彼壽已，神當遷轉趣於五道，應所生處中陰便往，迎其魂神將詣胎室，然後乃知非真滅度，癡心隆盛便興恚怒，心念口發種罪深殃，背聖言教虛辭不真，誑惑世人權詐不實，乃從久遠經歷苦行停至泥洹必然無疑，我今云何更涉生死？吾今乃信知無泥洹，亦無神通得道之人，思念之頃神趣惡道，斯由誹謗賢聖之人。
「如是，最勝！修成菩薩欲成無上正真之道等正覺者，常當思惟心念去離九眾生居，一切眾生我人壽命無所希望，所作因緣皆悉避之，亦莫思惟俗間之念，消除一切眾念之想。修成菩薩，復於十五殊特之心，向法次法進成其道，
【現代漢語翻譯】 現代漢語譯本 想要與諸天和人不同。
『再者，最勝！有些眾生身體並非單一，卻成就一種想法，例如梵身天（Brahma-kaya Devas），他們最初出現並降生於世間，貪戀甘美的味道而逐漸失去天上的威嚴；又有些眾生身體並非單一，卻有若干種想法，例如光音天（Abhasvara Devas），他們的功德、儀容和威神都非常殊勝；又有些眾生身體單一，想法也單一，例如遍凈天（Subhakrtsna Devas），他們精進向上，行為極其美妙；又有些眾生，意念達到無量虛空的境界，心中不執著于有，也不趨向于滅，這被稱為空入天；又有些眾生，意念專注于識想，遺忘形體，不再思慮，也沒有任何希望和追求，這被稱為識入天；又有些眾生，沒有任何貪求，消除是非，內心充足，對於各種味道的執著沒有任何想法，這也稱為不用入天；又有些眾生，建立宏大的誓願，追求無為的境界，觀察無為而沒有形質，認為這就是涅槃（Nirvana），無為無作，也沒有造作者，精進他們的志願，最終會生到那裡，壽命長達八萬四千劫。當他們的壽命終結后，神識會遷轉，前往五道（Gati），根據他們應該投生的地方，中陰身（Antarabhava）會前往迎接他們的魂神，將他們帶到胎室，然後他們才知道並非真正的滅度。癡心大盛，便會生起嗔怒，心中所想，口中所說，都種下深重的罪業，背離聖人的教誨，說虛妄不實的話，欺騙迷惑世人，權詐不實。他們認為自己從久遠以來經歷苦行，停留在涅槃是必然無疑的，現在怎麼又會再次經歷生死？他們現在才相信沒有涅槃，也沒有神通得道之人。在他們這樣思念的時候，神識便會墮入惡道，這是由於誹謗賢聖之人所導致的。
『像這樣，最勝！修成菩薩想要成就無上正真之道等正覺（Anuttara-samyak-sambodhi）的人，應當經常思惟，心中遠離九種眾生居住的地方，對於一切眾生、我、人、壽命都沒有任何希望，所作的因緣都應當避開，也不要思惟世俗間的念頭，消除一切雜念。修成菩薩，還要在十五種殊勝的心境中，按照佛法次第，精進修行，成就佛道。
【English Translation】 English version Desiring to be different from the various heavens and humans.
'Furthermore, Most Excellent One! There are beings whose bodies are not singular, yet they achieve a single thought, such as the Brahma-kaya Devas (梵身天), who initially appear and descend into the world, becoming attached to sweet tastes and gradually losing their heavenly majesty. There are also beings whose bodies are not singular, yet they have several thoughts, such as the Abhasvara Devas (光音天), whose merits, appearances, and divine powers are extraordinary. There are also beings whose bodies are singular, and their thoughts are also singular, such as the Subhakrtsna Devas (遍凈天), who advance diligently, and whose actions are extremely wonderful. There are also beings whose minds reach the realm of limitless space, their hearts not clinging to existence nor tending towards annihilation; this is called entering the heavens through emptiness. There are also beings whose minds are focused on consciousness, abandoning their physical forms, no longer thinking, and having no hopes or desires; this is called entering the heavens through consciousness. There are also beings who have no desires, eliminating right and wrong, their hearts content, and having no thoughts of attachment to various tastes; this is also called entering the heavens through non-use. There are also beings who establish great vows, seeking the unconditioned state, observing the unconditioned as formless, considering it to be Nirvana (泥洹), unconditioned, uncreated, and without a creator. By diligently pursuing their vows, they will eventually be born there, with a lifespan of eighty-four thousand kalpas. When their lifespan ends, their consciousness will transmigrate, going to the five paths (Gati). According to where they are to be born, the intermediate state (Antarabhava) will go to meet their soul and bring them to the womb. Then they will realize that it was not true liberation. Their foolish minds will become greatly agitated, and they will become angry. What they think in their minds and say with their mouths will create deep karmic offenses. They will turn away from the teachings of the sages, speak false and untrue words, deceive and confuse the world, and be deceitful and dishonest. They will think that they have been practicing austerities for a long time and that staying in Nirvana is inevitable. How could they be experiencing birth and death again? They will now believe that there is no Nirvana and that there are no enlightened beings with supernatural powers. While they are thinking this, their consciousness will fall into evil paths. This is caused by slandering the virtuous and the sages.
'Thus, Most Excellent One! Those who cultivate to become Bodhisattvas, desiring to achieve the unsurpassed, true, and complete enlightenment (Anuttara-samyak-sambodhi), should constantly contemplate and keep their minds away from the nine abodes of beings. They should have no hope for all beings, self, others, or life spans. They should avoid all causes and conditions, and they should not think about worldly thoughts, eliminating all distracting thoughts. Bodhisattvas who cultivate should also, with fifteen special states of mind, progress in their practice according to the Dharma, and achieve the path of Buddhahood.'
從第一法入苦法忍，增于善根同無漏行。從於五住至得如來，悉具善根思惟欲愛，五住菩薩斷除欲愛，滅不善根住于欲界，執忍苦慧思惟苦本，無形界中無色之身，不得思惟苦之無本，是故菩薩不于無形除欲界法，增不善根有九十事，無漏慧藥亦有九十，以十要法，對不善根及欲界淫微細之垢，餘八十法，斷除八十不善根本，雖非斯盡轉轉使微。盡道聖諦亦有無漏合法，亦有有漏合法，修成菩薩於五住中唯斷有漏合法，不斷無漏合法。于有為性亦有合法，于無為性亦有合法，爾時菩薩唯斷有為，未除無為相應合法。
「如是，最勝！修成菩薩復當修行五分法性，思惟分別了知無二，戒身護命清凈無貪，瑕穢已除眾定已成，是謂，最勝！名曰定身。分別諸觀無若干想，亦復不起想著之念，解了無一故曰慧身。三世解脫無所玷汙，亦不恐畏懷退轉心，是謂名曰解脫之身。已能成辦第九解脫，故曰解脫知見之身。有為緣者是解脫身，無為緣者解脫見慧身；有漏無漏亦復如是。是謂，最勝！修成菩薩便能習學色緣盡法，未能斷除非色緣盡。云何菩薩色緣盡法、非色緣盡？色緣盡者，若眼見色便生眼識，分別是非善惡之法，興意染著終已不離；修成菩薩便當執智御使不生，除去穢惡不凈之行。非色緣盡非智所及，不生眼識
【現代漢語翻譯】 現代漢語譯本 從初入苦法忍（Kṣānti，忍受苦諦的智慧）開始，增長的善根與無漏行（anāsrava-mārga，無煩惱的修行）相同。從五住地（pañca-sthāna，菩薩修行的五個階段）到證得如來（Tathāgata，佛的稱號），都具備善根，並思惟欲愛（kāma-rāga，對慾望的執著）。五住菩薩斷除欲愛，滅除不善根，安住于欲界（kāma-dhātu，眾生有慾望的界域），執持忍受苦的智慧，思惟苦的根源。在無色界（arūpa-dhātu，沒有物質的界域）中，沒有色身，無法思惟苦的無根源。因此，菩薩不在無色界中去除欲界之法，增長不善根有九十種。無漏智慧之藥也有九十種，以十種要法，對治不善根和欲界淫慾的微細污垢。其餘八十種法，斷除八十種不善的根本，雖然不能完全斷盡，但會逐漸使其微弱。盡道聖諦（duḥkha-nirodha-satya，滅苦之道）也有無漏的合法，也有有漏的合法。修成菩薩在五住地中只斷除有漏的合法，不斷除無漏的合法。在有為性（saṃskṛta-dharma，因緣和合的法）中也有合法，在無為性（asaṃskṛta-dharma，非因緣和合的法）中也有合法。此時，菩薩只斷除有為，尚未去除與無為相應的合法。 『如是，最勝（Agrya，佛的尊稱）！修成菩薩還應當修行五分法性（pañca-dharma-svabhāva，五種法性），思惟分別了知無二（advaya，不二），戒身（śīla-kāya，持戒的身體）護命清凈無貪，瑕疵污穢已經去除，各種禪定已經成就，這稱為，最勝！名為定身（samādhi-kāya，禪定的身體）。分別各種觀想，沒有若干種想法，也不生起執著于想法的念頭，瞭解沒有一個實體，所以稱為慧身（prajñā-kāya，智慧的身體）。三世（過去、現在、未來）解脫，沒有被沾染，也不恐懼懷有退轉之心，這稱為解脫之身（vimukti-kāya，解脫的身體）。已經能夠成就第九解脫，所以稱為解脫知見之身（vimukti-jñāna-darśana-kāya，解脫知見的身體）。有為緣的是解脫身，無為緣的是解脫見慧身；有漏（sāsrava，有煩惱）無漏（anāsrava，無煩惱）也是如此。這稱為，最勝！修成菩薩便能學習色緣盡法（rūpa-nirodha-dharma，色法滅盡的法），未能斷除非色緣盡（arūpa-nirodha，非色法滅盡）。什麼是菩薩的色緣盡法、非色緣盡？色緣儘是指，如果眼睛看到色法，便會產生眼識，分別是非善惡之法，生起意念染著，最終不能離開；修成菩薩應當執持智慧駕馭，不生起眼識，去除污穢不凈的行為。非色緣盡不是智慧所能及的，不生起眼識。
【English Translation】 English version From the first entry into the Kṣānti (patience, wisdom of enduring the truth of suffering) of the Dharma of Suffering, the increase in wholesome roots is the same as the anāsrava-mārga (path of non-outflow, practice without afflictions). From the five sthānas (stages of a Bodhisattva's practice) to attaining the Tathāgata (title of the Buddha), all possess wholesome roots and contemplate kāma-rāga (desire for sensual pleasures). Bodhisattvas in the five sthānas eradicate kāma-rāga, extinguish unwholesome roots, and abide in the kāma-dhātu (realm of desire, realm where beings have desires), holding the wisdom of enduring suffering, contemplating the origin of suffering. In the arūpa-dhātu (formless realm, realm without material form), there is no physical body, and one cannot contemplate the non-origin of suffering. Therefore, Bodhisattvas do not remove the dharmas of the kāma-dhātu in the arūpa-dhātu, and the increase of unwholesome roots is ninety-fold. The medicine of anāsrava wisdom is also ninety-fold, using ten essential dharmas to counteract the subtle defilements of unwholesome roots and sensual desire in the kāma-dhātu. The remaining eighty dharmas eradicate the eighty unwholesome roots, although they cannot be completely eradicated, they will gradually become weaker. The duḥkha-nirodha-satya (truth of the cessation of suffering) also has anāsrava lawful dharmas and sāsrava lawful dharmas. A Bodhisattva who has cultivated to completion only eradicates sāsrava lawful dharmas in the five sthānas, and does not eradicate anāsrava lawful dharmas. In saṃskṛta-dharma (conditioned dharmas, dharmas that arise from causes and conditions), there are also lawful dharmas, and in asaṃskṛta-dharma (unconditioned dharmas, dharmas that do not arise from causes and conditions), there are also lawful dharmas. At this time, the Bodhisattva only eradicates the conditioned, and has not yet removed the lawful dharmas corresponding to the unconditioned. 'Thus, Agrya (the most excellent one, an epithet for the Buddha)! A Bodhisattva who has cultivated to completion should also practice the five dharma-svabhāvas (five natures of dharma), contemplating and distinguishing the understanding of advaya (non-duality), the śīla-kāya (body of precepts) protects life, is pure and without greed, blemishes and defilements have been removed, various samādhis (meditative absorptions) have been accomplished, this is called, Agrya! It is called the samādhi-kāya (body of samadhi). Distinguishing various contemplations, there are no various thoughts, and the thought of attachment to thoughts does not arise, understanding that there is no one entity, therefore it is called the prajñā-kāya (body of wisdom). Liberation from the three times (past, present, future), without being tainted, and without fear of having a regressive mind, this is called the vimukti-kāya (body of liberation). Having already been able to accomplish the ninth liberation, therefore it is called the vimukti-jñāna-darśana-kāya (body of liberation knowledge and vision). The conditioned cause is the body of liberation, the unconditioned cause is the body of liberation knowledge and wisdom; the sāsrava (with outflows, with afflictions) and anāsrava (without outflows, without afflictions) are also like this. This is called, Agrya! A Bodhisattva who has cultivated to completion is then able to learn the rūpa-nirodha-dharma (dharma of the cessation of form), and has not been able to eradicate the arūpa-nirodha (cessation of non-form). What is the Bodhisattva's rūpa-nirodha-dharma and arūpa-nirodha? The rūpa-nirodha refers to, if the eye sees a form, then eye consciousness arises, distinguishing between right and wrong, good and evil dharmas, giving rise to intentional attachment, and ultimately not being able to leave; a Bodhisattva who has cultivated to completion should hold wisdom to control, not allowing eye consciousness to arise, removing defiled and impure actions. The arūpa-nirodha is not within the reach of wisdom, and eye consciousness does not arise.
分別是非善惡之行。所以然者，非彼境界之所攝持。今當引喻用自覺寤，大智之人以譬得解。猶如有人疲極睡眠，神識安靜形不動搖，無觸擾者，目不見色識不流馳，不興想念，眼既記憶體外色游逸，當時澹然，目不加功、識不散落，應現之色忽然便過，亦不停住有所滯礙。所以者何？用無所有性自空故。如是，最勝！修成菩薩常當思惟分別妙觀，斷除非色緣盡之法，亦不與俱復不施設。當學了知非色緣盡，非有非無亦無成敗；復當修行賢聖八正除於八邪，成就三昧百千定意，五邪心法三邪非心見，念定方便斯在諸地。初禪以還便有邪志，邪見顛倒不在六識，四邪盡在六識身中，共相連綴，不相去離。所以邪見不通識者，五識雖決無方便力，意識慧了有方便力。中禪以上亦無邪志，但有邪見與三十六法共相受。入初禪以還唯有邪志，與十八法而相受入。五識陰中，雖有邪志自不相知，中間禪內雖有邪見自不相應。發意菩薩至於四住，行於苦智忍辱之慧，消滅邪見遠離邪志；修成菩薩進向六住行玄通智，斷三界緣乃應真際。先當精勤斷于奔逸殃禍之病，愚癡猶豫興造五邪，遍佈三界無空缺處，十八結本生八百法，有苦無習亦與相應，有習無苦亦與相應，癡愛同空而共相生，于苦門中無明結除，習諦無明而不消盡，還生於苦
【現代漢語翻譯】 現代漢語譯本：這些行為既非善也非惡。之所以如此，是因為它們不受任何境界的束縛。現在我將用比喻來使你自覺醒悟，有大智慧的人可以通過比喻來理解。就像有人疲憊至極而入睡，神識安靜，身體不動搖，沒有外物干擾，眼睛看不到顏色，意識也不流散，不產生任何念頭。眼睛雖然內在有外色的遊移，但當時是淡然的，眼睛不加功用，意識也不散亂，所顯現的顏色忽然就過去了，也不會停留或有任何阻礙。這是為什麼呢？因為它們本身是空無所有的。最殊勝者啊！修成菩薩應當經常思維分別這種微妙的觀察，斷除那些非色緣盡的法，既不與它們同在，也不對它們進行設定。應當學習了知非色緣盡，既非有也非無，也沒有成敗；還應當修行賢聖的八正道，去除八邪道，成就三昧百千種禪定，五種邪心法和三種邪非心見，這些念定方便都存在於各個修行階段。初禪以下便有邪志，邪見顛倒不在六識中，四種邪見都存在於六識身中，相互連線，不相分離。邪見不能通過意識的原因是，五識雖然決斷但沒有方便之力，而意識的智慧則有方便之力。中禪以上也沒有邪志，但有邪見與三十六種法共同承受。進入初禪以下只有邪志，與十八種法相互承受。五識陰中，雖然有邪志但自己不知道，中間禪中雖然有邪見但自己不相應。發心的菩薩到達四住位，修行苦智和忍辱的智慧，消滅邪見，遠離邪志；修成菩薩進入六住位，修行玄通智，斷除三界之緣，才能達到真際。首先應當精勤斷除奔逸的殃禍之病，愚癡猶豫會產生五種邪見，遍佈三界無處不在，十八種結縛產生八百種法，有苦無習也與之相應，有習無苦也與之相應，癡愛如同虛空而共同產生，在苦的門中，無明結可以消除，但在習諦中，無明卻不能完全消除，還會再次產生苦。 English version: These actions are neither good nor evil. The reason for this is that they are not held by any realm. Now, I will use a metaphor to awaken you to self-awareness; a person of great wisdom can understand through a metaphor. It is like someone who is extremely tired and falls asleep, their consciousness is quiet, their body does not move, there are no external disturbances, their eyes do not see colors, and their consciousness does not flow away, nor do they generate any thoughts. Although the eyes have the movement of external colors within, at that time, they are indifferent; the eyes do not exert effort, and the consciousness is not scattered. The colors that appear suddenly pass by, without stopping or any hindrance. Why is this? Because they are inherently empty and without substance. O most excellent one! A Bodhisattva who has achieved cultivation should constantly contemplate and discern this subtle observation, cutting off those dharmas that are not the end of color-conditions, neither being with them nor setting them up. One should learn to understand that the end of non-color conditions is neither existence nor non-existence, nor is there success or failure; one should also practice the Noble Eightfold Path, removing the eight wrong paths, achieving Samadhi of a hundred thousand concentrations, the five wrong mental dharmas and the three wrong non-mental views. These means of mindfulness and concentration exist in various stages of practice. Below the first Dhyana, there are wrong aspirations; wrong views and inversions are not in the six consciousnesses. The four wrong views are all within the six consciousnesses, connected to each other, not separated. The reason why wrong views cannot penetrate consciousness is that although the five consciousnesses are decisive, they do not have the power of skillful means, while the wisdom of consciousness has the power of skillful means. Above the middle Dhyana, there are no wrong aspirations, but there are wrong views that are jointly endured with thirty-six dharmas. Entering below the first Dhyana, there are only wrong aspirations, which are mutually endured with eighteen dharmas. In the five consciousness aggregates, although there are wrong aspirations, one is not aware of them; in the middle Dhyana, although there are wrong views, one is not in accordance with them. A Bodhisattva who has generated the aspiration, upon reaching the fourth stage, practices the wisdom of suffering and the wisdom of patience, eliminating wrong views and distancing themselves from wrong aspirations; a Bodhisattva who has achieved cultivation, upon entering the sixth stage, practices the profound wisdom, cutting off the conditions of the three realms, and then can reach the true reality. First, one should diligently cut off the disease of the calamity of running away; ignorance and hesitation will generate five wrong views, which are pervasive throughout the three realms without any gaps. The eighteen fetters generate eight hundred dharmas; suffering without cause is also in accordance with them, and cause without suffering is also in accordance with them. Ignorance and craving are like emptiness and arise together. In the gate of suffering, the fetter of ignorance can be eliminated, but in the truth of cause, ignorance cannot be completely eliminated and will arise again in suffering.
【English Translation】 These actions are neither good nor evil. The reason for this is that they are not held by any realm. Now, I will use a metaphor to awaken you to self-awareness; a person of great wisdom can understand through a metaphor. It is like someone who is extremely tired and falls asleep, their consciousness is quiet, their body does not move, there are no external disturbances, their eyes do not see colors, and their consciousness does not flow away, nor do they generate any thoughts. Although the eyes have the movement of external colors within, at that time, they are indifferent; the eyes do not exert effort, and the consciousness is not scattered. The colors that appear suddenly pass by, without stopping or any hindrance. Why is this? Because they are inherently empty and without substance. O most excellent one! A Bodhisattva who has achieved cultivation should constantly contemplate and discern this subtle observation, cutting off those dharmas that are not the end of color-conditions, neither being with them nor setting them up. One should learn to understand that the end of non-color conditions is neither existence nor non-existence, nor is there success or failure; one should also practice the Noble Eightfold Path, removing the eight wrong paths, achieving Samadhi of a hundred thousand concentrations, the five wrong mental dharmas and the three wrong non-mental views. These means of mindfulness and concentration exist in various stages of practice. Below the first Dhyana, there are wrong aspirations; wrong views and inversions are not in the six consciousnesses. The four wrong views are all within the six consciousnesses, connected to each other, not separated. The reason why wrong views cannot penetrate consciousness is that although the five consciousnesses are decisive, they do not have the power of skillful means, while the wisdom of consciousness has the power of skillful means. Above the middle Dhyana, there are no wrong aspirations, but there are wrong views that are jointly endured with thirty-six dharmas. Entering below the first Dhyana, there are only wrong aspirations, which are mutually endured with eighteen dharmas. In the five consciousness aggregates, although there are wrong aspirations, one is not aware of them; in the middle Dhyana, although there are wrong views, one is not in accordance with them. A Bodhisattva who has generated the aspiration, upon reaching the fourth stage, practices the wisdom of suffering and the wisdom of patience, eliminating wrong views and distancing themselves from wrong aspirations; a Bodhisattva who has achieved cultivation, upon entering the sixth stage, practices the profound wisdom, cutting off the conditions of the three realms, and then can reach the true reality. First, one should diligently cut off the disease of the calamity of running away; ignorance and hesitation will generate five wrong views, which are pervasive throughout the three realms without any gaps. The eighteen fetters generate eight hundred dharmas; suffering without cause is also in accordance with them, and cause without suffering is also in accordance with them. Ignorance and craving are like emptiness and arise together. In the gate of suffering, the fetter of ignorance can be eliminated, but in the truth of cause, ignorance cannot be completely eliminated and will arise again in suffering.
愛亦不除，坐佛樹下決眾疑心，正住佛道不懷異意，得成正覺無上道時，與無央數不可稱計眾生之類普使濟度，解知緣著諸起滅法，斯亦空寂而不可見。五住菩薩得非色緣盡空性法時，諸塵垢病亦皆消滅，常以五法制御愛著，通六識病普在三界，拔其根本使不增長，瞋恚五藥具六識身，不及上流獨在斯界。慢有五法一意識身，而在三處根深難動。邪見四藥一意識身，亦在三處往來不息。愿疑四行及意識身，覆在三處慳嫉思惟，不在三處睡眠覺寤。當念遠離不與雜錯，去眾煩惱不為癡冥，求脫恐懼不與同處，常念建立一切智心，隨諦黠慧如審無礙，如無有吾則無有我，除去我見故曰苦慧。習諸所有皆無所有，悉無本末亦無住處，不染愛著故曰習慧。解知習著為磨滅法，學正真要知無本際，悉為消滅故曰盡慧。達照眾心朗如雲消，玄通明徹無有塵垢，是謂，最勝！菩薩道慧。便能觀察為曉五陰，知四大本解六衰病，分別四諦暢十二緣，廣演三世分別一切諸使所興，曉了五陰諸所生滅，不見諸法有來往者有塵垢者，亦復不見有生老死。所以然者，由其本性不可得故。因緣以滅離諸著斷，諸法垢盡無有掛礙，言教已定亦不動搖，猶如幻化夢中所見，芭蕉野馬呼聲之響，鏡中之像水中泡沫，觀於色相我人壽命，解色如是諦無所生
，觀了此法而悉清凈，空無所有曉是五陰，我人壽命實如幻化，識亦無形而不可見，不見動轉有其處所。復當曉了非常苦空非身之業，其知是者乃達五陰，諸法慧義亦無起滅邊際，所生地水火風不見增減。觀於法界亦無剛柔，究尋水性則無有水有所潤漬，思惟火界復不見熱，了風境界不見施張有動搖者。分別四大不見有起生滅增減，便能曉知言數之慧，廣慧深慧無比之慧，謂眼見色便生識想，以法界觀亦無眼視悉知虛寂，復於法界觀耳聽聲，亦復不見聲所從來，恍惚自生而復自滅，鼻香舌味細滑意法，不著不斷無有興衰。悉具足觀眾生性行，志操不起皆悉平等，不可別離無若干想，空無有異亦不可量。泥洹法身等如虛空，法界真際斯同虛空。
「如是，最勝！修成大士復觀眼空而無吾我，非不有我，我及無我是亦悉空。解我空者，在諸衰入不見端緒，諦計六衰不著不斷，是謂菩薩於六衰法而無起滅。眼色為衰眾亂之首，設能視而不轉者，則六衰凈而無瑕穢，成大果證無復憂畏；于衰不凈則損道性。菩薩弘誓，行大慈悲普覆一切，為其受苦不以為痛，無有近遠險恐之難，要度眾生而不樂道，勸行施德修善功德，是曰修成菩薩思惟觀法。五陰六衰悉無處所，亦無形兆進止所趣，復以苦習盡道分別五陰，生者滅者有增
【現代漢語翻譯】 現代漢語譯本：觀察此法便能完全清凈，明白五蘊皆空無所有，我、人、壽命都如幻化，識也無形而不可見，不見其動轉有固定的處所。還應當明白無常、苦、空，並非身體的造作，知道這些才能通達五蘊，諸法的智慧之義也沒有生滅的邊際，所生的地、水、火、風不見增減。觀察法界也沒有剛柔之分，探究水的本性則沒有水可以潤澤，思考火的境界也不見熱，瞭解風的境界不見施展有動搖者。分別四大不見有生起、滅亡、增減，便能明白言語數量的智慧，廣大的智慧、深遠的智慧、無比的智慧，即眼睛看到顏色便產生識別和想法，用法界的觀點來看，也沒有眼睛的觀看，完全知道是虛無寂靜的。又在法界中觀察耳朵聽聲音，也不見聲音從哪裡來，恍惚之間自己產生又自己滅亡，鼻子聞香、舌頭嘗味、細滑的觸感、意念所想，不執著、不斷絕，沒有興盛和衰敗。完全具足觀察眾生的本性和行為，意志操守不起，都平等無差別，不可分離，沒有若干種想法，空無差別，也不可衡量。涅槃（Nirvana）的法身等同虛空，法界的真實邊界也與虛空相同。 『如此，最勝（the most excellent one）！修成的大士又觀察眼睛是空的，沒有我，並非沒有我，我以及無我都是空的。理解我空的人，在各種衰敗中不見端倪，仔細考慮六衰不執著不斷絕，這就是菩薩對於六衰法沒有生滅。眼睛和顏色是衰敗的開端，如果能夠看到而不被轉動，那麼六衰就清凈而沒有瑕疵，成就大果，不再有憂愁和畏懼；對於衰敗不清凈就會損害道性。菩薩發大誓願，行大慈悲普遍覆蓋一切，為他們承受痛苦而不覺得痛，沒有遠近、危險和恐懼的困難，一定要度化眾生而不貪戀道，勸導行佈施的德行，修習善的功德，這就是修成菩薩的思維觀察方法。五蘊和六衰都沒有固定的處所，也沒有形狀、徵兆、前進、停止的去向，又用苦習盡道來分別五蘊，生者滅者有增
【English Translation】 English version: Observing this Dharma, one becomes completely pure, understanding that the five skandhas (five aggregates of clinging) are empty and without substance. The self, person, and lifespan are like illusions. Consciousness is also formless and invisible, and its movement has no fixed location. One should also understand impermanence, suffering, and emptiness, which are not the actions of the body. Knowing these things, one can comprehend the five skandhas. The meaning of wisdom in all dharmas has no beginning or end of arising and ceasing. The elements of earth, water, fire, and wind do not increase or decrease. Observing the Dharma realm, there is no hardness or softness. Investigating the nature of water, there is no water that can moisten. Contemplating the realm of fire, there is no heat. Understanding the realm of wind, there is no extension or movement. Distinguishing the four great elements, there is no arising, ceasing, increasing, or decreasing. One can then understand the wisdom of numerical expressions, vast wisdom, profound wisdom, and incomparable wisdom. That is, when the eye sees a color, recognition and thought arise. From the perspective of the Dharma realm, there is no seeing with the eye, and one fully knows it is empty and still. Furthermore, observing the ear hearing sounds in the Dharma realm, one does not see where the sound comes from. It arises and ceases by itself in a fleeting moment. The nose smelling fragrances, the tongue tasting flavors, the subtle touch, and the thoughts of the mind are not attached, not cut off, and have no rise or fall. One fully observes the nature and actions of sentient beings. The will and conduct do not arise, and all are equal without difference, inseparable, without various thoughts. Emptiness is without difference and immeasurable. The Dharma body of Nirvana (Nirvana) is like space, and the true boundary of the Dharma realm is the same as space. 『Thus, O most excellent one! A Bodhisattva who has completed their practice further observes that the eye is empty and without self. It is not that there is no self, but both self and no-self are empty. One who understands the emptiness of self does not see any beginning or end in the various decays. Carefully considering the six decays, one does not cling to them or cut them off. This is how a Bodhisattva has no arising or ceasing in the six decays. The eye and color are the beginning of decay and confusion. If one can see without being moved, then the six decays are pure and without blemish, achieving great results and no longer having worry or fear. Being impure in decay harms the nature of the path. Bodhisattvas make great vows, practice great compassion, and universally cover all beings. They endure suffering without feeling pain, and there are no difficulties of distance, danger, or fear. They must liberate sentient beings without being attached to the path, encouraging the practice of giving and cultivating virtuous merits. This is how a Bodhisattva who has completed their practice contemplates the Dharma. The five skandhas and six decays have no fixed location, no form, no sign, no direction of going or stopping. Furthermore, using the practice of ending suffering, one distinguishes the five skandhas. Those that arise and those that cease have increase
有減而悉無形，生苦老苦病苦死苦，憂悲惱苦怨憎會苦，恩愛離苦所欲不得亦復是苦，取要言之五盛陰苦。是謂，最勝！名曰知苦。尋察根原由苦枝儻所生為習，貪著愛慾，玩之寶之莫知為幻，知而遠之故曰知習；諸垢永除更不造新，愿欲畢故使不復生，色現尋滅不令停滯，了習常寂是謂知盡；解八正道亦無體性，親疏近遠住止之處，變化無窮而不可極，蕩除塵穢照曜愚冥，無形無聲存亡之體，為諸迷惑導引之首，入無為路故曰知道。菩薩分別四諦亦不取證，欲護一切在生死者。真諦之相無相無形而不可見，審解如本則應法性，世俗言教假號有名，其實字型不生不滅，無所染著得聖諦心。不念有無審解本者，一切諸色普悉平等，亦無高下生若干心，是則名曰分別聖諦。菩薩聖諦其實有一而無有二，無著至真無所希望，亦不想求色亦不想求無色，于想無想平等無二，是則名曰真諦之相。已獲審諦如實諦相者，便能曉了五陰之相，五陰所生苦毒之相，是煩惱相。菩薩復當思惟滅于百千之苦，皆歸空無磨滅之法，不起念故名曰苦諦；演暢五陰所出生處，除去愛著是曰習諦；若心流馳多諸想求，分別其意亦不貪慕，不與三世愚心同處，亦不住中而有僥倖，悉去塵勞是為盡諦；欲成無上正真道者，了苦習盡斷邪疑心。如是，最勝
！修成菩薩於五住中當凈其地。」
根門品第六
爾時最勝菩薩復白佛言：「云何上位菩薩於六住地而凈其行？」
佛告最勝：「上位菩薩常當修行六度無極，不慕所有，成本果誓去聲聞心，欲凈國土無緣覺意，所為弘廣不為小心，見乞索者先自除貪，尋赴前人使得飽滿，所有珍奇殊妙之物，念先給人不懷悔意，遠離吾我去計常心，其智無量亦無窮盡，愿欲聽采深妙之法，凈身口意不犯一切戒，常欲擁護諸持戒人。上位菩薩心恒慈仁，不懷傷害加於眾生，身自不殺不教他殺，見有殺者勸使修善。不盜人物如毫釐許，設有犯者教令改悔。又常專心不犯淫泆，若見犯者使修凈行。常行至誠初不兩舌離別彼此，有諍訟者和解令散。忠言諫喻普令行善，終不罵詈使人恚怒。見瞋恚者念行忍辱，不為惡口有慚愧心。所言護口不妄言說，於一切人思惟平等。不念憎嫉除其憍慢，不生恚想向于眾生。每自克責愿欲上及，今不行忍后致醜陋。常正其心不輕後學，懷抱悅心在道法者。其心清凈無有塵勞，愛樂深妙無比之法，四無所畏降伏外學，使修凈業能出其上。至心在道遵奉慈仁，若見沙門異學梵志，便能師事務令得所。所以然者，由成佛道成一切智，心常柔軟不行卒暴，若見他非護己不為，初不漏失有非法行，亦
無聲聞緣覺之心，于諸所犯不見所犯，所生之處亦不愚闇，常行精勤不為懈怠，不與邪部而共周接，設見弊惡無返復者，不與從事言談密款，奉戒完具未曾缺漏，近智慧人解深法者，亦不違遠有疲厭意，篤信凈戒所修真正，不為邪部之所染污，慎守其法如所應行，一切眾生歌嘆其德。掌護法律清凈無瑕，所行堅固本心決了，無能說非言有瑕疵。所以然者，斯由行正不懷邪道，其戒完具不復迷惑。所演音響莫不宣聞，諸佛正覺之所扶持，任己娛樂亦無所求，常知止足無所貪慕，其心純熟眾惡已除，身意澹然無所欣樂，常好閑居無心親近，在於亂憒具能分別備悉道法，不從外道有所咨受。謹慎威儀未曾失禮，不以好服而為綺雅，誓如本願德無能逮，不以甘美而亂心意。己有道力制持德業，所修順戒不妄調戲，天人衛護使成究竟，行慈普念眾生之類。又修悲哀忍眾塵勞，遵奉守護使不懈怠，行平等心善惡無二，為一切任荷負重擔，常察觀了不為損耗，不聽心識馳騁眾想，不念其惡不傳人非，護一切意總攝牢固不興其意，隨所思惟念恒佈施，養育一切眾生之類，使行忍辱不起異心，志願精進終不迴轉，禪思寂寞得安隱定，奉遵智慧博攬眾義，所演如海亦無厭足，故修廣聞學戒要法，隨逐善友欲達諸法，常離惡師遠諸邪學，夫邪
【現代漢語翻譯】 現代漢語譯本 沒有聲聞（sravaka，通過聽聞佛法而證悟的修行者）和緣覺（pratyekabuddha，靠自己覺悟的修行者）的心，對於所犯的過錯，不認為那是過錯，所生之處也不會愚昧昏暗。總是精進修行而不懈怠，不與邪惡的派別交往。如果看到行為惡劣且不悔改的人，不與他們交往，不與他們私下交談。持守戒律完整無缺，親近有智慧、能理解深奧佛法的人，也不會因為疲倦而疏遠他們。堅定地相信清凈的戒律，所修行的都是正道，不被邪惡的派別所污染。謹慎地守護佛法，按照應有的方式修行，一切眾生都讚歎他的德行。掌管和守護法律，清凈無瑕，所做的事情堅定，本心已經決定，沒有人能說他的言語有瑕疵。之所以這樣，是因為他行為端正，不懷邪念，戒律完整，不再迷惑。他所宣講的聲音，沒有不被聽到的，受到諸佛正覺的扶持。任由自己享受，也沒有所求，常常知足，沒有貪慕之心。他的心已經純熟，各種惡念已經消除，身心平靜，沒有欣喜和快樂。常常喜歡獨處，沒有親近之心，在喧鬧的環境中，也能分辨清楚各種道法，不從外道那裡接受教誨。謹慎自己的威儀，沒有失禮的時候，不因為喜歡華麗的服飾而追求奢華，發誓要像本願一樣，德行無人能及，不因為甘美的食物而擾亂心意。自己有道力來控制自己的德行，所修行的都是順應戒律的，不妄加調戲，天人和護法神都會保護他，使他最終成就。修行慈悲，普遍關懷一切眾生。又修行悲哀，忍受各種塵勞，遵守和守護佛法，不懈怠。修行平等心，認為善惡沒有差別，為一切眾生承擔重擔。常常觀察和了解，不讓自己的修行有所損耗，不讓心識馳騁各種想法，不念別人的惡，不傳播別人的過失。守護自己的意念，總攝牢固，不讓它生起各種念頭。隨著自己的思考，常常佈施，養育一切眾生，使他們修行忍辱，不起異心。志願精進，永不退轉。禪思寂寞，得到安穩的禪定。奉行智慧，廣泛學習各種道理，所宣講的道理像大海一樣，也沒有厭倦。所以要廣泛學習，學習戒律的要法，跟隨善友，想要通達各種佛法，常常遠離惡師，遠離各種邪說。邪惡的
【English Translation】 English version Without the mind of a sravaka (one who attains enlightenment through hearing the teachings) or a pratyekabuddha (one who attains enlightenment on their own), they do not see their transgressions as transgressions, and the places they are born are not ignorant or dark. They always practice diligently without being lazy, and do not associate with evil sects. If they see those who are wicked and do not repent, they do not associate with them, nor do they have private conversations with them. They uphold the precepts completely without any omissions, and they are close to wise people who understand the profound Dharma, and they do not distance themselves from them due to weariness. They firmly believe in pure precepts, and what they practice is the right path, not being tainted by evil sects. They carefully guard the Dharma, practice according to what is appropriate, and all beings praise their virtues. They manage and protect the law, being pure and flawless, what they do is firm, and their original intention is decided, no one can say that their words have flaws. The reason for this is that their actions are upright, they do not harbor evil thoughts, their precepts are complete, and they are no longer confused. The sound of their teachings is heard by all, supported by all the Buddhas and the Right Enlightenment. They enjoy themselves without seeking anything, they are always content, and they have no greed. Their minds are pure, all evil thoughts have been eliminated, their body and mind are calm, and they have no joy or pleasure. They often like to be alone, without the desire to be close to others, and in noisy environments, they can clearly distinguish all kinds of Dharma, and they do not receive teachings from external paths. They are careful with their demeanor, never losing their manners, and they do not pursue luxury because they like beautiful clothes. They vow to be like their original vows, their virtues are unmatched, and they do not let sweet food disturb their minds. They have the power of the Way to control their virtues, what they practice is in accordance with the precepts, they do not act frivolously, and gods and protectors will protect them, enabling them to ultimately achieve enlightenment. They practice compassion, universally caring for all beings. They also practice sorrow, enduring all kinds of worldly troubles, obeying and guarding the Dharma without being lazy. They practice equanimity, believing that good and evil are not different, and they bear the burden for all beings. They often observe and understand, not allowing their practice to be diminished, not letting their consciousness run wild with various thoughts, not thinking about the evil of others, and not spreading the faults of others. They guard their thoughts, firmly controlling them, not letting them arise. According to their thoughts, they often give, nurturing all beings, enabling them to practice patience without giving rise to different thoughts. They vow to be diligent and never retreat. They meditate in solitude, attaining stable samadhi. They follow wisdom, widely learning various principles, and what they teach is like the ocean, without being tired. Therefore, they must learn widely, learn the essential methods of precepts, follow good friends, wanting to understand all the Dharmas, and always stay away from evil teachers and all kinds of heresies. Evil
學者非真正道，無猗身相貪著文飾，知諸萬物皆歸無常。其戒功德凈如紫金，所施意凈亦無悔恨，心意清凈終無虛飾，所學微妙亦不煩憒。其意鮮明無有垢濁，本行清凈心不焦燃，雖在迷惑不隨淫慾，意不懷亂常若一定，息諸結縛永無起滅，終不誤失靜寂通徹。戒具不缺無所漏失，隨其本要亦不遺舍。諸佛定根而悉分別，用平等心度諸眾生，從一切智入解脫門，游諸三昧悉現在前。不貪身命不有一切亂想之念，不計我人壽命之著，亦不思惟名色痛想行識，不猗身口四大造色，其真諦想實解如本，分別造色一無有二。復當思惟眼色耳聲鼻香舌味身更心法，普皆清凈一相無相而不迷荒。諦觀諸法以過空行，無想無愿亦無形像，度於三界不染不著，無解不解亦無繫縛，復不生念亦不見生。所以然者，一切諸法都無所生，常當慈愍不念殺盜，育養一切欲令生活，亦不妄取他人財寶，好喜恩施，不念邪淫遠離於色，初無欺詐謗讒於人，所說忠信受人善諫心不迷荒，見諸耆年恒念尊敬，所游之方加以仁心，各使得所不令有恨，寬弘包容示以正教，念以平等應于律法，一切之類亦無抂慍。眾行以備無所復進，演說究竟度諸眾生，廣為一切發去覆蓋。上位菩薩法之大主，普演三乘無極之訓，德過須彌慧超江海，道逾虛空無以為譬。最勝
【現代漢語翻譯】 現代漢語譯本：學者並非真正的道，不依附於身體的表象，不貪戀華麗的辭藻，明白一切事物都歸於無常。（修行者的）戒律功德清凈如紫金，所施捨的意念清凈也沒有悔恨，心意清凈最終沒有虛假的裝飾，所學習的微妙之處也不使人煩惱困惑。他們的心意鮮明沒有污垢，本來的行為清凈內心不焦躁，即使身處迷惑之中也不隨順淫慾，心意不混亂常常保持安定，止息各種煩惱的束縛永遠沒有生滅，最終不會迷失，達到寂靜通徹的境界。戒律完備沒有缺失，遵循其根本要義也不遺漏捨棄。諸佛的定力根基都能夠分別，用平等心度化一切眾生，從一切智慧進入解脫之門，遊歷各種三昧都顯現在眼前。不貪戀身體和生命，沒有一切混亂的念頭，不執著於我、人、壽命的觀念，也不思量名、色、痛、想、行、識，不依附於身體、口、四大所造的色法，他們對真諦的理解真實如本，分別色法時明白其本質是空無二致的。還應當思量眼、色、耳、聲、鼻、香、舌、味、身、觸、心、法，普遍都是清凈的，一相無相而不迷失。仔細觀察諸法，超越空行的境界，無想無愿也沒有形像，度過三界不被污染不執著，沒有解脫也沒有不解脫，也沒有束縛，也不生起念頭，也不見有生。之所以這樣，是因為一切諸法都沒有生起，應當常常慈悲憐憫，不念殺生盜竊，養育一切眾生希望他們生活，也不妄取他人的財物，喜歡施捨恩惠，不念邪淫遠離色慾，從不欺騙誹謗他人，所說的話忠誠可信，接受他人的善意勸諫內心不迷亂，見到年長的人常常尊敬，所去的地方加以仁愛之心，使每個人都得到安頓不讓他們有怨恨，寬容包容，向他們展示正道，以平等心對待，符合法律，對一切眾生也不枉加怨恨。各種修行都已完備，沒有什麼可以再進步的，演說究竟的道理來度化一切眾生，廣泛地為一切眾生揭去覆蓋。上位菩薩是佛法的大主，普遍演說三乘無上的教誨，他們的德行超過須彌山，智慧超越江海，道行超越虛空，沒有什麼可以比擬。他們是最殊勝的。 English version: Scholars are not the true path, they do not rely on the appearance of the body, nor are they attached to ornate language, understanding that all things return to impermanence. Their precepts and merits are as pure as purple gold, their intention in giving is pure and without regret, their minds are pure and ultimately without false adornment, and the subtleties they learn do not cause vexation or confusion. Their minds are clear and without defilement, their original conduct is pure and their hearts are not agitated, even when in delusion they do not follow lust, their minds are not disturbed and remain constantly stable, they cease all bonds and never arise or cease, ultimately they do not err, reaching a state of quietude and thorough understanding. Their precepts are complete and without deficiency, following their fundamental principles without omission or abandonment. The meditative roots of all Buddhas can be distinguished, using an equal mind to liberate all beings, entering the gate of liberation from all wisdom, and all samadhis manifest before them. They do not crave body or life, they have no chaotic thoughts, they are not attached to the concepts of self, others, or lifespan, nor do they contemplate name, form, feeling, perception, volition, or consciousness, they do not rely on the body, mouth, or the four great elements that create form, their understanding of the true meaning is real and as it is, when distinguishing form they understand its essence is empty and without duality. They should also contemplate the eye, form, ear, sound, nose, smell, tongue, taste, body, touch, mind, and dharma, all of which are universally pure, one formless form without confusion. They carefully observe all dharmas, transcending the realm of emptiness, without thought, without desire, and without form, crossing the three realms without being tainted or attached, without liberation or non-liberation, and without bondage, they do not give rise to thoughts, nor do they see arising. The reason for this is that all dharmas have no arising, they should always be compassionate and not think of killing or stealing, nurturing all beings and wishing them to live, nor should they wrongfully take the wealth of others, they delight in giving and bestowing kindness, they do not think of sexual misconduct and stay away from lust, they never deceive or slander others, their words are loyal and trustworthy, they accept the good advice of others and their hearts are not confused, when they see the elderly they always respect them, wherever they go they act with kindness, ensuring that everyone is settled and without resentment, they are tolerant and inclusive, showing them the right path, treating them with equality, in accordance with the law, and they do not unjustly resent any beings. All practices are complete, there is nothing more to advance, they expound the ultimate truth to liberate all beings, widely removing the coverings for all. The high-ranking Bodhisattvas are the great masters of the Dharma, universally expounding the supreme teachings of the three vehicles, their virtue surpasses Mount Sumeru, their wisdom surpasses the rivers and seas, their path surpasses the void, there is nothing to compare them to. They are the most supreme.
【English Translation】 Scholars are not the true path, they do not rely on the appearance of the body, nor are they attached to ornate language, understanding that all things return to impermanence. Their precepts and merits are as pure as purple gold, their intention in giving is pure and without regret, their minds are pure and ultimately without false adornment, and the subtleties they learn do not cause vexation or confusion. Their minds are clear and without defilement, their original conduct is pure and their hearts are not agitated, even when in delusion they do not follow lust, their minds are not disturbed and remain constantly stable, they cease all bonds and never arise or cease, ultimately they do not err, reaching a state of quietude and thorough understanding. Their precepts are complete and without deficiency, following their fundamental principles without omission or abandonment. The meditative roots of all Buddhas can be distinguished, using an equal mind to liberate all beings, entering the gate of liberation from all wisdom, and all samadhis manifest before them. They do not crave body or life, they have no chaotic thoughts, they are not attached to the concepts of self, others, or lifespan, nor do they contemplate name, form, feeling, perception, volition, or consciousness, they do not rely on the body, mouth, or the four great elements that create form, their understanding of the true meaning is real and as it is, when distinguishing form they understand its essence is empty and without duality. They should also contemplate the eye, form, ear, sound, nose, smell, tongue, taste, body, touch, mind, and dharma, all of which are universally pure, one formless form without confusion. They carefully observe all dharmas, transcending the realm of emptiness, without thought, without desire, and without form, crossing the three realms without being tainted or attached, without liberation or non-liberation, and without bondage, they do not give rise to thoughts, nor do they see arising. The reason for this is that all dharmas have no arising, they should always be compassionate and not think of killing or stealing, nurturing all beings and wishing them to live, nor should they wrongfully take the wealth of others, they delight in giving and bestowing kindness, they do not think of sexual misconduct and stay away from lust, they never deceive or slander others, their words are loyal and trustworthy, they accept the good advice of others and their hearts are not confused, when they see the elderly they always respect them, wherever they go they act with kindness, ensuring that everyone is settled and without resentment, they are tolerant and inclusive, showing them the right path, treating them with equality, in accordance with the law, and they do not unjustly resent any beings. All practices are complete, there is nothing more to advance, they expound the ultimate truth to liberate all beings, widely removing the coverings for all. The high-ranking Bodhisattvas are the great masters of the Dharma, universally expounding the supreme teachings of the three vehicles, their virtue surpasses Mount Sumeru, their wisdom surpasses the rivers and seas, their path surpasses the void, there is nothing to compare them to. They are the most supreme.
！當知，用一切人愚癡懈怠、放逸迷惑不順法教，復當逕歷涉生死苦，退廢迷荒纏綿陰蓋不免三趣，是故如來愍諸不及，為遵一切諸法之本，悉為一法斷諸習著，二十二病更樂之本，此諸法者，亦無有法亦無非法，亦無言教都無所說。所以然者，其無法者，則無所生亦無所滅，為人說法不見所說。
「如是，最勝！上位菩薩分別思惟更樂所起更樂所滅，菩薩觀彼有對更樂，與六更樂而為根本亦當知之，不為六根本亦當知之，與七更樂共相受入。複次菩薩，思惟觀了廣語更樂，與三更樂而作根本，枝流七更少有其分。複次，最勝！菩薩當復思惟明更樂自相應時，于餘四更共相受入，亦當思惟不興染著。複次菩薩無明更樂與三更樂自相應時，復與十一更樂少有其分，亦當思惟不興染著。複次，最勝！非明非無明更樂自相應時，餘十一更樂少有其分。複次菩薩愛慾更樂自相應時，十一更樂少有其分，假使恚怒更樂自相攝持，十一更樂少有其分。複次樂痛更樂復與十二更樂少有其分，苦痛更樂十一更樂少有其分，無苦無樂痛更樂亦與十三更樂少有其分。複次菩薩眼識更樂自相應時，與八更樂少有其分。耳鼻舌身亦如眼更而無有異，色想更樂與五更樂為體，便與七更共相牽連。若復聲更與三更樂為體，爾時便與十一更樂而
【現代漢語翻譯】 現代漢語譯本：應當知道，一切人因為愚癡、懈怠、放縱、迷惑，不遵循佛法教誨，必定會經歷生死的痛苦，退步、頹廢、迷失方向，被無明所覆蓋，無法避免墮入三惡道。因此，如來憐憫這些無法自拔的人，爲了讓他們遵循一切諸法的根本，用一個法門來斷除他們所有的習氣和執著，以及二十二種病痛的根源。這些法，既不是有法，也不是非法，也沒有言語教導，根本無法用語言表達。之所以這樣，是因為這個法沒有生起，也沒有滅亡，為他人說法時，也看不到所說的內容。 『就像這樣，最勝（指菩薩）！上位菩薩分別思考更樂的生起和更樂的滅亡。菩薩觀察那些有對的更樂，與六種更樂作為根本，也應當知道；不以六種為根本，也應當知道；與七種更樂共同接受。再次，菩薩思考觀察廣語更樂，以三種更樂作為根本，枝流的七種更樂只有少部分。再次，最勝！菩薩應當再次思考明更樂與自身相應時，與其餘四種更樂共同接受，也應當思考不生起染著。再次，菩薩無明更樂與三種更樂自身相應時，又與十一種更樂只有少部分關聯，也應當思考不生起染著。再次，最勝！非明非無明更樂與自身相應時，其餘十一種更樂只有少部分關聯。再次，菩薩愛慾更樂與自身相應時，十一種更樂只有少部分關聯；即使嗔怒更樂自我攝持，十一種更樂也只有少部分關聯。再次，樂痛更樂又與十二種更樂只有少部分關聯，苦痛更樂與十一種更樂只有少部分關聯，無苦無樂痛更樂也與十三種更樂只有少部分關聯。再次，菩薩眼識更樂與自身相應時，與八種更樂只有少部分關聯。耳、鼻、舌、身也像眼睛一樣，沒有差別。色想更樂以五種更樂為本體，便與七種更樂相互牽連。如果聲音更樂以三種更樂為本體，那時便與十一種更樂相互關聯。』
【English Translation】 English version: It should be known that all people, due to their ignorance, laziness, indulgence, and confusion, not following the teachings of the Dharma, will inevitably experience the suffering of birth and death, regress, decay, lose their way, be covered by ignorance, and be unable to avoid falling into the three evil realms. Therefore, the Tathagata, out of compassion for those who cannot help themselves, in order to guide them to follow the root of all dharmas, uses one dharma to cut off all their habits and attachments, as well as the root of the twenty-two diseases. These dharmas are neither dharmas nor non-dharmas, and there is no verbal teaching; they cannot be expressed in words at all. The reason for this is that this dharma has neither arising nor ceasing, and when speaking the dharma to others, one does not see what is being spoken. 'Thus, Most Excellent (referring to Bodhisattva)! Higher-level Bodhisattvas separately contemplate the arising of more pleasure and the cessation of more pleasure. Bodhisattvas observe those more pleasures that have counterparts, taking the six more pleasures as their root, and should also know this; not taking the six as the root, they should also know this; and they jointly receive the seven more pleasures. Furthermore, Bodhisattvas contemplate the broad speech more pleasure, taking the three more pleasures as the root, with the seven more pleasures as branches having only a small portion. Furthermore, Most Excellent! Bodhisattvas should again contemplate when the clear more pleasure corresponds with itself, jointly receiving the remaining four more pleasures, and should also contemplate not giving rise to attachment. Furthermore, when the Bodhisattva's ignorance more pleasure corresponds with the three more pleasures, it also has a small connection with the eleven more pleasures, and should also contemplate not giving rise to attachment. Furthermore, Most Excellent! When the neither-clear-nor-ignorance more pleasure corresponds with itself, the remaining eleven more pleasures have only a small connection. Furthermore, when the Bodhisattva's desire more pleasure corresponds with itself, the eleven more pleasures have only a small connection; even if the anger more pleasure is self-controlled, the eleven more pleasures have only a small connection. Furthermore, the pleasure-pain more pleasure has only a small connection with the twelve more pleasures, the suffering-pain more pleasure has only a small connection with the eleven more pleasures, and the neither-suffering-nor-pleasure pain more pleasure also has only a small connection with the thirteen more pleasures. Furthermore, when the Bodhisattva's eye consciousness more pleasure corresponds with itself, it has only a small connection with the eight more pleasures. The ear, nose, tongue, and body are also like the eye, without difference. The form perception more pleasure takes the five more pleasures as its substance, and is then interconnected with the seven more pleasures. If the sound more pleasure takes the three more pleasures as its substance, then it is interconnected with the eleven more pleasures.'
共相連。若使香更與二更樂為體，爾時便與九更而共相連。或時味更與四更為體，是時便與十一更而相牽連。若使細滑與三更為體，便與十三更共相牽連。或時法更與二十二更共相為體，爾時與一切諸更而相牽連。上位菩薩常當思惟更樂興衰起滅之處，一一分別令不增減，便能消滅諸塵欲結。以能滅結，心亦不著計常之想，亦復不見我人壽命生滅著斷。
「如是，最勝！六住菩薩以真諦心，不念有無審解空者，于諸更樂了別為一。菩薩當知，或時有對更樂與一根為體，是時別與八根相與牽連。上位菩薩復當思惟專意在前，一一分別心不染著。菩薩復當觀察，廣語更樂與五根為體，爾時別與八根共相牽連，亦當思惟竟不染著。菩薩復當思念明更樂與三更樂為體，爾時別與九根共相牽連。複次無明更樂自為體時，亦與六根共相連綴。非明非無明更樂自作體時，與十一根而共牽連。愛慾更樂亦與四根共相牽連，恚更樂復與四根共相牽連。樂痛更樂與二根為體，與九根共相牽連。苦痛更樂二根為體，復與六根共相牽連。無苦無樂痛更樂與一根為體，爾時復與無根共相牽連。複次菩薩眼更樂自為體時，與九根共相牽連，耳鼻舌身亦復如是。意更樂與五根為體，是時與八根共相牽連。色更樂與二根為體，便與五根共相牽連。
【現代漢語翻譯】 現代漢語譯本 相互關聯。如果香（Gandha）的感受與另外兩種感受結合爲一體，那麼它就與九種感受相互關聯。有時，味（Rasa）的感受與四種感受結合爲一體，這時它就與十一種感受相互關聯。如果細滑（Snigdha）的感受與三種感受結合爲一體，那麼它就與十三種感受相互關聯。有時，法（Dharma）的感受與二十二種感受結合爲一體，這時它就與一切感受相互關聯。上位菩薩應當經常思維感受的興衰起滅之處，一一分別，使其不增不減，就能消滅各種塵欲的束縛。因為能夠消滅束縛，心也不會執著于常的觀念，也不會看到我、人、壽命的生滅和執著于斷滅。 『如是，最勝！六住菩薩以真諦之心，不執著于有無，審慎地理解空性，對於各種感受的了別視為一體。菩薩應當知道，有時有對的感受與一個根（Indriya）結合爲一體，這時它就與另外八個根相互關聯。上位菩薩還應當思維，專心在前，一一分別，心不被染著。菩薩還應當觀察，廣語的感受與五個根結合爲一體，這時它就與另外八個根相互關聯，也應當思維，最終不被染著。菩薩還應當思念，明（Vidya）的感受與三種感受結合爲一體，這時它就與另外九個根相互關聯。其次，無明（Avidya）的感受自身為一體時，也與六個根相互關聯。非明非無明的感受自身為一體時，與十一個根相互關聯。愛慾（Raga）的感受也與四個根相互關聯，嗔恚（Dvesha）的感受也與四個根相互關聯。樂痛（Sukha）的感受與兩個根結合爲一體，與九個根相互關聯。苦痛（Dukkha）的感受與兩個根結合爲一體，與六個根相互關聯。無苦無樂痛（Aduhkhasukha）的感受與一個根結合爲一體，這時它就與無根相互關聯。其次，菩薩的眼（Cakshus）的感受自身為一體時，與九個根相互關聯，耳（Shrotra）、鼻（Ghrana）、舌（Jihva）、身（Kaya）也是如此。意（Manas）的感受與五個根結合爲一體，這時它就與八個根相互關聯。色（Rupa）的感受與兩個根結合爲一體，就與五個根相互關聯。』
【English Translation】 English version are interconnected. If the sensation of fragrance (Gandha) combines with two other sensations to form one entity, then it is interconnected with nine sensations. Sometimes, the sensation of taste (Rasa) combines with four sensations to form one entity, at which time it is interconnected with eleven sensations. If the sensation of smoothness (Snigdha) combines with three sensations to form one entity, then it is interconnected with thirteen sensations. Sometimes, the sensation of dharma (Dharma) combines with twenty-two sensations to form one entity, at which time it is interconnected with all sensations. Higher-level Bodhisattvas should constantly contemplate the arising, decay, and cessation of sensations, distinguishing them one by one, ensuring they neither increase nor decrease, and thus they can eliminate the bonds of all worldly desires. Because they can eliminate these bonds, their minds will not cling to the notion of permanence, nor will they see the arising and ceasing of self, others, or lifespan, nor will they cling to annihilation. 『Thus, O Most Excellent One! Bodhisattvas in the sixth stage, with a mind of true understanding, do not cling to existence or non-existence, and carefully comprehend emptiness, regarding the distinctions of all sensations as one. Bodhisattvas should know that sometimes, a sensation with an object combines with one sense faculty (Indriya) to form one entity, at which time it is interconnected with eight other sense faculties. Higher-level Bodhisattvas should also contemplate, focusing their minds, distinguishing each one, and not being tainted by them. Bodhisattvas should also observe that the sensation of broad speech combines with five sense faculties to form one entity, at which time it is interconnected with eight other sense faculties, and they should also contemplate, ultimately not being tainted by them. Bodhisattvas should also contemplate that the sensation of knowledge (Vidya) combines with three sensations to form one entity, at which time it is interconnected with nine other sense faculties. Furthermore, when the sensation of ignorance (Avidya) is itself an entity, it is also interconnected with six sense faculties. When the sensation of neither knowledge nor ignorance is itself an entity, it is interconnected with eleven sense faculties. The sensation of desire (Raga) is also interconnected with four sense faculties, and the sensation of aversion (Dvesha) is also interconnected with four sense faculties. The sensation of pleasure (Sukha) combines with two sense faculties to form one entity, and is interconnected with nine sense faculties. The sensation of pain (Dukkha) combines with two sense faculties to form one entity, and is interconnected with six sense faculties. The sensation of neither pleasure nor pain (Aduhkhasukha) combines with one sense faculty to form one entity, at which time it is interconnected with no sense faculties. Furthermore, when a Bodhisattva's sensation of the eye (Cakshus) is itself an entity, it is interconnected with nine sense faculties, and the same is true for the ear (Shrotra), nose (Ghrana), tongue (Jihva), and body (Kaya). The sensation of mind (Manas) combines with five sense faculties to form one entity, at which time it is interconnected with eight sense faculties. The sensation of form (Rupa) combines with two sense faculties to form one entity, and is interconnected with five sense faculties.』
聲更樂與三根為體，爾時便與八根共相牽連。複次菩薩亦當思惟，香更樂與六更樂為體，爾時便與九根共相牽連。設味更樂與二根為體，是時便與十一根共相牽連。或時細滑更樂與一根為體，便與八根共相牽連。菩薩復當觀知，法更樂與十九根為體，便與十三更樂共相牽連。假使菩薩思惟挍計，除去貪著不造更樂，便能充滿一切諸愿，以金色光相好嚴身，光曜普照靡不周遍，深解諸法悉為空寂，曉知法本亦無有法亦無非法。所以者何？其無法者，則無所生亦無所滅，而為說法不見所說，非真實法，假號言耳。內有六受外有六入，五陰諸種及一切入，斯皆虛寂皆悉假號，分別章句及一切法，以真諦觀亦無五陰、四大諸種，及二十二更樂之本無有斷滅，亦無是常非常，亦無堅固是，謂名曰諸法無言。一切諸法本末清凈，皆空皆寂無有其名，一切法性及與名號，皆亦自然悉無所有，是諸佛教亦復如是。普當修習無處所法，何謂修習無處所法？謂習憺怕悉無所生，修于無慾行真諦法，習學本無而行法界，亦習本際了知悉空，一切諸法皆無所住，無所習行無行不行。
「如是，最勝！六住菩薩解諸法空，復當修習威儀禮節，不取當來已舍過去，不念現在亦無我所，無所受取亦不有主，復無被服不可睹見，為究竟空故無有盡
【現代漢語翻譯】 現代漢語譯本：聲音的快樂以三種根為本體，那時便與八種根相互牽連。此外，菩薩也應當思維，氣味的快樂以六種根的快樂為本體，那時便與九種根相互牽連。假設味道的快樂以兩種根為本體，這時便與十一種根相互牽連。有時，細滑的快樂以一種根為本體，便與八種根相互牽連。菩薩還應當觀察知曉，法的快樂以十九種根為本體，便與十三種快樂相互牽連。假使菩薩思維計算，除去貪著不造作快樂，便能圓滿一切願望，以金色光相好莊嚴自身，光芒普照無不周遍，深刻理解諸法皆為空寂，明曉法本也無所謂有法也無所謂非法。這是為什麼呢？因為沒有法，就沒有產生也沒有滅亡，而為說法卻不見所說，不是真實法，只是假借名號而已。內在有六種感受，外在有六種進入，五蘊（色、受、想、行、識）的各種以及一切進入，這些都是虛無寂靜的，都是假借名號，分別章句以及一切法，以真諦觀察也沒有五蘊、四大（地、水、火、風）的各種，以及二十二種快樂的根本，沒有斷滅，也沒有是常非常，也沒有堅固，這叫做諸法無言。一切諸法從本到末都是清凈的，都是空寂的，沒有名稱，一切法性和名稱，都是自然而然的，什麼都沒有，這些佛教也是如此。普遍應當修習無處所法，什麼是修習無處所法呢？就是修習平靜，沒有產生，修習沒有慾望，行真諦法，學習本來沒有而行法界，也學習本際，了知一切皆空，一切諸法都沒有住處，沒有修習，沒有行，沒有不行。 『像這樣，最勝！六住菩薩理解諸法皆空，還應當修習威儀禮節，不執取未來，已經捨棄過去，不念現在，也沒有我所，沒有接受，也沒有主宰，也沒有被服，不可看見，因為究竟空所以沒有盡頭。』
【English Translation】 English version: The pleasure of sound has three roots as its essence, and at that time, it is connected with eight roots. Furthermore, a Bodhisattva should also contemplate that the pleasure of smell has six pleasures as its essence, and at that time, it is connected with nine roots. If the pleasure of taste has two roots as its essence, then it is connected with eleven roots. Sometimes, the pleasure of fine touch has one root as its essence, and it is connected with eight roots. A Bodhisattva should also observe and know that the pleasure of dharma has nineteen roots as its essence, and it is connected with thirteen pleasures. If a Bodhisattva contemplates and calculates, removing attachment and not creating pleasure, then they can fulfill all wishes, adorn themselves with golden light and excellent marks, and their light will shine everywhere, deeply understanding that all dharmas are empty and still, knowing that the essence of dharma is neither dharma nor non-dharma. Why is this so? Because where there is no dharma, there is no birth and no death, and while speaking dharma, one does not see what is spoken, it is not the true dharma, but merely a borrowed name. Internally, there are six sensations, and externally, there are six entrances, the various kinds of the five skandhas (form, feeling, perception, mental formations, consciousness) and all entrances, all of these are empty and still, all are borrowed names, the distinctions of chapters and sentences and all dharmas, when viewed with the truth, there are no five skandhas, no four great elements (earth, water, fire, wind), and no root of the twenty-two pleasures, there is no annihilation, nor is it permanent or impermanent, nor is it solid, this is called the silence of all dharmas. All dharmas from beginning to end are pure, all are empty and still, without names, all dharma natures and names are natural, and there is nothing, such is the teaching of all Buddhas. One should universally practice the dharma of no place, what is the practice of the dharma of no place? It is to practice tranquility, without arising, to practice without desire, to practice the true dharma, to learn that there is originally nothing and to practice the dharma realm, also to learn the original limit, knowing that all is empty, all dharmas have no dwelling place, no practice, no action, no inaction. 'Thus, O Most Excellent One! A Bodhisattva in the sixth stage understands that all dharmas are empty, and should also practice proper conduct and etiquette, not grasping the future, having already abandoned the past, not thinking of the present, nor having any sense of self, not accepting, nor having a master, nor having clothing, not being visible, because of ultimate emptiness, there is no end.'
，設有文字亦假號耳。其無盡者則無所生，以其本凈志意憺怕亦無出生，當離所生及無所生。已所習學亦無聲響，不見進趣亦無退者，推尋邊幅則無有底，亦不無底不起不滅，是則名曰達于本空。講宣平等亦無想念，無近無遠亦無足跡，是謂為習。所言習者，入於法律，一切諸法假有號耳，亦無來往周旋之處，無得無失無聞無見，是謂常在住於法界。其能奉行如是法者，是名為習。云何為法？所言法者，法不念法亦不毀敗，復不恐難無有希望，設無希望亦不想報，若不念報則除一切望想之累，不遲當來不住現在不憶過去，如是行者便能具足等於三世；三世等者則無言說，不用住故而度眾生。最勝！當知，如來出現演此言教，使眾生類得度彼岸，有佛無佛法性常住，法界自然亦不變易，法界住者是謂寂然。復以何故法界自然？以無吾我故曰自然。或時菩薩計是我所，自謂有身意所專著，受五陰形觀見因緣，名色思想周旋處所，言辭往來依猗識知，名號假設心中稱量，觀察本末四大諸入，是時菩薩復作是念：『我當勸進度三界人，當使捐舍淫怒癡病，修習道教入三脫門。』若復思惟：『使眾生等到于道跡，至成羅漢得四果證。』或復思念，意止意斷、神足根力、七覺八道、空無想愿、四諦真如滅于塵勞，有是思想內于眾生
為眷屬者，則於法界而有缺減。六住菩薩，以是遠離，不與緣覺聲聞之心，行菩薩業大乘之誓，發大弘蓋曠大之意，心自念言：『若我作佛務求道慧，于百千行使不耗減。我當佈施舍乎慳吝施以法財；凈其禁戒斷除瑕穢謹慎守行；建立忍辱刈去瞋恚體行柔和；若修精進，護懈怠垢，勤力遵修初不棄捨；若處閑居修于正受，意不亂轉逮得一心，從三昧起奉行其義，六度無極開化眾生，以求佛道。』欲成道果要由六住成等正覺降伏眾魔，轉無上法度脫人民，以佛永寂而滅度之，究盡聖慧學治住地，宣暢如來十力之業，十八殊勝不共之法、四無所畏，分別辯才通達無礙，亦不想求，於色無色無所貪慕，應這前人分別五陰無所起滅，生老死苦是惱之相識解空者，是謂苦諦。曉知五陰所從緣起，所見萬物皆有想求，別了其意而無是非，雖不求者亦不永忘，是謂習諦。不與去來今現在事而俱同塵，亦不住中有僥倖心，悉知消滅而無所有，是謂盡諦。欲致道者了苦習盡，以八十四聖所尊重神達之智，除去緣縛猶豫結網，是謂盡諦。分別四諦一切所現，善惡苦樂心知世間，悉了本末不以為求，雖不求望不取其證，是謂菩薩行於道諦。解了身空寂滅不起，亦無殃釁亦不除罪，無取無舍復無斷壞，無身不身不見施設有造作者，不在彼此亦無
中間。
「如是，最勝！上位菩薩常當思惟，除二十二更樂之本相連之殃，乃能修習崇菩薩業。是謂，最勝！上位菩薩於六住中而凈其行。」◎◎
廣受品第七
爾時最勝菩薩復白佛言：「云何阿毗婆帝菩薩於七住地而凈其行？」
佛告最勝：「菩薩常當於七住中，必報施勞終果其愿，去離計著不見有我，雖度眾生不見有度，亦復不見我人壽命，斷滅計常十八本持諸入之性，遠諸衰入顛倒之想，亦不願求欲生三界。常欲親附依佛法眾，戒念天施空無想愿，亦復不見有入道者。雖知有空無想之證，知而不處不入其境，慧過無愿身口意凈，悲念一切眾生之類復不自念，哀愍眾生等視諸法，斯空無主亦無所入，欲為導御勿為貢高，無所生忍報應之果，一道教授不猗名色，永離邪業而無所著。求想知滅而不迴轉，自調其意慧無所礙，永去三塗不染于欲。菩薩所說建立應時，出入進退不失儀容，一切妄想貪求之意永不生念。諸所受取審諦安詳，散所施設無有錯誤，亦無此心懷勝負意。常當思惟寂然之法，其寂然者，斯乃名曰不退轉法。諸佛嘉嘆而授名號，乃得稱為無所生慧。所以者何？於一切法亦無有心，其無心者則無所生，無所生者是則堅固不退轉地。又初發意菩薩心者，牢固其志，常當守護弘誓之
【現代漢語翻譯】 現代漢語譯本 『正是這樣，最勝！上位菩薩應當經常思維，去除與二十二種更樂之本相連的災殃，才能修習崇高的菩薩事業。這就是，最勝！上位菩薩在六住位中凈化自己的行為。』
廣受品第七
這時，最勝菩薩又對佛說：『阿毗跋致（不退轉）菩薩如何在七住地中凈化自己的行為？』
佛告訴最勝：『菩薩應當經常在七住位中，必定報答施與的辛勞，最終實現自己的願望，遠離執著，不認為有「我」，雖然度化眾生，但不認為有被度化的眾生，也不認為有「我」、「人」、「壽命」，斷除計常計斷的十八種根本執著，遠離諸種衰敗和顛倒的想法，也不願求生於三界。經常想要親近依附佛、法、僧三寶，持守戒律，思念天施（佈施），空無想愿，也不認為有入道的人。雖然知道有空無想的證悟，知道卻不處在其中，不進入其境界，智慧超越無愿，身口意清凈，悲憫一切眾生，又不自念，哀憐眾生，平等看待諸法，認為空無主宰，也沒有所入之處，想要成為引導者，不要貢高我慢，對於無所生忍的報應之果，用一道教導，不執著于名色，永遠遠離邪業而沒有執著。追求滅盡的知見而不退轉，自己調伏心意，智慧沒有障礙，永遠離開三惡道，不被慾望污染。菩薩所說的話應當合時宜，出入進退不失儀容，一切妄想貪求的意念永遠不生起。所接受的都審慎安詳，所施捨的沒有錯誤，也沒有懷有勝負的心意。經常應當思維寂然的法，這寂然的法，就叫做不退轉法。諸佛讚歎並授予名號，才被稱為無所生慧。為什麼呢？對於一切法也沒有心，沒有心就沒有所生，沒有所生就是堅固不退轉的地位。又，初發心的菩薩，心志牢固，應當經常守護弘大的誓願。』
【English Translation】 English version 'It is so, Most Excellent One! Superior Bodhisattvas should constantly contemplate, removing the calamities connected to the twenty-two sources of greater pleasure, and then they can cultivate the noble deeds of a Bodhisattva. This is what it means, Most Excellent One! For a superior Bodhisattva to purify their conduct in the sixth stage.'
Chapter Seven on Extensive Acceptance
At that time, the Most Excellent Bodhisattva again said to the Buddha: 'How does an Avivartika (non-regressing) Bodhisattva purify their conduct in the seventh stage?'
The Buddha told the Most Excellent One: 'Bodhisattvas should always, in the seventh stage, surely repay the labor of giving, ultimately fulfilling their vows, departing from attachments, not seeing a 'self,' although they liberate beings, they do not see beings being liberated, nor do they see 'self,' 'person,' or 'lifespan.' They cut off the eighteen fundamental attachments of eternalism and annihilationism, stay far from all declines and inverted thoughts, and do not wish to be born in the three realms. They always desire to be close to and rely on the Buddha, Dharma, and Sangha, uphold precepts, contemplate heavenly giving (charity), the wish for emptiness and non-thought, and do not see those who have entered the path. Although they know the realization of emptiness and non-thought, they know it but do not dwell in it, not entering its realm. Their wisdom surpasses the absence of desire, their body, speech, and mind are pure. They are compassionate towards all beings, and do not think of themselves, pitying beings, viewing all dharmas equally, seeing emptiness as without a master, and without a place to enter. They wish to be guides, not arrogant, and regarding the result of the forbearance of non-origination, they teach with one path, not clinging to name and form, forever departing from evil deeds without attachment. They seek the extinction of knowledge without turning back, they tame their own minds, their wisdom is without hindrance, they forever leave the three evil paths, and are not tainted by desire. The words spoken by a Bodhisattva should be timely, their coming and going, advancing and retreating, should not lose decorum, and all deluded thoughts of greed should never arise. What they receive is carefully considered and peaceful, what they give is without error, and they do not harbor thoughts of winning or losing. They should always contemplate the dharma of stillness, and this dharma of stillness is called the non-regressing dharma. The Buddhas praise and bestow names, and then they are called the wisdom of non-origination. Why is that? Because they have no mind towards all dharmas, and without mind there is no origination, and without origination is the firm and non-regressing ground. Furthermore, the Bodhisattva who has just generated the aspiration, their will is firm, and they should always protect their great vows.'
心，猶若金剛不可沮壞，游于無量生死之難，一切所有施無希望。常有等心加於眾生，我皆當度一切萌類，以佛無為而滅度之，雖度眾生亦無有人至無為者。解一切法斯無所生，分別曉了一切諸法，常加精進無所遺漏，其慧普入靡所不達，具一切智了入妙門，諸所愛重無有增減，以無貪吝斷諸妄見。阿惟越致雖在三界不起眾想，若起想著便在邊際。在邊際者，計于吾我猗其所施，愿及一切蒙勸助福，作是施者，便有三礙我人想施，流轉生死纏綿在俗，終不能得度世之道。
「最勝！當知，於是菩薩若惠施時不著吾我，不見受者而有所取，設有所施未曾望想而求報應，菩薩所施勸助一切，用求無上正真之道。平等三世無去來今，了一法身不處生死不止滅度，教化一切悉無所住，柔和心性愍哀諸厄，等心廣濟一切眾生。親善知識咨承未及，習求經籍用寤疑結，數念舍家不慕居業，解了相好達之無形，等觀諸法明悉解正，無所從生宣暢一品。蠲除眾念去諸亂想，舍諸邪見滅塵勞穢，寂然審諦其心調和，志不懷害不隨染污。若入此地在其處者，乃當名曰號不退轉。一心入眾，恒以神通而開化之，解諸佛土空無所有，普悉逮致究竟之處，具足曉了眾生根源，隨其所好而為示現。
「最勝！當知，七住菩薩精進勇猛如
【現代漢語翻譯】 現代漢語譯本：心，就像金剛一樣堅不可摧，在無量的生死輪迴中游歷，施捨一切而不求回報。常常以平等心對待眾生，我應當度化一切有情眾生，以佛的無為之道使他們滅度，雖然度化眾生，但實際上沒有誰真正到達無為的境界。理解一切法本無生，分別明瞭一切諸法，常常精進修行而不懈怠，其智慧普遍深入無所不達，具備一切智慧，通達微妙法門，對於所愛所重的事物沒有增減之心，以無貪無吝之心斷除各種虛妄見解。阿惟越致（不退轉菩薩）雖然身處三界，但不起任何執著之想，如果生起執著之想，就落入了邊際。落入邊際的人，會執著于自我，依賴於自己的施捨，希望一切眾生都能得到勸助和福報，這樣施捨的人，就會有我、人、施這三種障礙，在生死輪迴中纏縛於世俗，最終不能得到解脫之道。 最勝！應當知道，菩薩在佈施時，不執著于自我，不認為有接受佈施的人，即使有所施捨，也不曾期望得到回報，菩薩的佈施是爲了勸助一切眾生，用以求得無上正真之道。平等看待過去、現在、未來三世，沒有來去之分，明瞭一切法的法身，不處於生死，也不止於滅度，教化一切眾生而無所執著，以柔和的心性憐憫一切苦難，以平等心廣度一切眾生。親近善知識，請教未及之事，學習經籍以解開疑惑，常常思念捨棄世俗的家，不貪戀世俗的產業，理解佛的相好，明白其無形之本質，平等看待一切法，明瞭正法，無所從來，宣說佛法真諦。去除各種雜念，捨棄各種妄想，捨棄各種邪見，滅除塵世的煩惱，寂靜審視自己的內心，調和身心，立志不懷害人之心，不隨波逐流。如果進入這種境界，就稱為不退轉菩薩。一心融入大眾，常常以神通來開導教化眾生，理解諸佛國土空無所有，普遍到達究竟之處，完全明瞭眾生的根源，隨順眾生的喜好而示現。 最勝！應當知道，七住菩薩精進勇猛，如同...
【English Translation】 English version: The mind, like a diamond, cannot be broken, travels through the immeasurable difficulties of birth and death, giving all without hope of return. It constantly holds an equal mind towards all beings, 'I shall liberate all sentient beings, leading them to extinction through the Buddha's non-action,' though liberating beings, there is actually no one who truly reaches the state of non-action. Understanding that all dharmas are without origin, clearly distinguishing all dharmas, constantly practicing diligently without negligence, its wisdom pervades all without exception, possessing all wisdom, penetrating the subtle gates of dharma, having no increase or decrease in what is loved or valued, cutting off all false views with a mind free from greed and stinginess. An Aviveyach (non-retreating Bodhisattva), though in the three realms, does not give rise to any clinging thoughts; if clinging thoughts arise, one falls into the extremes. Those who fall into the extremes cling to the self, rely on their own giving, hoping that all beings will receive encouragement and blessings. Those who give in this way have three obstacles: the thought of self, others, and giving, and are entangled in the cycle of birth and death, ultimately unable to attain the path of liberation. Most Excellent One! Know that when a Bodhisattva gives, they do not cling to the self, do not see a receiver, and even if they give, they never expect any reward. The Bodhisattva's giving is to encourage all beings, to seek the supreme and true path. They view the three times—past, present, and future—equally, without coming or going, understanding the dharma body of all dharmas, not dwelling in birth and death, nor stopping at extinction, teaching all beings without attachment, with a gentle heart, compassionating all suffering, and with an equal mind, widely helping all beings. They draw near to good teachers, seeking guidance on what they do not yet understand, studying scriptures to resolve doubts, constantly contemplating leaving the household life, not longing for worldly possessions, understanding the marks of the Buddha, realizing their formless essence, viewing all dharmas equally, clearly understanding the true dharma, without origin, proclaiming the true meaning of the dharma. They eliminate all distracting thoughts, abandon all delusions, discard all wrong views, extinguish the defilements of worldly troubles, quietly and carefully examine their minds, harmonize body and mind, resolve not to harm others, and not to follow defilements. If one enters this state, they are called a non-retreating Bodhisattva. With one mind, they enter the multitude, constantly using their spiritual powers to guide and teach beings, understanding that all Buddha lands are empty and without substance, universally reaching the ultimate destination, fully understanding the roots of beings, and manifesting according to their preferences. Most Excellent One! Know that a Bodhisattva in the seventh stage is diligent and courageous, like...
幻三昧常現在前，隨彼眾生心意所趣而度脫之，或入五道逐而救護，不捨本願從其本誓輒得成就，識別種種言辭所說，尋以辯才報前音響則為說法，先達了知命根所趣，至欲成道坐佛樹下，莊嚴道場功勛具足，通諸佛法靡不周悉。菩薩恒當思惟退不退轉，極妙之法悉達諸觀，了其邊際而無處所，亦無有終亦無有生。菩薩思惟不退智忍，明知諸法聚散堅強，永使滅度。不退智忍，雖處放逸了于諸法，而無馳騁。不退智忍，覆在諸法解知五陰起無所起。不退忍者，解一切法無有音聲，所謂無響亦無往還；不退智者，存於諸法具足眾妙，六度無極周遍虛空而無缺減。不退忍者，雖在諸法無來無去，立坐臥寐無應不應；不退智者，法性常住住無所住，亦無窠窟有其處所。不退忍者，悉于諸法無尊無卑無高無下；不退智者，於一切法舍離斷滅計有常心。不退忍者，皆由眾苦而生恐懼，當知本空亦無處所；不退智者，於一切法去諸覆蓋，普遍如空舍除六事。不退忍者，復于諸法消化塵垢不念不忘；不退智者，一切諸法無應不應亦無合散，雖游諸法蠲除塵勞永使無餘。不退忍者，因從其慧行無所習，悉無知者亦無不知無思無見；不退智者，諸法無動無能搖者，澹泊寂然亦無想念。不退忍者，諸法磨滅無有退轉，皆悉滅盡不可摸則；不
【現代漢語翻譯】 現代漢語譯本：菩薩的禪定（幻三昧）常在眼前顯現，隨著眾生心意的趨向而度化他們，或者進入五道輪迴中逐一救護，不捨棄本來的誓願，從其最初的誓言就能成就。菩薩能辨別各種言辭所表達的含義，隨即以辯才迴應之前的聲音，從而為眾生說法。菩薩先通達瞭解眾生的命根所趨向，直至想要成道時，便在菩提樹下坐禪，莊嚴道場，功德圓滿，通曉諸佛的教法，沒有不周全的。菩薩恒常思惟不退轉的境界，通達一切微妙的法門，明瞭其邊際而無處所，也沒有終結，也沒有開始。菩薩思惟不退轉的智慧和忍辱，明瞭諸法聚散的堅固性，使其永遠滅度。不退轉的智慧和忍辱，即使處於放逸的狀態，也能明瞭諸法，而不會放縱馳騁。不退轉的智慧和忍辱，又在諸法中瞭解五陰的生起是無所起的。不退轉的忍者，瞭解一切法沒有聲音，所謂沒有響聲，也沒有往來；不退轉的智者，存在於諸法中，具足各種微妙，六度波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、智慧；波羅蜜：到達彼岸）周遍虛空而沒有缺減。不退轉的忍者，雖然在諸法中，沒有來也沒有去，站立、坐著、躺著、睡覺，沒有應與不應；不退轉的智者，法性常住，安住于無所住，也沒有窠臼，有其處所。不退轉的忍者，在一切法中，沒有尊貴也沒有卑賤，沒有高也沒有下；不退轉的智者，在一切法中，舍離斷滅的見解，計有常住的心。不退轉的忍者，都因為眾苦而產生恐懼，應當知道本性是空，也沒有處所；不退轉的智者，在一切法中，去除各種覆蓋，普遍如虛空，捨棄六種障礙。不退轉的忍者，又在諸法中消化塵垢，不念不忘；不退轉的智者，一切諸法沒有應與不應，也沒有合散，雖然遊歷諸法，卻能去除塵勞，使其永遠沒有剩餘。不退轉的忍者，因為從智慧而行，沒有所習，完全沒有知者，也沒有不知，沒有思，也沒有見；不退轉的智者，諸法沒有動搖，也沒有能搖動者，淡泊寂靜，也沒有想念。不退轉的忍者，諸法磨滅，沒有退轉，都完全滅盡，不可觸控；
【English Translation】 English version: The Samadhi of Illusion (幻三昧) constantly appears before the Bodhisattva, who liberates beings according to their inclinations, or enters the five paths of rebirth to protect them one by one, never abandoning their original vows. From their initial vows, they achieve their goals. The Bodhisattva discerns the meanings of various words and responds with eloquence, thus teaching the Dharma. The Bodhisattva first understands the direction of beings' life force, and when they wish to attain enlightenment, they sit in meditation under the Bodhi tree, adorn the place of enlightenment, complete their merits, and understand all the Buddha's teachings without exception. The Bodhisattva constantly contemplates the state of non-retrogression, comprehends all the subtle Dharmas, understands their boundaries without a location, and without end or beginning. The Bodhisattva contemplates the wisdom and patience of non-retrogression, understanding the firmness of the aggregation and dispersion of all Dharmas, causing them to be extinguished forever. The wisdom and patience of non-retrogression, even in a state of ease, understand all Dharmas without indulgence. The wisdom and patience of non-retrogression also understand that the arising of the five skandhas (五陰: form, feeling, perception, mental formations, consciousness) is without origin. The non-retrogressing one understands that all Dharmas have no sound, meaning no echo, no coming or going; the non-retrogressing wise one exists in all Dharmas, possessing all subtleties, the six paramitas (六度: generosity, morality, patience, diligence, meditation, wisdom; paramita: perfection) pervading space without diminution. The non-retrogressing one, though in all Dharmas, has no coming or going, standing, sitting, lying down, or sleeping, without response or non-response; the non-retrogressing wise one, the nature of Dharma is constant, abiding in non-abiding, without a nest or a place. The non-retrogressing one, in all Dharmas, has no nobility or lowliness, no high or low; the non-retrogressing wise one, in all Dharmas, abandons the view of annihilation, holding a constant mind. The non-retrogressing one, all arise from fear of suffering, knowing that the original nature is empty, without a location; the non-retrogressing wise one, in all Dharmas, removes all coverings, pervading like space, abandoning the six hindrances. The non-retrogressing one, in all Dharmas, digests the dust and defilements, without remembering or forgetting; the non-retrogressing wise one, all Dharmas have no response or non-response, no union or separation, though traveling through all Dharmas, they remove the dust and toil, making it forever without remainder. The non-retrogressing one, because of wisdom, acts without learning, completely without a knower, without not knowing, without thought, without seeing; the non-retrogressing wise one, all Dharmas are without movement, without a mover, tranquil and silent, without thought. The non-retrogressing one, all Dharmas are extinguished, without retrogression, all completely extinguished, untouchable;
退智者，於一切法本末無住性自如空。不退忍者，一切諸法皆在幽隱靜漠之地，所至無礙亦無患難；不退智者，法界性住常以隨時興顯諸法。不退忍者，一切諸法悉為空寂，不念不捨無著不著；不退智者，乘載諸法令度彼岸，不見彼此有度無度。不退忍者，不念諸法生老病死諸入憂惱；不退智者，攝取諸法而不可得，志在深妙獲六度法。不退忍者，計于諸法以離垢穢本末無瑕；不退智者，於一切法奉修平等亦不有轉。不退忍者，不見諸法種性所造了知為一；不退智者，於一切法亦無所求不懷憂戚。不退忍者，亦由諸法共相發起，無有中息而懷懈怠墮在邊際；不退智者，曉了本無無進無退亦無若干。不退忍者，斷除諸法所歸音響，皆悉虛空不見相貌，不捨本無法性自爾；不退智者，於一切法無有掛礙，無去無來無著無脫亦無所生。不退忍者，除諸穢惡行甚清凈；不退智者，宣暢諸法調定眾智，降伏縛著使興道心。不退忍者，悉度諸法輕慢之輩，乃至恩愛報應之緣；不退智者，一切諸法以離名句，其名本無無得無失。不退忍者，普使諸法無放無取不沒不生；不退智者，去心貪著究竟本末亦無增減；不退智者，為法根本出生殊勝獨步三界。不退忍者，思惟苦本退尋分別知所從來；不退智者，分別根門意識因緣。不退忍者，菩
【現代漢語翻譯】 現代漢語譯本 退失智慧的人，對於一切法的根本和末端，都執著于無住的自性，如同虛空一般。不退失忍辱的人，一切諸法都處於幽深寂靜之地，所到之處沒有障礙也沒有患難；不退失智慧的人，法界的本性常住，隨時顯現諸法。不退失忍辱的人，一切諸法都是空寂的，不思念不捨棄，沒有執著也沒有依附；不退失智慧的人，乘載諸法，令其到達彼岸，不認為彼此之間有度與未度之分。不退失忍辱的人，不思念諸法的生老病死以及由此產生的憂愁煩惱；不退失智慧的人，攝取諸法卻不可得，志向在於深奧微妙，獲得六度法（佈施、持戒、忍辱、精進、禪定、智慧）。不退失忍辱的人，認為諸法是遠離垢穢的，從根本到末端都沒有瑕疵；不退失智慧的人，對於一切法奉行修持平等，也不會有任何改變。不退失忍辱的人，不認為諸法有種性所造，了知一切都是一體；不退失智慧的人，對於一切法也沒有任何求取，不懷有憂愁悲傷。不退失忍辱的人，也由諸法共同發起，沒有停止而懈怠，不會墮入邊際；不退失智慧的人，明瞭諸法本無，沒有前進也沒有後退，也沒有任何差別。不退失忍辱的人，斷除諸法所歸的音響，一切都是虛空，不見任何相貌，不捨棄本來的無法之性；不退失智慧的人，對於一切法沒有掛礙，沒有去也沒有來，沒有執著也沒有解脫，也沒有任何產生。不退失忍辱的人，去除一切污穢惡行，行為非常清凈；不退失智慧的人，宣揚闡述諸法，調伏眾人的智慧，降伏束縛執著，使之生起道心。不退失忍辱的人，度化一切輕慢諸法的人，乃至恩愛報應的因緣；不退失智慧的人，一切諸法都遠離名句，其名號本來就沒有，沒有得到也沒有失去。不退失忍辱的人，普遍使諸法沒有放縱也沒有攝取，沒有滅亡也沒有產生；不退失智慧的人，去除心中貪著，究竟根本和末端，也沒有增加也沒有減少；不退失智慧的人，作為法的根本，出生殊勝，獨步三界。不退失忍辱的人，思惟苦的根本，退而尋求分別，知道苦從何而來；不退失智慧的人，分別根門（眼、耳、鼻、舌、身、意）和意識的因緣。不退失忍辱的人，菩
【English Translation】 English version Those who regress in wisdom, regarding all dharmas (phenomena, teachings) from beginning to end, cling to the non-abiding nature as if it were empty space. Those who do not regress in patience, all dharmas reside in a profound and tranquil place, reaching everywhere without hindrance or suffering; those who do not regress in wisdom, the nature of the dharma realm abides constantly, manifesting all dharmas at all times. Those who do not regress in patience, all dharmas are empty and still, without thought or abandonment, without attachment or clinging; those who do not regress in wisdom, carry all dharmas to the other shore, not seeing any distinction between those who are delivered and those who are not. Those who do not regress in patience, do not dwell on the birth, old age, sickness, and death of dharmas, nor the sorrows and afflictions that arise from them; those who do not regress in wisdom, grasp all dharmas yet find nothing to be grasped, their aspiration lies in the profound and subtle, attaining the six paramitas (perfections: generosity, morality, patience, diligence, meditation, wisdom). Those who do not regress in patience, consider all dharmas to be free from defilement, flawless from beginning to end; those who do not regress in wisdom, practice equality in all dharmas, without any deviation. Those who do not regress in patience, do not see dharmas as created by any inherent nature, understanding all as one; those who do not regress in wisdom, seek nothing in all dharmas, without worry or sorrow. Those who do not regress in patience, are also initiated by the mutual arising of dharmas, without ceasing or becoming lazy, not falling into extremes; those who do not regress in wisdom, understand that all is originally without being, without progress or regress, without any difference. Those who do not regress in patience, cut off the sounds to which dharmas return, all is empty, without any appearance, not abandoning the original nature of non-being; those who do not regress in wisdom, have no hindrance in all dharmas, without going or coming, without attachment or liberation, without any arising. Those who do not regress in patience, eliminate all defilements and evil actions, their conduct is very pure; those who do not regress in wisdom, proclaim and expound the dharmas, harmonizing the wisdom of the masses, subduing bondage and attachment, causing the arising of the aspiration for the path. Those who do not regress in patience, liberate all those who belittle the dharmas, even the causes of love and karmic retribution; those who do not regress in wisdom, all dharmas are beyond names and phrases, their names are originally non-existent, without gain or loss. Those who do not regress in patience, universally cause all dharmas to be without indulgence or grasping, without extinction or arising; those who do not regress in wisdom, remove the mind's greed and attachment, understanding the beginning and end, without increase or decrease; those who do not regress in wisdom, as the root of the dharma, give rise to the supreme, unique in the three realms. Those who do not regress in patience, contemplate the root of suffering, retreating to seek distinctions, knowing where suffering comes from; those who do not regress in wisdom, distinguish the causes and conditions of the six sense doors (eye, ear, nose, tongue, body, mind) and consciousness. Those who do not regress in patience, Bo
薩要誓終不差違；不退智者，不以今身更受胎分恒當化生。不退忍者，思惟陰入諸種興衰持入陰性；不退智者，分別身中起不凈觀，從頭至足無可貪者。
「最勝！菩薩常當思惟分別了知，初發起學菩薩心者，以不退忍觀了七本，亦不生滅著斷之名。七住菩薩復當思惟賢聖八本，皆悉不見生滅著斷。設使最勝！隨所受生在彼挍計，若生色界，五地十六四三二一，在下位者正有七本。亦當思惟，無形界中復有十一，了知空寂。阿惟越致以能成辦苦忍苦智，習盡道忍及賢聖智，亦當分別八玄通忍，除五十二無明之漏。七住菩薩常念依初禪行六聖智，修二三昧及三梵堂緣于喜根，設依中禪而不取證，當修七智無覺有觀，心行守護空無想愿。假使菩薩因彼二禪思惟八慧，無覺觀喜空無想愿亦不受證。若復菩薩復念三禪，分別十慧不念覺觀，空無想愿快樂自娛。是時菩薩於四禪中，復當分別十六聖智，亦無覺觀行三梵堂等，守護其意而不漏失。其能入此菩薩寶藏，行於智忍解無瘡病，不為五十二漏之所繫著，分別諸法次地所趣，逮得聖慧不退轉法。假使菩薩修行十六殊勝之智，終不懷抱狐疑邪見，則能消除一切眾結，其心堅強而不怯弱，意念牢固亦不昏妄，獨步三界無所忌難，志若金剛終無羸劣，心常慚愧羞恥不及，意能
【現代漢語翻譯】 現代漢語譯本：菩薩發誓最終不會違背誓言；不退轉的智者，不會以今生的身體再次受胎，而是恒常化生。不退轉的忍者，會思惟五蘊、十二處、十八界等諸法的興衰，並保持對五蘊自性的認識；不退轉的智者，會分別觀察身體內部，生起不凈觀，從頭到腳沒有值得貪戀的地方。 『最勝！菩薩應當經常思惟分別了知，初發心學習菩薩道的人，以不退轉的忍辱觀照七種根本，也不會執著于生滅斷滅的觀念。七住菩薩又應當思惟賢聖的八種根本，都看不到生滅斷滅的執著。假設最勝！隨其所受的生命形態進行比較，如果生於**，五地有十六、四、三、二、一，在下位者只有七種根本。也應當思惟，在無色界中又有十一種，了知空寂的道理。阿惟越致（不退轉菩薩）能夠成就苦忍苦智，修習滅盡道忍和賢聖智，也應當分別八種玄通忍，去除五十二種無明的煩惱。七住菩薩常常憶念依初禪修行六種聖智，修習二種三昧和三種梵堂，專注于喜根，如果依中禪而不證悟，應當修習七種智慧，即無覺有觀，心行守護空無想愿。假使菩薩因這兩種禪定思惟八種智慧，即無覺觀、喜、空、無想愿，也不受證。如果菩薩又憶念三禪，分別十種智慧，不念覺觀，空無想愿，快樂自娛。這時菩薩在四禪中，又應當分別十六種聖智，也沒有覺觀，修行三種梵堂等，守護其意念而不漏失。能夠進入這個菩薩寶藏，修行智忍，解脫無有瘡病，不被五十二種煩惱所束縛，分別諸法所趨向的次第，獲得聖慧不退轉的法門。假使菩薩修行十六種殊勝的智慧，最終不會懷抱狐疑邪見，就能消除一切煩惱結縛，其心堅強而不怯弱，意念牢固也不昏妄，獨步三界沒有畏懼和困難，意志如同金剛最終不會衰弱，內心常常慚愧羞恥自己做得不夠，意念能夠……』
【English Translation】 English version: The Bodhisattva vows to never break their promise; the non-regressing wise one will not be reborn in a physical body again, but will always be born through transformation. The non-regressing patient one contemplates the arising and passing away of the five aggregates (skandha), twelve sense bases (ayatana), and eighteen elements (dhatu), maintaining awareness of the nature of the aggregates; the non-regressing wise one discerns the impurity of the body, from head to toe, finding nothing to be desired. 『Most Excellent One! Bodhisattvas should constantly contemplate and understand that those who initially aspire to learn the Bodhisattva path, through non-regressing patience, observe the seven fundamental aspects, and do not cling to the notions of arising, ceasing, or annihilation. Bodhisattvas in the seventh stage should also contemplate the eight fundamental aspects of the noble ones, seeing no clinging to arising, ceasing, or annihilation. Suppose, Most Excellent One! that according to the form of life they take, if they are born in **, the five grounds have sixteen, four, three, two, and one, and those in the lower positions have only seven fundamental aspects. They should also contemplate that in the formless realm there are eleven more, understanding the principle of emptiness and tranquility. The Avaivartika (non-regressing) Bodhisattva, having accomplished the patience of suffering and the wisdom of suffering, practices the patience of the path of cessation and the wisdom of the noble ones, and should also discern the eight mystical powers of patience, removing the fifty-two defilements of ignorance. Bodhisattvas in the seventh stage often remember to practice the six noble wisdoms based on the first dhyana, cultivate two samadhis and three Brahma abodes, focusing on the root of joy. If they rely on the second dhyana without attaining realization, they should cultivate seven wisdoms, namely, with initial thought and sustained thought, guarding the mind with the wish for emptiness and non-perception. If a Bodhisattva contemplates eight wisdoms through these two dhyanas, namely, without initial thought and sustained thought, joy, emptiness, and the wish for non-perception, they will not attain realization. If a Bodhisattva remembers the third dhyana, discerning ten wisdoms, not thinking of initial thought and sustained thought, emptiness, the wish for non-perception, and enjoying happiness, then in the fourth dhyana, the Bodhisattva should discern sixteen noble wisdoms, without initial thought and sustained thought, practicing the three Brahma abodes, guarding their mind without losing it. Those who can enter this Bodhisattva treasure, practicing the patience of wisdom, are liberated from all afflictions, not bound by the fifty-two defilements, discerning the order of the paths of all dharmas, and attaining the noble wisdom of non-regression. If a Bodhisattva practices the sixteen superior wisdoms, they will never harbor doubt or wrong views, and will be able to eliminate all fetters of affliction. Their mind will be strong and not timid, their thoughts will be firm and not confused, they will walk alone in the three realms without fear or difficulty, their will will be like diamond and never weaken, their heart will always be ashamed and feel inadequate, and their thoughts will be able to...』
照鑒靡不通達，智如玄明莫不蒙曜，辯才言辭終不有滯，逮致總持未曾忽失，所為決了不懷沉吟，所在游居輒行佛業，所造平等意無增減，言常柔軟不傷於人，性不卒暴審諦安詳，知人志趣輒為說法，分別五陰剖判諸入，曉了諸法靡不備悉，遙睹三世報應因緣，知人心念而為說法，是處非處善惡果報，慧心甚深亦無邊畔，明解善權隨時適化，知時進止出入行步識別可否，威儀禮節初不失宜，所可游居興發無上正真道意。
「如是，最勝！菩薩大士在在處處，說法度人令成道果，棄捨眾難使獲永安，終不生於八不閑處，所游國界而得自在，聞其所說輒得度脫，其有承受奉其言教，尋便逮致不退轉法，曉了空慧無所從生，便成無上正真之道。菩薩常當施權方便，亦不自念，吾今以能降伏色想，本我求愿今日已果，不生小心而隨取證，是謂菩薩無有退轉。分別十二因緣之法，皆由無明便致生死，尋其所生求不可見亦不可觀，亦非有相亦非無相，非不有相非不無相。達知如斯因緣之本，不見所行有正無正及上中下，亦復不見罪福報應造不善行，解了諸法悉無所生，修諸法本不見合散，是乃名曰因緣所起。假使無緣便無憂患，言無患者，無明行滅則無老死憂悲苦惱。通達識知別十二法，一切有因。諸法名號因緣合散，非我
【現代漢語翻譯】 現代漢語譯本 照見一切無不通達，智慧如玄妙的光明，無不被照耀，辯才言辭終無滯礙，達到總持（dharani，記憶和理解佛法的能力）從未疏忽，所作所為決斷明瞭不猶豫，所到之處都行佛事，所作所為平等，意念沒有增減，言語常常柔和不傷害他人，性情不急躁，審慎諦實安詳，瞭解他人志向就為他們說法，分別五陰（skandha，構成個體存在的五種要素），剖析諸入（ayatana，感官和意識的來源），明瞭諸法無不完備詳盡，遙見三世（過去、現在、未來）報應因緣，瞭解人心念而為說法，什麼是正確的，什麼是不正確的，善惡的果報，智慧之心非常深邃，沒有邊際，明瞭善巧方便，隨時適應變化，知道何時進退，出入行走識別可否，威儀禮節從不失宜，所到之處都發起無上正真道意。 『像這樣，最勝！菩薩大士在在處處，說法度人，使他們成就道果，捨棄眾難，使他們獲得永遠的安樂，最終不會生於八不閑處（八種沒有機會修行佛法的地方），所遊歷的國界都能自在，聽到他們所說的就能得到解脫，那些接受奉行他們言教的人，很快就能達到不退轉的境界，明瞭空慧（sunyata，空性）無所從來，便成就無上正真之道。菩薩常常應當施用權巧方便，也不自念，『我今天能夠降伏色想（rupa，物質形式），我本來的求愿今天已經實現』，不生小心而隨取證，這就是菩薩沒有退轉。分別十二因緣（nidana，生命輪迴的十二個環節）之法，都是由於無明（avidya，無知）才導致生死，追尋其所生，求而不可見，也不可觀察，既非有相（sanimitta，有形相），也非無相（animitta，無形相），非不有相，非不無相。通達瞭解這樣的因緣之本，不見所行有正無正以及上中下，也不見罪福報應，造不善行，瞭解諸法都沒有生起，修諸法本不見合散，這叫做因緣所起。假使沒有因緣，就沒有憂患，說沒有憂患，就是無明行滅，則沒有老死憂悲苦惱。通達識知分別十二法，一切都有因。諸法名號因緣合散，非我（atman，靈魂或自我）。』
【English Translation】 English version Illuminating all without obstruction, wisdom like profound light, everything is illuminated, eloquence in speech is never hindered, attaining total retention (dharani, the ability to remember and understand the Dharma) is never neglected, actions are decisive and clear without hesitation, wherever they go, they perform Buddha's work, actions are equal, thoughts have no increase or decrease, speech is always gentle and does not harm others, temperament is not impatient, careful, truthful, and peaceful, understanding others' aspirations, they preach the Dharma for them, distinguishing the five aggregates (skandha, the five elements that constitute individual existence), analyzing the sources of the senses and consciousness (ayatana), understanding all dharmas completely and thoroughly, seeing the karmic causes and conditions of the three times (past, present, and future) from afar, understanding people's thoughts and preaching the Dharma, what is right, what is wrong, the karmic consequences of good and evil, the wisdom mind is very profound, without limit, understanding skillful means, adapting to changes at any time, knowing when to advance and retreat, entering and exiting, walking and recognizing what is permissible, demeanor and etiquette never inappropriate, wherever they go, they arouse the intention for the unsurpassed true path. 'Thus, O Most Excellent One! Bodhisattva Mahasattvas, in every place, preach the Dharma to liberate people, enabling them to achieve the fruit of the path, abandoning all difficulties, enabling them to obtain eternal peace, and ultimately not being born in the eight unfavorable conditions (eight places where there is no opportunity to practice the Dharma), they are free in the realms they travel, those who hear what they say are liberated, those who accept and follow their teachings quickly attain the state of non-retrogression, understanding emptiness (sunyata, emptiness) has no origin, and they achieve the unsurpassed true path. Bodhisattvas should always use skillful means, and not think to themselves, 'Today I am able to subdue the form aggregate (rupa, material form), my original wish has been fulfilled today,' not being narrow-minded and taking the attainment, this is what is meant by a Bodhisattva not regressing. Distinguishing the twelve links of dependent origination (nidana, the twelve links of the cycle of life), all are due to ignorance (avidya, ignorance) that leads to birth and death, seeking its origin, it cannot be seen, nor can it be observed, it is neither with form (sanimitta, having form), nor without form (animitta, without form), neither not with form, nor not without form. Understanding the origin of such dependent origination, not seeing what is done as right or wrong, nor as superior, middle, or inferior, nor seeing the karmic consequences of good and evil, creating unwholesome actions, understanding that all dharmas have no arising, cultivating the roots of all dharmas, not seeing coming together or scattering, this is called arising from dependent origination. If there were no conditions, there would be no suffering, saying there is no suffering, means that when ignorance and action cease, there is no old age, death, sorrow, grief, or suffering. Understanding and distinguishing the twelve links, everything has a cause. The names of all dharmas are the coming together and scattering of conditions, not self (atman, soul or self).'
無我非彼無彼，亦復不見我人壽命生老無常。不見所入復非有入，達知識入悉無所入，如是入者則了一切退不退法。
「是謂，最勝！不退大士若欲具足一切法者，當了無常苦空非身，雖知虛寂用眾生故而不取證。菩薩行凈不著有為，眾生根深不盡有為，解十二緣斯有為法，菩薩導引使了無為。菩薩雖處無為境界，行空無想無愿之法，不住無為而取其證。了知無常為磨滅法，修行功德不懷疲極，觀彼受生眾苦之元，護彼眾生而自省察。觀諸法滅亦不究竟，觀痛意法尋無處所，觀無所生不見所生，觀念眾生為彼重任，觀漏無漏不滅三界，行四等心愍彼後學，意存無著不捨弟子緣覺之道。
「如是，最勝！菩薩清凈意志審諦，隨人所好而為示現，應適眾生終無有損得一切愿。以功德慧其心鮮潔，眼所視色索之了無，習行忍辱不興亂想，其有罵詈瞋恚曏者，唯念其法。解內外空而無所有，亦不起疑而限於空。不自見身及與他人。所以者何？阿惟越致從索手腳歡喜與之，設復求頭其心倍悅，不逆前人無所貪惜，求妻子者即持施與心無變異。所說章句唯務無上正真之道，不大慇勤勸進於人。作金輪王帝釋梵天，為一切人說微妙法，發心起學為菩薩道，神通遊行見十方佛，禮事供養諸佛世尊。正使三千大千剎土滿其中
【現代漢語翻譯】 現代漢語譯本：沒有『我』，也就沒有『他』，也看不到『我』、『人』、『壽命』、『生』、『老』這些無常的現象。看不到所入之處，也並非沒有所入，通達知識的進入之處，實際上是無所入的。像這樣進入的人，就瞭解了一切退與不退的法則。 『最勝』啊！所謂不退轉的大菩薩，如果想要具足一切法，應當瞭解無常、苦、空、非身（無我）。雖然知道虛無寂靜，但爲了度化眾生而不證入涅槃。菩薩的修行清凈而不執著于有為法，眾生的根性深厚，無法完全脫離有為法，菩薩理解十二因緣這些有為法，引導眾生了解無為法。菩薩雖然處於無為的境界，修行空、無想、無愿之法，卻不住于無為而證入涅槃。瞭解無常是磨滅之法，修行功德而不感到疲憊，觀察眾生受生的痛苦根源，保護眾生並自我反省。觀察諸法滅盡也並非究竟，觀察痛苦、意念、法，尋找不到它們的處所，觀察無所生，也看不到所生。把度化眾生視為自己的重任，觀察有漏和無漏，不滅三界，以四無量心憐憫後來的學習者，心中存著無執著，不捨棄弟子和緣覺的道路。 『最勝』啊！菩薩清凈的意志堅定，根據人們的喜好而示現，應和眾生，最終不會有任何損失，得到一切願望。以功德和智慧使自己的心清凈，眼睛所看到的顏色，實際上是空無的。習慣於修行忍辱，不生起雜亂的想法，如果有人謾罵、嗔恨，只想著佛法。理解內外皆空，一無所有，也不因此而懷疑，侷限於空。不執著于自己和他人。為什麼呢？阿惟越致（不退轉菩薩）如果有人索取手腳，會歡喜地給予，如果有人索取頭顱，心中會更加喜悅，不違揹他人，沒有絲毫吝惜，如果有人索取妻子，也會立即施捨，心無改變。所說的章句，只致力於無上正真之道，不會過於慇勤地勸導他人。可以化現為轉輪聖王、帝釋、梵天，為一切人宣說微妙的佛法，發心修行菩薩道，以神通力見到十方諸佛，禮敬供養諸佛世尊。即使三千大千世界都充滿
【English Translation】 English version: There is no 'self,' nor is there 'other'; also, one does not see 'self,' 'person,' 'lifespan,' 'birth,' or 'old age' as impermanent. One does not see where one enters, nor is it that there is no entry; understanding the entry of knowledge, in reality, there is no entry. One who enters in this way understands all the laws of regression and non-regression. 'Most Excellent One!' A Bodhisattva who does not regress, if they wish to possess all dharmas, should understand impermanence, suffering, emptiness, and non-self (no-self). Although they know the void and stillness, they do not attain nirvana because of their desire to liberate sentient beings. The Bodhisattva's practice is pure and not attached to conditioned dharmas. Sentient beings have deep roots and cannot completely escape conditioned dharmas. The Bodhisattva understands the twelve links of dependent origination, which are conditioned dharmas, and guides sentient beings to understand unconditioned dharmas. Although the Bodhisattva dwells in the realm of the unconditioned, practicing emptiness, no-thought, and no-desire, they do not dwell in the unconditioned to attain nirvana. Understanding that impermanence is a law of destruction, they cultivate merit without feeling weary, observing the root of suffering in sentient beings' births, protecting sentient beings, and reflecting on themselves. Observing that the extinction of all dharmas is not ultimate, observing pain, thoughts, and dharmas, they find no place for them. Observing that there is no birth, they do not see what is born. They regard liberating sentient beings as their great responsibility, observing the defiled and undefiled, not destroying the three realms, with the four immeasurable minds, they have compassion for later learners, with a mind free from attachment, not abandoning the path of disciples and Pratyekabuddhas. 'Most Excellent One!' The Bodhisattva's pure will is firm, manifesting according to people's preferences, harmonizing with sentient beings, ultimately without any loss, and obtaining all wishes. With merit and wisdom, their mind is pure. The colors seen by the eyes are, in reality, empty. They are accustomed to practicing patience, not giving rise to chaotic thoughts. If someone curses or is angry, they only think of the Dharma. Understanding that both inside and outside are empty, without anything, they do not doubt or limit themselves to emptiness. They are not attached to themselves or others. Why is this? An Aviveyachitta (non-regressing Bodhisattva) would gladly give their hands and feet if someone asked for them. If someone asked for their head, their heart would be even more joyful. They do not oppose others, without any stinginess. If someone asked for their wife, they would immediately give her away, without any change of heart. The verses they speak are only devoted to the supreme and true path, not overly urging others. They can manifest as a Wheel-Turning King, Indra, or Brahma, speaking the subtle Dharma for all people, aspiring to practice the Bodhisattva path, with supernatural powers, seeing the Buddhas of the ten directions, paying homage and making offerings to the Buddhas. Even if the three thousand great thousand worlds were filled with
寶，心終不興想著之心，一切所有視無所有，亦復不念是我所有，意悉清凈不想色求。用一法身不可見故，視一切人如法界住，逮得道眼神足備具。以得慧眼，便知所有都無所有，漸解如爾真際法性，便獲佛眼十八法本，分別法眼通達無礙，具足十力執持弘誓，便至無為不死之境。
「最勝！當知！其所修行如一切智，習行所住故無所住，解了此住住無所住學亦無學。菩薩常念空寂之法，諸法隨順而無返逆，不以隨順而在平正，不以返逆而隨邊際，復不習邪墮于魔界，亦不學正僥倖大乘。所以然者，不棄捨法牢固之要，以不捨法則不犯非，以自知者無所復作，便能專心制持五陰，使不流馳便度魔界，無能中道弊菩薩心。」
爾時最勝白世尊言：「云何不退轉菩薩住無所住學亦無學？」
佛告最勝：「七住菩薩住於三界，不染三界亦無所習。不習學者是謂為內，不求習者是謂為外。雖習於外不隨弟子，觀無所學亦非緣學。所謂習者，生死所學菩薩所修，謂學無知，習無所習學無所學，習是名色習是因緣，習謂我見習者是愛，習是我所亦非我所，習者雖貪學習佈施，習雖犯戒學習護戒，復不于戒而自貢高，習亦恚相學習忍辱，習為懈怠學習精進，習為亂想學習一意，習者無明學習智慧，習無果報學習功
【現代漢語翻譯】 現代漢語譯本：寶啊，心最終不會生起執著的心，看待一切都如同沒有一樣，也不認為這些是我的所有，心意完全清凈，不執著於色相的追求。因為法身是不可見的，所以看待一切眾生都如同安住在法界中，最終獲得道眼，神通具足。因為獲得了慧眼，便知道一切所有都如同沒有一樣，逐漸理解如如的真際法性，便獲得佛眼的十八種功德，分別法眼通達無礙，具足十力，執持弘大的誓願，便到達無為不死的境界。 最勝（菩薩名）！應當知道！他所修行的如同一切智（佛的智慧），因為習慣於安住，所以無所安住，理解了這種安住是安住于無所安住，學習也是無所學。菩薩常常思念空寂的法，諸法隨順而沒有違逆，不因為隨順而處於平正，不因為違逆而處於邊際，也不學習邪法而墮入魔界，也不學習正法而僥倖獲得大乘。之所以這樣，是因為不捨棄佛法的牢固要義，因為不捨棄佛法就不會犯錯，因為自己知道就不會再造作，便能專心控制五陰（色、受、想、行、識），使它們不流散，便能度過魔界，沒有什麼能動搖菩薩的心。 這時，最勝（菩薩名）對世尊說：『如何是不退轉菩薩安住于無所住，學習也是無所學呢？』 佛告訴最勝（菩薩名）：『七住菩薩安住在三界（欲界、色界、無色界），不被三界所污染，也沒有所學習的。不學習的人是內在的，不追求學習的人是外在的。雖然學習外在的，但不隨順弟子，觀察無所學，也不是爲了學習而學習。所謂學習，是生死所學習的，是菩薩所修行的，是學習無知，學習無所學習，學習無所學，學習是名色，學習是因緣，學習是我見，學習是愛，學習是我所，也不是我所，學習雖然貪婪，但學習佈施，學習雖然犯戒，但學習護戒，也不因為持戒而自高自大，學習雖然嗔恚，但學習忍辱，學習雖然懈怠，但學習精進，學習雖然散亂，但學習一心，學習雖然無明，但學習智慧，學習沒有果報，但學習功德。』
【English Translation】 English version: O Treasure, the mind will ultimately not give rise to a clinging mind, viewing all things as if they are non-existent, nor thinking that these are mine. The intention is completely pure, not clinging to the pursuit of form. Because the Dharmakaya (Buddha's body of truth) is invisible, one views all beings as abiding in the Dharmadhatu (realm of reality), ultimately attaining the Eye of the Path, with supernatural powers fully equipped. Because one has attained the Eye of Wisdom, one knows that all things are as if non-existent, gradually understanding the true nature of Suchness, and then attains the eighteen qualities of the Buddha's Eye, distinguishing the Dharma Eye with unobstructed understanding, possessing the ten powers, upholding great vows, and then reaching the realm of non-action and non-death. O Most Excellent (a Bodhisattva's name)! You should know! His practice is like the All-Knowing Wisdom (Buddha's wisdom), because he is accustomed to abiding, therefore he abides nowhere, understanding that this abiding is abiding in non-abiding, learning is also non-learning. Bodhisattvas often contemplate the emptiness of dharmas, all dharmas are in accordance without opposition, not being in accordance and being in the middle, not being in opposition and being on the edge, nor learning evil dharmas and falling into the realm of demons, nor learning righteous dharmas and hoping to attain the Mahayana (Great Vehicle) by chance. The reason for this is that one does not abandon the firm essence of the Dharma, because not abandoning the Dharma will not make mistakes, because one knows oneself, one will not create again, and one can concentrate on controlling the five skandhas (form, feeling, perception, mental formations, consciousness), preventing them from scattering, and then one can cross the realm of demons, and nothing can shake the Bodhisattva's mind. At that time, Most Excellent (a Bodhisattva's name) said to the World Honored One: 'How does a non-retrogressing Bodhisattva abide in non-abiding, and learning is also non-learning?' The Buddha told Most Excellent (a Bodhisattva's name): 'Bodhisattvas of the seventh stage abide in the three realms (desire realm, form realm, formless realm), are not defiled by the three realms, and have nothing to learn. Those who do not learn are internal, and those who do not seek to learn are external. Although learning externally, one does not follow disciples, observing non-learning, and not learning for the sake of learning. What is called learning is what is learned in samsara (cycle of birth and death), what Bodhisattvas practice, which is learning ignorance, learning non-learning, learning non-learning, learning is name and form, learning is cause and condition, learning is self-view, learning is love, learning is what is mine, and also not what is mine, learning although greedy, but learning giving, learning although breaking precepts, but learning to protect precepts, and not being arrogant because of holding precepts, learning although anger, but learning patience, learning although laziness, but learning diligence, learning although distraction, but learning one-pointedness, learning although ignorance, but learning wisdom, learning without reward, but learning merit.'
德，習為俗業學習於道，習謂無脫學習得度。如是，最勝！七住菩薩習無所習學無所學，至無極慧，一切諸法不見得失，亦無所入亦無不入，不可以色計有所入，痛想行識亦復如是。不從法數而至有極，亦復不從非法之數，得至無極。求一切智，當如智住，不自念法言是我作，作解了者為一切智。菩薩欲求一切智者，當從四大造色中求。所以者何？計身則礙而受四生，不計身者則離愛慾。菩薩住者如智之住，以過諸界住無所住，不計有生不為生母，若見生者是皆非生，以知無生號無生慧，作是等者，是謂平等無極無限大乘之等。」
佛說是時，十一那術百千天子，悉得無所從生法忍，七萬二千人皆發無上平等道意。
爾時座上尊大聲聞，長老迦葉、舍利弗、摩訶目揵連、阿那律、離越、難頭婆羅、分耨文陀尼弗、空須菩提等，五百羅漢，即從坐起，齊整袈裟右膝著地，悉以頭面著佛足下，皆共同時舉聲悲號，哽噎哀感以手揮淚，前白佛言：「我等見淺永斷聖種，佛道深邃不蒙洗濯。若有男子女人下至凡夫，在三塗中欲求道者，當發尊意至成作佛。所以者何？如佛今日以百千法為吾等說，不能成就發菩薩意，私抱悔恨永無所及。今雖得道稱為羅漢，六通清徹德超三有，故不如本百千萬劫，作五逆罪入無擇獄
【現代漢語翻譯】 現代漢語譯本：德行，是習慣於世俗的行業，學習於道，習慣於無所執著，學習以獲得解脫。像這樣，才是最殊勝的！七住菩薩習慣於無所習慣，學習於無所學習，達到無極的智慧，對於一切諸法，不見得失，也沒有所入也沒有不入，不可以色來衡量有所入，受、想、行、識也是如此。不從有法的範疇而達到有極，也不從非法範疇而達到無極。追求一切智慧，應當像智慧那樣安住，不自己認為法是我所造作，能夠理解這一點的人，就是一切智。菩薩想要追求一切智慧，應當從四大所造的色法中去尋求。為什麼呢？執著于身體就會被障礙而承受四種生命形態，不執著于身體就能遠離愛慾。菩薩的安住就像智慧的安住，超越了諸界而安住于無所安住，不執著于有生，也不為生母所束縛，如果看到有生，那都是非生，因為知道無生，所以稱為無生慧，做到這些，就叫做平等無極無限的大乘之等。 佛陀說這些話的時候，十一那由他百千天子，都獲得了無所從生法忍（對諸法無生無滅的真理的領悟），七萬二千人都發起了無上平等道心。 這時，座上的尊貴大聲聞，長老迦葉（佛陀十大弟子之一，以頭陀苦行著稱）、舍利弗（佛陀十大弟子之一，以智慧著稱）、摩訶目犍連（佛陀十大弟子之一，以神通著稱）、阿那律（佛陀十大弟子之一，以天眼著稱）、離越、難頭婆羅、分耨文陀尼弗、空須菩提（佛陀十大弟子之一，以解空第一著稱）等五百羅漢，立即從座位上站起來，整理好袈裟，右膝跪地，都以頭面觸碰佛的腳下，一起同時舉聲悲號，哽咽哀傷地用手擦拭眼淚，向前對佛說：『我們見識淺薄，永遠斷絕了聖種，佛道深邃，我們沒有得到洗滌。如果有男子女人，下至凡夫，在三惡道中想要尋求佛道，應當發起尊貴的心意，直至成就佛果。為什麼呢？就像佛陀今天用百千法為我們宣說，我們也不能成就發起菩薩心，私下抱有悔恨，永遠無法彌補。現在雖然得道，被稱為羅漢，六神通清澈，德行超越三界，卻不如本來在百千萬劫中，造作五逆重罪而墮入無間地獄。』
【English Translation】 English version: Virtue is the habit of worldly occupations, learning in the Way, habituated to non-attachment, learning to attain liberation. Thus, it is the most excellent! Bodhisattvas of the seventh stage are accustomed to non-habituation, learning non-learning, reaching the wisdom of the limitless, regarding all dharmas, seeing neither gain nor loss, neither entering nor not entering, not measuring entry by form, and so it is with feeling, perception, volition, and consciousness. Not from the category of existing dharmas does one reach the limit of existence, nor from the category of non-existing dharmas does one reach the limitless. Seeking all wisdom, one should abide like wisdom, not thinking that the dharma is made by oneself; one who understands this is all-knowing. Bodhisattvas who seek all wisdom should seek it from the material forms created by the four great elements. Why? Because clinging to the body is an obstacle and one undergoes the four forms of birth, while not clinging to the body is to be free from desire. The Bodhisattva's abiding is like the abiding of wisdom, transcending all realms and abiding in non-abiding, not clinging to birth, nor being bound by the mother of birth. If one sees birth, it is all non-birth, because knowing non-birth is called the wisdom of non-birth. Doing these things is called the equality of the limitless, boundless, great vehicle. When the Buddha spoke these words, eleven nayutas (a large number) of hundreds of thousands of devas (celestial beings) all attained the forbearance of the non-origination of dharmas (understanding the truth of the non-arising and non-ceasing of all phenomena), and seventy-two thousand people all aroused the unsurpassed mind of the equal path. At that time, the venerable great disciples in the assembly, the elders Kasyapa (one of the Buddha's ten great disciples, known for his ascetic practices), Sariputra (one of the Buddha's ten great disciples, known for his wisdom), Maha Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), Aniruddha (one of the Buddha's ten great disciples, known for his divine eye), Revata, Nandavardhana, Purna Maitrayaniputra, Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness), and other five hundred arhats (enlightened beings), immediately rose from their seats, arranged their robes, knelt on their right knees, and all touched their heads to the Buddha's feet. Together, they raised their voices in lament, sobbing and weeping, wiping away tears with their hands, and said to the Buddha: 'Our understanding is shallow, and we have forever cut off the seed of holiness. The Buddha's path is profound, and we have not been cleansed. If there are men and women, even ordinary people, in the three evil realms who wish to seek the Way, they should arouse the noble intention to attain Buddhahood. Why? Because, like the Buddha today, who has spoken to us with hundreds of thousands of teachings, we cannot achieve the aspiration to arouse the Bodhi mind, and we privately hold regret, which can never be remedied. Although we have now attained the Way and are called arhats, with our six supernatural powers clear and our virtue surpassing the three realms, it is not as good as having committed the five heinous crimes and fallen into the Avici hell in hundreds of thousands of kalpas (eons).'
，冀望罪滅會有出期，漸蒙解脫以至滅度，便得發意成菩薩道。今已根敗無益時遇。所以然者，以其燒燃菩薩種故，器以穿漏不復容止成菩薩道。飛行蠕動有形之類，一足二足至百千足，皆悉依地而得生活，食以甘美衣著軟細，群鳥飛空繫命在地，吾雖得道猶養四大，我與鳥獸有何差別？彼雖雜垢漸漸得免畜獸之形，種德不息成大乘跡，諸天及人皆蒙度脫，自怨鄙陋不及上尊，皆懷愁憂悔本所修。」
時彼會中千七百人未踐跡者，先修聲聞緣覺之法，畢志堅固發無上心，即于座上逮得無所從生法忍，因其敷演六度大法，宣暢四諦苦習盡道四恩四等，訓誨一切令發道心。
時舍利弗承佛威神，宣告來會諸菩薩等：「聽我曩昔在壞器時，或從一住進至五住，還復退墮而在初住，復從初住至五六住，如是經歷六十劫中，竟復不能到不退轉，所興即悔亦不究竟；設當持心如凈戒者，所愿必得而不犯俗，以智慧法靡不照明。菩薩以住不退轉地，亦復不計施與不施，亦不見戒、忍辱、精進、一心、智慧，亦復不從欲、色、無色界法，亦復不從身口意行，於一切法皆無所著，悉如幻化野馬影響，所住本末而悉清凈，無有吾我壽命長短，不見道俗是非名號，亦不自念我當求是當不求是，無憂喜想無緣無作，亦無所生亦無所
【現代漢語翻譯】 現代漢語譯本：希望罪業能夠消滅，會有出頭之日，逐漸得到解脫以至最終的涅槃，便能發願成就菩薩道。如今已經根基敗壞，即使遇到機會也無濟於事。之所以這樣，是因為他們燒燬了菩薩的種子，如同器皿穿孔漏水，無法再容納成就菩薩道的修行。所有飛行、蠕動、有形的生物，從一足、二足到百千足，都依賴大地而生存，吃著美味的食物，穿著柔軟的衣物。群鳥在空中飛翔，生命也繫於大地。我雖然得道，仍然需要四大（地、水、火、風）來滋養身體，我和鳥獸有什麼差別呢？它們雖然污穢雜亂，卻能逐漸擺脫畜生的形態，不斷積累功德，成就大乘的足跡，諸天和人類都能得到救度。而我卻自怨自艾，認為自己卑微低下，不如那些尊貴的人，心中充滿憂愁，後悔自己之前的修行。 當時在法會中，有一千七百位尚未證得果位的修行者，他們之前修習聲聞、緣覺的法門，現在決心堅定，發起了無上的菩提心，當即在座位上證得了無生法忍（對一切法不生不滅的真理的領悟）。他們因此宣講六度（佈施、持戒、忍辱、精進、禪定、智慧）大法，闡述四諦（苦、集、滅、道）、四恩（父母恩、眾生恩、國土恩、三寶恩）、四等（慈、悲、喜、舍），教導一切眾生髮起道心。 當時，舍利弗（佛陀的十大弟子之一，以智慧著稱）承蒙佛陀的威神之力，向在場的菩薩們宣告：『聽我說我過去在根基敗壞的時候，有時從一住（菩薩修行階位）進至五住，又退回到初住，又從初住到五六住，這樣經歷了六十劫，最終還是不能達到不退轉的境界。所發起的修行之心，也常常後悔，不能堅持到底；如果能夠保持心像持守清凈戒律一樣，所愿必定能夠實現，而不違背世俗的規範，用智慧之法無不照亮。菩薩安住于不退轉地，也不計較佈施與不佈施，也不執著于戒律、忍辱、精進、禪定、智慧，也不執著于欲界、色界、無色界的法，也不執著于身、口、意的行為，對於一切法都無所執著，都如同幻化、野馬、影響一樣虛幻不實。所安住的根本和末端都清凈無染，沒有我、我所、壽命長短的概念，不執著于道俗、是非、名號，也不自念我應當求什麼，不應當求什麼，沒有憂愁和喜悅的想法，沒有因緣和造作，也沒有生起和滅亡。』
【English Translation】 English version: Hoping that their sins would be extinguished and that there would be a time of release, they would gradually attain liberation and ultimately Nirvana, and then they would aspire to achieve the Bodhisattva path. Now, their roots are ruined, and even if they encounter opportunities, it will be of no avail. The reason for this is that they have burned the seeds of Bodhisattvas, like vessels with holes that can no longer hold the practice to achieve the Bodhisattva path. All flying, crawling, and tangible beings, from one-footed, two-footed to hundreds and thousands of feet, all rely on the earth for survival, eating delicious food and wearing soft clothes. Birds fly in the sky, but their lives are also tied to the earth. Although I have attained the Way, I still need the four elements (earth, water, fire, and wind) to nourish my body. What difference is there between me and birds and beasts? Although they are impure and chaotic, they can gradually escape the form of animals, continuously accumulate merit, and achieve the path of the Mahayana. Gods and humans can all be liberated. But I lament my own inferiority, thinking myself lowly and not as noble as those who are revered, filled with sorrow and regretting my previous practices. At that time, in the assembly, there were one thousand seven hundred practitioners who had not yet attained the fruit. They had previously practiced the teachings of Sravakas and Pratyekabuddhas, but now they were determined and resolute, and they aroused the supreme Bodhi mind. Immediately, in their seats, they attained the Dharma-kshanti of non-origination (the realization of the truth that all dharmas are neither created nor destroyed). Therefore, they expounded the great Dharma of the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), explained the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), the Four Graces (the grace of parents, the grace of sentient beings, the grace of the country, and the grace of the Three Jewels), and the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), and taught all beings to arouse the Bodhi mind. At that time, Sariputra (one of the ten great disciples of the Buddha, known for his wisdom), empowered by the Buddha's majestic power, announced to the Bodhisattvas present: 'Listen to me, in the past, when my roots were ruined, sometimes I would advance from the first stage (of Bodhisattva practice) to the fifth stage, and then fall back to the first stage. Again, I would go from the first stage to the fifth or sixth stage. In this way, I went through sixty kalpas, and in the end, I was still unable to reach the state of non-retrogression. The aspiration to practice that I had aroused was often regretted, and I could not persevere to the end. If I could maintain my mind like keeping pure precepts, my wishes would surely be fulfilled, and I would not violate worldly norms, and the Dharma of wisdom would illuminate everything. A Bodhisattva who dwells in the stage of non-retrogression does not calculate giving or not giving, nor does he cling to precepts, patience, diligence, meditation, or wisdom. He does not cling to the dharmas of the desire realm, the form realm, or the formless realm, nor does he cling to the actions of body, speech, or mind. He is not attached to any dharma, and all dharmas are like illusions, mirages, and echoes, unreal and insubstantial. The beginning and end of what he dwells in are pure and undefiled. There is no concept of self, what belongs to self, or the length of life. He does not cling to the concepts of the path, the secular, right, wrong, or names. He does not think, 'I should seek this' or 'I should not seek this.' There are no thoughts of sorrow or joy, no causes or actions, and no arising or ceasing.'
見亦無處所。作是學者，無慾怒癡無增減學，不墮惡趣有退轉心，欲成至佛當如是習。亦不作罪亦不作福，亦不有成亦不無成，不想無想，諸法悉等而無差特。」
時舍利弗說是語時，復有無央數百千眾生，皆發無上正真道意。
爾時最勝前白佛言：「云何一切諸法皆如幻化野馬乎？」
佛告最勝：「譬若如化，來不見來去無處所，解知諸法亦復如是，無所從來無所從去，性自然住不見變易，諸法無作亦無造者。如來身者，一為化身，二為法身。夫法身者，不可睹見亦無形像。化身如是虛空無形。是謂，最勝！阿惟越致所修行本，在諸大眾能師子吼，行於空慧無能逮者，功勛純熟諸法清凈，無極深妙不可思議巍巍難量。如是，最勝！不退大士於七住中而凈其行。」
十住斷結經卷第二 大正藏第 10 冊 No. 0309 最勝問菩薩十住除垢斷結經
十住斷結經卷第三
姚秦涼州沙門竺佛念譯
童真品第八
爾時最勝菩薩白佛言：「世尊！云何第八菩薩於八住地而凈其行？」
佛告最勝：「第八菩薩常當具足以神通慧曉眾生根，觀其意趣而為示現，復以神通游諸佛國，觀其奇特殊妙之行，還自莊嚴其佛國土，自往奉覲禮敬諸佛，觀佛身相空無所有，
【現代漢語翻譯】 現代漢語譯本：
『所見之處也無固定所在。』這樣修習的人，不會增長貪慾、嗔怒、愚癡，不會退轉，不會墮入惡道，想要成就佛果，應當這樣修習。既不造作罪業，也不造作福德，既不執著于成就，也不執著于無成就，既不思有想，也不思無想，一切諸法都是平等而沒有差別的。 當時，舍利弗說這些話的時候，又有無數百千眾生，都發起了無上正等正覺的意願。 這時，最勝菩薩向前對佛說：『為什麼說一切諸法都如幻化和野馬一樣呢？』 佛告訴最勝：『譬如幻化，來時不見其來處，去時無固定所在，理解諸法也是如此，無所從來，無所從去，其自性自然存在，不見變化，諸法無所作為，也沒有造作者。如來的身體，一是化身，二是法身。法身是不可見，也沒有形像的。化身就像虛空一樣，沒有形體。這就是，最勝！阿惟越致（不退轉）所修行的根本，在諸大眾中能發出獅子吼，在空慧中行走，沒有人能追得上，功德純熟，諸法清凈，無極深妙，不可思議，巍巍難量。像這樣，最勝！不退轉的大士在七住位中凈化自己的行為。』 十住斷結經卷第二 大正藏第 10 冊 No. 0309 最勝問菩薩十住除垢斷結經 十住斷結經卷第三 姚秦涼州沙門竺佛念譯 童真品第八 這時，最勝菩薩對佛說：『世尊！為什麼說第八菩薩在八住地中凈化自己的行為呢？』 佛告訴最勝：『第八菩薩應當常常具足神通智慧，瞭解眾生的根性，觀察他們的意趣而為他們示現，又以神通遊歷諸佛國土，觀察那些奇特殊妙的修行，然後用這些來莊嚴自己的佛國土，親自前往奉覲禮敬諸佛，觀察佛的身相，知道其空無所有，'
【English Translation】 English version:
'Seeing also has no fixed place.' Those who practice in this way will not increase desire, anger, or ignorance; they will not regress, nor fall into evil realms. If they wish to attain Buddhahood, they should practice in this way. They neither create sins nor create merits; they neither cling to achievement nor to non-achievement; they neither think of having thoughts nor of having no thoughts. All dharmas are equal and without distinction. At that time, when Shariputra spoke these words, countless hundreds and thousands of beings all aroused the intention for unsurpassed, true, and complete enlightenment. Then, the Bodhisattva Most Excellent came forward and said to the Buddha, 'Why is it said that all dharmas are like illusions and wild horses?' The Buddha told Most Excellent, 'It is like an illusion; when it comes, one does not see where it comes from, and when it goes, it has no fixed place. Understanding all dharmas is also like this; they come from nowhere and go nowhere. Their nature exists naturally, and no change is seen. Dharmas are without action and without a creator. The body of the Tathagata is twofold: one is the transformation body, and the other is the dharma body. The dharma body is invisible and without form. The transformation body is like the void, without form. This is, Most Excellent! the foundation of practice for the Aviveyach (non-regressing) one. Among the great assembly, they can roar like a lion, walk in the wisdom of emptiness, and no one can catch up. Their merits are pure, all dharmas are pure, infinitely profound, inconceivable, majestic, and immeasurable. Thus, Most Excellent! the non-regressing great Bodhisattva purifies their conduct in the seventh dwelling place.' The Second Scroll of the Sutra on the Ten Dwellings for Severing Bonds Taisho Tripitaka Volume 10, No. 0309, The Sutra of Most Excellent's Questions on the Ten Dwellings of Bodhisattvas for Removing Defilements and Severing Bonds The Third Scroll of the Sutra on the Ten Dwellings for Severing Bonds Translated by the Shramana Dharmaraksha of Liangzhou in the Yao Qin Dynasty Chapter Eight: The Pure Youth At that time, the Bodhisattva Most Excellent said to the Buddha, 'World Honored One! Why is it said that the eighth Bodhisattva purifies their conduct in the eighth dwelling place?' The Buddha told Most Excellent, 'The eighth Bodhisattva should always be fully equipped with supernatural powers and wisdom, understanding the roots of sentient beings, observing their intentions and manifesting accordingly. They also use their supernatural powers to travel to the Buddha lands, observing those unique and wonderful practices, and then use these to adorn their own Buddha land. They personally go to pay homage and respect to the Buddhas, observing the Buddha's form, knowing that it is empty and without substance.'
學習知忍分別諸根，常入如幻三昧定意知其無本，所作功德隨前形器，各隨其所而成就之。以過空行無想無愿，不有形像，度於三界永無縛著，慧無所念不有生滅，以無所生故曰為慧。作不見作亦無造者，是謂名慧。無疆界中間處所，都無住止亦無窠窟，慧為清凈識無所猗。所以然者，由無想念。慧無有限，用力方便不止貪慾，亦不住色不住無色，雖與同垢不為染著，是謂，最勝！名曰大智。離淫怒癡不處愚冥，永為解脫而無掛礙不著不斷。去十二緣無明根本，不見我人無我不我，不住貪慾了之為一，無求色想復不念在一切色中，是謂第八菩薩慧業。終不隨緣無煩惱患，不與疑合，亦不有為非不有為，亦不求福非無功德，以越諸惡非法之事。所以然者，法性常存，不見愚者而行非法，不見擾惱其身心識，意不亂想流馳異念。是謂，最勝！名曰為慧。分別空觀了知無生，斷滅計常不使興起，抑制六關終不邪窺，誓在廣遠不計限局，修童真禁而不越序，若見退墮在下位者，輒便誘勸務使上及，奉順法者不斷諸佛所修律本，身心怡然不能窮已，興隆道樂不除法身，不斷聖眾不有縛脫。復當修習道俗之法，以法性故不斷諸學，使慎禁戒因本清凈而不可盡。諸在生死斯皆有盡，流轉五道周旋往返亦不寧息，住無常處斯亦盡滅。外
【現代漢語翻譯】 現代漢語譯本：學習認識和忍受，分辨諸根（眼、耳、鼻、舌、身、意），常入如幻三昧（一種禪定狀態），定意知道一切現象沒有真實本體，所做的功德隨著之前的形體和器具，各自隨著其所處的狀態而成就。超越了空行、無想、無愿的狀態，沒有具體的形像，度脫了欲界、色界、無色界這三界，永遠沒有束縛和執著，智慧沒有念頭，沒有生滅，因為沒有生起所以稱為智慧。行為沒有作者，也沒有創造者，這稱為智慧。沒有疆界、中間處所，都沒有停留和安身之處，智慧是清凈的，意識沒有依靠。之所以如此，是因為沒有妄想和念頭。智慧沒有限制，用功方便不停止貪慾，也不執著於色界，不執著于無色界，雖然與世俗的污垢相同，但不被污染和執著，這稱為最殊勝！名為大智。遠離淫慾、嗔怒、愚癡，不處於愚昧黑暗之中，永遠解脫而沒有掛礙，不執著于斷滅和常存。去除十二因緣中無明這個根本，不執著於我、人，沒有我與非我的分別，不執著于貪慾，了知一切都是一體的，不追求色相，也不執著於一切色相之中，這稱為第八菩薩的智慧事業。最終不隨順因緣，沒有煩惱和憂患，不與疑惑結合，也不執著于有為和無為，也不追求福報，但並非沒有功德，因為超越了一切惡行和非法之事。之所以如此，是因為法性常存，不看到愚者而行非法，不看到擾亂其身心意識，意念不亂想，不流於其他念頭。這稱為最殊勝！名為智慧。分辨空觀，了知無生，斷滅常有的計較，不使其興起，抑制六根（眼、耳、鼻、舌、身、意）終不邪視，發誓要廣闊深遠，不計較限制和侷限，修持童真戒律而不超越次序，如果看到有退墮在下位的人，就勸導他們努力向上，奉行佛法的人不中斷諸佛所修的戒律根本，身心怡然不能窮盡，興盛道樂不捨棄法身，不捨棄聖眾，沒有束縛和解脫的分別。還要修習出家和在家之法，因為法性的緣故不中斷各種學習，使謹慎戒律的根本清凈而不可窮盡。所有在生死輪迴中的眾生都有盡頭，在五道中流轉往返也不得安寧，處於無常之處也終將滅亡。 English version: Learning to know and endure, distinguishing the various roots (eyes, ears, nose, tongue, body, mind), constantly entering the Samadhi (a state of meditative consciousness) of illusion, with a focused mind knowing that all phenomena have no real substance, the merits performed follow the previous forms and vessels, each according to its state, and are accomplished. Transcending the states of empty practice, non-thought, and non-desire, without concrete forms, crossing the three realms of desire, form, and formlessness, forever without bondage or attachment, wisdom has no thoughts, no arising or ceasing, because there is no arising, it is called wisdom. Actions have no author, nor creator, this is called wisdom. Without boundaries, middle places, no dwelling or resting place, wisdom is pure, consciousness has no reliance. The reason for this is that there are no delusions or thoughts. Wisdom has no limits, diligent practice does not stop greed, nor is it attached to the realm of form, nor to the realm of formlessness, although it is the same as the defilements of the world, it is not defiled or attached, this is called the most excellent! Called great wisdom. Away from lust, anger, and ignorance, not in the darkness of ignorance, forever liberated without hindrance, not attached to annihilation or permanence. Removing the root of ignorance in the twelve links of dependent origination, not attached to self, others, without the distinction of self and non-self, not attached to greed, knowing that all is one, not pursuing form, nor attached to all forms, this is called the eighth Bodhisattva's work of wisdom. Ultimately not following conditions, without worries or afflictions, not combined with doubt, nor attached to action or non-action, nor seeking blessings, but not without merit, because it transcends all evil and illegal things. The reason for this is that the nature of Dharma is always present, not seeing the foolish doing illegal things, not seeing the disturbance of their body, mind, and consciousness, the mind does not think randomly, does not flow into other thoughts. This is called the most excellent! Called wisdom. Distinguishing the view of emptiness, knowing no birth, cutting off the calculation of permanence, not allowing it to arise, suppressing the six senses (eyes, ears, nose, tongue, body, mind), never looking wrongly, vowing to be broad and far-reaching, not calculating limits and restrictions, practicing the pure precepts of a novice without exceeding the order, if seeing those who have fallen to a lower position, then persuade them to strive upwards, those who follow the Dharma do not interrupt the precepts that all Buddhas have practiced, the body and mind are joyful and cannot be exhausted, flourishing the joy of the path without abandoning the Dharma body, not abandoning the holy assembly, without the distinction of bondage and liberation. Also, one should practice the Dharma of both monastic and lay life, because of the nature of Dharma, not interrupting various studies, making the root of careful precepts pure and inexhaustible. All beings in the cycle of birth and death have an end, wandering in the five paths, going back and forth without rest, being in impermanent places will also perish.
【English Translation】 Learning to know and endure, distinguishing the various roots (eyes, ears, nose, tongue, body, mind), constantly entering the Samadhi (a state of meditative consciousness) of illusion, with a focused mind knowing that all phenomena have no real substance, the merits performed follow the previous forms and vessels, each according to its state, and are accomplished. Transcending the states of empty practice, non-thought, and non-desire, without concrete forms, crossing the three realms of desire, form, and formlessness, forever without bondage or attachment, wisdom has no thoughts, no arising or ceasing, because there is no arising, it is called wisdom. Actions have no author, nor creator, this is called wisdom. Without boundaries, middle places, no dwelling or resting place, wisdom is pure, consciousness has no reliance. The reason for this is that there are no delusions or thoughts. Wisdom has no limits, diligent practice does not stop greed, nor is it attached to the realm of form, nor to the realm of formlessness, although it is the same as the defilements of the world, it is not defiled or attached, this is called the most excellent! Called great wisdom. Away from lust, anger, and ignorance, not in the darkness of ignorance, forever liberated without hindrance, not attached to annihilation or permanence. Removing the root of ignorance in the twelve links of dependent origination, not attached to self, others, without the distinction of self and non-self, not attached to greed, knowing that all is one, not pursuing form, nor attached to all forms, this is called the eighth Bodhisattva's work of wisdom. Ultimately not following conditions, without worries or afflictions, not combined with doubt, nor attached to action or non-action, nor seeking blessings, but not without merit, because it transcends all evil and illegal things. The reason for this is that the nature of Dharma is always present, not seeing the foolish doing illegal things, not seeing the disturbance of their body, mind, and consciousness, the mind does not think randomly, does not flow into other thoughts. This is called the most excellent! Called wisdom. Distinguishing the view of emptiness, knowing no birth, cutting off the calculation of permanence, not allowing it to arise, suppressing the six senses (eyes, ears, nose, tongue, body, mind), never looking wrongly, vowing to be broad and far-reaching, not calculating limits and restrictions, practicing the pure precepts of a novice without exceeding the order, if seeing those who have fallen to a lower position, then persuade them to strive upwards, those who follow the Dharma do not interrupt the precepts that all Buddhas have practiced, the body and mind are joyful and cannot be exhausted, flourishing the joy of the path without abandoning the Dharma body, not abandoning the holy assembly, without the distinction of bondage and liberation. Also, one should practice the Dharma of both monastic and lay life, because of the nature of Dharma, not interrupting various studies, making the root of careful precepts pure and inexhaustible. All beings in the cycle of birth and death have an end, wandering in the five paths, going back and forth without rest, being in impermanent places will also perish.
道異學雖獲五通不離世智，愿求長生后失神足，亦覆命盡便涉生死。或有眾生勤行五戒十善之法得生人天，精勤五戒在欲天中，封受自然功德具足。或有眾生習學空定在色天中，以歡悅為食不念苦本。或有眾生心識澹然希望無為，謂為無想永寂泥洹，斯皆自調不至究竟滅度之處。第八菩薩觀了斯處而不染著，恒敷演法勸進學者使遠離之。
「最勝，當知！童真之業亦復遠離二乘之道，從須陀洹至辟支佛皆有釁咎，菩薩終不念羅漢法。所以然者，以其用心猗泥洹道，緣覺所修菩薩不學，以其發意無大慈哀，有斯學者此皆非正。若有菩薩欲究竟學習智慧海，盡其元本而不可窮，誓願不捨一切眾生，修如來法為不滅性，慧無窮極故不可見，道果開敷使得成就。言種實者，菩薩發意弘誓之心，十力、無畏、十八不共殊特之法，亦不思議亦不可盡。第八菩薩在在游化，執意行忍無能思議，心不念非無有眾惡，不懷恚恨加於眾生，又不興意與人競諍，復不導人有所毀敗，慎護身口不妄有犯，將護眾生慎己行本，不處邪部思惟善業，無愛慾意能莊嚴身如佛色像。」
爾時世尊告最勝曰：「童真菩薩常當習行音響句義。云何菩薩學音響義？於是菩薩知諸法空不染諸見，思惟無相不興亂念，分別無愿永離三有，法無淫慾本性
【現代漢語翻譯】 現代漢語譯本 外道異學即使獲得五神通，也無法脫離世俗的智慧，他們追求長生不老，最終會失去神通，壽命終了仍然要經歷生死輪迴。有些眾生勤奮修行五戒十善之法，可以轉生到人道或天道，精進持守五戒者可以生於欲界天，自然獲得圓滿的功德。有些眾生修習空定，可以生於色界天，以歡喜為食，不再思念苦的根源。有些眾生心識淡泊，希望達到無為的境界，認為無想就是永遠寂滅的涅槃，這些都只是自我調伏，不能達到究竟的解脫之處。第八地菩薩觀察到這些情況，卻不執著于其中，經常宣講佛法，勸勉修行者遠離這些歧途。 『最勝，你要知道！童真菩薩的修行也遠離了二乘（聲聞、緣覺）之道，從須陀洹（初果）到辟支佛（獨覺）都有過失，菩薩最終不會修習羅漢法。之所以這樣，是因為菩薩的心專注于涅槃之道，緣覺所修的法菩薩不學，因為他們發心沒有大慈大悲，有這種修學者都不是正道。如果菩薩想要究竟學習智慧之海，窮盡其根本而不可窮盡，發誓不捨棄一切眾生，修習如來之法，達到不滅的境界，智慧無窮無盡，所以不可見，道果開花結果，使眾生得以成就。所謂種子，是指菩薩發起的弘大誓願之心，以及如來的十力、四無畏、十八不共法等殊勝的功德，這些都是不可思議、不可窮盡的。第八地菩薩到處游化，執著于忍辱的修行，其境界不可思議，心中不念惡事，沒有眾多的惡念，不懷恨意加害眾生，也不與人爭鬥，不引導他人走向毀滅，謹慎守護身口意，不妄加犯戒，愛護眾生，謹慎自己的行為根本，不處在邪見之中，思維善業，沒有愛慾之心，能夠莊嚴自身，如同佛的色身。』 這時，世尊告訴最勝說：『童真菩薩應當經常修習音響句義。什麼是菩薩學習音響義呢？菩薩知道諸法皆空，不執著于各種見解，思維無相，不起雜亂的念頭，分別無愿，永遠脫離三有（欲界、色界、無色界），法沒有淫慾的本性。』
【English Translation】 English version Although those of other paths may attain the five supernormal powers, they cannot transcend worldly wisdom. They seek longevity, but eventually lose their supernatural abilities, and when their lives end, they still undergo the cycle of birth and death. Some beings diligently practice the five precepts and ten virtues, and are reborn in the human or heavenly realms. Those who diligently uphold the five precepts are born in the desire realm heavens, naturally receiving complete merit. Some beings practice emptiness meditation and are born in the form realm heavens, taking joy as their food and not thinking of the root of suffering. Some beings have a tranquil mind and hope for non-action, considering non-perception to be eternal, silent Nirvana. All these are self-disciplined but do not reach the ultimate liberation. The eighth-stage Bodhisattva observes these situations without attachment, constantly expounding the Dharma and encouraging practitioners to stay away from these wrong paths. 'Most Excellent One, know this! The practice of a Bodhisattva in the stage of youth also transcends the paths of the two vehicles (Śrāvakas and Pratyekabuddhas). From Srotāpanna (stream-enterer) to Pratyekabuddha (solitary buddha), there are flaws. A Bodhisattva will never practice the Dharma of an Arhat. The reason is that the Bodhisattva's mind is focused on the path to Nirvana. The practices of the Pratyekabuddha are not followed by the Bodhisattva because they lack great compassion. Those who practice in this way are not on the right path. If a Bodhisattva wishes to fully learn the ocean of wisdom, to exhaust its origin, which is inexhaustible, they vow not to abandon all beings, to practice the Dharma of the Tathagata, to attain the indestructible nature. Their wisdom is infinite and therefore invisible. The fruit of the path blossoms, enabling beings to achieve enlightenment. The seed refers to the Bodhisattva's great vow, the ten powers, four fearlessnesses, and eighteen unique qualities of the Tathagata, which are inconceivable and inexhaustible. The eighth-stage Bodhisattva travels everywhere, practicing patience with unwavering resolve, which is beyond comprehension. Their mind does not dwell on evil, they have no evil thoughts, they do not harbor hatred towards beings, nor do they engage in disputes with others. They do not lead others to ruin, they carefully guard their body, speech, and mind, not transgressing the precepts, protecting beings, being mindful of their own fundamental practices, not dwelling in wrong views, contemplating virtuous deeds, having no desire, and adorning themselves like the form of a Buddha.' At that time, the World Honored One said to Most Excellent One: 'A Bodhisattva in the stage of youth should always practice the meaning of sounds and words. What is it for a Bodhisattva to learn the meaning of sounds? It is that the Bodhisattva knows that all dharmas are empty, not attached to any views, contemplates the formless, does not give rise to confused thoughts, distinguishes the wishless, and is forever free from the three realms of existence (desire, form, and formless). The Dharma has no inherent nature of lust.'
自凈，不起恚怒永使不生，觀了無明不為愚冥。復當思惟當來過去現在之法，盡無所起諸法自然，不見興滅不見生死不為報應，信作善惡知有果實。修口清凈不行妄語，其心明解行無玷汙。所興事勝不捨一切，常自挍計夢幻之法，設有邪念即自覺知，志性柔和守護其意，使不生惡常生清凈。真正之土，設在人間眾德具足，相好八十聲如哀鸞，亦若梵天所說微妙不懷綺飾，去淫怒癡無復憂戚，終不惡顏恚恨向人，所造功德未曾亡失，隨其根本使至永安，常以法言勸進一切，降伏外道邪學異術，以離苦惱無復厄難，備悉諸佛具足之法，人常忍辱身心至密，現受罵詈默然不報，若使眾生取撾捶者，不念怨仇亦如地大包受萬物，終無識想有增減意。所以然者，斯由法性本來空故。設有忿怒終不有恨，視彼恚色如幻如化，興意來向不持心逆。若念惡者佯若不知，密自思惟：『吾今審諦知之為空，當求遠離不興彼緣，前人懷恚我宜慎之。』假使有人來稱譽者不以為喜，若見捶者亦無愁惱。所以然者，不見己身及彼杖痛，皆由積行降伏心意。在閑靜處挍計身中，生老病死非常苦痛，愁憂恐怖飢渴寒熱。復重觀察，是身壞敗為非常法，是身為苦器眾病聚集，是身虛空四大還本，是身無我無生無滅。三界眾生為流所漂，愛慾流者沉沒流轉
亦無休息，先當制心不使增多。復當思惟有流之本，處在三界所更生死受身不息。亦當思惟邪見之流，眾生愚癡隨興倒見，六十二塵迷荒之道。無明流者，三界眾生瞢瞢為癡不知真道，以不凈為凈返入欲流，以苦為樂，以非常為常，以非身為身，亦不思惟除去貪濁而自侵欺，長夜不習老不息淫，有財不施不受佛語，是謂四弊遂增愛根，意念身行共相受入。
「如是，最勝！菩薩入定寂寞而觀，棄惡除欲不善之想，內自觀身思憶三寶，念察非常苦空非身，隨賢聖教無苦樂心，修行四證究暢其義，生為苦證愛為習證，清為盡證度為道證，患厭此形無一可貪，深思根本為從何生？隨性觀之方知根原，苦從身生，習因愛生，愛滅成盡，無慾成道。常遵慈愍無有害意，長養道化愍傷眾生，生死勤苦為之拔濟，和顏悅色向于群萌，勸教眾生使發道意，所言通利而無滯礙。知諸法相真諦之義，達了諸法隨時而入，卒問尋對應機無難，所說應時辭無錯亂。菩薩慈心愍傷一切，遍念眾生有形之類，不免疾病衰喪之痛，為設方便欲令解脫。復起悲心哀感一切，飢渴寒熱得失罪咎艱難之患，思惟巧便欲令恬然。復以喜心，念諸世間皆有憂苦恐怖之難，吾當方宜永使安隱，常以守護之心，愿度三界八難生者，愚癡曚闇不見正道，念欲成濟
【現代漢語翻譯】 現代漢語譯本：
也沒有休息的時候，首先應當控制自己的心，不讓它增長（煩惱）。還要思維輪迴的根本，（眾生）在三界中不斷地經歷生死，承受身體，沒有停息。還要思維邪見的流弊，眾生愚癡，隨著（錯誤的）想法產生顛倒的見解，陷入六十二種塵勞迷惑的歧途。無明之流，三界眾生昏昧無知，不瞭解真正的道理，把不凈的當作清凈，反而陷入慾望的河流；把苦當作樂，把無常當作常，把非我當作我，也不思考如何去除貪婪和污濁，反而自己欺騙自己。長夜不學習（佛法），不停止淫慾，有錢財不佈施，不接受佛的教誨，這就是所謂的四種弊端，從而增長了愛慾的根源，意念和身體的行為互相影響，互相接受。
『像這樣，最勝（指佛陀）！菩薩進入禪定，寂靜地觀察，捨棄惡行，去除慾望和不善的想法，內心觀察自己的身體，憶念三寶（佛、法、僧），思考無常、苦、空、非我，遵循賢聖的教導，沒有苦樂之心，修行四種真理，徹底理解其中的含義：生是苦的真理，愛是習的真理，清凈是滅的真理，解脫是道的真理。厭惡這個身體，沒有一絲可以貪戀的，深入思考根本是從哪裡產生的？順著本性觀察，才知道根源，苦從身體產生，習因愛產生，愛滅則成滅，無慾則成道。常常遵循慈悲憐憫，沒有傷害的意圖，增長道化，憐憫傷痛的眾生，爲了救拔他們脫離生死的勤苦，和顏悅色地對待眾生，勸導教化眾生，使他們發起道心，所說的話通達流暢，沒有滯礙。瞭解諸法的真相和真諦的含義，通達諸法，隨時進入（禪定），突然發問，也能隨機應答，沒有困難，所說的話應時應機，辭藻沒有錯亂。菩薩以慈悲心憐憫一切，普遍想到眾生有形之類，都免不了疾病衰老死亡的痛苦，為他們設定方便，想要讓他們解脫。又生起悲心，哀憐一切，飢渴寒冷，得失罪過，艱難困苦的患難，思考巧妙的方法，想要讓他們安寧。又以喜悅的心，想到世間都有憂愁痛苦恐怖的災難，我應當想辦法永遠讓他們安穩，常常以守護的心，愿度脫三界八難的眾生，愚癡矇昧，看不見正道，想著要成就救濟他們。' 現代漢語譯本：
也沒有休息的時候，首先應當控制自己的心，不讓它增長（煩惱）。還要思維輪迴的根本，（眾生）在三界中不斷地經歷生死，承受身體，沒有停息。還要思維邪見的流弊，眾生愚癡，隨著（錯誤的）想法產生顛倒的見解，陷入六十二種塵勞迷惑的歧途。無明之流，三界眾生昏昧無知，不瞭解真正的道理，把不凈的當作清凈，反而陷入慾望的河流；把苦當作樂，把無常當作常，把非我當作我，也不思考如何去除貪婪和污濁，反而自己欺騙自己。長夜不學習（佛法），不停止淫慾，有錢財不佈施，不接受佛的教誨，這就是所謂的四種弊端，從而增長了愛慾的根源，意念和身體的行為互相影響，互相接受。
『像這樣，最勝（指佛陀）！菩薩進入禪定，寂靜地觀察，捨棄惡行，去除慾望和不善的想法，內心觀察自己的身體，憶念三寶（佛、法、僧），思考無常、苦、空、非我，遵循賢聖的教導，沒有苦樂之心，修行四種真理，徹底理解其中的含義：生是苦的真理，愛是習的真理，清凈是滅的真理，解脫是道的真理。厭惡這個身體，沒有一絲可以貪戀的，深入思考根本是從哪裡產生的？順著本性觀察，才知道根源，苦從身體產生，習因愛產生，愛滅則成滅，無慾則成道。常常遵循慈悲憐憫，沒有傷害的意圖，增長道化，憐憫傷痛的眾生，爲了救拔他們脫離生死的勤苦，和顏悅色地對待眾生，勸導教化眾生，使他們發起道心，所說的話通達流暢，沒有滯礙。瞭解諸法的真相和真諦的含義，通達諸法，隨時進入（禪定），突然發問，也能隨機應答，沒有困難，所說的話應時應機，辭藻沒有錯亂。菩薩以慈悲心憐憫一切，普遍想到眾生有形之類，都免不了疾病衰老死亡的痛苦，為他們設定方便，想要讓他們解脫。又生起悲心，哀憐一切，飢渴寒冷，得失罪過，艱難困苦的患難，思考巧妙的方法，想要讓他們安寧。又以喜悅的心，想到世間都有憂愁痛苦恐怖的災難，我應當想辦法永遠讓他們安穩，常常以守護的心，愿度脫三界八難的眾生，愚癡矇昧，看不見正道，想著要成就救濟他們。'
【English Translation】 English version:
There is also no rest; one should first control the mind and not let it increase (afflictions). One should also contemplate the root of the cycle of existence, that (beings) in the three realms constantly experience birth and death, receiving bodies without ceasing. One should also contemplate the flow of wrong views, that beings are foolish, and with (wrong) thoughts, they generate inverted views, falling into the sixty-two paths of defilement and delusion. The flow of ignorance is that beings in the three realms are confused and ignorant, not understanding the true path, taking the impure as pure, and instead falling into the river of desire; taking suffering as pleasure, taking the impermanent as permanent, taking the non-self as self, and not contemplating how to remove greed and defilement, but instead deceiving themselves. They do not study (the Dharma) throughout the long night, do not stop sexual desire, do not give alms when they have wealth, and do not accept the Buddha's teachings. These are the so-called four flaws, which increase the root of desire, and the thoughts and actions of the body influence and accept each other.
'Thus, O Most Excellent One (referring to the Buddha)! A Bodhisattva enters samadhi, observes in stillness, abandons evil deeds, removes desires and unwholesome thoughts, internally observes their own body, recollects the Three Jewels (Buddha, Dharma, Sangha), contemplates impermanence, suffering, emptiness, and non-self, follows the teachings of the wise and noble, has no mind of pleasure or pain, practices the four noble truths, and thoroughly understands their meaning: birth is the truth of suffering, craving is the truth of the origin of suffering, purity is the truth of the cessation of suffering, and liberation is the truth of the path to the cessation of suffering. They detest this body, finding nothing to be greedy for, and deeply contemplate where the root comes from. Observing according to nature, they then know the origin: suffering arises from the body, the origin arises from craving, the cessation of craving leads to cessation, and the absence of desire leads to the path. They always follow compassion and mercy, having no intention to harm, cultivating the path, having compassion for suffering beings, and wanting to liberate them from the diligent suffering of birth and death. They treat beings with a kind and gentle countenance, encouraging and teaching them to arouse the mind of the path. Their words are clear and fluent, without hindrance. They understand the true nature of all phenomena and the meaning of the ultimate truth, comprehend all phenomena, and enter (samadhi) at any time. If suddenly asked, they can respond appropriately without difficulty, and their words are timely and without error. The Bodhisattva, with a compassionate heart, has compassion for all, universally thinking of all beings with form, who cannot avoid the pain of sickness, old age, and death, and sets up skillful means to liberate them. They also generate a heart of sorrow, lamenting all beings, suffering from hunger, thirst, cold, heat, gain and loss, sin and guilt, and difficult hardships, contemplating skillful methods to bring them peace. They also have a heart of joy, thinking that the world is full of sorrow, pain, and fear, and that they should find a way to make them peaceful forever, always with a protective heart, wishing to liberate beings from the three realms and the eight difficulties, who are foolish and ignorant, not seeing the right path, and thinking of accomplishing their salvation.'
使得無為，愍哀眾生心不動轉。雖行此法意不染著，不以勤苦而生退轉，渴仰無上正真之道，于諸通慧而無厭足。設在五樂歌舞之中，亦不生心而用歡喜，曉了世俗斯皆幻化，一切萬物盡歸無常，不為八法所見傾動，心恒遠離如避劫燒，不處其中。為人所惱，若欲恚恨來向己者，終不還報如毫釐許，為人所敬無敢犯者。假使有人慾害菩薩，節節解身各在異處，悉能忍之不生亂想，因欲具足童真之行。菩薩復觀身心之法，合成散滅何足貪著而欲寶之？緣是果行必獲佛身，備悉成就如來匿藏，建立大誓究道根源。菩薩行權變化無窮，若在外道異學之中，現身入火坐臥自由，復從火起無所傷害，輒使其人知有真道，心自改悔修清凈行，化愚惑意還令返真。因從生天為講演法，解知天位亦復衰喪。菩薩權道無所不入，釋梵四天王無不自歸而稽首者，斯由積功道德超殊，亦非二乘所能及逮。童真神智亦無邊底，心曠無崖不可限量，所說有益亦無損耗，以是之故慧不可盡。一一分別眼耳鼻舌身心之法，了知悉空亦無所有，達過忍慧便逮眾智，不念一切是常非常，尋便得入無極之慧。若與前人音聲來往，思惟言教猶山中響，有解此者名曰權慧。亦復觀察有為無為空性之法，諦自虛寂假有號耳。不念己身以得道果，餘下劣者亦不及逮。
【現代漢語翻譯】 現代漢語譯本 使自己達到無為的境界，以慈悲之心對待眾生，心不為所動。雖然修行此法，心卻不執著，不因勤苦而退縮，渴望無上正真之道，對於各種智慧和通達沒有厭倦。即使身處歌舞享樂之中，也不會因此而心生歡喜，明白世俗的一切都是虛幻的，一切事物最終都會歸於無常，不被世間的八種法所動搖，心永遠遠離這些，如同躲避劫火一樣，不身處其中。當別人惱怒自己，想要向自己發泄怒火時，最終也不會還報哪怕一絲一毫，當別人尊敬自己時，也不會因此而驕傲自滿。即使有人想要加害菩薩，將身體肢解成多塊，散落在各處，菩薩也都能忍受，不會產生任何混亂的想法，因為想要圓滿童真之行。菩薩進一步觀察身心之法，明白它們是因緣和合而生，終將散滅，有什麼值得貪戀和珍視的呢？因為這樣的修行，必定能獲得佛身，完全成就如來所隱藏的功德，建立宏大的誓願，探究道的根源。菩薩的權巧方便變化無窮，即使在外道和異學之中，也能顯現身形，在火焰中自由出入，然後從火焰中出來而毫髮無損，從而使那些人知道有真正的道，內心悔改，修行清凈之行，使愚昧迷惑的心迴歸真理。菩薩還會從天界降生，為眾生講演佛法，使他們明白天界的地位也會衰落。菩薩的權巧方便無所不入，包括釋提桓因、梵天和四大天王在內的所有天神，沒有不歸順並向他頂禮的，這是因為菩薩積累了深厚的功德，超越了常人，也不是二乘修行者所能達到的。童真的智慧也無邊無際，心胸開闊，沒有邊際，所說的話語有益而無損耗，因此智慧是無窮無盡的。菩薩一一分別觀察眼、耳、鼻、舌、身、意這六種感官，明白它們都是空無所有的，達到忍辱的智慧，便能獲得一切智慧，不執著於一切是常還是無常，很快就能進入無極的智慧。如果與人進行言語交流，所思所想的教誨就像山中的迴響一樣，能夠理解這些的人，就叫做權巧的智慧。菩薩還會觀察有為法和無為法的空性，明白它們都是虛幻寂靜的，只是假借名號而已。菩薩不執著于自己已經獲得的道果，其他修行低劣的人也無法企及。 English version To achieve the state of non-action, with a compassionate heart towards all beings, the mind remains unmoved. Although practicing this Dharma, the mind does not cling, does not retreat due to diligence, yearns for the unsurpassed true path, and is never satiated with all wisdom and understanding. Even when amidst singing and dancing pleasures, the mind does not rejoice, understanding that all worldly things are illusory, and all things eventually return to impermanence, not swayed by the eight worldly dharmas, the mind always stays away from these, like avoiding a kalpa fire, not dwelling within them. When others are annoyed with oneself, wanting to vent anger, one ultimately does not retaliate even a bit, and when others respect oneself, one does not become arrogant. Even if someone wants to harm a Bodhisattva, dismembering the body into many pieces scattered in different places, the Bodhisattva can endure it, without any chaotic thoughts, because of the desire to perfect the practice of pure conduct. The Bodhisattva further observes the dharmas of body and mind, understanding that they arise from conditions and will eventually disperse, what is there to be greedy for and cherish? Because of such practice, one will surely attain the Buddha body, fully accomplish the hidden merits of the Tathagata, establish great vows, and explore the root of the path. The Bodhisattva's skillful means are infinitely varied, even among heretics and different schools, they can manifest their form, freely enter and exit flames, and then emerge from the flames unharmed, thus making those people know that there is a true path, repent in their hearts, practice pure conduct, and return the deluded mind to the truth. The Bodhisattva also descends from the heavens to preach the Dharma to beings, making them understand that the positions in the heavens will also decline. The Bodhisattva's skillful means are all-pervasive, including all the gods such as Sakra, Brahma, and the Four Heavenly Kings, none do not submit and bow to them, this is because the Bodhisattva has accumulated profound merits, surpassing ordinary people, and is not attainable by the two vehicles of practitioners. The wisdom of pure conduct is also boundless, the mind is broad and limitless, what is said is beneficial and without loss, therefore wisdom is inexhaustible. The Bodhisattva observes each of the six senses of eye, ear, nose, tongue, body, and mind, understanding that they are all empty and without substance, reaching the wisdom of patience, one can obtain all wisdom, not clinging to whether everything is permanent or impermanent, and quickly enter the wisdom of the infinite. If one engages in verbal communication with others, the teachings thought about are like echoes in the mountains, those who can understand these are called skillful wisdom. The Bodhisattva also observes the emptiness of conditioned and unconditioned dharmas, understanding that they are all illusory and silent, merely borrowed names. The Bodhisattva does not cling to the fruits of the path they have already attained, and other inferior practitioners cannot reach it.
【English Translation】 To achieve the state of non-action, with a compassionate heart towards all beings, the mind remains unmoved. Although practicing this Dharma, the mind does not cling, does not retreat due to diligence, yearns for the unsurpassed true path, and is never satiated with all wisdom and understanding. Even when amidst singing and dancing pleasures, the mind does not rejoice, understanding that all worldly things are illusory, and all things eventually return to impermanence, not swayed by the eight worldly dharmas, the mind always stays away from these, like avoiding a kalpa fire, not dwelling within them. When others are annoyed with oneself, wanting to vent anger, one ultimately does not retaliate even a bit, and when others respect oneself, one does not become arrogant. Even if someone wants to harm a Bodhisattva, dismembering the body into many pieces scattered in different places, the Bodhisattva can endure it, without any chaotic thoughts, because of the desire to perfect the practice of pure conduct. The Bodhisattva further observes the dharmas of body and mind, understanding that they arise from conditions and will eventually disperse, what is there to be greedy for and cherish? Because of such practice, one will surely attain the Buddha body, fully accomplish the hidden merits of the Tathagata, establish great vows, and explore the root of the path. The Bodhisattva's skillful means are infinitely varied, even among heretics and different schools, they can manifest their form, freely enter and exit flames, and then emerge from the flames unharmed, thus making those people know that there is a true path, repent in their hearts, practice pure conduct, and return the deluded mind to the truth. The Bodhisattva also descends from the heavens to preach the Dharma to beings, making them understand that the positions in the heavens will also decline. The Bodhisattva's skillful means are all-pervasive, including all the gods such as Sakra, Brahma, and the Four Heavenly Kings, none do not submit and bow to them, this is because the Bodhisattva has accumulated profound merits, surpassing ordinary people, and is not attainable by the two vehicles of practitioners. The wisdom of pure conduct is also boundless, the mind is broad and limitless, what is said is beneficial and without loss, therefore wisdom is inexhaustible. The Bodhisattva observes each of the six senses of eye, ear, nose, tongue, body, and mind, understanding that they are all empty and without substance, reaching the wisdom of patience, one can obtain all wisdom, not clinging to whether everything is permanent or impermanent, and quickly enter the wisdom of the infinite. If one engages in verbal communication with others, the teachings thought about are like echoes in the mountains, those who can understand these are called skillful wisdom. The Bodhisattva also observes the emptiness of conditioned and unconditioned dharmas, understanding that they are all illusory and silent, merely borrowed names. The Bodhisattva does not cling to the fruits of the path they have already attained, and other inferior practitioners cannot reach it.
復不自念，修行戒律奉尊法教，終不興意生若干念，是謂童真權慧無邊。或有菩薩行中和忍空忍頂忍不退轉忍，如實觀察而無虛妄，修三梵堂，空不住本不念牢實，無思想觀不念有想，亦不願求而興愿想。法界一相亦無形貌，思惟生死亦無終始，亦無施為無有施為，不見過去當來現在，週迴往來都無真實，過去磨滅現在不住當來不生，有德不見無德，無德不見有德，不為有德不為無德，非不有德非不無德，了知有德無德澹然空寂。不有生滅著斷之名，復觀無生不有所生不見無生，分別有生及與無生，虛而無實一而無二。不見度世道果之證，亦復不見前後中間，文字言教不見解散不與世合，復不見聚而共同流。
「如是，最勝！童真所修深遠難及，不可思議無能及者，不見道忍與智忍合，不見智忍與道忍合亦不不合，不見無道與無智合，不見無智與無道合，道忍及道自不共合，非不有合亦不不合。所以然者，性自空故。最勝！當知，世有二法令新學者有狐疑想。云何二法起狐疑者？於是菩薩修百千法，猗著泥洹謂為以脫，有斯行者則有減損。或有菩薩，知泥洹性永為解脫，不興染著施設生死，無從無離深知為一，而無若干分部之名，菩薩慧忍終不生心，而有彼此平等大乘。解入空慧無著無斷，無所染污乃謂平等，
【現代漢語翻譯】 現代漢語譯本：
他們不再考慮自己，修行戒律，奉行佛陀的教誨，最終不會產生任何雜念。這被稱為童真菩薩的權巧智慧，無邊無際。或者有菩薩在修行中，實踐中和忍、空忍、頂忍、不退轉忍，如實觀察而沒有虛妄，修習三梵堂（指空、無相、無愿三解脫門），空性中不住著，不執著于根本，不執著于牢固，沒有思想的觀察，不執著于有想，也不追求而產生追求的想法。法界（指宇宙萬法）的本體是一樣的，沒有具體的形狀和外貌，思考生死也沒有開始和結束，也沒有施與和接受，不執著于施與和接受，不執著於過去、未來和現在，週而復始的往來都沒有真實性，過去已經消滅，現在不住留，未來不會產生。有德之人不執著于有德，無德之人不執著于無德，不執著于有德也不執著于無德，既不是沒有德也不是沒有無德，了知有德和無德都是空寂的。不執著于生滅和斷滅的名稱，進一步觀察無生，不執著于所生，不執著于無生，分別有生和無生，都是虛幻而沒有真實性，一而沒有二。不執著于度世之道和果位的證悟，也不執著於前后中間，文字言教不執著于解散，不與世俗同流合污，也不執著于聚集而共同流俗。
『像這樣，最勝！童真菩薩所修行的深遠而難以企及，不可思議，沒有人能夠比得上。不執著于道忍（指對真理的忍可）與智忍（指智慧的忍可）的結合，不執著于智忍與道忍的結合，也不執著于不結合，不執著于無道與無智的結合，不執著于無智與無道的結合，道忍和道本身不互相結合，既不是沒有結合也不是不結合。之所以這樣，是因為它們的本性是空性的。最勝！應當知道，世間有兩種法會使新學者產生疑惑的想法。哪兩種法會產生疑惑呢？那就是，有菩薩修行百千法，執著于涅槃（指解脫的境界），認為這就是解脫，有這種行為的人就會有所減損。或者有菩薩，知道涅槃的本性是永遠的解脫，不產生執著，施設生死，沒有來處也沒有去處，深刻地知道它們是一體的，而沒有若干部分和名稱。菩薩的智慧和忍辱最終不會產生分別心，而有彼此平等的大乘。理解並進入空性的智慧，沒有執著，沒有斷滅，沒有被污染，這才是真正的平等。』 English version:
They no longer reflect on themselves, practice precepts, and uphold the Buddha's teachings, ultimately not giving rise to any thoughts. This is called the boundless expedient wisdom of a pure Bodhisattva. Or there are Bodhisattvas who, in their practice, cultivate forbearance in the middle, forbearance in emptiness, supreme forbearance, and irreversible forbearance, observing reality without falsehood, cultivating the three abodes of Brahma (referring to the three doors of liberation: emptiness, signlessness, and wishlessness), not dwelling in emptiness, not clinging to the root, not clinging to firmness, without the observation of thoughts, not clinging to the thought of existence, nor seeking and giving rise to the thought of seeking. The essence of the Dharma realm (referring to all phenomena in the universe) is the same, without specific shapes or appearances, contemplating birth and death without beginning or end, without giving or receiving, not clinging to giving or receiving, not clinging to the past, future, or present, the cycle of coming and going has no reality, the past has vanished, the present does not stay, and the future does not arise. The virtuous do not cling to virtue, the non-virtuous do not cling to non-virtue, not clinging to virtue nor non-virtue, neither not having virtue nor not having non-virtue, understanding that both virtue and non-virtue are empty and still. Not clinging to the names of birth and death or annihilation, further observing non-birth, not clinging to what is born, not clinging to non-birth, distinguishing between birth and non-birth, all are illusory without reality, one without two. Not clinging to the path of liberation and the attainment of fruition, nor clinging to the past, future, or middle, the teachings of words and language are not clung to as being scattered, not conforming to the world, nor clinging to gathering and flowing with the common people.
'Thus, O Most Excellent One! The practice of a pure Bodhisattva is profound and difficult to reach, inconceivable, and no one can compare. Not clinging to the union of the forbearance of the path (referring to the acceptance of truth) and the forbearance of wisdom (referring to the acceptance of wisdom), not clinging to the union of the forbearance of wisdom and the forbearance of the path, nor clinging to non-union, not clinging to the union of no path and no wisdom, not clinging to the union of no wisdom and no path, the forbearance of the path and the path itself do not unite with each other, neither not having union nor not not having union. The reason for this is that their nature is empty. O Most Excellent One! You should know that there are two dharmas in the world that cause new learners to have doubts. What are the two dharmas that cause doubts? That is, there are Bodhisattvas who practice hundreds of thousands of dharmas, clinging to Nirvana (referring to the state of liberation), thinking that this is liberation, those who have this behavior will have a reduction. Or there are Bodhisattvas who know that the nature of Nirvana is eternal liberation, not giving rise to attachment, establishing birth and death, having no coming and no going, deeply knowing that they are one, and without several parts and names. The wisdom and forbearance of a Bodhisattva ultimately do not give rise to a discriminating mind, but have the great vehicle of equality with each other. Understanding and entering the wisdom of emptiness, without attachment, without annihilation, without being defiled, this is true equality.'
【English Translation】 They no longer reflect on themselves, practice precepts, and uphold the Buddha's teachings, ultimately not giving rise to any thoughts. This is called the boundless expedient wisdom of a pure Bodhisattva. Or there are Bodhisattvas who, in their practice, cultivate forbearance in the middle, forbearance in emptiness, supreme forbearance, and irreversible forbearance, observing reality without falsehood, cultivating the three abodes of Brahma (referring to the three doors of liberation: emptiness, signlessness, and wishlessness), not dwelling in emptiness, not clinging to the root, not clinging to firmness, without the observation of thoughts, not clinging to the thought of existence, nor seeking and giving rise to the thought of seeking. The essence of the Dharma realm (referring to all phenomena in the universe) is the same, without specific shapes or appearances, contemplating birth and death without beginning or end, without giving or receiving, not clinging to giving or receiving, not clinging to the past, future, or present, the cycle of coming and going has no reality, the past has vanished, the present does not stay, and the future does not arise. The virtuous do not cling to virtue, the non-virtuous do not cling to non-virtue, not clinging to virtue nor non-virtue, neither not having virtue nor not having non-virtue, understanding that both virtue and non-virtue are empty and still. Not clinging to the names of birth and death or annihilation, further observing non-birth, not clinging to what is born, not clinging to non-birth, distinguishing between birth and non-birth, all are illusory without reality, one without two. Not clinging to the path of liberation and the attainment of fruition, nor clinging to the past, future, or middle, the teachings of words and language are not clung to as being scattered, not conforming to the world, nor clinging to gathering and flowing with the common people. 'Thus, O Most Excellent One! The practice of a pure Bodhisattva is profound and difficult to reach, inconceivable, and no one can compare. Not clinging to the union of the forbearance of the path (referring to the acceptance of truth) and the forbearance of wisdom (referring to the acceptance of wisdom), not clinging to the union of the forbearance of wisdom and the forbearance of the path, nor clinging to non-union, not clinging to the union of no path and no wisdom, not clinging to the union of no wisdom and no path, the forbearance of the path and the path itself do not unite with each other, neither not having union nor not not having union. The reason for this is that their nature is empty. O Most Excellent One! You should know that there are two dharmas in the world that cause new learners to have doubts. What are the two dharmas that cause doubts? That is, there are Bodhisattvas who practice hundreds of thousands of dharmas, clinging to Nirvana (referring to the state of liberation), thinking that this is liberation, those who have this behavior will have a reduction. Or there are Bodhisattvas who know that the nature of Nirvana is eternal liberation, not giving rise to attachment, establishing birth and death, having no coming and no going, deeply knowing that they are one, and without several parts and names. The wisdom and forbearance of a Bodhisattva ultimately do not give rise to a discriminating mind, but have the great vehicle of equality with each other. Understanding and entering the wisdom of emptiness, without attachment, without annihilation, without being defiled, this is true equality.'
等性觀了無縛無脫，亦無所造故無所生，不見自然有生滅者，解脫然者乃謂自然。不見有然不見無然，解達自然悉無所有，是謂清凈是謂滅盡。如是，最勝！菩薩積行慧無窮極，行無生慧而不可盡，從初積學至於道場，坐佛樹下降伏魔怨成無上道，先當入此忍慧定意，然後乃游師子奮迅獨步三昧，放大光明普照三千大千剎土。有見光者，斯皆忍慧所見纏絡，意識柔軟無強梁心。常以慈哀攝身口意，言教清凈終始無損，任縱無為于尊佛道，游志三昧心無亂想，為人謙下不憍篾人，功德道果日夜滋生，縛結怨惡永無根芽，堪游他方諸佛剎土。知其光明神感之應，訓化群萌靡不度者，尋其光明了無所有，分別相貌亦無真實。復當分別色痛想行識所起相像。云何觀達五陰之相？有見光者是謂為色，有形質者是亦為色，取受付與是亦為色，己身護持亦復是色，若與他人亦復是色。次當了知痛之起滅，為由何等而有此痛？苦痛樂痛不苦不樂痛，常念分別而無苦樂，況當有痛此則不然，具曉了者是為痛相。深記去就流馳不停，追憶往古未來現在若男若女，及余無數無限之念，名曰思想。解知此想無來無去亦無處所，虛而非真亦無名號，故名思想。若復見行善惡之法有記無記、有漏無漏、有為無為，有所造作不以為礙。菩薩於時見行善
【現代漢語翻譯】 現代漢語譯本：等性觀（平等看待一切事物）的境界，既沒有束縛也沒有解脫，也沒有任何造作，所以沒有產生。看不到自然有生滅的現象，能夠理解解脫的，才稱為自然。看不到『有』的自然，也看不到『無』的自然，通達自然的一切都是空無所有，這就叫做清凈，叫做滅盡。最殊勝的啊！菩薩積累的修行智慧是無窮無盡的，修行無生智慧而不可窮盡，從最初的積累學習直到道場，坐在菩提樹下降伏魔怨，成就無上道。首先應當進入這種忍慧定意，然後才能游于師子奮迅獨步三昧（一種禪定），放出大光明普照三千大千世界。見到光明的人，都是忍慧所見的纏繞，意識柔軟沒有強梁之心。常常以慈悲哀憫攝持身口意，言教清凈始終沒有損害，任縱無為于尊佛道，游心三昧心中沒有亂想，待人謙下不傲慢輕視他人，功德道果日夜增長，束縛怨恨永遠沒有根芽，能夠遊歷他方諸佛剎土。知道光明是神力感應，教化眾生沒有不被度化的，追尋光明卻了無所有，分別相貌也沒有真實。還要分別色、受、想、行、識所產生的現象。如何觀察通達五陰（色、受、想、行、識）的現象？見到光明，這叫做色；有形質的，這也是色；接受給予，這也是色；自己護持，這也是色；如果給予他人，這也是色。其次應當瞭解受的生起和滅亡，是由什麼而有這種受？苦受、樂受、不苦不樂受，常常念想分別而沒有苦樂，何況會有受，這就不對了，完全明白瞭解的，這就是受的現象。深刻記住去來流動不停，追憶過去、未來、現在，無論是男是女，以及其他無數無限的念頭，叫做想。理解知道這種想沒有來也沒有去，也沒有處所，虛妄而不是真實，也沒有名稱，所以叫做想。如果又看到行為善惡的法則，有記無記、有漏無漏、有為無為，有所造作而不認為有障礙。菩薩這時看到行為善 現代漢語譯本：惡的法則，不執著于善惡，也不執著于有為無為，不執著于有漏無漏，不執著于有記無記，不執著于造作，也不執著于不造作。菩薩知道一切法都是空無所有，沒有真實，沒有來處，也沒有去處，沒有生滅，沒有造作，沒有束縛，也沒有解脫。菩薩知道一切法都是如幻如化，如夢如影，如水中月，如鏡中像，如陽焰，如空谷回聲，如變化，如虛空。菩薩知道一切法都是因緣和合而生，沒有自性，沒有主宰，沒有作者，沒有受者。菩薩知道一切法都是平等不二，沒有高下，沒有差別，沒有彼此，沒有內外。菩薩知道一切法都是寂靜涅槃，沒有煩惱，沒有痛苦，沒有生死，沒有輪迴。菩薩知道一切法都是清凈光明，沒有黑暗，沒有污垢，沒有障礙，沒有執著。菩薩知道一切法都是解脫自在，沒有束縛，沒有限制，沒有恐懼，沒有憂愁。菩薩知道一切法都是無量無邊，沒有數量，沒有界限，沒有盡頭，沒有終結。菩薩知道一切法都是不可思議，無法言說，無法思量，無法測度，無法理解。菩薩知道一切法都是真實不虛，沒有欺騙，沒有虛妄，沒有顛倒，沒有錯誤。菩薩知道一切法都是如如不動，沒有變化，沒有動搖，沒有遷流，沒有生滅。菩薩知道一切法都是本來如此，沒有原因，沒有理由，沒有目的，沒有意義。菩薩知道一切法都是當下即是，沒有過去，沒有未來，沒有現在，沒有時間。菩薩知道一切法都是一切法，沒有一個法不是一切法，沒有一個法不是空性，沒有一個法不是真如，沒有一個法不是佛性。菩薩知道一切法都是菩薩道，沒有一個法不是菩薩道，沒有一個法不是菩薩行，沒有一個法不是菩薩愿，沒有一個法不是菩薩果。
【English Translation】 English version: The view of equality (seeing all things as equal) has neither bondage nor liberation, and nothing is created, therefore nothing is born. It does not see that nature has birth and death; understanding liberation is what is called nature. It does not see nature as 'having' nor as 'not having'; understanding that all of nature is empty, this is called purity, this is called extinction. O Most Excellent One! The wisdom of a Bodhisattva's accumulated practice is infinite, practicing the wisdom of non-birth is inexhaustible. From the initial accumulation of learning to the Bodhi-mandala, sitting under the Bodhi tree, subduing the demonic forces, and attaining the unsurpassed path. First, one should enter this patience-wisdom concentration, and then be able to roam in the Lion's Roar Samadhi (a type of meditation), emitting great light that illuminates the three thousand great chiliocosms. Those who see the light are all entangled by what is seen by patience-wisdom, their consciousness is gentle and without a forceful mind. They constantly use compassion and pity to control their body, speech, and mind. Their teachings are pure from beginning to end, without harm. They let go of non-action in the path of the honored Buddha, their minds roam in Samadhi without chaotic thoughts. They are humble and do not look down on others. The merits and fruits of the path grow day and night. The bonds of resentment and evil have no roots. They are able to travel to other Buddha lands. Knowing that the light is a divine response, they teach and transform all beings without exception. Seeking the light, it is found to be empty, and its appearance is not real. One should also distinguish the appearances arising from form, feeling, perception, mental formations, and consciousness. How does one observe and understand the appearances of the five aggregates (form, feeling, perception, mental formations, and consciousness)? Seeing light is called form; having physical substance is also form; receiving and giving is also form; self-preservation is also form; if giving to others, it is also form. Next, one should understand the arising and ceasing of feeling. From what does this feeling arise? Painful feeling, pleasant feeling, neither painful nor pleasant feeling. Constantly thinking and distinguishing, there is no pain or pleasure, how much less is there feeling? This is not correct. Fully understanding this is the appearance of feeling. Deeply remembering the constant flow of going and coming, recalling the past, future, and present, whether male or female, and countless other thoughts, this is called perception. Understanding that this perception has no coming and no going, and no place, it is false and not real, and has no name, therefore it is called perception. If one sees the laws of good and evil actions, marked and unmarked, defiled and undefiled, conditioned and unconditioned, having creation and not considering it an obstacle. At this time, the Bodhisattva sees the laws of good English version: and evil actions, not clinging to good or evil, nor clinging to conditioned or unconditioned, not clinging to defiled or undefiled, not clinging to marked or unmarked, not clinging to creation, nor clinging to non-creation. The Bodhisattva knows that all dharmas are empty, without reality, without coming, without going, without birth and death, without creation, without bondage, and without liberation. The Bodhisattva knows that all dharmas are like illusions, like transformations, like dreams, like shadows, like the moon in water, like images in a mirror, like a mirage, like an echo in a valley, like changes, like space. The Bodhisattva knows that all dharmas arise from the combination of causes and conditions, without self-nature, without a master, without a creator, without a receiver. The Bodhisattva knows that all dharmas are equal and non-dual, without high or low, without difference, without self or other, without inside or outside. The Bodhisattva knows that all dharmas are silent Nirvana, without afflictions, without suffering, without birth and death, without reincarnation. The Bodhisattva knows that all dharmas are pure and bright, without darkness, without defilement, without obstacles, without attachments. The Bodhisattva knows that all dharmas are liberated and free, without bondage, without limitations, without fear, without sorrow. The Bodhisattva knows that all dharmas are immeasurable and boundless, without quantity, without limits, without end, without conclusion. The Bodhisattva knows that all dharmas are inconceivable, cannot be spoken, cannot be thought, cannot be measured, cannot be understood. The Bodhisattva knows that all dharmas are true and not false, without deception, without falsehood, without inversion, without error. The Bodhisattva knows that all dharmas are as they are, without change, without wavering, without flow, without birth and death. The Bodhisattva knows that all dharmas are originally so, without cause, without reason, without purpose, without meaning. The Bodhisattva knows that all dharmas are present now, without past, without future, without present, without time. The Bodhisattva knows that all dharmas are all dharmas, there is not one dharma that is not all dharmas, there is not one dharma that is not emptiness, there is not one dharma that is not suchness, there is not one dharma that is not Buddha-nature. The Bodhisattva knows that all dharmas are the Bodhisattva path, there is not one dharma that is not the Bodhisattva path, there is not one dharma that is not the Bodhisattva practice, there is not one dharma that is not the Bodhisattva vow, there is not one dharma that is not the Bodhisattva fruit.
者非為不善，見行惡者非為不惡，若復有時亦不行善亦不行惡，當念分別不見無善亦復無惡，是謂，最勝！名曰為行。復當曉了何因有識？識非一相，眼耳鼻舌身意之法亦名為識，色聲香味細滑之法亦名為識，達知更樂興衰之法亦名為識，在思想中亦名為識，離思想者亦名為識，有善有惡亦名為識，無善無惡亦名為識，亦非有善亦非不善亦名為識。解知此識為從何生復從何滅，解知無生亦無起滅，達了此者是謂為識。
「如是，最勝！童真菩薩捨身受形，身根意識初不錯亂，不受中陰而有留難；眾生神離住于中陰，隨其輕重殃禍之本便有留難。菩薩大士發意之頃，隨意所向尋往受形而無留難。最勝！當知，童真菩薩常與一生補處菩薩以為朋友，隨侍遊觀佛土清凈，選擇極妙最上佛土，志存盛好施為佛事。第八菩薩逮得自在，從其緣化靡不周遍，所宣道法而無窮盡，常以善教悅可眾生。」
時彼眾會有諸菩薩，各心念言：「今日如來頒宣慧業嘆童真行，功德果報亦無等倫，今觀最勝大士所修，履童真業亦無差違。假使最勝成最正覺無上之道，得佛道時所號云何？其佛國土功勛嚴凈為何等類？諸菩薩眾成就云何？奉修法律有差別不？」
爾時世尊知彼眾會心中所念，便於座上尋時即笑，無數億百千光明
【現代漢語翻譯】 現代漢語譯本：如果一個人不認為作惡是不善的，看到別人作惡也不認為是不惡的，如果有時既不行善也不作惡，應當專注于分辨，不認為有善也不認為有惡，這才是最殊勝的！這叫做修行。還應當明白是什麼原因產生了『識』？『識』不是單一的相狀，眼、耳、鼻、舌、身、意的作用也叫做『識』，色、聲、香、味、細滑的感受也叫做『識』，瞭解快樂、不快樂、興盛、衰敗的感受也叫做『識』，在思想中也叫做『識』，離開思想也叫做『識』，有善有惡也叫做『識』，無善無惡也叫做『識』，既非有善也非不善也叫做『識』。理解這個『識』是從哪裡產生，又從哪裡滅亡，理解它無生也無滅，通達這個道理就叫做『識』。 最勝（指佛陀的弟子）啊！童真菩薩捨棄舊身接受新形時，身根和意識最初不會錯亂，不會因為中陰身而有障礙；眾生的神識離開身體后，會停留在中陰身，根據其業力的輕重，會有障礙。菩薩大士發願的時候，可以隨意前往想要投生的地方，不會有障礙。最勝啊！應當知道，童真菩薩常常與一生補處菩薩（指下一世將成佛的菩薩）為友，隨侍他們遊歷佛土，觀察清凈的佛土，選擇最殊勝的佛土，立志行持佛事。第八地菩薩獲得自在，從他們所教化的因緣來看，沒有不周遍的，他們所宣講的佛法無窮無盡，常常用善巧的教導使眾生喜悅。 當時，法會中有一些菩薩，各自心中想：『今天如來宣講智慧的修行，讚歎童真菩薩的修行，他們的功德果報也是無與倫比的。現在觀察最勝大士所修行的，與童真菩薩的修行也沒有差別。假設最勝大士成就最正覺無上的佛道，成佛時會叫什麼名號？他的佛國土的功德莊嚴會是什麼樣的？諸位菩薩的成就又會如何？他們所奉行的法律會有差別嗎？』 這時，世尊知道法會中菩薩們心中的想法，就在座位上立刻微笑，放出無數億百千光明。
【English Translation】 English version: If one does not consider doing evil as not good, and seeing others doing evil does not consider it as not evil, and if sometimes one neither does good nor does evil, one should focus on discerning, not considering there is good nor considering there is evil, this is the most excellent! This is called practice. One should also understand what causes 『consciousness』 to arise? 『Consciousness』 is not a single aspect; the functions of the eyes, ears, nose, tongue, body, and mind are also called 『consciousness』; the sensations of form, sound, smell, taste, and touch are also called 『consciousness』; understanding the sensations of pleasure, displeasure, prosperity, and decline is also called 『consciousness』; in thought it is also called 『consciousness』; apart from thought it is also called 『consciousness』; having good and evil is also called 『consciousness』; having neither good nor evil is also called 『consciousness』; neither having good nor not good is also called 『consciousness』. Understanding where this 『consciousness』 arises from and where it ceases, understanding that it neither arises nor ceases, comprehending this is called 『consciousness』. O Most Excellent (referring to the Buddha's disciple)! When a pure Bodhisattva abandons the old body and receives a new form, the sense organs and consciousness are not initially confused, and there are no obstacles due to the intermediate state (bardo); when the consciousness of sentient beings leaves the body, it stays in the intermediate state, and according to the weight of their karma, there will be obstacles. When a great Bodhisattva makes a vow, they can go to the place they wish to be reborn without any obstacles. O Most Excellent! You should know that pure Bodhisattvas are often friends with Bodhisattvas who are one lifetime away from Buddhahood (referring to Bodhisattvas who will become Buddhas in their next life), they accompany them to visit Buddha lands, observe pure Buddha lands, choose the most excellent Buddha lands, and aspire to perform Buddha activities. The eighth-stage Bodhisattvas attain freedom, and from the causes and conditions they teach, there is nothing that is not pervaded, and the Dharma they proclaim is endless, and they often use skillful teachings to delight sentient beings. At that time, there were some Bodhisattvas in the assembly, each thinking in their hearts: 『Today, the Tathagata is proclaiming the practice of wisdom, praising the practice of pure Bodhisattvas, and their merits and rewards are also unparalleled. Now, observing the practice of the Most Excellent Great Being, it is no different from the practice of pure Bodhisattvas. If the Most Excellent Great Being attains the most perfect enlightenment of the unsurpassed path, what will be his name when he becomes a Buddha? What will be the merits and adornments of his Buddha land? What will be the achievements of the Bodhisattvas? Will there be differences in the laws they uphold?』 At this time, the World Honored One, knowing the thoughts in the hearts of the Bodhisattvas in the assembly, immediately smiled on his seat, emitting countless billions of lights.
從佛口出，照於十方無限世界，蔽日月明覆魔宮殿，光還繞佛無央數匝從頂上入。時會菩薩即從座起偏袒右肩，叉手禮佛而問笑意：「佛不妄笑愿聞其意。」
爾時世尊告眾會曰：「汝等見此最勝菩薩不乎？」對曰：「唯然我等已見。」
佛告來會諸菩薩等：「此賢劫中百佛過去當有佛出號師子威如來出現於世，至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，國土名號如今無異。時彼土境國界神妙，五㯏卒賤自然無價，人民滋盛城郭嚴整，合以七寶，金銀琉璃水精、車𤦲瑪瑙、珊瑚琥珀及摩尼寶。時彼佛土平正，有八交道純以寶成，其地柔軟如天細衣，猶兜術天被服飲食宮殿室宅，園觀浴池交路棚閣巍巍殊妙，其佛國土神德如是。諸天人民自然顯發，作倡伎樂懸諸繒幡，豎立幢蓋燒眾名香雨寶妙華，將護正法使不缺漏，導利開益無量眾生。今此最勝菩薩從此間沒，當生無怒佛土極樂世界。已生彼土時，無怒佛為諸菩薩宣八千四百奇異法門，闡揚道教歸於句義，往返周旋不斷三寶，皆使眾生立不退轉。」
說是語時其在會者，咸皆嘆曰：「善哉善哉！最勝大士！以成佛號何其速耶，愿將來世得生此國，值師子威如來出現世時，遭蒙道教修童真行如最勝也。」時會菩
【現代漢語翻譯】 現代漢語譯本：佛口中發出光明，照耀十方無量世界，遮蔽了日月的光輝，覆蓋了魔宮，光明迴旋環繞佛身無數圈，從佛頂進入。當時在場的菩薩們立即從座位上起身，袒露右肩，合掌向佛行禮，並帶著笑意問道：『佛不會無緣無故地發笑，希望能夠聽聞其中的緣由。』 這時，世尊告訴在場的大眾說：『你們看到這位最殊勝的菩薩了嗎？』大家回答說：『是的，我們已經看到了。』 佛告訴前來集會的各位菩薩：『在這個賢劫中，過去將有百佛出世，當有佛出世，名號為師子威如來（Lion's Might Tathagata），出現於世，是至真、等正覺（Perfectly Enlightened One）、明行足（Perfect in Wisdom and Conduct）、善逝（Well-Gone）、世間解（Knower of the World）、無上士（Unsurpassed One）、調御丈夫（Tamer of Men）、天人師（Teacher of Gods and Humans），號為佛、世尊（Buddha, World Honored One），他的國土名稱和現在沒有什麼不同。那時，那個國土的境界非常神妙，五穀雜糧自然生長，價值連城，人民繁榮昌盛，城郭嚴整，全部用七寶構成，包括金、銀、琉璃、水晶、硨磲、瑪瑙、珊瑚、琥珀以及摩尼寶。那時，那個佛土平坦方正，有八條交錯的道路，全部用寶物構成，地面柔軟如天上的細衣，如同兜率天（Tushita Heaven）的衣食住行，宮殿房屋，園林景觀，浴池，交錯的道路，樓閣都巍峨壯麗，非常奇妙，那個佛的國土的神奇功德就是這樣。諸天人民自然顯現，演奏音樂，懸掛絲綢幡旗，豎立幢蓋，焚燒各種名香，降下寶物和美妙的花朵，護持正法使其不缺漏，引導利益無量眾生。現在這位最殊勝的菩薩將從這裡逝去，將往生到無怒佛（Amitabha Buddha）的國土極樂世界。當他往生到那個國土時，無怒佛將為諸位菩薩宣講八千四百種奇異的法門，闡揚佛法教義，歸於究竟的意義，往返周旋，不斷絕三寶，都使眾生達到不退轉的境界。』 當佛說完這些話時，在場的人都讚歎說：『太好了！太好了！最殊勝的大士！成就佛號的速度如此之快！希望將來能夠往生到這個國土，當師子威如來出現於世時，能夠遇到佛法教誨，修持童真之行，如同最殊勝菩薩一樣。』當時在場的菩薩們聽聞佛的教誨，都非常歡喜，信受奉行。
【English Translation】 English version: From the Buddha's mouth, light shone forth, illuminating the infinite worlds of the ten directions, obscuring the brightness of the sun and moon, covering the palaces of demons. The light circled around the Buddha countless times, entering from the top of his head. At that time, the Bodhisattvas in the assembly immediately rose from their seats, bared their right shoulders, clasped their hands in reverence to the Buddha, and with a smile, asked: 'The Buddha does not smile without reason; we wish to hear the meaning of it.' Then, the World Honored One addressed the assembly, saying: 'Have you seen this most excellent Bodhisattva?' They replied: 'Yes, we have seen him.' The Buddha told the assembled Bodhisattvas: 'In this Bhadrakalpa (Fortunate Aeon), after a hundred Buddhas have passed, there will be a Buddha named Lion's Might Tathagata (師子威如來) appearing in the world, the Truly Enlightened One (至真), the Perfectly Enlightened One (等正覺), Perfect in Wisdom and Conduct (明行足), the Well-Gone (善逝), Knower of the World (世間解), the Unsurpassed One (無上士), Tamer of Men (調御丈夫), Teacher of Gods and Humans (天人師), called Buddha, World Honored One (佛、世尊). The name of his land will be no different from now. At that time, the realm of that land will be wondrous, the five grains will grow naturally and be priceless, the people will be prosperous, the city walls will be well-ordered, all made of seven treasures: gold, silver, lapis lazuli, crystal, tridacna, agate, coral, amber, and mani jewels. At that time, that Buddha land will be flat and square, with eight intersecting roads, all made of treasures. The ground will be as soft as fine heavenly cloth, like the clothing, food, dwellings, palaces, gardens, bathing pools, intersecting roads, and pavilions of the Tushita Heaven (兜術天), all magnificent and wondrous. Such is the divine virtue of that Buddha's land. The gods and people will naturally manifest, performing music, hanging silk banners, erecting canopies, burning various fragrant incenses, and raining down treasures and beautiful flowers, protecting the Dharma so that it is not lacking, guiding and benefiting countless beings. Now, this most excellent Bodhisattva will pass away from here and be reborn in the Land of Ultimate Bliss (極樂世界) of the Buddha of No Anger (無怒佛). When he is born in that land, the Buddha of No Anger will proclaim eight thousand four hundred extraordinary Dharma gates to the Bodhisattvas, expounding the teachings of the Dharma, returning to the ultimate meaning, constantly revolving and never ceasing the Three Jewels, enabling all beings to attain the state of non-retrogression.' When the Buddha finished speaking, those in the assembly all exclaimed: 'Excellent! Excellent! Most excellent Bodhisattva! How quickly he will achieve Buddhahood! We wish to be reborn in that land in the future, and when Lion's Might Tathagata appears in the world, to encounter the teachings of the Dharma and cultivate the pure conduct of a youth, like the most excellent Bodhisattva.' At that time, the Bodhisattvas in the assembly, having heard the Buddha's teachings, were all very joyful, and accepted and practiced them.
薩重自念言：「令諸眾生普皆得慧忍智之法，如今無異其聞此聲，無有恐怖不懷猶豫。」
爾時世尊告最勝曰：「菩薩行備具足眾德，顯示殊特無量言教，應時示現靡所不入，或為凡俗孤老之形，或為幼童嬰兒之像。復以權變入於四道，與須陀洹已成就者而為朋友，便說上要使不懈息，復執方便入斯陀含，勸使斷除五災之難，能令得入不經七返；或在天上敷演甘露，純熟行者不來世間；或與無垢真人共會，為說身苦六十八法，自嘆鄙陋缺無上道，徒喪慧明損辱法典；或現諸佛緣覺之道，顯揚神足現十八變，默然教授使得解脫，內懷權慧應適人心，隨緣投藥使不增減；或與新學初發意者入清凈定，使諸眾生普見色身，乃令三千大千佛土，在手掌中共相供養，于中往來無增無減，令發無上正真道意。」
時有菩薩名曰究暢，即從坐起長跪叉手，前白佛言：「唯然世尊！是三昧定有何名號，乃令三千大千剎土，十方境界普在掌中，其中眾生興敬供養而無增減乎？」
佛告究暢菩薩大士曰：「其三昧定號曰清凈，普見色身顯現變化靡不容受，國土境界如故不異亦不增減。正使三千大千剎土，及恒邊沙無量佛國悉在掌中，共相敬事施行福業，坐臥經行隨意所娛，其中眾生各不相知，己身所在無所觸嬈。究暢當
【現代漢語翻譯】 薩重（菩薩名）自己思忖道：『要讓所有眾生普遍獲得智慧、忍辱和智慧的法門，就像現在聽聞這聲音一樣，沒有恐懼，不懷猶豫。』 這時，世尊告訴最勝（菩薩名）說：『菩薩的修行具備圓滿的各種德行，顯示出殊勝獨特、無量的教誨，應時示現，無所不入。有時化現為凡夫俗子、孤寡老人的形象，有時化現為幼童嬰兒的模樣。又以權巧方便進入四道（指聲聞、緣覺、菩薩、佛四種修行道），與已成就須陀洹（小乘初果）的人做朋友，便為他們宣說最上乘的要義，使他們不懈怠。又以方便法門進入斯陀含（小乘二果）的境界，勸導他們斷除五種災難，能使他們進入不需再來七次人間的境界；有時在天上宣講甘露妙法，使修行純熟的人不再來世間；有時與無垢真人（指阿羅漢）相會，為他們講述身體的六十八種苦惱，自己感嘆卑微鄙陋，缺少無上的道，徒然喪失智慧光明，損害了佛法典籍；有時示現諸佛、緣覺的道，顯揚神通，示現十八種變化，默然教授，使他們得到解脫，內心懷有權巧智慧，應合人心，隨緣施藥，使之不增不減；有時與新學初發心的人進入清凈禪定，使所有眾生普遍見到菩薩的色身，乃至使三千大千佛土，在手掌中互相供養，在其中往來，沒有增加也沒有減少，使他們發起無上正等正覺的道心。』 當時，有一位菩薩名叫究暢，即從座位上起身，長跪合掌，向前對佛說：『世尊！這種三昧定有什麼名號，竟然能使三千大千世界，十方境界普遍在手掌中，其中的眾生興起恭敬供養而沒有增加減少呢？』 佛告訴究暢菩薩大士說：『這種三昧定名為清凈，普遍見到色身，顯現變化，無所不容，國土境界如舊不變，也沒有增加減少。即使三千大千世界，以及恒河沙數無量佛國都在手掌中，互相恭敬供養，施行福業，坐臥經行，隨意娛樂，其中的眾生各自不知道，自己身在何處，沒有受到任何干擾。究暢，你應當知道，'
【English Translation】 Sāchóng (a Bodhisattva's name) thought to himself: 'May all sentient beings universally attain the Dharma of wisdom, patience, and knowledge, just as they now hear this sound, without fear or hesitation.' At that time, the World Honored One said to the Most Excellent (a Bodhisattva's name): 'The practice of a Bodhisattva is complete with all virtues, displaying extraordinary and immeasurable teachings, appearing at the right time, entering everywhere. Sometimes they manifest as ordinary people, lonely old people, or as young children and infants. They also skillfully enter the four paths (referring to the paths of Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas), becoming friends with those who have already attained Srotāpanna (the first stage of Arhatship), and then explain the most important principles to them, so that they do not become lazy. They also skillfully enter the state of Sakṛdāgāmin (the second stage of Arhatship), urging them to eliminate the five calamities, enabling them to enter a state where they do not need to return to the human world seven times; sometimes they preach the sweet dew of Dharma in the heavens, so that those who have matured in their practice do not come back to the world; sometimes they meet with the pure Arhats, explaining to them the sixty-eight sufferings of the body, lamenting their own humbleness and lack of the supreme path, vainly losing the light of wisdom, and damaging the Buddhist scriptures; sometimes they manifest the paths of Buddhas and Pratyekabuddhas, displaying supernatural powers, manifesting eighteen transformations, silently teaching, enabling them to attain liberation, holding skillful wisdom in their hearts, meeting people's needs, administering medicine according to circumstances, so that it neither increases nor decreases; sometimes they enter pure samadhi with those who are new to learning and have just begun their practice, enabling all sentient beings to universally see the Bodhisattva's physical body, and even enabling the three thousand great thousand Buddha worlds to be in the palm of their hand, mutually making offerings, coming and going within them, without increasing or decreasing, enabling them to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).' At that time, there was a Bodhisattva named Jiūchàng, who immediately rose from his seat, knelt down with his palms together, and said to the Buddha: 'World Honored One! What is the name of this samadhi, that it can cause the three thousand great thousand worlds, and the realms of the ten directions, to be universally in the palm of one's hand, and the sentient beings within them to make respectful offerings without increasing or decreasing?' The Buddha said to the Bodhisattva Mahāsattva Jiūchàng: 'This samadhi is called pure, universally seeing physical bodies, manifesting transformations, all-encompassing, the realms of the lands remain as before, without increasing or decreasing. Even if the three thousand great thousand worlds, and the countless Buddha lands as numerous as the sands of the Ganges, are all in the palm of one's hand, mutually making respectful offerings, performing meritorious deeds, sitting, lying down, walking, and enjoying themselves at will, the sentient beings within them do not know each other, nor do they know where they are, and they are not disturbed in any way. Jiūchàng, you should know that,'
知，皆是童真菩薩威神之所施為，在所現化亦不見身，竟為所在不使眾生有增減心。」
爾時座上諸來會者，天、龍、鬼神、干沓和、阿須倫、迦留羅、真陀羅、摩休勒、人及非人，各自生念，欲令最勝大士菩薩，示現神變清凈定意。
是時世尊知眾會心各有想念，便告最勝菩薩大士曰：「汝今，最勝！當爲一切眾生及來會者，現是三昧清凈定意，令諸會者有篤信心。」是時最勝菩薩大士，承佛威神敬奉聖教，即于座上三昧正受，令其十方恒沙剎土，天龍人民及鬼神王，並余尊天諸會菩薩有形之屬，皆現掌中於中顯示，有禪定者、有經行者、有興功德作佛事者，所現殊特巍巍難喻無以為譬。現神足已，一切十方諸來之會，還在本位如故不異，最勝菩薩亦在本座，衣服嚴整不失威儀。
時究暢菩薩語最勝曰：「仁者所現三昧威神，超越無量無限之德，神感威顯實無等倫，乃能容受十方世界，在其右掌而無增減。我等勤加興功立德，進修清凈定意之法，務及童真大士之行。」
爾時最勝報究暢曰：「如是如是！如汝所言。若有新學發意行者，務欲修習童真之法，當念勤加成就道果，使不中退。菩薩精勤，有二十事所當應行，育養擁護不使損減。何謂二十無缺漏法？於是菩薩修童真行，發大弘誓無
【現代漢語翻譯】 現代漢語譯本：要知道，這一切都是童真菩薩（指修行達到一定境界的菩薩）以其威神之力所施展的，他們在顯現變化時，自身並不顯現，最終目的是爲了不讓眾生產生增減之心。 當時在座的諸位來會者，包括天、龍、鬼神、干沓和（一種天神）、阿須倫（一種神）、迦留羅（一種鳥神）、真陀羅（一種神）、摩休勒（一種神）、人以及非人，各自心中都生起念頭，希望最勝大士菩薩能夠示現神通變化和清凈的禪定之意。 這時，世尊知道眾會心中各自的想法，便告訴最勝菩薩大士說：『你現在，最勝！應當為一切眾生和來會者，展現這三昧（禪定）的清凈定意，讓諸位來會者產生堅定的信心。』當時，最勝菩薩大士，承蒙佛的威神之力，恭敬地接受聖教，立即在座位上進入三昧正受（禪定狀態），使其十方恒河沙數的世界，包括天龍人民以及鬼神王，還有其他尊貴的天神和來會的菩薩等有形之物，都顯現在他的掌中。在掌中，有的在禪定，有的在經行（行走禪），有的在興建功德，做佛事，所顯現的殊勝景象，巍峨壯觀，難以比喻。顯現神通之後，一切十方前來的會眾，都回到原來的位置，和之前一樣沒有變化，最勝菩薩也還在原來的座位上，衣服整潔，威儀不失。 這時，究暢菩薩對最勝菩薩說：『仁者所展現的三昧威神，超越了無量無邊的功德，其神力感應和威嚴顯赫，實在無與倫比，竟然能夠容納十方世界，在你的右掌之中而沒有絲毫增減。我們應當勤加努力，興建功德，進修清凈禪定之法，務必達到童真大士的境界。』 當時，最勝菩薩回答究暢菩薩說：『是這樣的，是這樣的！正如你所說。如果有新學佛法、發心修行的人，想要修習童真之法，應當念茲在茲，勤加努力，成就道果，不要中途退縮。菩薩精進修行，有二十件事應當實行，培育和擁護，不使其損減。哪二十件事是無缺漏的法呢？於是，菩薩修習童真之行，發下宏大的誓願，無
【English Translation】 English version: Know that all of this is the doing of the power and divine might of the Bodhisattvas of Pure Innocence (referring to Bodhisattvas who have reached a certain level of practice). When they manifest transformations, they do not show their own bodies, and their ultimate goal is to prevent sentient beings from developing thoughts of increase or decrease. At that time, all those assembled, including gods, dragons, ghosts, gandharvas (a type of celestial being), asuras (a type of deity), garudas (a type of bird deity), kinnaras (a type of deity), mahoragas (a type of deity), humans, and non-humans, each had thoughts arise in their minds, wishing that the most excellent Bodhisattva would demonstrate miraculous transformations and the pure intention of samadhi (meditative absorption). At this time, the World Honored One, knowing the thoughts in the minds of the assembly, said to the most excellent Bodhisattva: 'Now, most excellent one! You should demonstrate this pure intention of samadhi for all sentient beings and those assembled, so that all those present may have firm faith.' At that time, the most excellent Bodhisattva, receiving the Buddha's divine power and respectfully accepting the holy teaching, immediately entered samadhi in his seat, causing the ten directions of countless worlds, including gods, dragons, people, and ghost kings, as well as other honored deities and assembled Bodhisattvas with forms, to appear in his palm. Within his palm, some were in meditation, some were walking in meditation, and some were building merit and performing Buddha activities. The extraordinary scenes that appeared were magnificent and incomparable. After demonstrating his miraculous powers, all those assembled from the ten directions returned to their original positions, unchanged from before. The most excellent Bodhisattva also remained in his original seat, his clothes neat and his demeanor dignified. At that time, the Bodhisattva Thorough Understanding said to the most excellent one: 'The power and divine might of the samadhi that you have demonstrated surpasses immeasurable and boundless merits. Its divine power and majestic manifestation are truly unparalleled, capable of containing the ten directions of the world in your right palm without any increase or decrease. We should diligently strive to build merit, cultivate the pure practice of samadhi, and strive to reach the state of the Bodhisattvas of Pure Innocence.' At that time, the most excellent one replied to Thorough Understanding: 'It is so, it is so! Just as you have said. If there are new learners who have resolved to practice and wish to cultivate the practice of Pure Innocence, they should always keep this in mind, diligently strive to achieve the fruit of the path, and not retreat halfway. A Bodhisattva who practices diligently should engage in twenty practices, nurturing and protecting them without diminishing them. What are these twenty flawless practices? Thus, a Bodhisattva who cultivates the practice of Pure Innocence makes great vows, without'
蓋之心，念欲拔濟危險之厄，是為精勤而無有退。
「複次菩薩合集徒眾，訓以道教無形狀法，恒說空無虛寂之聲，是謂童真行無有退。
「複次菩薩廣佈功德，使諸下劣得蒙纏絡，先除貪意使無想念，卻乃訓導檀度無極。
「複次菩薩見前眾生，有困厄者輒身往化，安慰其人使不受痛，常念育養心無變易。
「複次菩薩造立苦行，經無數難求高明師，咨受言律奉修正法，常念擁塞六無根本。
「複次菩薩求無上道，心無榮冀有所染污，心常精勤諸神通慧，行於止觀除愛著心。
「複次菩薩隨時應適，曉了權變無覺知者，前受教人癡心通達，然後乃告方便之宜。
「複次菩薩發心誓願，備悉相好莊嚴其身，自凈其土，作黃金色，所將眷屬同爲一相。
「複次菩薩誓度曠遠，不懷怯弱而有滯礙，雖處生死不辭勞苦，畢志堅固降伏外道。
「複次菩薩，造立無數功福之業，常念眾生不自為己有繫著心，思惟四諦覺明觀慧。
「複次菩薩被弘誓鎧，從無數劫求無上道，終不生念我行真實，有此行者則有耗減。
「複次菩薩包容凡夫，來自歸者微說道教，指示徑路令知所趣，觀前人器乃授甘露。
「複次菩薩觀察方俗，王法所制勿生叛逆，善則從
【現代漢語翻譯】 現代漢語譯本 『發心』（蓋之心，指菩薩的初始發心）在於念想救拔眾生脫離危險困厄，這就是精進勤勉而不會退轉。 『其次』，菩薩聚集徒眾，用無形無相的佛法教導他們，經常宣說空寂無虛的聲音，這被稱為童真之行而不會退轉。 『其次』，菩薩廣泛佈施功德，使那些卑劣的人得到恩澤，先去除他們的貪慾之心，使他們沒有妄想雜念，然後才教導他們佈施的無上法門。 『其次』，菩薩看到有眾生身處困境，就親自前去教化他們，安慰他們使他們不再受痛苦，常常想著養育他們，心意不會改變。 『其次』，菩薩修行苦行，經歷無數艱難尋求高明的老師，請教戒律，奉行修正的佛法，常常想著堵塞六根（眼、耳、鼻、舌、身、意）的根本。 『其次』，菩薩追求無上佛道，心中沒有對名利的期望，不被任何事物污染，心中常常精進勤勉，修習神通智慧，通過止觀來去除愛慾執著之心。 『其次』，菩薩隨時隨地應機施教，明瞭權巧變通，不讓被教化的人察覺，先讓那些愚癡的人明白道理，然後才告訴他們方便之法。 『其次』，菩薩發願，要具備所有相好來莊嚴自身，凈化自己的國土，使其呈現黃金色，所帶領的眷屬都具有相同的相貌。 『其次』，菩薩發誓要度化無邊眾生，不懷有怯懦之心，不會被任何事物阻礙，即使身處生死輪迴之中也不辭勞苦，最終堅定志向降伏外道。 『其次』，菩薩建立無數功德福報的事業，常常想著眾生，不為自己有任何執著之心，思考四諦（苦、集、滅、道）的道理，覺悟明白觀照智慧。 『其次』，菩薩披上弘大的誓願鎧甲，從無數劫以來追求無上佛道，始終不會產生『我所行真實』的念頭，有這種想法就會有所損耗。 『其次』，菩薩包容凡夫，對於前來歸依的人，稍微講說佛法教義，指示他們修行的道路，讓他們知道所要前往的方向，觀察他們的根器，然後才給予甘露法味。 『其次』，菩薩觀察各地的風俗習慣，對於國王制定的法律，不要產生叛逆之心，好的就遵從。
【English Translation】 English version 『The initial aspiration』 (the heart of the aspiration, referring to the initial aspiration of a Bodhisattva) is to think of rescuing sentient beings from the dangers and hardships, this is diligence and will not retreat. 『Furthermore』, a Bodhisattva gathers disciples, instructs them with the formless Dharma, constantly speaks of the sound of emptiness and tranquility, this is called the practice of a pure one and will not retreat. 『Furthermore』, a Bodhisattva widely distributes merits, so that those who are inferior can receive grace, first removing their greedy thoughts, so that they have no delusions, and then teach them the supreme Dharma of giving. 『Furthermore』, a Bodhisattva sees sentient beings in distress, goes to teach them personally, comforts them so that they no longer suffer, always thinking of nurturing them, and their mind will not change. 『Furthermore』, a Bodhisattva practices asceticism, goes through countless difficulties seeking wise teachers, asks about the precepts, practices the corrected Dharma, and always thinks of blocking the roots of the six senses (eyes, ears, nose, tongue, body, and mind). 『Furthermore』, a Bodhisattva seeks the supreme path of Buddhahood, has no expectations of fame or gain in their heart, is not contaminated by anything, their heart is always diligent and diligent, cultivates supernatural powers and wisdom, and removes the heart of attachment through meditation and contemplation. 『Furthermore』, a Bodhisattva teaches according to the time and circumstances, understands skillful means, and does not let those being taught perceive it, first letting those who are ignorant understand the principles, and then telling them the appropriate methods. 『Furthermore』, a Bodhisattva makes a vow to possess all the excellent marks to adorn their body, purify their own land, make it appear golden, and have their retinue all have the same appearance. 『Furthermore』, a Bodhisattva vows to liberate boundless sentient beings, does not have a timid heart, will not be hindered by anything, even if they are in the cycle of birth and death, they will not be afraid of hardship, and will ultimately be determined to subdue the heretics. 『Furthermore』, a Bodhisattva establishes countless meritorious deeds, always thinking of sentient beings, not having any attachment for themselves, thinking about the principles of the Four Noble Truths (suffering, accumulation, cessation, and path), and awakening to the wisdom of clear observation. 『Furthermore』, a Bodhisattva puts on the armor of great vows, has been seeking the supreme path of Buddhahood for countless eons, and will never have the thought of 『what I do is true』, having this thought will lead to loss. 『Furthermore』, a Bodhisattva is tolerant of ordinary people, for those who come to take refuge, they will slightly explain the Dharma, point out the path of practice, let them know the direction they are going, observe their capacity, and then give them the nectar of Dharma. 『Furthermore』, a Bodhisattva observes the customs of various places, and for the laws established by the king, do not have a rebellious heart, and follow what is good.
之惡則竊避，無自貢高毀敗風俗。
「複次菩薩當學入眾，若梵志眾若長者眾，觀採禮儀可行知行，可坐知坐可臥知臥，應適威儀而無錯謬，是謂童真菩薩而知入眾。
「複次菩薩常當修學無生法忍，無起滅慧而悉具足一切佛法，游化十方無量佛國，欲得備悉諸總持門諸眾智門，曉了智慧而無窮極，當念修習童真之行。
「複次菩薩執正御亂不處邪部，具施戒忍、精進、禪定、智慧、善權、三十七品、空無想愿，其心不懈亦不疲厭，終不忽忘弘誓之心，是謂童真牢固之心。
「複次菩薩合集功德眾善之本，自纏絡身修諸相好而自莊嚴，消除憍慢無明邪見，童真菩薩一相清凈則不染著，不見境界有凈不凈，爾乃周備相好功德，無量福業而悉具足，亦不懈怠有退轉心。何以故？以其童真菩薩發大弘誓不捨本願，廣佈慧業精進無惓，是謂菩薩修童真行。
「複次菩薩分別幻化欺詐之法，觀了虛寂永無所有，亦無形質而可睹見，長養精進務修本業，於十六分而不遺舍，行慈菩薩恒自挍計，欲為我生為從何出？深自思惟出無窠窟，此是世人自起識想，染著之意而興慾火，焚燒善本墜墮五道，斯由貪慾無明結故。若有菩薩分別五欲皆不真實，勤欲思惟永不與處，設聞他方曠野之處，彼有苦行斷欲之
【現代漢語翻譯】 現代漢語譯本：對於惡行要避開，不要自高自大，敗壞風俗。 再次，菩薩應當學習進入大眾，無論是婆羅門（梵志）的群體還是長者的群體，觀察並採納合適的禮儀，知道何時可行走，何時可坐，何時可臥，應當適宜地保持威儀而沒有錯誤，這被稱為童真菩薩懂得進入大眾。 再次，菩薩應當常常修習無生法忍（對一切法不生不滅的真理的忍可），沒有生滅的智慧而完全具備一切佛法，游化十方無量佛國，想要完全具備各種總持門（記憶和保持佛法教義的能力）和各種智慧門，通曉智慧而無窮無盡，應當唸誦修習童真之行。 再次，菩薩堅持正道，駕馭混亂，不處在邪惡的陣營，具備佈施、持戒、忍辱、精進、禪定、智慧、善巧方便、三十七道品（佛教修行的三十七種方法）、空、無相、無愿，內心不懈怠也不疲倦，始終不忘記弘揚誓願的初心，這被稱為童真堅固之心。 再次，菩薩彙集功德，作為眾善的根本，自己纏繞身體，修習各種相好（佛的莊嚴相貌）來莊嚴自己，消除驕慢、無明和邪見。童真菩薩一旦達到清凈的境界，就不會被污染，不會看到境界有清凈或不清凈之分，這樣才能周全具備相好功德，無量的福業都完全具備，也不會懈怠或有退轉之心。為什麼呢？因為童真菩薩發下了大弘誓願，不捨棄本來的誓願，廣泛傳播智慧的事業，精進而不懈怠，這被稱為菩薩修習童真之行。 再次，菩薩分別幻化和欺詐的法，觀察到它們虛無寂靜，永遠不存在，也沒有形狀和實質可以看見，增長精進，努力修習根本的修行，對於十六分（佛教的修行方法）不遺漏捨棄。行慈菩薩常常自我反省，想要知道自己從何處出生？深入思考，發現出生沒有固定的處所，這只是世人自己產生的意識和想法，染著于慾望而興起貪愛，焚燒善根，墜落到五道（地獄、餓鬼、畜生、人、天），這是由於貪慾和無明所導致的。如果有菩薩分別五欲（色、聲、香、味、觸）都是不真實的，勤奮思考，永遠不與它們相處，即使聽到其他地方的曠野之處，那裡有苦行者斷絕慾望的
【English Translation】 English version: One should avoid evil, not be arrogant, and not corrupt customs. Furthermore, a Bodhisattva should learn to enter assemblies, whether they are assemblies of Brahmins (梵志) or elders, observing and adopting appropriate etiquette, knowing when to walk, when to sit, and when to lie down, maintaining proper decorum without error. This is called a pure Bodhisattva knowing how to enter assemblies. Furthermore, a Bodhisattva should always cultivate the forbearance of non-origination (無生法忍), possessing wisdom without arising or ceasing, and fully equipped with all the Buddha's teachings. They should travel and transform countless Buddha lands in the ten directions, desiring to fully possess all the Dharani gates (總持門, the ability to memorize and retain Buddhist teachings) and all the wisdom gates, understanding wisdom without end. They should contemplate and cultivate the practice of purity. Furthermore, a Bodhisattva upholds the right path, controls chaos, and does not dwell in evil camps. They possess giving, morality, patience, diligence, meditation, wisdom, skillful means, the thirty-seven factors of enlightenment (三十七品), emptiness, signlessness, and wishlessness. Their minds are neither lax nor weary, and they never forget their initial vow to propagate the teachings. This is called the steadfast mind of purity. Furthermore, a Bodhisattva gathers merits, the root of all good deeds, adorning themselves with the various marks and characteristics (相好) of a Buddha, eliminating arrogance, ignorance, and wrong views. Once a pure Bodhisattva attains a state of purity, they are not defiled, and they do not see any distinction between pure and impure realms. Thus, they fully possess the merits of the marks and characteristics, and all immeasurable meritorious deeds. They are neither lax nor do they have a mind that regresses. Why? Because the pure Bodhisattva has made a great vow, not abandoning their original vow, widely spreading the work of wisdom, diligently and tirelessly. This is called a Bodhisattva cultivating the practice of purity. Furthermore, a Bodhisattva distinguishes between illusory and deceptive teachings, observing that they are empty and still, never existing, and without form or substance that can be seen. They increase their diligence, striving to cultivate their fundamental practice, not neglecting any of the sixteen parts (of Buddhist practice). A compassionate Bodhisattva constantly reflects on themselves, wanting to know where they came from? Thinking deeply, they discover that birth has no fixed place. This is merely the consciousness and thoughts that people create themselves, becoming attached to desires and arousing craving, burning good roots, and falling into the five paths (hell, hungry ghosts, animals, humans, and gods). This is caused by greed and ignorance. If a Bodhisattva distinguishes that the five desires (form, sound, smell, taste, and touch) are all unreal, they diligently contemplate and never associate with them. Even if they hear of a remote wilderness where there are ascetics who have cut off desires,
人，便能方宜誘導眾生到彼方域，輒見苦行斷欲之人，心意清涼不懷熱惱，使其眾生皆發道心，除去五欲漸漸將導，游諸佛國禮事供養諸佛世尊，轉復引入深法之奧，然後乃具佈施之德，戒忍恩和建志精進，一意入定念不馳散，廣修智慧無崖之業。是謂，究暢！童真菩薩所修行道，弘益靡不周悉，若有菩薩初發習學諷讀講論二十行業，然後乃發履童真跡。」
當其最勝說是法時，萬七千人皆發弘普無窮之意，慕修童真二十行業；十千天人皆得無所從生法忍；復有無數眾生之類，增益功德不懷中退。
爾時世尊告最勝曰：「善哉開士！多所饒益多所度脫。若有菩薩被弘誓心，合集功勛不懷懈惓，加行勸助而修法施，欲以開化眾生之類，合集度脫入泥洹界永無來往。是謂，最勝！童真所修德不可量。若有菩薩發心起學，常當修習二十行法，卻乃漸入深法寶藏。如是。最勝！當作是學，如是學者便應第八菩薩之道。」
定意品第九
是時最勝菩薩復白佛言：「何謂常凈菩薩于第九地而凈其住？」
爾時世尊告最勝曰：「九住菩薩修習定意一心解門，三昧正受而不耗損，于凈不凈常若一心，雖處塵勞恚恨之中，不興亂想生若干念，觀知眾生心意識著，緣結苦惱之所繫縛，所因報應而致此患，復
【現代漢語翻譯】 現代漢語譯本：這樣，就能方便引導眾生到達彼方世界，常常看到那些苦行斷欲的人，他們內心清涼不懷熱惱，從而使眾生都發起道心，去除五欲，漸漸引導他們，遊歷諸佛國土，禮敬供養諸佛世尊，進而引入深奧的佛法之中，然後才具備佈施的德行，持戒忍辱，恩愛和睦，建立志向，精進修行，一心入定，念頭不散亂，廣修無邊的智慧之業。這就是所謂的『究竟通達』！童真菩薩所修行的道，弘揚利益無不周全。如果有菩薩初發心學習，諷誦、研習、講論這二十種修行，然後才能真正踏上童真菩薩的道路。 當最勝菩薩宣說此法時，一萬七千人都發起了弘揚普度眾生的無量大愿，仰慕修習童真菩薩的二十種修行；一萬天人都獲得了無生法忍（對諸法不生不滅的真理的領悟）；還有無數眾生，增長了功德，不退轉道心。 這時，世尊告訴最勝菩薩說：『善哉，開士！你真是利益了許多眾生，度脫了許多眾生。如果有菩薩發起了弘大的誓願，聚集功德，不懈怠，努力修行，勸助他人，行法佈施，想要開化眾生，聚集他們，度脫他們進入涅槃（寂滅）的境界，永遠不再輪迴。這就是所謂的，最勝！童真菩薩所修的功德不可限量。如果有菩薩發心開始學習，應當常常修習這二十種修行方法，然後才能逐漸進入深奧的佛法寶藏。就是這樣，最勝！應當這樣學習，這樣學習的人，就應當是第八地菩薩的修行之道。』 定意品第九 這時，最勝菩薩又對佛說：『什麼是常凈菩薩在第九地所安住的清凈狀態呢？』 這時，世尊告訴最勝菩薩說：『第九地菩薩修習禪定，一心解脫，三昧正受而不耗損，對於清凈和不清凈常常保持一心，即使身處塵世的勞苦和嗔恨之中，也不會產生雜亂的念頭，觀察瞭解眾生的心意識執著，被因緣和苦惱所束縛，因為過去的因果報應而導致這些苦患，又
【English Translation】 English version: Thus, one can skillfully guide sentient beings to that realm, often seeing those who practice asceticism and detachment, their minds are cool and free from agitation, thereby causing all sentient beings to develop the aspiration for enlightenment, removing the five desires, gradually guiding them, traveling through the Buddha lands, paying homage and making offerings to the Buddhas, and further leading them into the profound Dharma, and then possessing the virtue of generosity, upholding precepts, practicing patience, kindness, and harmony, establishing aspirations, diligently practicing, focusing the mind in meditation without distraction, and extensively cultivating boundless wisdom. This is what is called 'thoroughly understanding'! The path practiced by a Bodhisattva in their pure state benefits all without exception. If a Bodhisattva initially aspires to learn, reciting, studying, and discussing these twenty practices, then they can truly embark on the path of a Bodhisattva in their pure state. When the Most Excellent Bodhisattva was expounding this Dharma, seventeen thousand people all developed the boundless aspiration to propagate and universally save sentient beings, admiring and practicing the twenty practices of a Bodhisattva in their pure state; ten thousand devas attained the Dharma-acceptance of non-origination (understanding the truth of the non-arising and non-ceasing of all phenomena); and countless other sentient beings increased their merits and did not regress in their aspiration for enlightenment. At this time, the World Honored One said to the Most Excellent Bodhisattva: 'Excellent, O Bodhisattva! You have greatly benefited and liberated many sentient beings. If a Bodhisattva has made a great vow, gathers merits, does not slacken, strives in practice, encourages others, practices Dharma giving, desires to enlighten sentient beings, gathers them, and liberates them into the realm of Nirvana (extinction), never to return to the cycle of rebirth. This is what is called, Most Excellent! The merits cultivated by a Bodhisattva in their pure state are immeasurable. If a Bodhisattva aspires to begin learning, they should always practice these twenty methods of practice, and then gradually enter the profound treasure of the Dharma. Thus, Most Excellent! One should learn in this way, and those who learn in this way should be on the path of the eighth-stage Bodhisattva.' Chapter Nine on Concentration At this time, the Most Excellent Bodhisattva again said to the Buddha: 'What is the pure state in which a constantly pure Bodhisattva abides in the ninth stage?' At this time, the World Honored One said to the Most Excellent Bodhisattva: 'A Bodhisattva in the ninth stage practices concentration, with a single-minded understanding, receiving the samadhi (meditative absorption) without depletion, always maintaining a single-mindedness towards purity and impurity, even when amidst the toils and hatred of the world, they do not give rise to confused thoughts, observing and understanding the attachments of sentient beings' minds and consciousness, bound by conditions and suffering, and because of past karmic retribution, they suffer these afflictions, and
求方便權詐之法，當何巧便得至永滅而取度脫？」
是時第九菩薩大士，當復思惟斯諸想著，皆由不順正法之相，從無明行致斯緣報，唯當一心生其道念，唸佛法眾戒施天念，安般攝身及死亡念，守護一切使不煩亂，勤行精進如救火災，所逮功德充滿一切，內懷志願存於道果，行諸通慧靡不周悉。常念思惟愍傷一切，由何眾生有塵勞患？諦自觀察尋其源本，皆由無明而致行報，以生行報則有識神，識既有窟謂為名色，名色已生具成六入，內外相因便起更樂，心已染著轉復生痛，解了苦樂乃生愛意，愛根已生共相受入，生老病死愁憂苦惱漸漸長益欲愛報應。第九菩薩觀斯報應深慮思惟，塵勞之縛虛而不真，諦無有實自觀緣報。復知眾生分別果實都無處所，應無所應報無所報。復以清凈真觀之法，使其眾生令致清凈，常念勸勉勤修定意，先以權便觀一佛界，有幾衆生建立堅誓造功德業，集修無上莊嚴道樹？有幾衆生禪寂入定神足變化權現無方？復幾衆生荷負重擔為人重任，而代拔苦不使受惱？有幾衆生斷三結使具成道跡？有幾衆生三垢已薄得頻來道永與苦別？有幾衆生無五下分纏縛之難，不復往還至此世界？有幾衆生斷上五結，游諸解脫而自娛樂？復以神通五眼觀察諸在幽隱法沒盡處，當有緣覺居止山林，隨時出現
人間教化，菩薩亦復思惟彼處，有可親近有不可親近。云何族姓子一意觀視，一佛境界眾生之類，建立堅固造功德業，進修無上莊嚴道樹？於是族姓子九住菩薩，若見眾生有堅固心，即設權便與作善知識，隨時育養增益精進擁護成就，畢志牢固不可沮壞，誘進開示使知深法，不慮遠近險難之中，正使前有火災隆熾，燒一佛界融然一體，路由其中到他方界，聞彼有佛敷演道法，無生無滅無老死法，便能前進沒身自歸，安隱至彼身不被燒亦無熱惱，得覲彼佛禮事供養，合集功德殊異之法，便得成就亦無退轉，若使遭遇大海深水，如一佛界上下週匝而無有異，于中立誓能自投歸，亦不怯難所立功德，志願堅固不可動轉，是謂九住菩薩住大慈哀，不捨一切攝眾生故。
「云何九住菩薩觀彼眾生禪寂入定，神足變化應適無方？於是菩薩若見眾生遠居深山無人之處，執意思惟入第一四禪，第二四禪，第三四禪，第四四禪。是時菩薩見彼眾生，復從第四四禪起，入第三四禪第二四禪第一四禪。是時菩薩復見眾生，但入一禪不入二三四，或入二禪不入一三四，或入三禪不入一二四，或入四禪不入一二三。是時菩薩亦見眾生，入空處識處不用處；或時菩薩觀見眾生，但在空入不在識入不用入；或時獨在識入不在空入不用入；或時獨
【現代漢語翻譯】 現代漢語譯本：在人間教化時，菩薩也會思索哪些人可以親近，哪些人不可以親近。那麼，善男子，如何才能一心觀察一個佛的境界中的眾生，建立堅固的功德事業，並精進修習無上的莊嚴菩提道呢？這時，九住菩薩如果看到眾生有堅固的道心，就會運用方便法門，成為他們的善知識，隨時培育、增長他們的精進心，擁護他們成就道業，使他們的志向牢固不可動搖，引導他們開示深奧的佛法。他們不畏懼遙遠或險阻，即使前方有火災猛烈燃燒，燒燬一個佛的境界，融為一體，他們也能從其中穿行到其他世界，聽到那裡有佛在宣講佛法，即無生無滅、無老無死的法，便能奮勇前進，全身心皈依，安穩到達彼處，身體不會被燒傷，也不會感到熱惱。他們得以覲見佛陀，禮拜供養，積累各種殊勝的功德，從而成就道業，永不退轉。如果他們遭遇深海，其廣闊如同一個佛的境界，上下週匝沒有差異，他們也能立下誓願，投身其中，不畏懼困難，所立的功德和志願堅固不可動搖。這就是九住菩薩住于大慈大悲，不捨棄一切眾生，攝受他們的緣故。 那麼，九住菩薩如何觀察那些禪定入定的眾生，以及他們無方變化的禪定神通呢？這時，菩薩如果看到眾生遠離人群，居住在深山無人之處，一心專注于思維，進入初禪（第一四禪）、二禪（第二四禪）、三禪（第三四禪）、四禪（第四四禪）。這時，菩薩又看到這些眾生，從第四禪出來，進入第三禪、第二禪、第一禪。這時，菩薩還看到一些眾生，只入一禪，不入二三四禪；或者只入二禪，不入一三四禪；或者只入三禪，不入一二四禪；或者只入四禪，不入一二三禪。這時，菩薩也看到一些眾生，進入空無邊處定（空處）、識無邊處定（識處）、無所有處定（不用處）；有時菩薩看到眾生，只入空無邊處定，不入識無邊處定和無所有處定；有時只入識無邊處定，不入空無邊處定和無所有處定；有時只入
【English Translation】 English version: In teaching and transforming beings, Bodhisattvas also contemplate where they can approach and where they cannot. How does a son or daughter of a good family single-mindedly observe the beings within a Buddha's realm, establish firm meritorious deeds, and diligently cultivate the unsurpassed, adorned path to enlightenment? Then, a Bodhisattva of the ninth stage, upon seeing beings with steadfast minds, will skillfully become their virtuous friend, nurturing and increasing their diligence, protecting and helping them achieve their goals. Their resolve will be firm and unbreakable, guiding them to understand profound Dharma. They will not fear distance or danger. Even if a great fire were to blaze, consuming a Buddha's realm into one, they would pass through it to another world. Upon hearing a Buddha there expounding the Dharma—the Dharma of no birth, no death, and no aging—they would advance with all their being, taking refuge and arriving safely, unharmed by the fire and without suffering. They would then meet the Buddha, pay homage, make offerings, and accumulate various extraordinary merits, thus achieving enlightenment without regression. If they were to encounter a deep ocean, as vast as a Buddha's realm, they would vow to enter it, not fearing the difficulty, their merits and vows firm and unshakeable. This is how a Bodhisattva of the ninth stage dwells in great compassion, not abandoning any being, and embracing them all. How does a Bodhisattva of the ninth stage observe beings in meditative absorption, and their boundless transformations of spiritual powers? Then, a Bodhisattva, seeing beings dwelling in remote mountains, in solitary places, focusing their minds and entering the first dhyana (first of the four dhyanas), the second dhyana (second of the four dhyanas), the third dhyana (third of the four dhyanas), and the fourth dhyana (fourth of the four dhyanas). Then, the Bodhisattva sees these beings emerging from the fourth dhyana, entering the third, second, and first dhyanas. Then, the Bodhisattva also sees beings who only enter the first dhyana, not the second, third, or fourth; or only the second, not the first, third, or fourth; or only the third, not the first, second, or fourth; or only the fourth, not the first, second, or third. Then, the Bodhisattva also sees beings entering the sphere of infinite space (space sphere), the sphere of infinite consciousness (consciousness sphere), and the sphere of nothingness (nothingness sphere); sometimes the Bodhisattva sees beings only entering the sphere of infinite space, not the sphere of infinite consciousness or the sphere of nothingness; sometimes only entering the sphere of infinite consciousness, not the sphere of infinite space or the sphere of nothingness; sometimes only
在不用入不在空入識入；或時乃在第四四禪，不在上下三禪。九住菩薩便往至彼與為善祐，使成功德不令厭惓，能使眾生必至堅固者，乃當稱之名曰九住。何謂九住菩薩荷負重擔為人重任，常代拔苦不使受惱？於是菩薩以權方便往入五道，隨時應適衣被飲食床敷臥具病瘦醫藥，若在三塗八難之處輒身往度，趣使前人不令受苦，或入地獄餓鬼之中，便能廣惠各得飽滿，是謂第九菩薩堪為眾生荷負重擔。
「云何菩薩勸喻前人，斷三結使令成道跡，漸得果證永與苦別？於是菩薩執權方便現若干變，與說聲聞緣覺之教，說泥洹樂寂然無為；或時與說菩薩大士無生無滅虛無之法，以能知彼眾生念已，先論大乘方等之要，佈施、持戒、忍辱、精進、一心、智慧，大慈大悲、四禪四等，根力覺意八賢聖道及三梵堂，其人聞已心意肅然衣毛皆豎，隨器勸進使成道證。或時菩薩觀彼眾生本發菩薩意，自忖疲厭而不能得，便欲退還入聲聞道，菩薩於時復至彼所言：『卿積德以來今已垂辦，光相種好當莊嚴身，廣運眾生修治佛土，何乃退還就於小道？』其人聞已倍自悔責：『咄哉無狀實為可恥，乃使通神菩薩道者而見怨責；我今自勵要當勇猛，積功立志執弘誓意，為一切故不捨本願。』發意菩薩生是念時，爾時天地六變振動，動魔宮
【現代漢語翻譯】 現代漢語譯本：不在於進入不在空無，而在於進入意識的領域；有時處於第四禪定（dhyana，禪那），而不是在上下三禪定。九住菩薩（navavasthita bodhisattva，處於九種住位的菩薩）便前往那裡，給予他們善意的幫助，使他們功德圓滿而不感到厭倦，能使眾生必定達到堅固的境界，才可稱之為九住。什麼是九住菩薩？他們肩負重擔，為他人承擔重任，常常代替眾生拔除痛苦，不使他們遭受煩惱。於是，菩薩運用權巧方便進入五道（gati，眾生輪迴的五種途徑），隨時隨地給予他們合適的衣物、飲食、床鋪臥具和醫藥。如果眾生處於三塗（durgati，惡道）或八難（astavaksana，難以修行佛法的八種障礙）之處，菩薩便親自前往度化，使他們不再受苦。或者進入地獄、餓鬼之中，便能廣施恩惠，使他們都得到飽足。這就是第九住菩薩，堪為眾生肩負重擔。 菩薩如何勸導他人，斷除三結（samyojaana，束縛眾生的三種煩惱）使他們成就道跡，逐漸獲得果證，永遠脫離痛苦？於是，菩薩運用權巧方便，示現各種變化，為他們宣說聲聞（sravaka，聽聞佛陀教法的弟子）和緣覺（pratyekabuddha，獨自覺悟者）的教法，講述涅槃（nirvana，解脫）的快樂和寂靜無為；有時也為他們宣說菩薩大士（mahasattva bodhisattva，偉大的菩薩）無生無滅的虛無之法。菩薩能瞭解眾生的想法，先論述大乘（mahayana，菩薩乘）方等（vaipulya，廣大的）經典要義，包括佈施（dana，慷慨施捨）、持戒（sila，遵守戒律）、忍辱（ksanti，忍耐）、精進（virya，努力修行）、一心（samadhi，專注）、智慧（prajna，洞察力）、大慈大悲（maitri-karuna，慈愛和悲憫）、四禪（catvari dhyanani，四種禪定）、四等（catvari apramanani，四種無量心）、根力（indriya-bala，五根五力）、覺意（bodhyanga，七覺支）、八賢聖道（arya-astangika-marga，八正道）以及三梵堂（brahmavihara，四無量心），聽聞這些教法后，人們心意肅然，汗毛豎立，菩薩便根據他們的根器勸導他們，使他們成就道果。有時，菩薩觀察到有些眾生本來發了菩薩心，但因為感到疲憊厭倦而無法堅持，想要退回聲聞道。菩薩這時會再次來到他們身邊，說：『你積累功德至今已接近完成，你的光相和美好品德應當用來莊嚴自身，廣度眾生，修治佛土，為何要退回小乘道呢？』那人聽后，更加感到後悔和自責：『唉，我真是太不像話了，竟然讓神通廣大的菩薩道修行者對我感到失望。我今天一定要自我勉勵，勇猛精進，積累功德，立下志向，堅持弘大的誓願，爲了所有眾生而不捨棄本願。』當發菩薩心的人產生這種想法時，天地會發生六種震動，魔宮也會震動。
【English Translation】 English version: It is not about entering into non-existence or emptiness, but about entering into the realm of consciousness; sometimes being in the fourth dhyana (meditative absorption), not in the three dhyanas above or below. The navavasthita bodhisattva (bodhisattva in the nine abodes) then goes there, giving them benevolent assistance, enabling them to complete their merits without feeling weary, and being able to ensure that beings will certainly reach a firm state, that is what is called the nine abodes. What is a navavasthita bodhisattva? They bear heavy burdens, taking on important responsibilities for others, often taking the place of beings to remove suffering, not allowing them to experience distress. Thus, the bodhisattva uses skillful means to enter the five gatis (realms of rebirth), providing them with suitable clothing, food, bedding, and medicine as needed. If beings are in the durgati (evil realms) or the astavaksana (eight difficulties), the bodhisattva personally goes to liberate them, ensuring they no longer suffer. Or, entering into hells and among hungry ghosts, they can widely bestow grace, enabling them all to be satisfied. This is the ninth abode bodhisattva, worthy of bearing heavy burdens for beings. How does a bodhisattva encourage others to sever the three samyojana (fetters that bind beings), enabling them to achieve the path, gradually attain the fruits of realization, and forever separate from suffering? Thus, the bodhisattva uses skillful means, manifesting various transformations, and teaches them the teachings of the sravaka (hearers of the Buddha's teachings) and pratyekabuddha (solitary realizers), speaking of the joy and quietude of nirvana (liberation); sometimes they also speak to them of the non-arising and non-ceasing emptiness of the mahasattva bodhisattva (great bodhisattva). The bodhisattva, knowing the thoughts of beings, first discusses the essential points of the mahayana (great vehicle) vaipulya (extensive) sutras, including dana (generosity), sila (morality), ksanti (patience), virya (effort), samadhi (concentration), prajna (wisdom), maitri-karuna (loving-kindness and compassion), the catvari dhyanani (four dhyanas), the catvari apramanani (four immeasurables), the indriya-bala (five faculties and five powers), the bodhyanga (seven factors of enlightenment), the arya-astangika-marga (noble eightfold path), and the brahmavihara (four divine abodes). Upon hearing these teachings, people become reverent and their hair stands on end, and the bodhisattva then encourages them according to their capacities, enabling them to achieve the fruits of the path. Sometimes, the bodhisattva observes that some beings originally generated the bodhicitta (mind of enlightenment), but because they feel tired and weary, they cannot persevere and want to retreat to the sravaka path. The bodhisattva then comes to them again, saying: 'You have accumulated merits and are now close to completion, your radiant appearance and good qualities should be used to adorn yourself, widely liberate beings, and cultivate the Buddha-lands, why retreat to the small vehicle?' Upon hearing this, that person feels even more regret and self-reproach: 'Alas, I am truly unworthy, to have caused the bodhisattva who practices the path of great spiritual power to be disappointed in me. Today, I must encourage myself, be courageous and diligent, accumulate merits, establish my aspiration, uphold my great vows, and for the sake of all beings, not abandon my original vow.' When a person who has generated the bodhicitta has this thought, the earth will shake in six ways, and the demon palaces will also shake.
殿不安本位。是時弊魔自生此念：『曏者天地六變振動，是誰瑞應示現若此？將非如來、至真、等正覺出現於世，若不爾者當是無慾之人得阿羅漢，令其瑞應乃至於斯。設無此者，當是發意菩薩立堅固誓發大乘意，欲求作佛獨步三界，愍傷危厄濟渡十方，空我境界使無侍衛。若不爾者，當是百二十八鬲子罪王生地獄中，以理治化心不增減，或能是彼神變所感。若不爾者吾有萬子，勇猛剛健才藝非恒，在我左右統攝六天，吾最小者名曰惡子，受性兇暴行無慈仁，吾遣使知王地獄事，料簡善惡分別賢愚，亦有神足感動天地，今稱號曰治罪治法王治無高下，將非即是神感之應？』魔復思惟：『我有僕使名曰阿傍，亦能現變威德無量，當生之日天地大動，若取命終地亦大動，或能即是現瑞怪耳。』如是魔王興若干念，便以天眼觀於三千大千世界，於時便見斷欲之人應得須陀洹道，今乃更發摩訶衍心。『正是斯人慾空我界，當求方便壞子善心。』是時弊魔自將兵眾到善男子所，自見常凈九住菩薩，心自懷懼衣毛皆豎，便自退還不堪前進。是謂常凈菩薩神德感應，使道跡寂成無上道，建立誓願終不屈還。
「何謂九住菩薩觀眾生類，知三結薄得斯陀含，無慾怒癡永與苦別？於是菩薩觀彼眾生，久遠以來所積功德，有利根者有
【現代漢語翻譯】 現代漢語譯本：殿堂不安於其本來的位置。這時，弊魔心中產生這樣的念頭：『先前天地六次震動，是誰的瑞應示現如此？莫非是如來、至真、等正覺出現於世，如果不是這樣，應當是無慾之人證得阿羅漢果，才使其瑞應達到如此程度。如果還不是這樣，應當是發菩提心的菩薩立下堅固誓願，發大乘心，想要成佛，獨步三界，憐憫危難，救度十方，空掉我的境界，使我沒有侍衛。如果還不是這樣，應當是一百二十八個鬲子罪王出生在地獄中，以理治化，心不增減，或許是他們的神變所感。如果還不是這樣，我有萬個兒子，勇猛剛健，才藝非凡，在我左右統領六天，我最小的兒子名叫惡子，天性兇暴，行為沒有慈悲仁愛，我派他去了解地獄的事情，考察善惡，分辨賢愚，也有神足可以感動天地，現在號稱治罪治法王，治理沒有高下之分，莫非就是他的神感所應？』魔又思量：『我的僕使名叫阿傍，也能顯現變化，威德無量，他出生的時候天地大動，如果他死去，大地也會震動，或許就是他顯現的怪異徵兆。』魔王這樣思索了許多念頭，就用天眼觀察三千大千世界，這時就看到斷欲之人應當證得須陀洹道，現在卻發起了摩訶衍心。『正是這個人想要空掉我的境界，應當想辦法破壞他的善心。』這時，弊魔親自帶領兵眾來到善男子所在的地方，看到常凈九住菩薩，心中感到恐懼，汗毛都豎了起來，就自己退了回去，不敢前進。這就是常凈菩薩的神德感應，使道跡寂靜，成就無上道，建立誓願，終不退還。 『什麼是九住菩薩觀察眾生，知道三結薄弱，證得斯陀含果，沒有慾望、嗔怒、愚癡，永遠與痛苦分離？』於是菩薩觀察那些眾生，久遠以來所積累的功德，有利根的，有
【English Translation】 English version: The palace was not at its proper place. At that time, the evil demon had this thought: 『Earlier, the heavens and earth shook six times. Whose auspicious sign is manifesting like this? Could it be that the Tathagata, the Truly Enlightened One, the Perfectly Awakened One has appeared in the world? If not, it must be a person without desires who has attained Arhatship, causing such an auspicious sign to appear. If it is not that, it must be a Bodhisattva who has made a firm vow, generated the Mahayana mind, desiring to become a Buddha, to walk alone in the three realms, to have compassion for those in danger, to save the ten directions, to empty my realm, and leave me without attendants. If it is not that, it must be the one hundred and twenty-eight kings of the hells, who govern with reason, their minds neither increasing nor decreasing, perhaps it is their divine transformation that is causing this. If it is not that, I have ten thousand sons, brave and strong, with extraordinary talents, who are on my left and right, governing the six heavens. My youngest son is named Evil Son, he is by nature fierce and cruel, without compassion or kindness. I sent him to learn about the affairs of hell, to examine good and evil, to distinguish the wise from the foolish, and he also has the divine power to move the heavens and earth. Now he is called the King of Justice, governing without bias. Could it be his divine power that is causing this?』 The demon further pondered: 『I have a servant named Apang, who can also manifest transformations, with immeasurable power. When he was born, the heavens and earth shook greatly, and if he dies, the earth will also shake. Perhaps it is his strange manifestation.』 The demon king had many such thoughts, and then used his heavenly eye to observe the three thousand great thousand worlds. At that time, he saw a person who had cut off desires, who should have attained the Srotapanna path, but now had generated the Mahayana mind. 『It is this person who wants to empty my realm, I must find a way to destroy his good mind.』 At that time, the evil demon personally led his troops to the place where the good man was. Seeing the Pure Dwelling Bodhisattva, he felt fear in his heart, his hair stood on end, and he retreated, unable to advance. This is the divine power of the Pure Dwelling Bodhisattva, which made the path of practice peaceful, achieving the unsurpassed path, establishing a vow, and never retreating. 『What is the meaning of a Bodhisattva in the ninth dwelling observing sentient beings, knowing that the three fetters are weakened, attaining the Sakadagami fruit, without desire, anger, or ignorance, and forever separated from suffering?』 Then the Bodhisattva observes those sentient beings, the merits they have accumulated over a long time, some with sharp roots, some with
鈍根者，設見眾生心意純熟垂成道果，意不可回令至大道；若見鈍根勸使精進，具眾德本道果之報。菩薩將導使心不懈，尋能成就四道之證，或有超越取第四果，不使流滯住阿那含。皆是第九常凈之德，未曾違舍弘誓之心，是謂菩薩修勤精進無能稱量，不計報應十二因緣。九住菩薩修習常凈而致清凈，或從他人聞柔順法，內省己身應其法念，專精一心志存學問，常在閑靜不處憒亂，知彼方便寂然定意，觀察人根終不虛妄，是謂菩薩於斯陀含而有長益。
「云何菩薩扶接眾生，斷五結使纏縛之患，即彼天上勸使滅度，亦不往還至此世界？於是菩薩至彼天上，與說無生無斷滅法，即于其前入滅盡定現取滅度，諸在彼界阿那含天，心各生念共相勸勉，于無餘泥洹界而般泥洹。菩薩雖現殊異之法，心亦不變有若干想，自識久遠無數劫事，發動所趣皆悉了知，不見往者亦無還返，亦復不見住止之處，觀無所生本無處所，自致清凈坦然無為，是謂菩薩于阿那含而有增益。
「云何菩薩復觀眾生，育養學者逮獲無著？於是九住菩薩大士，以天眼觀三千大千世界，誰應漏盡垂得道果？作是觀已，或見有十有百有千，乃至無數不可計人，斷除結使，同時同日應成無垢得阿羅漢。是時菩薩以神足力，一日之中周滿三千大千世界
【現代漢語翻譯】 現代漢語譯本：對於根性遲鈍的人，即使看到眾生的心意已經成熟，即將成就道果，也不應該讓他們退轉，使其無法達到大道。如果看到根性遲鈍的人，應該勸勉他們精進修行，這樣他們就能具備各種功德的根本，最終獲得道果的報償。菩薩引導眾生，使他們的心不懈怠，很快就能成就四種道果的證悟。或者有人能夠超越，直接證得第四果，而不停留在阿那含（Anāgāmin，不還果）。這些都是第九住菩薩常凈的功德，他們從未違背自己弘大的誓願。這就是菩薩修習勤奮精進，無法衡量，不計較報應，遵循十二因緣的體現。九住菩薩修習常凈而達到清凈，或者從他人那裡聽到柔順的佛法，就反省自身，使自己的念頭與佛法相應，專心致志地學習，常常處於閑靜之處，不處在喧鬧的環境中。他們知道方便法門，寂靜地進入禪定，觀察眾生的根性，從不虛妄。這就是菩薩在斯陀含（Sakadāgāmin，一來果）境界上獲得的增長。 現代漢語譯本：『菩薩如何扶持接引眾生，斷除五種結使（pañca saṃyojanāni，五種束縛）的纏縛之苦，即使在天上勸說他們滅度，也不再返回這個世界呢？』這時，菩薩來到天上，為他們宣說無生無滅的佛法，然後在他們面前進入滅盡定（nirodha-samāpatti），示現涅槃。那些在天界的阿那含天人，心中各自生起念頭，互相勸勉，最終在無餘涅槃界（anupadhiśeṣa-nirvāṇa）入般涅槃。菩薩雖然示現各種殊異的法，心中卻不改變，沒有各種妄想。他們能夠認識到久遠無數劫的事情，所做的一切都完全明瞭，不見有來者，也不見有返回者，也看不到停留之處。他們觀察到一切無所生，本來就沒有處所，自然達到清凈，坦然無為。這就是菩薩在阿那含境界上獲得的增益。 現代漢語譯本：『菩薩如何再次觀察眾生，培育修行者，使他們獲得無著（anāsrava，無漏）的境界呢？』這時，九住菩薩大士，以天眼觀察三千大千世界，誰應該漏盡（āsravakṣaya，斷除煩惱），即將獲得道果？這樣觀察之後，他們看到有十個、一百個、一千個，乃至無數不可計數的人，斷除了結使，在同一天同時應該成就無垢的阿羅漢（Arhat，應供）。這時，菩薩以神足之力，在一天之內周遍三千大千世界。
【English Translation】 English version: For those of dull faculties, even if seeing beings whose minds are ripe and about to attain the fruit of the path, one should not cause them to regress, preventing them from reaching the Great Path. If seeing those of dull faculties, one should encourage them to diligently practice, so that they may possess the root of all virtues and ultimately receive the reward of the fruit of the path. Bodhisattvas guide beings, ensuring their minds do not become lax, and they quickly attain the realization of the four paths. Or some may transcend and directly attain the fourth fruit, without dwelling in Anāgāmin (Non-Returner). These are all the merits of the ninth stage Bodhisattva's constant purity, who have never violated their great vows. This is how Bodhisattvas cultivate diligent effort, which is immeasurable, without calculating rewards, and following the twelve links of dependent origination. Bodhisattvas of the ninth stage cultivate constant purity and attain purity, or they hear gentle Dharma from others, reflect on themselves, align their thoughts with the Dharma, focus their minds on learning, often stay in quiet places, not in noisy environments. They know the expedient methods, enter into meditative concentration in silence, observe the faculties of beings, and are never false. This is how Bodhisattvas gain growth in the Sakadāgāmin (Once-Returner) stage. English version: 'How do Bodhisattvas support and guide beings, cutting off the afflictions of the five fetters (pañca saṃyojanāni), and even when persuading them to attain liberation in the heavens, they do not return to this world?' At this time, Bodhisattvas go to the heavens and preach the Dharma of no birth and no death, then in front of them, they enter the cessation of perception and feeling (nirodha-samāpatti), demonstrating Nirvana. Those Anāgāmin beings in the heavens each generate thoughts in their minds, encouraging each other, and finally enter Parinirvana in the realm of Nirvana without remainder (anupadhiśeṣa-nirvāṇa). Although Bodhisattvas manifest various extraordinary Dharmas, their minds do not change, and they have no various delusions. They can recognize events from countless eons ago, and everything they do is completely clear. They do not see those who come, nor those who return, nor do they see a place of dwelling. They observe that everything is without origin, and originally there is no place. They naturally attain purity, being at ease and without action. This is how Bodhisattvas gain growth in the Anāgāmin stage. English version: 'How do Bodhisattvas again observe beings, nurturing practitioners, so that they attain the state of non-attachment (anāsrava)?' At this time, the great Bodhisattvas of the ninth stage, with their divine eyes, observe the three thousand great thousand worlds, who should exhaust their outflows (āsravakṣaya) and are about to attain the fruit of the path? After observing in this way, they see ten, a hundred, a thousand, or even countless people, who have cut off their fetters and should simultaneously attain the stainless state of Arhat (Worthy One) on the same day. At this time, Bodhisattvas, with their divine powers, travel throughout the three thousand great thousand worlds in a single day.
，以權方便擁護其人，各令適志而致無著，永離生死寂然無為，是謂菩薩于阿羅漢而有增益。「云何菩薩勸緣覺乘而獲無著？於是菩薩復以天眼，觀諸世界高山平地幽隱之處，靜寂獨止眇然思惟四十三止定意之法。是時菩薩亦復至彼，相去不遠以草敷地，結跏趺坐系意在前，亦不邪視內自思惟欲現權化，或現雷電霹靂音聲，或現樹木共相𢴤觸，于中出焰勝於火光，或出鳥獸哀鸞之聲。爾時菩薩在彼眾前，忽改其形勇在虛空，作十八變存亡自在，有三十二相八十種好，身出水火無所傷害。彼緣覺人即見殊特奇異之變，各自生念：『我等會當早成佛道，亦當復有眾相嚴身，宜共勤修精進不令有懈。』時彼諸人復于異時，出彼山林到人村聚，家家乞求以自救生。爾時或聞鐘鼓音樂之聲，或現哀哭涕吁之音，內心惻愴如被火然，豁若自寤漏盡意解，故號名曰無著緣覺。
「如是九住菩薩所行，智慧達了而無窮極；緣覺雖有光相功德，故不及如來一毛相之功德；複合計之身體支節一一毛孔所作功德，故不及如來眉間相之功德；復取計之，不及如來頂相之功德。正使三千大千世界其中眾生，盡篤信佛信法信比丘僧，假令信心百千萬倍，故不及持信奉法之人百千萬倍。復使持信奉法之人滿三千世界，智慧聞施合集功德，故不及
【現代漢語翻譯】 現代漢語譯本：菩薩以權巧方便來擁護這些人，使他們各自適宜其志向而達到無執著，永遠脫離生死，進入寂靜無為的境界，這就是菩薩相對於阿羅漢的增益之處。『菩薩如何勸導緣覺乘而獲得無執著呢？』這時，菩薩又以天眼觀察各個世界的高山、平地、幽暗隱蔽之處，那些寂靜獨處、渺然思惟四十三種止定意之法的人。這時，菩薩也來到他們那裡，相距不遠，用草鋪地，結跏趺坐，將意念集中在前，也不斜視，內心自思惟要顯現權巧變化，或者顯現雷電霹靂的聲音，或者顯現樹木互相撞擊，從中發出勝過火光的光焰，或者發出鳥獸哀鳴的聲音。那時，菩薩在他們面前，忽然改變形貌，勇猛地出現在虛空中，作出十八種變化，生死自在，具有三十二相和八十種好，身體出水火而無所傷害。那些緣覺之人見到如此殊特奇異的變化，各自生起念頭：『我們應當早日成就佛道，也應當具有眾相來莊嚴自身，應該共同勤修精進，不令自己懈怠。』這時，那些人又在其他時候，走出山林，來到人群聚集的村落，挨家挨戶乞求食物以維持生命。這時，他們或者聽到鐘鼓音樂的聲音，或者聽到哀哭涕泣的聲音，內心感到悲傷，如同被火燃燒一般，突然醒悟，漏盡煩惱，意解脫，所以被稱為無著緣覺。 像這樣，九住菩薩所修行的智慧通達明瞭而無窮無盡；緣覺雖然有光相功德，但比不上如來一毛相的功德；即使將身體支節一一毛孔所作的功德加在一起計算，也比不上如來眉間相的功德；再計算，也比不上如來頂相的功德。即使三千大千世界中的所有眾生，都篤信佛、信法、信比丘僧，假使他們的信心增加百千萬倍，也比不上持信奉法之人的百千萬倍。又使持信奉法之人充滿三千世界，他們的智慧、聞法、佈施所積累的功德，也比不上
【English Translation】 English version: The Bodhisattva, through skillful means, protects these individuals, enabling each to align with their aspirations and attain non-attachment, permanently escaping birth and death to enter a state of serene non-action. This is what makes a Bodhisattva superior to an Arhat. 'How does a Bodhisattva guide those on the Pratyekabuddha path to achieve non-attachment?' At this point, the Bodhisattva, using their divine eye, observes the high mountains, plains, and secluded places of various worlds, where individuals dwell in solitude, contemplating the forty-three methods of meditative concentration. The Bodhisattva then approaches them, not far off, lays down grass, sits in the lotus position, focuses their mind, and without looking aside, contemplates internally how to manifest skillful transformations. They might manifest the sounds of thunder and lightning, or the collision of trees producing flames brighter than fire, or the cries of birds and beasts. Then, the Bodhisattva, in front of them, suddenly changes form, courageously appearing in the sky, performing eighteen transformations, freely controlling life and death, possessing the thirty-two marks and eighty minor marks, and emitting water and fire from their body without harm. The Pratyekabuddhas, witnessing these extraordinary transformations, each think: 'We should quickly attain Buddhahood, and also possess these marks to adorn ourselves. We should diligently cultivate and not be lazy.' Later, these individuals leave the mountains and forests, going to villages and towns, begging for food from house to house to sustain themselves. At this time, they might hear the sounds of bells and drums, or the sounds of weeping and wailing, and their hearts are filled with sorrow, as if burned by fire. They suddenly awaken, their defilements exhausted, and their minds liberated, hence they are called non-attached Pratyekabuddhas. Thus, the wisdom practiced by a Bodhisattva in the ninth stage is thorough and limitless. Although Pratyekabuddhas possess light and merit, it does not compare to the merit of a single hair mark of a Tathagata. Even if the merit of every pore of the body is combined, it does not compare to the merit of the mark between the eyebrows of a Tathagata. Further, even that does not compare to the merit of the mark on the crown of a Tathagata. Even if all beings in the three thousand great thousand worlds completely believe in the Buddha, the Dharma, and the Sangha, and their faith is increased a hundred million times, it does not compare to the merit of those who uphold and practice the Dharma a hundred million times. Furthermore, even if those who uphold and practice the Dharma fill the three thousand worlds, and their wisdom, learning, and giving are combined, their merit does not compare to
道跡之人所作德本。復從道跡一一計之，乃至無垢及其智慧百千萬倍，不及一緣覺智慧功德。正使三千大千世界滿中緣覺，亦復不如一發意菩薩智慧功德。復使三千大千世界滿中發意菩薩，其智聞慧百千萬倍，復不如一阿惟越致所作功德。復取計之大千世界滿中阿惟越致菩薩，其智百千萬倍，復不如一生補處菩薩所造功德億百千倍。復使三千大千世界，盡滿其中一生補處菩薩，復不如一如來慧力功德。
「如是，最勝！九住菩薩心之所明，達知三世眾生心意，隨病療救靡不濟度，我自憶念於九住中，度脫民萌不可稱量。自初發意至於九地，其間所度得羅漢者一阿僧祇，為除心垢永無微曀，從須陀洹至阿那含復有一阿僧祇，普行四諦習想知滅，復勸眾生髮菩薩意，志各堅固立不退轉一阿僧祇，末後降神臨欲上生兜術天時，要除十九不成之思塵欲之患，辯才勇猛而無所畏，蠲除一切識神止處，皆盡諸漏虛偽之法，以無漏心修諸解脫，執慧利劍刈除塵欲，獲神通證奉遵其行，生死已斷梵行已立，所作已辦更不受有，如實知之。菩薩所修大哀之法，威儀禮節亦無缺漏，住于堅固功德慧中，一切諸魔及諸外道，不能究悉菩薩行業，為諸欲漏眾生之等，為講無漏無生滅法，除諸想著無有限礙。
「最勝當知！時我思惟
【現代漢語翻譯】 現代漢語譯本：修行道跡的人所積累的功德，即使從道跡的每一步來衡量，乃至達到無垢的境界，其智慧也比不上一個緣覺（辟支佛）的智慧功德的百千萬倍。即使三千大千世界都充滿緣覺，也比不上一個初發菩提心的菩薩的智慧功德。即使三千大千世界都充滿初發菩提心的菩薩，他們的智慧和聞慧加起來的百千萬倍，也比不上一個阿惟越致（不退轉）菩薩所作的功德。再來計算，即使大千世界都充滿阿惟越致菩薩，他們的智慧的百千萬倍，也比不上一個一生補處（候補佛）菩薩所造功德的億百千倍。即使三千大千世界都充滿一生補處菩薩，也比不上一個如來（佛）的慧力功德。 如此，最勝（佛陀對弟子的稱呼）！九住菩薩的心所能明瞭的，能夠通達瞭解三世眾生的心意，隨其病癥進行治療救度，沒有不被救度的。我回憶自己在九住菩薩的階段，所度脫的眾生數量不可稱量。從最初發菩提心到第九地菩薩，其間所度脫的證得阿羅漢果位的有一阿僧祇（無數），爲了去除心中的污垢，永遠沒有絲毫的障礙。從須陀洹（初果）到阿那含（三果）的修行者也有一阿僧祇，他們普遍修行四諦，學習觀想滅諦，又勸導眾生髮起菩薩心，使他們的志向堅定，達到不退轉的境界，也有一阿僧祇。最後，當他降神臨欲上升到兜率天時，必須去除十九種不成就的思慮和塵欲的困擾，辯才勇猛而無所畏懼，清除一切識神所停留之處，都斷盡了各種煩惱和虛偽的法，以無漏的心修行各種解脫法門，執持智慧的利劍斬除塵欲，獲得神通，證悟並奉行其道，生死已經斷絕，清凈的修行已經建立，所作的事情已經完成，不再受後有，如實地知曉這一切。菩薩所修的大慈大悲之法，威儀禮節也沒有絲毫的缺失，安住在堅固的功德智慧之中，一切諸魔和外道都不能完全瞭解菩薩的修行，爲了那些被慾望煩惱所困擾的眾生，講說無漏無生滅的法，去除各種執著，沒有限制和障礙。 最勝，你應該知道！當時我思惟
【English Translation】 English version: The virtuous deeds performed by those who follow the path, even if each step of the path is measured, up to the state of being without defilement, their wisdom is still a hundred thousand times less than the wisdom and merit of a Pratyekabuddha (Solitary Buddha). Even if the three thousand great thousand worlds were filled with Pratyekabuddhas, they would still not equal the wisdom and merit of a Bodhisattva who has just generated the aspiration for enlightenment. Even if the three thousand great thousand worlds were filled with Bodhisattvas who have just generated the aspiration for enlightenment, their combined wisdom and learning would be a hundred thousand times less than the merit performed by an Avaivartika (non-retrogressing) Bodhisattva. Furthermore, if we were to calculate, even if the great thousand worlds were filled with Avaivartika Bodhisattvas, their wisdom multiplied a hundred thousand times would still not equal the merit created by a Bodhisattva who is in his last life before Buddhahood (Bodhisattva destined to become a Buddha in his next life) multiplied by a hundred thousand million times. Even if the three thousand great thousand worlds were filled with Bodhisattvas who are in their last life before Buddhahood, they would still not equal the power of wisdom and merit of a Tathagata (Buddha). Thus, Most Excellent One (a term used by the Buddha to address his disciples)! The mind of a Bodhisattva in the ninth stage of development is able to understand the minds of all beings in the three times, and can provide remedies and salvation according to their illnesses, without any being left unsaved. I recall that during my time as a Bodhisattva in the ninth stage, the number of beings I liberated was immeasurable. From the initial generation of the aspiration for enlightenment to the ninth stage of a Bodhisattva, the number of those who attained the Arhatship (worthy one) was one Asankhya (countless), in order to remove the defilements of the mind, there was never any obstacle. From the Srotapanna (stream-enterer) to the Anagamin (non-returner), there was also one Asankhya, they universally practiced the Four Noble Truths, learned to contemplate the cessation of suffering, and also encouraged beings to generate the Bodhi mind, making their aspirations firm and reaching the state of non-retrogression, also one Asankhya. Finally, when he descended from the heavens, about to ascend to the Tushita Heaven, he had to remove the nineteen unaccomplished thoughts and the afflictions of worldly desires, his eloquence was courageous and fearless, he cleared away all the places where consciousness dwells, he had exhausted all the outflows and false dharmas, with a mind free from outflows he cultivated all the paths to liberation, wielding the sharp sword of wisdom to cut away worldly desires, he obtained supernatural powers, realized and followed the path, the cycle of birth and death was broken, pure conduct was established, what needed to be done was done, he would no longer be subject to future existence, he knew all of this as it truly is. The great compassion and mercy that the Bodhisattva cultivates, his demeanor and etiquette are without any flaws, he dwells in the firm wisdom of merit, all demons and external paths cannot fully understand the Bodhisattva's practice, for the sake of those beings who are troubled by the outflows of desire, he speaks of the dharma of no outflows and no birth and death, removing all attachments, without limitations or obstacles. Most Excellent One, you should know! At that time, I thought
入無盡慧，觀過去佛所受生法，所行平等亦無偏黨，于凡夫法及賢聖道，學及無學緣覺菩薩，諸佛世尊所修行法，悉皆平等，世俗及道、有數無數、有為無為、有漏無漏，於此諸法皆悉平等，故曰稱號為等正覺。平等法者，當等彼我斯同自然不見起滅。自念所修多有漏脫，宜當禁制廣平等法；若心錯亂不得專精，當念御意不使流馳，達了亂定悉無所有，普皆平等而同自然。若復懷抱無慚愧時，當興方便使生畏懼。若復有時身口意惡行不善法，復當思惟除使滅盡無令增長。若復心念嫉姤癡疑穿漏法者，復求巧便永使無餘。若復興念殺盜淫泆妄言飲酒，復當思慮禍敗之原。若複意欲貪著豪尊無恭恪意，有人請求秘惜經法，輕毀禁戒不順律法，教入禪寂不隨定法，終不興想念佛法眾，心生貢高憍慢法師，設有此者皆妨聖道，無得親近而修習之。若復興念生諸慢意，一曰自大、二曰甚慢、三曰慢慢、四曰我慢、五曰邪慢、六曰等慢、七曰無我等慢，當執慧意永無所生，解無所有悉無所起，平等無二亦無若干，斯皆自然而無處所，是謂菩薩平等正覺。若心生念興于亂想，一曰邪見、二曰邪念、三曰邪語、四曰邪業、五曰邪治、六曰邪方便、七曰邪意、八曰邪定，常當息心使不損耗。若復有時心橫生念：『我常所敬而取輕蔑，如今
{ "translations": [ "現代漢語譯本：進入無盡的智慧，觀察過去諸佛所受的生法，他們所行的平等之道也沒有偏私。對於凡夫的法和賢聖的道，有學和無學、緣覺（Pratyekabuddha，獨自覺悟者）、菩薩（Bodhisattva，追求覺悟的修行者），以及諸佛世尊（Buddha，覺悟者）所修行的法，都一概平等。世俗的法和出世的道，有數量的與無數量的，有為的與無為的，有漏的與無漏的，對於這些法都一概平等。所以被稱為等正覺（Samyak-sambuddha，完全正確的覺悟）。平等的法，應當平等對待彼我，這樣自然就看不到生起和滅亡。自己反思所修行的法多有漏洞，應當加以禁止，廣泛修習平等之法。如果心意錯亂不能專心，應當控制自己的意念，不讓它流散。通達了錯亂和禪定都是虛無的，普遍平等而同於自然。如果又懷抱沒有慚愧之心的時候，應當運用方便法門使之產生畏懼。如果又有時身口意有惡行不善之法，應當思惟去除使之滅盡，不要讓它增長。如果又心念嫉妒、諂媚、癡迷、疑惑這些有漏洞的法，應當尋求巧妙的方法，永遠使之沒有剩餘。如果又產生殺生、偷盜、邪淫、妄語、飲酒的念頭，應當思慮這些禍敗的根源。如果又貪圖豪門顯貴，沒有恭敬之心，有人請求卻吝惜經法，輕視毀壞戒律不遵守律法，教人入禪卻不遵循禪定之法，最終不生起憶念佛法僧三寶的念頭，心中生起貢高我慢的法師，如果有這些情況，都會妨礙聖道，不要親近他們並向他們學習。如果又生起各種傲慢的念頭，一曰自大，二曰甚慢，三曰慢慢，四曰我慢，五曰邪慢，六曰等慢，七曰無我等慢，應當執持智慧，永遠不讓這些念頭產生，理解一切都是虛無的，沒有生起，平等無二也沒有差別，這些都是自然而沒有處所的，這就是菩薩的平等正覺。如果心中生起雜亂的念頭，一曰邪見，二曰邪念，三曰邪語，四曰邪業，五曰邪治，六曰邪方便，七曰邪意，八曰邪定，應當常常使心平靜，不讓它損耗。如果又有時心中橫生念頭：『我常常尊敬的人卻輕視我，現在", "English version: Entering boundless wisdom, observing the past Buddhas' (Buddha, awakened one) ways of being born, their practice of equality without partiality. Regarding the ways of ordinary beings and the paths of the wise and holy, those who are learning and those who have completed learning, Pratyekabuddhas (Pratyekabuddha, solitary realizer), Bodhisattvas (Bodhisattva, one who seeks enlightenment), and the practices of all the Buddhas, they are all equal. The worldly and the transcendental, the countable and the countless, the conditioned and the unconditioned, the defiled and the undefiled, all these are regarded as equal. Therefore, they are called Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one). The principle of equality is to treat self and others equally, so that naturally there is no arising or ceasing. Reflecting on one's own practice, if there are many flaws, one should restrain them and widely practice the principle of equality. If the mind is confused and cannot concentrate, one should control one's thoughts and not let them wander. Understanding that confusion and meditation are both empty, one should be universally equal and in harmony with nature. If one harbors no shame, one should use skillful means to instill fear. If one's body, speech, and mind engage in evil and unwholesome actions, one should contemplate removing them and not let them grow. If one's mind is filled with jealousy, flattery, delusion, and doubt, which are flawed, one should seek skillful means to eliminate them completely. If one has thoughts of killing, stealing, sexual misconduct, lying, or drinking alcohol, one should contemplate the roots of these disasters. If one is greedy for wealth and status, lacks respect, is stingy with the Dharma (Dharma, teachings), disrespects and breaks the precepts, does not follow the rules, teaches meditation without following the proper methods, and ultimately does not remember the Buddha, Dharma, and Sangha (Sangha, community), if a teacher is arrogant and conceited, these are all obstacles to the holy path. One should not associate with or learn from such people. If one has various arrogant thoughts, such as self-importance, excessive pride, arrogance, egoism, false pride, equal pride, and pride in non-self, one should hold onto wisdom and not let these thoughts arise. Understanding that everything is empty, without arising, equal, without duality or difference, these are all natural and without location. This is the Bodhisattva's (Bodhisattva, one who seeks enlightenment) equal and correct enlightenment. If the mind has confused thoughts, such as wrong views, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration, one should always calm the mind and not let it be depleted. If one has the thought: 'I often respect someone, but now they look down on me,'", "English version: Entering boundless wisdom, observing the past Buddhas' (Buddha, awakened one) ways of being born, their practice of equality without partiality. Regarding the ways of ordinary beings and the paths of the wise and holy, those who are learning and those who have completed learning, Pratyekabuddhas (Pratyekabuddha, solitary realizer), Bodhisattvas (Bodhisattva, one who seeks enlightenment), and the practices of all the Buddhas, they are all equal. The worldly and the transcendental, the countable and the countless, the conditioned and the unconditioned, the defiled and the undefiled, all these are regarded as equal. Therefore, they are called Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one). The principle of equality is to treat self and others equally, so that naturally there is no arising or ceasing. Reflecting on one's own practice, if there are many flaws, one should restrain them and widely practice the principle of equality. If the mind is confused and cannot concentrate, one should control one's thoughts and not let them wander. Understanding that confusion and meditation are both empty, one should be universally equal and in harmony with nature. If one harbors no shame, one should use skillful means to instill fear. If one's body, speech, and mind engage in evil and unwholesome actions, one should contemplate removing them and not let them grow. If one's mind is filled with jealousy, flattery, delusion, and doubt, which are flawed, one should seek skillful means to eliminate them completely. If one has thoughts of killing, stealing, sexual misconduct, lying, or drinking alcohol, one should contemplate the roots of these disasters. If one is greedy for wealth and status, lacks respect, is stingy with the Dharma (Dharma, teachings), disrespects and breaks the precepts, does not follow the rules, teaches meditation without following the proper methods, and ultimately does not remember the Buddha, Dharma, and Sangha (Sangha, community), if a teacher is arrogant and conceited, these are all obstacles to the holy path. One should not associate with or learn from such people. If one has various arrogant thoughts, such as self-importance, excessive pride, arrogance, egoism, false pride, equal pride, and pride in non-self, one should hold onto wisdom and not let these thoughts arise. Understanding that everything is empty, without arising, equal, without duality or difference, these are all natural and without location. This is the Bodhisattva's (Bodhisattva, one who seeks enlightenment) equal and correct enlightenment. If the mind has confused thoughts, such as wrong views, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration, one should always calm the mind and not let it be depleted. If one has the thought: 'I often respect someone, but now they look down on me,'", "English version: Entering boundless wisdom, observing the past Buddhas' (Buddha, awakened one) ways of being born, their practice of equality without partiality. Regarding the ways of ordinary beings and the paths of the wise and holy, those who are learning and those who have completed learning, Pratyekabuddhas (Pratyekabuddha, solitary realizer), Bodhisattvas (Bodhisattva, one who seeks enlightenment), and the practices of all the Buddhas, they are all equal. The worldly and the transcendental, the countable and the countless, the conditioned and the unconditioned, the defiled and the undefiled, all these are regarded as equal. Therefore, they are called Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one). The principle of equality is to treat self and others equally, so that naturally there is no arising or ceasing. Reflecting on one's own practice, if there are many flaws, one should restrain them and widely practice the principle of equality. If the mind is confused and cannot concentrate, one should control one's thoughts and not let them wander. Understanding that confusion and meditation are both empty, one should be universally equal and in harmony with nature. If one harbors no shame, one should use skillful means to instill fear. If one's body, speech, and mind engage in evil and unwholesome actions, one should contemplate removing them and not let them grow. If one's mind is filled with jealousy, flattery, delusion, and doubt, which are flawed, one should seek skillful means to eliminate them completely. If one has thoughts of killing, stealing, sexual misconduct, lying, or drinking alcohol, one should contemplate the roots of these disasters. If one is greedy for wealth and status, lacks respect, is stingy with the Dharma (Dharma, teachings), disrespects and breaks the precepts, does not follow the rules, teaches meditation without following the proper methods, and ultimately does not remember the Buddha, Dharma, and Sangha (Sangha, community), if a teacher is arrogant and conceited, these are all obstacles to the holy path. One should not associate with or learn from such people. If one has various arrogant thoughts, such as self-importance, excessive pride, arrogance, egoism, false pride, equal pride, and pride in non-self, one should hold onto wisdom and not let these thoughts arise. Understanding that everything is empty, without arising, equal, without duality or difference, these are all natural and without location. This is the Bodhisattva's (Bodhisattva, one who seeks enlightenment) equal and correct enlightenment. If the mind has confused thoughts, such as wrong views, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration, one should always calm the mind and not let it be depleted. If one has the thought: 'I often respect someone, but now they look down on me,'", "English version: Entering boundless wisdom, observing the past Buddhas' (Buddha, awakened one) ways of being born, their practice of equality without partiality. Regarding the ways of ordinary beings and the paths of the wise and holy, those who are learning and those who have completed learning, Pratyekabuddhas (Pratyekabuddha, solitary realizer), Bodhisattvas (Bodhisattva, one who seeks enlightenment), and the practices of all the Buddhas, they are all equal. The worldly and the transcendental, the countable and the countless, the conditioned and the unconditioned, the defiled and the undefiled, all these are regarded as equal. Therefore, they are called Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one). The principle of equality is to treat self and others equally, so that naturally there is no arising or ceasing. Reflecting on one's own practice, if there are many flaws, one should restrain them and widely practice the principle of equality. If the mind is confused and cannot concentrate, one should control one's thoughts and not let them wander. Understanding that confusion and meditation are both empty, one should be universally equal and in harmony with nature. If one harbors no shame, one should use skillful means to instill fear. If one's body, speech, and mind engage in evil and unwholesome actions, one should contemplate removing them and not let them grow. If one's mind is filled with jealousy, flattery, delusion, and doubt, which are flawed, one should seek skillful means to eliminate them completely. If one has thoughts of killing, stealing, sexual misconduct, lying, or drinking alcohol, one should contemplate the roots of these disasters. If one is greedy for wealth and status, lacks respect, is stingy with the Dharma (Dharma, teachings), disrespects and breaks the precepts, does not follow the rules, teaches meditation without following the proper methods, and ultimately does not remember the Buddha, Dharma, and Sangha (Sangha, community), if a teacher is arrogant and conceited, these are all obstacles to the holy path. One should not associate with or learn from such people. If one has various arrogant thoughts, such as self-importance, excessive pride, arrogance, egoism, false pride, equal pride, and pride in non-self, one should hold onto wisdom and not let these thoughts arise. Understanding that everything is empty, without arising, equal, without duality or difference, these are all natural and without location. This is the Bodhisattva's (Bodhisattva, one who seeks enlightenment) equal and correct enlightenment. If the mind has confused thoughts, such as wrong views, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration, one should always calm the mind and not let it be depleted. If one has the thought: 'I often respect someone, but now they look down on me,'", "English version: Entering boundless wisdom, observing the past Buddhas' (Buddha, awakened one) ways of being born, their practice of equality without partiality. Regarding the ways of ordinary beings and the paths of the wise and holy, those who are learning and those who have completed learning, Pratyekabuddhas (Pratyekabuddha, solitary realizer), Bodhisattvas (Bodhisattva, one who seeks enlightenment), and the practices of all the Buddhas, they are all equal. The worldly and the transcendental, the countable and the countless, the conditioned and the unconditioned, the defiled and the undefiled, all these are regarded as equal. Therefore, they are called Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one). The principle of equality is to treat self and others equally, so that naturally there is no arising or ceasing. Reflecting on one's own practice, if there are many flaws, one should restrain them and widely practice the principle of equality. If the mind is confused and cannot concentrate, one should control one's thoughts and not let them wander. Understanding that confusion and meditation are both empty, one should be universally equal and in harmony with nature. If one harbors no shame, one should use skillful means to instill fear. If one's body, speech, and mind engage in evil and unwholesome actions, one should contemplate removing them and not let them grow. If one's mind is filled with jealousy, flattery, delusion, and doubt, which are flawed, one should seek skillful means to eliminate them completely. If one has thoughts of killing, stealing, sexual misconduct, lying, or drinking alcohol, one should contemplate the roots of these disasters. If one is greedy for wealth and status, lacks respect, is stingy with the Dharma (Dharma, teachings), disrespects and breaks the precepts, does not follow the rules, teaches meditation without following the proper methods, and ultimately does not remember the Buddha, Dharma, and Sangha (Sangha, community), if a teacher is arrogant and conceited, these are all obstacles to the holy path. One should not associate with or learn from such people. If one has various arrogant thoughts, such as self-importance, excessive pride, arrogance, egoism, false pride, equal pride, and pride in non-self, one should hold onto wisdom and not let these thoughts arise. Understanding that everything is empty, without arising, equal, without duality or difference, these are all natural and without location. This is the Bodhisattva's (Bodhisattva, one who seeks enlightenment) equal and correct enlightenment. If the mind has confused thoughts, such as wrong views, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration, one should always calm the mind and not let it be depleted. If one has the thought: 'I often respect someone, but now they look down on me,'", "English version: Entering boundless wisdom, observing the past Buddhas' (Buddha, awakened one) ways of being born, their practice of equality without partiality. Regarding the ways of ordinary beings and the paths of the wise and holy, those who are learning and those who have completed learning, Pratyekabuddhas (Pratyekabuddha, solitary realizer), Bodhisattvas (Bodhisattva, one who seeks enlightenment), and the practices of all the Buddhas, they are all equal. The worldly and the transcendental, the countable and the countless, the conditioned and the unconditioned, the defiled and the undefiled, all these are regarded as equal. Therefore, they are called Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one). The principle of equality is to treat self and others equally, so that naturally there is no arising or ceasing. Reflecting on one's own practice, if there are many flaws, one should restrain them and widely practice the principle of equality. If the mind is confused and cannot concentrate, one should control one's thoughts and not let them wander. Understanding that confusion and meditation are both empty, one should be universally equal and in harmony with nature. If one harbors no shame, one should use skillful means to instill fear. If one's body, speech, and mind engage in evil and unwholesome actions, one should contemplate removing them and not let them grow. If one's mind is filled with jealousy, flattery, delusion, and doubt, which are flawed, one should seek skillful means to eliminate them completely. If one has thoughts of killing, stealing, sexual misconduct, lying, or drinking alcohol, one should contemplate the roots of these disasters. If one is greedy for wealth and status, lacks respect, is stingy with the Dharma (Dharma, teachings), disrespects and breaks the precepts, does not follow the rules, teaches meditation without following the proper methods, and ultimately does not remember the Buddha, Dharma, and Sangha (Sangha, community), if a teacher is arrogant and conceited, these are all obstacles to the holy path. One should not associate with or learn from such people. If one has various arrogant thoughts, such as self-importance, excessive pride, arrogance, egoism, false pride, equal pride, and pride in non-self, one should hold onto wisdom and not let these thoughts arise. Understanding that everything is empty, without arising, equal, without duality or difference, these are all natural and without location. This is the Bodhisattva's (Bodhisattva, one who seeks enlightenment) equal and correct enlightenment. If the mind has confused thoughts, such as wrong views, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration, one should always calm the mind and not let it be depleted. If one has the thought: 'I often respect someone, but now they look down on me,'", "English version: Entering boundless wisdom, observing the past Buddhas' (Buddha, awakened one) ways of being born, their practice of equality without partiality. Regarding the ways of ordinary beings and the paths of the wise and holy, those who are learning and those who have completed learning, Pratyekabuddhas (Pratyekabuddha, solitary realizer), Bodhisattvas (Bodhisattva, one who seeks enlightenment), and the practices of all the Buddhas, they are all equal. The worldly and the transcendental, the countable and the countless, the conditioned and the unconditioned, the defiled and the undefiled, all these are regarded as equal. Therefore, they are called Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one). The principle of equality is to treat self and others equally, so that naturally there is no arising or ceasing. Reflecting on one's own practice, if there are many flaws, one should restrain them and widely practice the principle of equality. If the mind is confused and cannot concentrate, one should control one's thoughts and not let them wander. Understanding that confusion and meditation are both empty, one should be universally equal and in harmony with nature. If one harbors no shame, one should use skillful means to instill fear. If one's body, speech, and mind engage in evil and unwholesome actions, one should contemplate removing them and not let them grow. If one's mind is filled with jealousy, flattery, delusion, and doubt, which are flawed, one should seek skillful means to eliminate them completely. If one has thoughts of killing, stealing, sexual misconduct, lying, or drinking alcohol, one should contemplate the roots of these disasters. If one is greedy for wealth and status, lacks respect, is stingy with the Dharma (Dharma, teachings), disrespects and breaks the precepts, does not follow the rules, teaches meditation without following the proper methods, and ultimately does not remember the Buddha, Dharma, and Sangha (Sangha, community), if a teacher is arrogant and conceited, these are all obstacles to the holy path. One should not associate with or learn from such people. If one has various arrogant thoughts, such as self-importance, excessive pride, arrogance, egoism, false pride, equal pride, and pride in non-self, one should hold onto wisdom and not let these thoughts arise. Understanding that everything is empty, without arising, equal, without duality or difference, these are all natural and without location. This is the Bodhisattva's (Bodhisattva, one who seeks enlightenment) equal and correct enlightenment. If the mind has confused thoughts, such as wrong views, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration, one should always calm the mind and not let it be depleted. If one has the thought: 'I often respect someone, but now they look down on me,'", "English version: Entering boundless wisdom, observing the past Buddhas' (Buddha, awakened one) ways of being born, their practice of equality without partiality. Regarding the ways of ordinary beings and the paths of the wise and holy, those who are learning and those who have completed learning, Pratyekabuddhas (Pratyekabuddha, solitary realizer), Bodhisattvas (Bodhisattva, one who seeks enlightenment), and the practices of all the Buddhas, they are all equal. The worldly and the transcendental, the countable and the countless, the conditioned and the unconditioned, the defiled and the undefiled, all these are regarded as equal. Therefore, they are called Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one). The principle of equality is to treat self and others equally, so that naturally there is no arising or ceasing. Reflecting on one's own practice, if there are many flaws, one should restrain them and widely practice the principle of equality. If the mind is confused and cannot concentrate, one should control one's thoughts and not let them wander. Understanding that confusion and meditation are both empty, one should be universally equal and in harmony with nature. If one harbors no shame, one should use skillful means to instill fear. If one's body, speech, and mind engage in evil and unwholesome actions, one should contemplate removing them and not let them grow. If one's mind is filled with jealousy, flattery, delusion, and doubt, which are flawed, one should seek skillful means to eliminate them completely. If one has thoughts of killing, stealing, sexual misconduct, lying, or drinking alcohol, one should contemplate the roots of these disasters. If one is greedy for wealth and status, lacks respect, is stingy with the Dharma (Dharma, teachings), disrespects and breaks the precepts, does not follow the rules, teaches meditation without following the proper methods, and ultimately does not remember the Buddha, Dharma, and Sangha (Sangha, community), if a teacher is arrogant and conceited, these are all obstacles to the holy path. One should not associate with or learn from such people. If one has various arrogant thoughts, such as self-importance, excessive pride, arrogance, egoism, false pride, equal pride, and pride in non-self, one should hold onto wisdom and not let these thoughts arise. Understanding that everything is empty, without arising, equal, without duality or difference, these are all natural and without location. This is the Bodhisattva's (Bodhisattva, one who seeks enlightenment) equal and correct enlightenment. If the mind has confused thoughts, such as wrong views, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration, one should always calm the mind and not let it be depleted. If one has the thought: 'I often respect someone, but now they look down on me,'", "English version: Entering boundless wisdom, observing the past Buddhas' (Buddha, awakened one) ways of being born, their practice of equality without partiality. Regarding the ways of ordinary beings and the paths of the wise and holy, those who are learning and those who have completed learning, Pratyekabuddhas (Pratyekabuddha, solitary realizer), Bodhisattvas (Bodhisattva, one who seeks enlightenment), and the practices of all the Buddhas, they are all equal. The worldly and the transcendental, the countable and the countless, the conditioned and the unconditioned, the defiled and the undefiled, all these are regarded as equal. Therefore, they are called Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one). The principle of equality is to treat self and others equally, so that naturally there is no arising or ceasing. Reflecting on one's own practice, if there are many flaws, one should restrain them and widely practice the principle of equality. If the mind is confused and cannot concentrate, one should control one's thoughts and not let them wander. Understanding that confusion and meditation are both empty, one should be universally equal and in harmony with nature. If one harbors no shame, one should use skillful means to instill fear. If one's body, speech, and mind engage in evil and unwholesome actions, one should contemplate removing them and not let them grow. If one's mind is filled with jealousy, flattery, delusion, and doubt, which are flawed, one should seek skillful means to eliminate them completely. If one has thoughts of killing, stealing, sexual misconduct, lying, or drinking alcohol, one should contemplate the roots of these disasters. If one is greedy for wealth and status, lacks respect, is stingy with the Dharma (Dharma, teachings), disrespects and breaks the precepts, does not follow the rules, teaches meditation without following the proper methods, and ultimately does not remember the Buddha, Dharma, and Sangha (Sangha, community), if a teacher is arrogant and conceited, these are all obstacles to the holy path. One should not associate with or learn from such people. If one has various arrogant thoughts, such as self-importance, excessive pride, arrogance, egoism, false pride, equal pride, and pride in non-self, one should hold onto wisdom and not let these thoughts arise. Understanding that everything is empty, without arising, equal, without duality or difference, these are all natural and without location. This is the Bodhisattva's (Bodhisattva, one who seeks enlightenment) equal and correct enlightenment. If the mind has confused thoughts, such as wrong views, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration, one should always calm the mind and not let it be depleted. If one has the thought: 'I often respect someone, but now they look down on me,'", "English version: Entering boundless wisdom, observing the past Buddhas' (Buddha, awakened one) ways of being born, their practice of equality without partiality. Regarding the ways of ordinary beings and the paths of the wise and holy, those who are learning and those who have completed learning, Pratyekabuddhas (Pratyekabuddha, solitary realizer), Bodhisattvas (Bodhisattva, one who seeks enlightenment), and the practices of all the Buddhas, they are all equal. The worldly and the transcendental, the countable and the countless, the conditioned and the unconditioned, the defiled and the undefiled, all these are regarded as equal. Therefore, they are called Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one). The principle of equality is to treat self and others equally, so that naturally there is no arising or ceasing. Reflecting on one's own practice, if there are many flaws, one should restrain them and widely practice the principle of equality. If the mind is confused and cannot concentrate, one should control one's thoughts and not let them wander. Understanding that confusion and meditation are both empty, one should be universally equal and in harmony with nature. If one harbors no shame, one should use skillful means to instill fear. If one's body, speech, and mind engage in evil and unwholesome actions, one should contemplate removing them and not let them grow. If one's mind is filled with jealousy, flattery, delusion, and doubt, which are flawed, one should seek skillful means to eliminate them completely. If one has thoughts of killing, stealing, sexual misconduct, lying, or drinking alcohol, one should contemplate the roots of these disasters. If one is greedy for wealth and status, lacks respect, is stingy with the Dharma (Dharma, teachings), disrespects and breaks the precepts, does not follow the rules, teaches meditation without following the proper methods, and ultimately does not remember the Buddha, Dharma, and Sangha (Sangha, community), if a teacher is arrogant and conceited, these are all obstacles to the holy path. One should not associate with or learn from such people. If one has various arrogant thoughts, such as self-importance, excessive pride, arrogance, egoism, false pride, equal pride, and pride in non-self, one should hold onto wisdom and not let these thoughts arise. Understanding that everything is empty, without arising, equal, without duality or difference, these are all natural and without location. This is the Bodhisattva's (Bodhisattva, one who seeks enlightenment) equal and correct enlightenment. If the mind has confused thoughts, such as wrong views, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration, one should always calm the mind and not let it be depleted. If one has the thought: 'I often respect someone, but now they look down on me,'", "English version: Entering boundless wisdom, observing the past Buddhas' (Buddha, awakened one) ways of being born, their practice of equality without partiality. Regarding the ways of ordinary beings and the paths of the wise and holy, those who are learning and those who have completed learning, Pratyekabuddhas (Pratyekabuddha, solitary realizer), Bodhisattvas (Bodhisattva, one who seeks enlightenment), and the practices of all the Buddhas, they are all equal. The worldly and the transcendental, the countable and the countless, the conditioned and the unconditioned, the defiled and the undefiled, all these are regarded as equal. Therefore, they are called Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one). The principle of equality is to treat self and others equally, so that naturally there is no arising or ceasing. Reflecting on one's own practice, if there are many flaws, one should restrain them and widely practice the principle of equality. If the mind is confused and cannot concentrate, one should control one's thoughts and not let them wander. Understanding that confusion and meditation are both empty, one should be universally equal and in harmony with nature. If one harbors no shame, one should use skillful means to instill fear. If one's body, speech, and mind engage in evil and unwholesome actions, one should contemplate removing them and not let them grow. If one's mind is filled with jealousy, flattery, delusion, and doubt, which are flawed, one should seek skillful means to eliminate them completely. If one has thoughts of killing, stealing, sexual misconduct, lying, or drinking alcohol, one should contemplate the roots of these disasters. If one is greedy for wealth and status, lacks respect, is stingy with the Dharma (Dharma, teachings), disrespects and breaks the precepts, does not follow the rules, teaches meditation without following the proper methods, and ultimately does not remember the Buddha, Dharma, and Sangha (Sangha, community), if a teacher is arrogant and conceited, these are all obstacles to the holy path. One should not associate with or learn from such people. If one has various arrogant thoughts, such as self-importance, excessive pride, arrogance, egoism, false pride, equal pride, and pride in non-self, one should hold onto wisdom and not let these thoughts arise. Understanding that everything is empty, without arising, equal, without duality or difference, these are all natural and without location. This is the Bodhisattva's (Bodhisattva, one who seeks enlightenment) equal and correct enlightenment. If the mind has confused thoughts, such as wrong views, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration, one should always calm the mind and not let it be depleted. If one has the thought: 'I often respect someone, but now they look down on me,'", "English version: Entering boundless wisdom, observing the past Buddhas' (Buddha, awakened one) ways of being born, their practice of equality without partiality. Regarding the ways of ordinary beings and the paths of the wise and holy, those who are learning and those who have completed learning, Pratyekabuddhas (Pratyekabuddha, solitary realizer), Bodhisattvas (Bodhisattva, one who seeks enlightenment), and the practices of all the Buddhas, they are all equal. The worldly and the transcendental, the countable and the countless, the conditioned and the unconditioned, the defiled and the undefiled, all these are regarded as equal. Therefore, they are called Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one). The principle of equality is to treat self and others equally, so that naturally there is no arising or ceasing. Reflecting on one's own practice, if there are many flaws, one should restrain them and widely practice the principle of equality. If the mind is confused and cannot concentrate, one should control one's thoughts and not let them wander. Understanding that confusion and meditation are both empty, one should be universally equal and in harmony with nature. If one harbors no shame, one should use skillful means to instill fear. If one's body, speech, and mind engage in evil and unwholesome actions, one should contemplate removing them and not let them grow. If one's mind is filled with jealousy, flattery, delusion, and doubt, which are flawed, one should seek skillful means to eliminate them completely. If one has thoughts of killing, stealing, sexual misconduct, lying, or drinking alcohol, one should contemplate the roots of these disasters. If one is greedy for wealth and status, lacks respect, is stingy with the Dharma (Dharma, teachings), disrespects and breaks the precepts, does not follow the rules, teaches meditation without following the proper methods, and ultimately does not remember the Buddha, Dharma, and Sangha (Sangha, community), if a teacher is arrogant and conceited, these are all obstacles to the holy path. One should not associate with or learn from such people. If one has various arrogant thoughts, such as self-importance, excessive pride, arrogance, egoism, false pride, equal pride, and pride in non-self, one should hold onto wisdom and not let these thoughts arise. Understanding that everything is empty, without arising, equal, without duality or difference, these are all natural and without location. This is the Bodhisattva's (Bodhisattva, one who seeks enlightenment) equal and correct enlightenment. If the mind has confused thoughts, such as wrong views, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration, one should always calm the mind and not let it be depleted. If one has the thought: 'I often respect someone, but now they look down on me,'", "English version: Entering boundless wisdom, observing the past Buddhas' (Buddha, awakened one) ways of being born, their practice of equality without partiality. Regarding the ways of ordinary beings and the paths of the wise and holy, those who are learning and those who have completed learning, Pratyekabuddhas (Pratyekabuddha, solitary realizer), Bodhisattvas (Bodhisattva, one who seeks enlightenment), and the practices of all the Buddhas, they are all equal. The worldly and the transcendental, the countable and the countless, the conditioned and the unconditioned, the defiled and the undefiled, all these are regarded as equal. Therefore, they are called Samyak-sambuddha (Samyak
現在復取輕之，或能將來而取侵欺，我恒所嫉汝今敬之，今於我前復恭敬之，當於將來亦當恭敬。』復重思惟：『曩昔以來曾侵欺我，今現我前復取侵欺，焉知將來複不侵欺？』設心如是有此想者，則為敗毀聖道根栽，墮于顛倒滋生陰蓋，依猗邪見恩愛之穢，則自亡失永離人道。若復有時心念十惡不善之行放逸之道，一曰殺生、二曰盜竊、三曰淫泆、四曰妄言、五曰離別彼此、六曰惡口、七曰綺語、八曰恚恨、九曰嫉妒、十曰邪見，若具生是身口意法，悉當遠離不造彼緣，當除此法無使有礙。復當思惟惡何因滅善何由生，達了善惡悉無所有虛而非真，斯皆平等而無有二。菩薩雖獲九住之處，常當思惟此諸穢濁，我今所以成無上道受菩薩莂，皆由癡愚十惡所造，而得具足五分法身，直至一道亦無若干，一一分別空無相愿。復當勤行修四意止。何謂為四？四者所謂身、痛、意、法，達曉空觀，游意四禪、四等、四空定、八維無、九次第禪。復求方便，離於所生入無所生，乃謂平等賢聖之道。皆悉有盡而無有盡，了盡無盡乃應無生，一切塵勞是菩薩盡；設不更興所謂無盡，欲愛縛結是菩薩盡；若不生者所謂無盡，瞋恚慳貪是菩薩盡；若無是者所謂無盡，迷荒之道是菩薩盡；若無迷荒所謂無盡，意有解脫門是菩薩盡，無解脫者
【現代漢語翻譯】 現代漢語譯本 現在如果我再次輕視他，他將來可能會侵犯欺凌我。我一直嫉恨他，現在卻要尊敬他。他現在在我面前恭敬，將來也應當恭敬。』我又進一步思考：『過去他曾經侵犯欺凌我，現在又在我面前侵犯欺凌我，怎麼知道他將來不會再次侵犯欺凌我呢？』如果心中有這樣的想法，就會破壞聖道的根基，墮入顛倒，滋生陰蓋（五蓋，即貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋），依附邪見和恩愛的污穢，最終會自我毀滅，永遠脫離人道。如果有時心中念及十惡不善的行為和放縱之道，即一曰殺生、二曰盜竊、三曰淫慾、四曰妄語、五曰離間、六曰惡語、七曰綺語、八曰嗔恨、九曰嫉妒、十曰邪見，如果身口意都產生這些行為，都應當遠離，不造作這些因緣，應當去除這些法，不讓它們成為障礙。還應當思考惡因何而滅，善因何而生，通達善惡都無所有，虛幻而非真實，這些都是平等而無二的。菩薩即使獲得了九住（九種心住的狀態）的境界，也應當常常思考這些污穢，我今天之所以能成就無上道，接受菩薩的授記，都是因為愚癡和造作十惡所致，才得以具足五分法身（戒身、定身、慧身、解脫身、解脫知見身），直至達到唯一的境界，也沒有任何差別，一一分別都是空無相愿。還應當勤奮修行四意止（四念住，即身念住、受念住、心念住、法念住）。什麼是四？四就是指身、痛（感受）、意、法，通達空觀，游意於四禪、四等（四無量心，即慈、悲、喜、舍）、四空定、八維無（八解脫）、九次第禪。還要尋求方便，脫離所生而進入無所生，這才是平等賢聖之道。一切都有盡頭而又沒有盡頭，了悟盡頭和無盡頭才能達到無生。一切塵勞（煩惱）是菩薩的盡頭；如果不再生起，就是所謂的無盡頭。欲愛束縛是菩薩的盡頭；如果不生起，就是所謂的無盡頭。嗔恚和慳貪是菩薩的盡頭；如果沒有這些，就是所謂的無盡頭。迷茫和荒謬之道是菩薩的盡頭；如果沒有迷茫和荒謬，就是所謂的無盡頭。意念有解脫門是菩薩的盡頭，沒有解脫門
【English Translation】 English version Now, if I again belittle him, he might in the future take advantage and deceive me. I have always resented him, but now I must respect him. He is respectful before me now, and he should be respectful in the future as well.』 I further contemplate: 『In the past, he has taken advantage and deceived me, and now he is again taking advantage and deceiving me before me. How do I know he won't take advantage and deceive me again in the future?』 If one has such thoughts in mind, it will destroy the roots of the holy path, fall into delusion, breed the five hindrances (greed, hatred, sloth, restlessness, and doubt), cling to the defilements of wrong views and affection, and ultimately self-destruct, forever departing from the human path. If at times the mind dwells on the ten unwholesome actions and the path of indulgence, namely, first, killing; second, stealing; third, sexual misconduct; fourth, false speech; fifth, divisive speech; sixth, harsh speech; seventh, idle chatter; eighth, hatred; ninth, jealousy; and tenth, wrong views, if these actions arise from body, speech, and mind, one should stay away from them, not create these conditions, and remove these dharmas, not allowing them to become obstacles. One should also contemplate how evil is extinguished and how good arises, understanding that both good and evil are empty and unreal, and that they are all equal and not two. Even if a Bodhisattva has attained the nine abidings (nine states of mind), they should always contemplate these defilements. The reason I am able to achieve the unsurpassed path and receive the Bodhisattva's prediction is because of my ignorance and the creation of the ten evils, which allowed me to fully possess the fivefold Dharma body (the body of precepts, the body of concentration, the body of wisdom, the body of liberation, and the body of the knowledge and vision of liberation), until reaching the one and only state, without any difference, each being empty, without form, and without desire. One should also diligently practice the four foundations of mindfulness (the four establishments of mindfulness: mindfulness of the body, mindfulness of feelings, mindfulness of mind, and mindfulness of dharmas). What are the four? The four refer to the body, pain (feelings), mind, and dharmas, understanding the emptiness, dwelling in the four dhyanas, the four immeasurables (loving-kindness, compassion, joy, and equanimity), the four formless absorptions, the eight dimensions of non-existence (eight liberations), and the nine successive abidings. One should also seek skillful means to depart from the born and enter the unborn, which is the path of equality and the path of the sages. Everything has an end and yet has no end. Understanding the end and the endless is to achieve no-birth. All defilements are the end of a Bodhisattva; if they do not arise again, it is called endless. The bondage of desire is the end of a Bodhisattva; if it does not arise, it is called endless. Anger and greed are the end of a Bodhisattva; if they do not exist, it is called endless. The path of confusion and absurdity is the end of a Bodhisattva; if there is no confusion and absurdity, it is called endless. The mind having a gate of liberation is the end of a Bodhisattva, without liberation
是謂無盡，意止斷法是菩薩盡；無意斷者所謂無盡，根力覺道是菩薩盡；若無此者所謂無盡，沙門四果是菩薩盡；無四果者所謂無盡，有緣覺道是菩薩盡；解無緣覺所謂無盡，有菩薩道是菩薩盡；若無是者所謂無盡，平等正覺是菩薩盡；無平等覺所謂無盡，逮成佛道是菩薩盡；不見有成所謂無盡，往諸佛樹是菩薩盡；無稽留者所謂無盡，謂修相好及凈佛國，是菩薩盡；教化人民顯揚法要，是菩薩盡；行空無相無愿之法，是菩薩盡；有所希望專行德本，是菩薩盡；造諸功德分佈大道，是菩薩盡；菩薩所處亦無高下，亦復不見內外中間，是菩薩盡；不見凡夫所修之行，亦復不見賢聖之行，是菩薩盡；雖在生死於染污法不見染著，是菩薩盡；菩薩說滅觀滅無生，亦不于滅永取滅度，是菩薩盡；達了真際亦不隨順，是菩薩盡；不求遠離於諸魔界，是菩薩盡；以廣慧業不以為劣，是菩薩盡；常當習行知時之行，是菩薩盡；于諸緣起而不去離，是菩薩盡；不以真諦非不有諦，是菩薩盡；于禪脫門不見定亂，是菩薩盡；雖在人間閑居不異，是菩薩盡；在憒鬧中隨俗而入不攝威儀，是菩薩盡；若在禪寂不滅身意，是菩薩盡；不見有施非不有施，戒忍精進持戒忍辱一心智慧，不見有行非不有行，是菩薩盡；自覺三明眼生智興，游諸神通，
不見塵勞生者滅者，常處愛慾亦不厭惓，是菩薩盡；在須陀洹修于道跡，亦復不滅大道之行，是菩薩盡；見佛法沒不孚有懼，亦復不見劫數長短，是菩薩盡；不見句體字型味體，此則有數此則無數，是菩薩盡；淫怒癡根不成諦行，是菩薩盡；不起法忍至無生慧，是菩薩盡；欲界及無思想九眾生居，是菩薩盡；游在人間郡縣國邑，天宮龍宮諸神妙宮，于彼所修威儀禮節，有可親近不可親近，是菩薩盡；是謂最勝九住菩薩有盡無盡之法門。
「菩薩所行靡不周備有盡無盡解脫之要，眾生習苦菩薩亦習，便為說苦真諦之性，若眼見色有苦有樂，思惟眼識皆悉虛寂，修以平等消滅患害。菩薩正法常化眾生寂然無為，是謂菩薩為苦眾生演暢苦慧，生苦老苦病苦死苦，憂悲惱苦，怨憎會苦恩愛離苦，所欲不得亦復是苦，取要言之五盛陰苦，達知此苦亦無起滅，是謂菩薩有盡無盡之法門也。若復菩薩見習眾生，便為演說愛著根本，愛心深固深著難拔，我先有誓要使除盡，若使不滅終不取證。是時菩薩漸漸轉入瞻顏法觀，于眾生前現其容貌，見者嗟嘆靡不順奉，斯須之間變形醜陋，見者心變興無常想，是身非真而無牢固，我等顏貌與世殊絕，如是不久便當壞敗，宜當自修除去戀著不處恩愛。如是菩薩為習眾生而有增益。若復菩薩
【現代漢語翻譯】 現代漢語譯本 不執著于塵世的煩惱生滅，即使身處愛慾之中也不感到厭倦，這是菩薩的圓滿境界；即使是須陀洹（小乘初果，入流者）在修行道跡時，也不會因此而斷滅大道之行，這是菩薩的圓滿境界；見到佛法衰落也不感到恐懼，也不執著于劫數的長短，這是菩薩的圓滿境界；不執著于文字的句法、字型和味道，認為『這個有數量』或『那個沒有數量』，這是菩薩的圓滿境界；淫慾、嗔怒、愚癡的根本不能構成真實的修行，這是菩薩的圓滿境界；不起法忍（對佛法的忍耐）而達到無生智慧，這是菩薩的圓滿境界；在欲界和無思想的九種眾生所居住的地方，這是菩薩的圓滿境界；在人間、郡縣、國家、城市，以及天宮、龍宮、諸神妙宮中游歷，對於在那裡所修的威儀禮節，有可以親近的，也有不可以親近的，這是菩薩的圓滿境界；這就是所謂的九住菩薩最殊勝的有盡無盡的法門。 菩薩所行無不周全，具備有盡無盡的解脫要義。眾生習慣於苦，菩薩也體驗苦，然後為他們宣說苦的真諦，即苦的本性。如果眼睛看到顏色，有苦有樂，就思惟眼識都是虛幻寂靜的，通過修習平等心來消除禍患。菩薩以正法教化眾生，常處於寂靜無為的狀態，這就是菩薩為受苦眾生闡述苦的智慧。生苦、老苦、病苦、死苦、憂愁悲傷的苦惱、怨恨相遇的苦、恩愛離別的苦、所求不得的苦，總而言之，五盛陰（色、受、想、行、識）的苦，通達這些苦的本質，知道它們既不生也不滅，這就是菩薩有盡無盡的法門。如果菩薩看到執著于習性的眾生，就為他們宣說愛著的根本，愛心深固，難以拔除，我先發誓要使之除盡，如果不能滅除，終不證悟。這時，菩薩漸漸轉入瞻顏法觀，在眾生面前顯現容貌，見到的人都讚歎並順從。過一會兒，菩薩變形醜陋，見到的人心生變化，興起無常的想法，這個身體不是真實的，沒有牢固性，我們的容貌與世俗不同，這樣不久就會壞敗，應該自己修行，除去戀著，不沉溺於恩愛。這樣的菩薩對於執著于習性的眾生有所增益。如果菩薩
【English Translation】 English version Not being attached to the arising and ceasing of worldly defilements, and not feeling weary even when dwelling in desires, this is the perfection of a Bodhisattva; even when a Srotapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism) is practicing the path, they do not thereby extinguish the practice of the Great Path, this is the perfection of a Bodhisattva; seeing the decline of the Dharma without fear, and not being attached to the length of kalpas (eons), this is the perfection of a Bodhisattva; not being attached to the structure, script, or flavor of words, thinking 『this has a number』 or 『that has no number,』 this is the perfection of a Bodhisattva; the roots of lust, anger, and ignorance do not constitute true practice, this is the perfection of a Bodhisattva; not arising from the forbearance of the Dharma to reach the wisdom of non-arising, this is the perfection of a Bodhisattva; in the desire realm and the nine abodes of beings without thought, this is the perfection of a Bodhisattva; traveling in human realms, counties, countries, and cities, as well as in heavenly palaces, dragon palaces, and wondrous palaces of gods, regarding the etiquette and rituals practiced there, some are approachable and some are not, this is the perfection of a Bodhisattva; this is what is called the most excellent Dharma gate of the nine abodes of Bodhisattvas, which is both finite and infinite. The practices of a Bodhisattva are all-encompassing, possessing the essential points of liberation that are both finite and infinite. Beings are accustomed to suffering, and Bodhisattvas also experience suffering, and then explain to them the true nature of suffering, which is the essence of suffering. If the eyes see colors, there is suffering and pleasure, then contemplate that the eye consciousness is all illusory and tranquil, and through practicing equanimity, eliminate harm. Bodhisattvas teach beings with the true Dharma, always in a state of tranquil non-action, this is how Bodhisattvas expound the wisdom of suffering for suffering beings. The suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of sorrow and grief, the suffering of encountering what is hated, the suffering of separation from what is loved, the suffering of not getting what is desired, in short, the suffering of the five aggregates (form, feeling, perception, mental formations, consciousness), understanding the essence of these sufferings, knowing that they neither arise nor cease, this is the finite and infinite Dharma gate of a Bodhisattva. If a Bodhisattva sees beings attached to habits, they will explain the root of attachment, that the heart of attachment is deep and difficult to remove, I first vowed to remove it completely, if it cannot be removed, I will not attain enlightenment. At this time, the Bodhisattva gradually enters the contemplation of the appearance of the Dharma, showing their appearance in front of beings, those who see it praise and obey. After a while, the Bodhisattva transforms into an ugly appearance, those who see it change their minds, and the thought of impermanence arises, this body is not real, it is not solid, our appearance is different from the world, and it will soon decay, one should cultivate oneself, remove attachment, and not indulge in love. Such a Bodhisattva is beneficial to beings who are attached to habits. If a Bodhisattva
見盡眾生，以權方便而為說法，生者歸盡成者亦敗，正使壽命億恒沙劫，斯皆滅盡不得久存，諸族姓子當知無常遷轉之法，如幻如化亦無真實。菩薩解了無有真實，乃應清凈亦無染污，習由藏積遂不捨之，以盡滅法觀無所有，亦復不見有起滅處。若使心生憍慢愚癡是常非常，復以空慧無相無愿而分別之。或時菩薩為說至竟一道，教授諸族姓子，當念思惟七處受觀，若在五陰分別成敗，眾生由此致陰弊患，一一思惟色之所興，前有色相我生識著，因識生痛共相受入，興意生想轉成行業，斯由一色遂成五法，痛想行識亦復如是。若復菩薩見前眾生，興起十八陰衰之毒，嬈固人心致令有礙不獲彼岸，漸以善權和順將護，要設權便畢使成就不使墮落。若復菩薩見此眾生，心常游在愛盡念中，不見有離亦無所離，是謂具足七處觀法，于觀行法亦不妄舍，察其遲疾別其冷暖，己已具足復教人行而得成辦。
「如是，最勝！九住菩薩行止觀法亦無所畏，釋梵四王天龍、沙門梵志及魔子，無能隱塞止觀之行，不使留難於正覺法。所以然者，菩薩曉了達一切法悉為平等，于凡夫法及賢聖道，心若虛空亦無偏黨，學無學法聲聞緣覺菩薩佛法亦皆平等。若復有時見有漏法及無漏法，分別世俗度世之法，盡除累著乃成菩薩道。所以然者，
【現代漢語翻譯】 現代漢語譯本：菩薩觀察所有眾生，運用權巧方便為他們說法，指出有生者終將歸於滅盡，成就者亦會衰敗。即使壽命長達億恒河沙劫，最終也都會滅盡，不能長久存在。各位族姓子應當明白，世間萬物都是無常遷變的，如同幻象和變化，沒有真實不變的實體。菩薩理解到一切事物都沒有真實性，因此應當保持清凈，不被污染。由於長期的習氣和積累，人們執著於事物而不願捨棄。菩薩通過觀察一切法終將滅盡，認識到一切皆空，也看不到任何生滅的處所。如果心中產生驕慢和愚癡，認為事物是常或非常，菩薩會運用空性的智慧，以無相無愿的觀點來分辨這些。有時，菩薩會為眾生宣說究竟唯一的解脫之道，教導各位族姓子，應當思考和觀察七處受觀。如果觀察五陰（色、受、想、行、識）的成敗，就會發現眾生因此而遭受五陰的弊病。要一一思考色的產生，首先有色相，然後我產生意識並執著於它，因意識而產生感受，相互接受和進入，產生意念和想法，進而形成行為。這樣，僅僅一個色就產生了五種法。感受、想法、行為和意識也是如此。如果菩薩看到眾生生起十八陰衰的毒害，擾亂和固執人心，導致障礙而無法到達彼岸，菩薩會逐漸運用善巧方便，和順地引導和保護他們，一定要讓他們成就，不使他們墮落。如果菩薩看到眾生心中常常遊蕩在愛慾和滅盡的念頭中，既看不到有脫離，也看不到無所脫離，這就是具足了七處觀法。在觀行法中也不妄自捨棄，觀察其遲緩或快速，分辨其冷淡或熱烈，自己已經具足后，再教導他人修行並獲得成就。 如此，最勝！九住菩薩在修行止觀時，也無所畏懼。釋提桓因（帝釋天）、梵天、四大天王、天龍八部、沙門（出家修行者）、婆羅門（祭司）以及魔子，都無法隱藏或阻礙止觀的修行，也不能妨礙菩薩證得正覺。之所以如此，是因為菩薩明白一切法都是平等的，對於凡夫的法和賢聖的道，菩薩的心如同虛空一樣，沒有偏袒。對於有學法、無學法、聲聞（聽聞佛法而修行者）、緣覺（獨自覺悟者）、菩薩法和佛法，都視為平等。如果菩薩有時看到有漏法和無漏法，分別世俗法和出世法，就會徹底消除累贅和執著，從而成就菩薩道。之所以如此，
【English Translation】 English version: Bodhisattvas observe all sentient beings, using skillful means to preach the Dharma to them, pointing out that those who are born will eventually perish, and those who achieve will also decline. Even if their lifespans extend for countless kalpas like the sands of the Ganges, they will all eventually perish and cannot exist forever. All of you of noble lineage should understand that all things in the world are impermanent and changing, like illusions and transformations, without any real and unchanging substance. Bodhisattvas understand that all things have no reality, therefore they should remain pure and not be defiled. Due to long-term habits and accumulations, people cling to things and are unwilling to let go. Bodhisattvas, by observing that all dharmas will eventually perish, realize that everything is empty, and they do not see any place of arising or ceasing. If pride and ignorance arise in the mind, thinking that things are permanent or impermanent, Bodhisattvas will use the wisdom of emptiness, with the view of no-form and no-desire, to discern these. Sometimes, Bodhisattvas will preach the ultimate and only path of liberation to sentient beings, teaching all of you of noble lineage that you should contemplate and observe the seven places of reception. If you observe the success and failure of the five aggregates (form, feeling, perception, mental formations, and consciousness), you will find that sentient beings suffer from the ills of the five aggregates. You should contemplate the arising of form one by one. First, there is the form, then I generate consciousness and cling to it. Because of consciousness, feelings arise, mutually accepting and entering. Thoughts and ideas arise, which then form actions. Thus, from just one form, five dharmas arise. Feelings, perceptions, mental formations, and consciousness are also like this. If Bodhisattvas see sentient beings arising from the poison of the eighteen aggregates of decline, disturbing and clinging to their minds, causing obstacles and preventing them from reaching the other shore, Bodhisattvas will gradually use skillful means, gently guiding and protecting them, ensuring that they achieve and do not fall. If Bodhisattvas see that sentient beings' minds are constantly wandering in thoughts of desire and extinction, seeing neither separation nor non-separation, this is said to be the complete seven places of observation. In the practice of observation, they do not recklessly abandon it, observing its slowness or speed, discerning its coldness or warmth. After they have fully attained it themselves, they then teach others to practice and achieve. Thus, O Most Excellent One! Bodhisattvas in the ninth stage of dwelling are also fearless in the practice of cessation and contemplation. Shakra (Indra), Brahma, the Four Heavenly Kings, the eight classes of gods and dragons, Shramanas (ascetics), Brahmins (priests), and the sons of Mara, cannot hide or hinder the practice of cessation and contemplation, nor can they obstruct Bodhisattvas from attaining enlightenment. The reason for this is that Bodhisattvas understand that all dharmas are equal. Towards the dharmas of ordinary beings and the paths of the sages, the Bodhisattva's mind is like the void, without partiality. They regard the dharmas of those who are still learning, those who have completed their learning, Shravakas (hearers of the Dharma), Pratyekabuddhas (solitary realizers), Bodhisattva dharmas, and Buddha dharmas as all equal. If Bodhisattvas sometimes see the dharmas of defilement and the dharmas of non-defilement, distinguishing between worldly dharmas and transcendental dharmas, they will completely eliminate burdens and attachments, thereby achieving the Bodhisattva path. The reason for this is that,
以空觀故故曰自然。來熾自然滅熾自然，空與實等無相相等無愿愿等，於三界中同於自然。復當思惟于無所生等於所生，無行法觀等於觀法，依與無依等與無等，起無所起斯皆自然，非有自然於三界等，不見欲界色無色界。菩薩復當思惟挍計，于淫怒癡道及明慧皆悉自然，愛慾縛脫乃成乎道，入泥洹境悉了無二平等自然。是謂菩薩行大慈哀而為眾生，設於若干種種因緣，建立眾生隨其根源，各為如應而分別說，普令和順住于大乘，盡令消滅苦惱之本。於時菩薩在大眾中獨無所畏，超絕無侶而無儔匹，眾德之本自瓔珞身。菩薩若在大士眾中，便能演暢于尊佛道，哀愍聲聞不達上智，雖得盡漏不離止處，唯自解縛無廣大心，復念緣覺無弘益意，聖智辯才清凈無瑕，亦能知人根源所趣，唯自守住不凈國土。是以菩薩于中特出，能悉分別逮尊佛道，十方感動所濟無窮，心恒憐傷不及道者，以勇猛力降伏外道，常轉法輪使不斷絕，殊妙大法流轉於世。
「如是，最勝！九住菩薩權現適化無所不入，解知泥洹如泥洹相，謂有真諦非有真諦，空慧無主亦無住處，故曰無為自然快樂，亦不在彼亦不在此都無處所，無形無對而不可見，住無所住，是謂為住謂法界住，是謂為盡，為無所生，是謂泥洹寂滅無為。唯有三十四微末結存，
【現代漢語翻譯】 現代漢語譯本：因為領悟了空性，所以稱之為自然。來時熾盛是自然，滅時熾盛也是自然。空與實相等，無相與相等，無愿與愿相等，在三界中都與自然相同。還應當思惟無所生等同於所生，無行法觀等同於觀法，依與無依等同於有與無，生起與無所生起，這些都是自然。並非存在一個自然在三界中是相同的，不見欲界色無。菩薩還應當思惟比較，淫慾、嗔怒、愚癡之道以及明慧，都完全是自然。愛慾的束縛解脫才能成就道，進入涅槃境界，完全沒有二元對立，平等自然。這就是菩薩行大慈悲，爲了眾生，設立各種各樣的因緣，建立眾生，根據他們的根基，各自為他們如實地分別解說，普遍地使他們順從地安住于大乘，徹底地消滅痛苦煩惱的根源。這時，菩薩在大眾中獨自無所畏懼，超越一切，沒有同伴和匹敵，是眾德的根本，自身就是莊嚴的瓔珞。菩薩如果在大士眾中，就能宣揚尊貴的佛道，憐憫聲聞不通達上乘智慧，雖然證得漏盡，卻不離開止息之處，只是自我解脫，沒有廣大的心量。又想到緣覺沒有弘揚佛法的意願，聖智辯才清凈無瑕，也能知道眾生的根基和趨向，只是自我守住不凈的國土。因此，菩薩在他們之中特別突出，能夠完全分別，證得尊貴的佛道，十方世界都被感動，所救度的眾生無窮無盡，心中常常憐憫那些沒有證悟佛道的人，以勇猛的力量降伏外道，常常轉動法輪使之不斷絕，殊勝微妙的佛法在世間流傳。 『如是，最勝！』九住菩薩權且顯現，適應變化，無所不入，理解涅槃如同涅槃的相狀，認為有真諦，又認為沒有真諦。空慧沒有主宰，也沒有住處，所以稱為無為自然快樂，既不在彼處，也不在此處，完全沒有處所，無形無對而不可見，安住于無所住，這稱為安住，稱為法界安住，這稱為盡，稱為無所生，這稱為涅槃寂滅無為。只有三十四種微細的煩惱結還存在。
【English Translation】 English version: Because of the understanding of emptiness, it is called natural. The flourishing of coming is natural, and the flourishing of ceasing is also natural. Emptiness is equal to reality, non-form is equal to form, non-desire is equal to desire, and in the three realms, they are all the same as natural. One should also contemplate that non-arising is equal to arising, non-practice of Dharma is equal to the practice of Dharma, reliance is equal to non-reliance, existence is equal to non-existence, and arising is equal to non-arising. All these are natural. It is not that there is a natural that is the same in the three realms. The desire realm and form are not seen as non-existent. Bodhisattvas should also contemplate and compare that the paths of lust, anger, and ignorance, as well as wisdom, are all completely natural. The bondage of desire is released to achieve the path, and entering the realm of Nirvana is completely without duality, being equal and natural. This is how Bodhisattvas practice great compassion, for the sake of sentient beings, establishing various causes and conditions, establishing sentient beings, and according to their roots, explaining to them individually and appropriately, universally enabling them to obediently abide in the Mahayana, and thoroughly eliminating the root of suffering and affliction. At this time, the Bodhisattva is fearless alone in the assembly, surpassing all, without companions or rivals, being the root of all virtues, and their own body is a magnificent garland. If the Bodhisattva is in the assembly of great beings, they can proclaim the noble Buddha path, pitying the Sravakas who do not understand the supreme wisdom, although they have attained the exhaustion of outflows, they do not leave the place of cessation, only liberating themselves, without a vast mind. They also think of the Pratyekabuddhas who have no intention of propagating the Dharma, whose holy wisdom and eloquence are pure and flawless, and who can also know the roots and tendencies of sentient beings, but only guard their own impure land. Therefore, the Bodhisattva stands out among them, able to fully distinguish and attain the noble Buddha path, the ten directions are moved, and the sentient beings saved are infinite. Their hearts are always compassionate towards those who have not attained the Buddha path, using courageous power to subdue external paths, constantly turning the Dharma wheel so that it never ceases, and the wonderful and subtle Dharma flows in the world. 『Thus, O Most Excellent One!』 Bodhisattvas who have attained the ninth stage manifest themselves temporarily, adapting to changes, entering everywhere, understanding Nirvana as the appearance of Nirvana, believing that there is ultimate truth, and also believing that there is no ultimate truth. The wisdom of emptiness has no master, nor does it have a dwelling place, therefore it is called non-action, natural happiness, neither being there nor here, completely without a place, formless, without opposition, and invisible, abiding in non-abiding, this is called abiding, called abiding in the Dharma realm, this is called exhaustion, called non-arising, this is called Nirvana, stillness, and non-action. Only thirty-four subtle fetters of affliction remain.
余諸塵勞無所掛礙。九住菩薩逮正覺時，現在滅四當來滅四過去滅四，坐于佛樹降伏魔已，執忍謂意入無形定，盡觀三千大千世界，『我今於此五濁之世當成作佛，所求已辦無復疑難，我今宜自執權方便，當爲眾生頒宣道義盡諸漏結，如我今日而無有異。』是時十方諸如來、無所著、等正覺，各于其方遙讚歎曰：『今日某方某國土，有佛出現有三十二大人之相，八十種好莊嚴其身，光照幽冥聲如哀鸞，善哉佛種而無斷絕。』
「當十方佛說此語時，是時三千大千世界六變振動，諸天、龍神、干沓和、阿須倫、迦留羅、真陀羅、摩休勒、人及非人、魔若魔天，各各驚愕不安本處，皆共雲集至彼佛所，稽首禮敬而自歸命，侍衛如來成最正覺，悉護清凈無有怨恨，皆致尊重致甘露城，眾善具足道法無漏，心興勇猛游諸解脫，觀察眾生所應之念，隨時布現各得其所，為滅塵勞永寂無為，使眾生類除去吾我，棄捨彼此無若干相，不見依法不依非法，非不有依非不無依，達知平等諸法恍惚，如空如響亦如幻化而無有實，彼則得致度生死岸，不復往來周旋生死。是謂九住菩薩功祚，興隆道業亦無窮極，所修真正不懷狐疑，于諸無漏亦無玷汙，在諸玷汙不見受取，永度欲界色界無色界，皆悉歸斯無所生慧，復廣演布普使聞知。
【現代漢語翻譯】 現代漢語譯本 我不再受任何塵世煩惱的牽絆。當九住菩薩（指修行到第九住位的菩薩）證得正覺時，他們會滅除現在、未來和過去各四種煩惱。他們坐在菩提樹下，降伏魔障后，以堅忍的意志進入無形禪定，遍觀三千大千世界，心想：『我如今在這五濁惡世將要成就佛果，所求之事已經完成，不再有任何疑惑。我如今應當運用權巧方便，為眾生宣講佛法，使他們斷除一切煩惱結縛，如同我今日一樣。』此時，十方諸佛、無所著（指不受任何事物束縛）、等正覺（指與佛同等的覺悟者），各自在自己的方位遙遠地讚歎說：『今日在某方某國土，有佛出現，具足三十二大丈夫相（指佛陀所具有的三十二種殊勝的身體特徵），八十種好（指佛陀所具有的八十種細微的殊勝特徵）莊嚴其身，光明照耀幽暗之處，聲音如哀鸞般動聽，善哉，佛種得以延續而不中斷。』 當十方諸佛說這些話時，三千大千世界發生六種震動，諸天、龍神、干沓和（指天上的樂神）、阿須倫（指非天，好戰的神）、迦留羅（指金翅鳥神）、真陀羅（指緊那羅，歌神）、摩休勒（指摩睺羅伽，大蟒神）、人以及非人、魔和魔天，都感到驚愕不安，離開原來的位置，一同聚集到那位佛陀所在之處，頂禮膜拜，歸依佛陀，侍衛如來成就最正覺，都護持清凈，沒有怨恨，都致以尊重，到達甘露城（指涅槃），眾善具足，道法無漏，內心充滿勇猛，游于各種解脫境界，觀察眾生應有的念頭，隨時顯現，使他們各得其所，爲了滅除塵世煩惱，達到永恒寂靜的無為境界，使眾生去除我執，捨棄彼此的分別，沒有若干種相，不執著於法，也不執著于非法，非不有依，也非不無依，通達諸法平等，恍惚不定，如空如響，也如幻化而沒有實體，他們就能到達解脫生死的彼岸，不再往來輪迴生死。這就是九住菩薩的功德，興盛道業，無窮無盡，所修的真正法門不懷有任何狐疑，對於無漏法也沒有沾染，在沾染中也不見有受取，永遠超越欲界，達到無生智慧，再廣泛宣揚，使眾生普遍知曉。
【English Translation】 English version I am no longer hindered by any worldly defilements. When a Bodhisattva of the Ninth Abode (referring to a Bodhisattva who has reached the ninth stage of practice) attains Right Enlightenment, they extinguish four defilements of the present, four of the future, and four of the past. Sitting under the Bodhi tree, having subdued the demons, they enter the formless samadhi with steadfast resolve, observing the entire three thousand great thousand worlds, thinking: 『I shall now attain Buddhahood in this world of five turbidities. What I have sought is accomplished, and there is no more doubt. I should now employ skillful means to proclaim the Dharma to sentient beings, enabling them to eradicate all defilements and fetters, just as I am today.』 At this time, the Tathagatas, the Unattached Ones, the Perfectly Enlightened Ones of the ten directions, each in their respective realms, praise from afar, saying: 『Today, in such and such a land in such and such a direction, a Buddha has appeared, adorned with the thirty-two marks of a great man (referring to the thirty-two auspicious physical characteristics of a Buddha), and the eighty minor marks (referring to the eighty minor auspicious physical characteristics of a Buddha), illuminating the darkness with light, and whose voice is as melodious as a sorrowful phoenix. Excellent, the seed of Buddhahood continues without interruption.』 When the Buddhas of the ten directions speak these words, the three thousand great thousand worlds shake in six ways. Devas, dragons, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), humans, and non-humans, demons and demon-devas, all are startled and uneasy, leaving their original places, and gather together at the place where that Buddha is, bowing in reverence, taking refuge in the Buddha, attending to the Tathagata who has attained the Most Right Enlightenment, all protecting purity, without resentment, all showing respect, reaching the city of nectar (referring to Nirvana), possessing all virtues, the Dharma without outflows, their hearts filled with courage, roaming in various states of liberation, observing the thoughts that sentient beings should have, manifesting at the appropriate time, enabling them to each obtain what they need, in order to extinguish worldly defilements, to reach the eternal and tranquil state of non-action, enabling sentient beings to remove their ego, abandon the distinctions of self and other, without various forms, not clinging to the Dharma, nor clinging to non-Dharma, neither clinging to dependence nor non-dependence, understanding that all dharmas are equal, vague and uncertain, like emptiness, like an echo, and like an illusion without substance, they will then reach the shore of liberation from birth and death, no longer going back and forth in the cycle of birth and death. This is the merit of the Bodhisattva of the Ninth Abode, flourishing the path of practice, without end, the true Dharma they cultivate is without any doubt, and they are not defiled by the outflows, and in the defilements they do not see any taking, forever transcending the desire realm, reaching the wisdom of non-birth, and then widely proclaiming it, making it known to all sentient beings.
「如是，最勝！九住菩薩所修行業，威神巍巍與世超異，若入眾中執持威儀不失禮節，舉動視瞻隨順正法，所著被服亦不綺飾，若欲入國州郡縣邑，法衣應器意常舒緩，行步進止往來周旋，坐臥起立心恒審諦，語言柔軟不懷粗獷，所演如空無有想著，究竟苦行不造報緣，其所施設唯在佛道。
「是謂，最勝！九住菩薩名曰一住非九住也，八七六五乃至初地，亦非其住，菩薩進修第十地法誠地諦地無恐懼地，亦複名曰如來之地道地定地無所畏地觀地慧地自然性地。菩薩逮此十地之法，便無菩薩號字之稱，當名如來、至真等、正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，亦無等倫，具足十八殊特之法，所說輒辯靡不應時，眾行具滿現生兜術清凈無瑕，或現降神接度眾生，是謂菩薩于第九地而凈其行。」
十住斷結經卷第三 大正藏第 10 冊 No. 0309 最勝問菩薩十住除垢斷結經
十住斷結經卷第四
姚秦涼州沙門竺佛念譯
成道品第十
是時最勝菩薩復白佛言：「世尊！云何十住菩薩於十地中而凈其行？」
是時世尊告最勝曰：「所謂菩薩修神妙道廣度眾生，以性空法暢演文字，進修禁戒，其德無量不可思議亦無有限，一
【現代漢語翻譯】 現代漢語譯本： 「正是這樣，最勝！九住菩薩（指修行到第九階段的菩薩）所修行的行為，其威嚴神力無比，超越世俗。他們如果進入人群中，會保持威儀，不失禮節，一舉一動都遵循正法。他們所穿的衣服也不追求華麗。如果他們要進入國家、州、郡、縣、城鎮，會保持法衣和缽的整潔，心境平和舒緩。行走、前進、停止、往來、周旋，坐下、躺下、站立，他們的心都保持審慎和專注。他們說話柔和，不粗魯。他們所宣講的佛法，如同虛空一般，不執著于任何事物。他們徹底地進行苦行，不造作導致輪迴的因緣，他們所做的一切都只爲了成就佛道。 「這就是，最勝！九住菩薩被稱為一住，而不是九住。八住、七住、六住、五住，乃至初地（菩薩修行的第一個階段），也都不是真正的住處。菩薩繼續修行，達到第十地（菩薩修行的最高階段），即誠地、諦地、無恐懼地，也稱為如來之地、道地、定地、無所畏地、觀地、慧地、自然性地。菩薩達到這十地之法后，就不再被稱為菩薩，而被稱為如來、至真等、正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，無與倫比，具足十八種殊勝的功德。他們所說的話都辯才無礙，無不應時應機。他們所修的各種善行都圓滿具足，在兜率天（欲界天之一）清凈無瑕地顯現，或者顯現降生人間，接引度化眾生。這就是菩薩在第九地所凈化的修行。」
《十住斷結經》卷第三 大正藏第 10 冊 No. 0309 《最勝問菩薩十住除垢斷結經》
《十住斷結經》卷第四
姚秦涼州沙門竺佛念譯
成道品第十
這時，最勝菩薩又對佛說：「世尊！十住菩薩如何在十地中凈化他們的修行呢？」
這時，世尊告訴最勝菩薩說：「所謂的菩薩修行神妙之道，廣度眾生，用性空之法（指一切事物沒有固定不變的自性）來闡述文字，精進修行戒律，他們的功德無量，不可思議，也沒有限度，一
【English Translation】 English version: 「So it is, Most Excellent! The practices of a Bodhisattva in the ninth stage of dwelling (Nava-vihāra Bodhisattva), are majestic and surpass the world. If they enter a crowd, they maintain their dignified demeanor without losing propriety. Their every action and gaze follow the righteous Dharma. Their clothing is not ornate. If they wish to enter a country, state, prefecture, county, or town, they keep their Dharma robes and bowls neat, and their minds are always calm and relaxed. In walking, advancing, stopping, coming, going, sitting, lying down, and standing up, their minds are always attentive and focused. Their speech is gentle and not coarse. What they expound is like the void, without any attachment. They thoroughly practice asceticism, not creating causes for karmic retribution. All their actions are solely for the sake of achieving Buddhahood. 「This is, Most Excellent! A Bodhisattva in the ninth stage of dwelling is called one dwelling, not nine dwellings. The eighth, seventh, sixth, fifth dwellings, and even the first stage (Bhumis) are not their true dwellings. Bodhisattvas continue to cultivate, reaching the tenth stage, which is the stage of truth, the stage of reality, the stage of fearlessness. It is also called the stage of the Tathagata, the stage of the path, the stage of concentration, the stage of fearlessness, the stage of observation, the stage of wisdom, and the stage of naturalness. When Bodhisattvas attain the Dharma of these ten stages, they are no longer called Bodhisattvas, but are called Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, the One Who Has Perfected Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Men, called Buddha, the Blessed One, without equal, possessing eighteen extraordinary qualities. Their speech is eloquent and always timely. All their virtuous practices are fully accomplished. They manifest in the Tushita Heaven (one of the heavens in the desire realm) in a pure and flawless manner, or they manifest in the human world to guide and liberate sentient beings. This is how Bodhisattvas purify their practices in the ninth stage.」
The Sutra on the Severance of Bonds in the Ten Dwellings, Volume 3 Taisho Tripitaka Volume 10, No. 0309, The Sutra on the Most Excellent One's Questions on the Ten Dwellings of Bodhisattvas, Removing Defilements and Severing Bonds
The Sutra on the Severance of Bonds in the Ten Dwellings, Volume 4
Translated by the Shramana Dharmaraksha of Liangzhou during the Yao Qin Dynasty
Chapter Ten: The Attainment of Buddhahood
At that time, the Bodhisattva Most Excellent One again said to the Buddha, 「World Honored One! How do Bodhisattvas in the ten dwellings purify their practices in the ten stages?」
At that time, the World Honored One said to the Most Excellent One, 「The so-called Bodhisattvas cultivate the wondrous path, extensively liberate sentient beings, use the Dharma of emptiness (referring to the lack of inherent existence of all phenomena) to expound the scriptures, diligently practice the precepts, their merits are immeasurable, inconceivable, and without limit, one
切世人所不能及，天龍鬼神及神尊者，無能齊限，稱歎其德。賢聖默然初無所說，若有所演悉成章句；示現神足到十方國，面覲禮敬諸佛世尊；復入定意解脫正受，周普恒沙諸佛國土；見諸正覺聞奇異要，皆悉過度邪部之業；志若安明亦不傾動，心如虛空無所想念；分別曉了法界起滅，其所說法皆應聖印；游諸正受初無差違；十方諸佛所說言教，與聖法律不相違背，所出音聲微妙殊絕；觀諸世界等若虛空；意念充滿解脫之門；補處菩薩辯才通達義應識機，心與道慧而共相應。何謂為心？何謂道慧？周流世典現入邪業，是謂為心；專精一意在度世法，是謂道慧。舍慳佈施使無想報，調意和順審諦安詳，是謂為心；正入寂寞不興諸想，澹泊自守不離聖典，是謂道慧。若在生死務修其法，雖處其中亦不厭惡，是菩薩心；若復菩薩在八難中不閑之處，不起顛倒有二見心，悉能度於始終之病，是謂道慧。於世俗法嗟嘆泥洹無為之道，所造功德終不唐捐，是謂為心；菩薩游于諸法之空，達了清凈而無所有，是謂道慧。觀乎前人隨其本意，而為分別所應之法，是謂為心；菩薩入定觀一法慧，同於百千諸法之相，是謂道慧。決意惠施不惜所有，國財妻子無所愛吝，是謂為心；處在平等無三乘道，凈于道場盡歸佛道，是謂道慧。是謂十住
【現代漢語翻譯】 現代漢語譯本 其境界是世人所無法企及的，天龍（天神和龍神）、鬼神以及神尊者（具有神通的修行者）都無法與之相比，只能稱讚其功德。賢聖之人沉默不語，最初沒有任何言說，如果有所闡述，都會成為精妙的章句；示現神通，到達十方國土，面見並禮敬諸佛世尊；再次進入禪定，體驗解脫的正受，遍及恒河沙數般的諸佛國土；見到諸佛正覺，聽聞奇異的教誨，都能超越邪見的束縛；意志堅定如磐石，心如虛空般無所執著；明瞭法界的生滅變化，所說的法都符合聖者的印證；在各種禪定中游歷，沒有絲毫的差錯；十方諸佛所說的教誨，與聖者的法律不相違背，所發出的聲音微妙而殊勝；觀察諸世界如同虛空一般；意念充滿解脫之門；補處菩薩（指下一位將成佛的菩薩）辯才無礙，通達義理，能識別眾生的根機，心與道慧相互相應。 什麼是心？什麼是道慧？在世俗典籍中流連，顯現出邪惡的行為，這稱為心；專心致志于度脫世俗的法門，這稱為道慧。捨棄慳吝，行佈施，不求回報，調和心意，平和安詳，這稱為心；進入寂靜，不起任何念頭，淡泊自守，不離聖典，這稱為道慧。如果在生死輪迴中，努力修行佛法，即使身處其中也不厭惡，這是菩薩的心；如果菩薩在八難（指難以修行佛法的八種障礙）中，在不適宜修行的地方，不起顛倒的見解，能度脫從開始到結束的各種病痛，這稱為道慧。在世俗的法中，讚歎涅槃（佛教的最高境界）無為的道理，所造的功德最終不會白費，這稱為心；菩薩遊歷于諸法的空性之中，通達清凈而無所執著，這稱為道慧。觀察前人的根性，根據他們的意願，為他們分別講解相應的佛法，這稱為心；菩薩入定，觀察一法之慧，與百千諸法的相狀相同，這稱為道慧。下定決心行佈施，不吝惜所有，包括國家財富、妻子兒女，這稱為心；處於平等之中，沒有三乘（聲聞乘、緣覺乘、菩薩乘）的分別，凈化道場，最終歸於佛道，這稱為道慧。這就是十住（菩薩修行過程中的十個階段）。
【English Translation】 English version Their realm is beyond the reach of ordinary people, and neither the heavenly dragons (deities and dragon gods), nor ghosts and spirits, nor venerable sages (practitioners with supernatural powers) can compare, but can only praise their virtues. The wise and holy remain silent, initially without any words, and if they do speak, their words become exquisite verses; they manifest supernatural powers, reaching the lands of the ten directions, meeting and paying homage to all the Buddhas; they enter into meditative concentration again, experiencing the right reception of liberation, pervading the Buddha lands as numerous as the sands of the Ganges; they see the Buddhas' enlightenment, hear extraordinary teachings, and are able to transcend the bonds of wrong views; their will is as firm as a rock, their minds are like the void, without any attachments; they understand the arising and ceasing of the Dharma realm, and the Dharma they speak is in accordance with the seal of the sages; they travel through various meditative states without the slightest error; the teachings spoken by the Buddhas of the ten directions do not contradict the laws of the sages, and the sounds they emit are subtle and extraordinary; they observe the worlds as if they were empty space; their minds are filled with the gates of liberation; the Bodhisattvas who are in the position to become the next Buddhas have unobstructed eloquence, understand the meaning of the teachings, can discern the capacities of sentient beings, and their minds are in harmony with the wisdom of the path. What is the mind? What is the wisdom of the path? To linger in worldly scriptures, manifesting evil actions, this is called the mind; to focus wholeheartedly on the Dharma of liberating from the world, this is called the wisdom of the path. To abandon stinginess, practice giving without seeking reward, to harmonize the mind, to be peaceful and serene, this is called the mind; to enter into stillness, without arising any thoughts, to be content with oneself, not departing from the sacred scriptures, this is called the wisdom of the path. If, in the cycle of birth and death, one strives to cultivate the Dharma, even when in the midst of it, one does not feel aversion, this is the mind of a Bodhisattva; if a Bodhisattva, in the eight difficulties (referring to eight obstacles that make it difficult to practice the Dharma), in places unsuitable for practice, does not give rise to inverted views, and is able to overcome all illnesses from beginning to end, this is called the wisdom of the path. In worldly matters, to praise the unconditioned principle of Nirvana (the highest state in Buddhism), the merits one creates will not be in vain, this is called the mind; a Bodhisattva travels in the emptiness of all Dharmas, understanding purity without any attachments, this is called the wisdom of the path. To observe the capacities of those who came before, and according to their wishes, to explain the corresponding Dharma for them, this is called the mind; a Bodhisattva enters into meditation, observing the wisdom of one Dharma, which is the same as the characteristics of hundreds and thousands of Dharmas, this is called the wisdom of the path. To make a firm decision to practice giving, not being stingy with anything, including national wealth, wife, and children, this is called the mind; to be in a state of equality, without the distinction of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), to purify the Bodhimanda (place of enlightenment), and ultimately return to the Buddha path, this is called the wisdom of the path. These are the ten abodes (ten stages in the Bodhisattva's path).
菩薩大士，道心所入靡不周備，守護身口不令放逸，嘆譽具足八大人念，當念少欲止足之行，奉修禁戒而無玷汙，能為眾生凈于塵垢。若見眾生每自嘆己毀辱他人，自大貢高憍慢豪貴，懷淫怒癡不善之法，如斯之類，便能與說忍辱之德，皆使眾生隨時自致無所從生法忍于中立。勤愍困厄不及道者，意猛精進心不退轉，分別一切德本之業，不見集聚共合偶者，復不見散有若干別，所興福業而無所住非不有住，悉與相應而無所應，不見有應不見無應，無應不應是謂審諦。心常娛樂禪思脫門，思惟四食除去染著，觀察盡滅不起定意，所聞強記輒能諷誦，慧無所亂分別根原無有處所，欲尋其本亦不可得，為眾生宣三十七品，解空無相無愿之行，常能奉持崇于佛道，隨諸報應令得道果，諸佛世尊所可宣說亦無若干，所因興出斯是真諦，乃至滅度亦復如是，無有他想雜念之心，是謂最勝十住菩薩善權方便無所弊礙。以無礙道修于等覺，而為眾生轉其法輪，令不退轉堅固之地。十住菩薩立堅固誓，接度眾生而無有難，譬若工巧造印章人，知人姓字便為克記，隨類記識亦不錯誤。菩薩大士亦復如是，以賢聖印而印生死，隨器成辦終不謬誤。復當審諦思惟此義，印非泥本泥非印原，然能示現名號姓字。菩薩聖慧亦復如是，執慧寶印印可眾
生，隨器布現使成名號，便能出生三乘道教。如於良田種于穀子，莖節萌芽展轉成長，谷敗芽生無複本體，深自思惟芽非本子亦不離本。菩薩大士亦復如是，因緣合會乃應法律，觀諸眾生所興瑕穢三患六礙十二因緣，邪疑身見顛倒之想，便為演說苦空非身無常之法，然後乃說如爾法性，分別苦諦習盡道諦，離於重擔永獲寂滅。復當思惟原究本末，因其所生乃有斯患，悉由無明無黠慧法，致於老病生死苦惱；我當方便煎消其病，漸漸令入賢聖法律，以滅無明生老病死永無有餘。講演空觀寂然之法，皆使有歸令得恃怙，廣其慧明至於解脫，悉共崇習微妙之智，了淫怒癡等無差特，尋其原本亦不可別，以獲消滅眾想之念，終不懷恨生增減心，得離一切諸種陰蓋縛著結使，無復掛礙。心常游于解脫之門，嗟嘆三寶功德之業，常念遠離貪慾之患，堪為眾生宣佈功勛。菩薩精進于彼無疑，示現空慧而開導之，凡所學法盡無所著，以次成就於不退轉。頒宣經道凈修佛座，招引眾生來入佛境，令得滅度永無起滅。是謂菩薩無上眾祐要典，如是菩薩當作是觀。
「十住所入不可思議，修于平等不二之門，達於三世不斷三寶，除去三垢成三脫門。菩薩于彼示不思議，從初發意至於十住，常嘆開士所修禁戒，德香之熏靡不周遍，彈指之
【現代漢語翻譯】 現代漢語譯本 生命，隨著所處的環境而顯現，從而形成各種名稱，並能由此產生三乘（聲聞乘、緣覺乘、菩薩乘）的教義。如同在良田中播種穀子，莖節萌芽，逐漸生長，穀子腐敗，新芽生長，不再有原來的本體，但仔細思考，新芽並非原本的穀子，卻也離不開原本的穀子。菩薩大士也是如此，因緣和合，才應合佛法。觀察眾生所產生的瑕疵污穢，即三患（貪、嗔、癡）、六礙（色、聲、香、味、觸、法）和十二因緣，以及邪見、身見等顛倒的妄想，便為他們演說苦、空、非身、無常的佛法，然後才說如來法性，分別解說苦諦、集諦、滅諦、道諦，使他們脫離重擔，永遠獲得寂滅。又應當思考追究根本，因為有了產生的原因，才會有這些禍患，都是由於無明（不明白真理）和沒有智慧的緣故，導致衰老、疾病、死亡的痛苦；我應當方便地消除他們的病痛，漸漸地讓他們進入賢聖的佛法，從而滅除無明，使生老病死永遠不再出現。講演空觀寂靜的佛法，都使他們有所歸宿，有所依靠，增長他們的智慧，達到解脫，共同修習微妙的智慧，明白淫慾、憤怒、愚癡等沒有差別，追尋它們的原本也無法區分，從而獲得消除各種妄想的念頭，最終不懷恨，不生增減之心，得以脫離一切各種陰蓋、束縛、結使，不再有任何掛礙。心常游于解脫之門，讚歎三寶的功德，常念遠離貪慾的禍患，堪為眾生宣揚功勛。菩薩精進於此，毫無疑惑，示現空慧而開導他們，凡所學習的佛法都毫無執著，依次成就於不退轉的境界。宣揚經道，清凈地修持佛的座位，招引眾生進入佛的境界，使他們得以滅度，永遠不再有生滅。這就是菩薩無上的護佑要典，這樣的菩薩應當這樣觀察。 十住（菩薩修行十個階段）所入的境界不可思議，修習平等不二的法門，通達過去、現在、未來三世，不斷絕三寶（佛、法、僧），除去三垢（貪、嗔、癡），成就三脫門（空門、無相門、無作門）。菩薩在那裡示現不可思議的境界，從最初發心到十住，常常讚歎開士（菩薩）所修持的禁戒，其德行的芬芳無處不遍，彈指之間
【English Translation】 English version Life manifests according to the vessel it occupies, thus forming various names, and from this, the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) can arise. It is like planting seeds of grain in fertile soil; the stems and nodes sprout, gradually grow, the grain decays, and new shoots emerge, no longer having the original form, yet upon careful consideration, the new shoots are not the original grain, yet they cannot be separated from the original grain. Bodhisattva Mahāsattvas are also like this; when conditions come together, they align with the Dharma. Observing the flaws and defilements that arise in sentient beings, namely the three afflictions (greed, hatred, and delusion), the six hindrances (form, sound, smell, taste, touch, and dharma), and the twelve links of dependent origination, as well as wrong views, self-views, and inverted thoughts, they then expound the Dharma of suffering, emptiness, non-self, and impermanence. Only then do they speak of the Tathāgata's Dharma-nature, distinguishing the Four Noble Truths: the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering, enabling them to be free from burdens and attain eternal quiescence. Furthermore, one should contemplate and investigate the root cause; because there is a cause for arising, these afflictions exist, all due to ignorance (not understanding the truth) and the lack of wisdom, leading to the suffering of old age, sickness, and death. I should skillfully alleviate their suffering, gradually guiding them into the Dharma of the noble sages, thereby eradicating ignorance, so that old age, sickness, and death will never arise again. Expounding the Dharma of emptiness and tranquility, they provide a refuge and support, increasing their wisdom, leading to liberation, and together cultivating subtle wisdom, understanding that lust, anger, and delusion are not different, and tracing their origins, they cannot be distinguished, thus attaining the elimination of all delusive thoughts, ultimately not harboring resentment, nor giving rise to thoughts of increase or decrease, and being able to be free from all kinds of hindrances, attachments, and fetters, no longer having any obstacles. The mind constantly dwells in the gate of liberation, praising the merits of the Three Jewels, constantly mindful of avoiding the afflictions of greed, and being worthy of proclaiming merits to sentient beings. Bodhisattvas diligently practice this without doubt, demonstrating the wisdom of emptiness and guiding them, and all the Dharma they learn is without attachment, gradually achieving the state of non-retrogression. They proclaim the scriptures, purify the Buddha's seat, and attract sentient beings to enter the Buddha's realm, enabling them to attain liberation, never again experiencing arising and ceasing. This is the supreme and essential teaching of the Bodhisattva's protection, and such a Bodhisattva should contemplate in this way. The realm entered by the Ten Abodes (ten stages of Bodhisattva practice) is inconceivable, cultivating the Dharma of equality and non-duality, understanding the three times (past, present, and future), never cutting off the Three Jewels (Buddha, Dharma, and Sangha), removing the three defilements (greed, hatred, and delusion), and achieving the three gates of liberation (emptiness, signlessness, and wishlessness). Bodhisattvas demonstrate inconceivable realms there, from the initial aspiration to the Ten Abodes, constantly praising the precepts practiced by the Bodhisattvas, the fragrance of their virtue pervading everywhere, and in the snap of a finger
頃皆悉曉了音響之義，于諸通慧而得成就，悉能講演無量法要，于諸文字解無所著亦無識想，尋其處所了無窠窟。若有學人系識在色心不違之，常懷希望縛著不捨，游于生死周旋往來，意常迷荒不能自拔，有此結網則墜生死，輪轉五道無復休息。菩薩執正御諸亂想，不為五陰之所流馳斷諸陰蓋，亦不使色痛想行識令有起滅，思惟安般出入息念；復當分別四大造色，地水火風各有其性，若使彼識不在五處，便能成就不壞法界，識不流馳十二塵勞，眼色耳聲鼻香舌味身更意法，是謂無漏慧根之識，非為生死染污之識。若能消滅外不馳騁，於一切法則無希望，設有所猗便生識想，有所僥倖亦名為識。菩薩起學無所受入，心不生念無所慕樂，所施功勞不望其報，有為有漏斯為識種，修無為行乃謂無識。菩薩闡揚慧明之燈，豎無為炬放大光明，顯示殊勝無等之教，為求質直不求文飾。住于道業其身自然無能及者，能顯一切諸佛國土，于中示現獨步無畏，復于諸法永無所獲，亦不選擇見有高下，心應自在不懷怯弱，隨其音響而教化之。若為眾生說深法要，舍離一切所興因緣，悉了眾生心之所念，志性所趣善惡之法。皆能周普諸佛國土，諸佛世尊所修平等，不見眾生佛國清凈，若見有行則毀法界，是故菩薩心無所住；若睹眾生住于起
【現代漢語翻譯】 現代漢語譯本：頃刻間完全理解了聲音的意義，在各種通達智慧方面獲得成就，能夠講演無量的佛法要義，對於文字的理解沒有執著也沒有分別的念頭，探究其根本之處了無痕跡。如果學人將意識繫縛於色（物質現象）和心（精神現象）而不違背它們，常常懷有希望，被束縛而不能捨棄，在生死輪迴中周旋往來，心意常常迷茫而不能自拔，有這樣的結網就會墜入生死，在五道中輪轉而沒有休息。菩薩堅持正道，駕馭各種雜亂的想法，不被五陰（色、受、想、行、識）所牽引，斷除各種煩惱的遮蓋，也不讓色、受、想、行、識產生生滅，思考安般（出入息）的念頭；又應當分別四大（地、水、火、風）所造的色法，地、水、火、風各有其特性，如果使意識不在五處（眼、耳、鼻、舌、身），便能成就不可破壞的法界，意識不被十二塵勞（色、聲、香、味、觸、法）所牽引，眼對色，耳對聲，鼻對香，舌對味，身對觸，意對法，這稱為無漏智慧之根的意識，不是被生死染污的意識。如果能夠消滅向外馳騁的念頭，對於一切法則沒有希望，如果有所依賴就會產生分別的念頭，有所僥倖也稱為意識。菩薩開始學習時沒有接受和進入的概念，心中不產生念頭，沒有所羨慕和喜悅的，所施的功勞不期望回報，有為有漏的都是意識的種子，修無為的修行才稱為無識。菩薩闡揚智慧的光明，豎起無為的火炬，放出大光明，顯示殊勝無與倫比的教義，爲了追求質樸正直而不追求文飾。安住于道業，其身自然沒有人能夠比得上，能夠顯現一切諸佛的國土，在其中示現獨步無畏，又對於一切法永遠沒有獲得，也不選擇看待有高下，心應當自在而不懷怯弱，隨著聲音而教化他們。如果為眾生說深奧的佛法要義，捨棄一切所興起的因緣，完全瞭解眾生心中所想，志向和本性所趨向的善惡之法。都能周遍諸佛的國土，諸佛世尊所修的平等，不見眾生和佛國清凈的差別，如果見到有修行就會毀壞法界，所以菩薩的心沒有固定的住所；如果看到眾生執著于生起 滅，則不應隨順其意，當爲說法令其解脫。菩薩所行無所依倚，亦不分別諸法之相，不以眼見色，不以耳聞聲，不以鼻嗅香，不以舌嘗味，不以身覺觸，不以意知法，亦不分別諸法之性，不以有為而有所作，不以無為而有所證，不以生死而有所畏，不以涅槃而有所樂，不以善法而有所喜，不以惡法而有所憎，不以凡夫而有所輕，不以聖人而有所重，不以過去而有所憶，不以未來而有所望，不以現在而有所住，不以世間而有所染，不以出世而有所凈，不以有相而有所著，不以無相而有所離，不以文字而有所說，不以非文字而有所默，不以因緣而有所生，不以非因緣而有所滅，不以諸法而有所得，不以非諸法而有所失，不以生死而有所縛，不以涅槃而有所解，不以菩提而有所證，不以煩惱而有所斷，不以諸佛而有所敬，不以眾生而有所慢，不以諸行而有所修，不以非行而有所廢，不以諸見而有所執，不以非見而有所舍，不以諸法而有所取，不以非諸法而有所舍，不以諸相而有所著，不以非相而有所離，不以諸愿而有所求，不以非愿而有所舍，不以諸行而有所作，不以非行而有所止，不以諸法而有所說，不以非諸法而有所默，不以諸道而有所入，不以非道而有所出，不以諸果而有所證，不以非果而有所舍，不以諸智而有所知，不以非智而有所不知，不以諸解而有所解，不以非解而有所不解，不以諸行而有所修，不以非行而有所廢，不以諸法而有所得，不以非諸法而有所失，不以諸相而有所著，不以非相而有所離，不以諸愿而有所求，不以非愿而有所舍，不以諸行而有所作，不以非行而有所止，不以諸法而有所說，不以非諸法而有所默，不以諸道而有所入，不以非道而有所出，不以諸果而有所證，不以非果而有所舍，不以諸智而有所知，不以非智而有所不知，不以諸解而有所解，不以非解而有所不解。
【English Translation】 English version: In an instant, they fully understand the meaning of sounds, achieve accomplishments in all forms of wisdom, are able to expound immeasurable Dharma teachings, have no attachment to or discrimination in their understanding of words, and when they investigate their origins, they find no trace. If a student binds their consciousness to form (material phenomena) and mind (mental phenomena) without opposing them, constantly harbors hope, is bound and unable to let go, revolves in the cycle of birth and death, their mind is often confused and unable to free itself. Having such a net, they will fall into birth and death, revolving in the five paths without rest. Bodhisattvas uphold the right path, control all kinds of chaotic thoughts, are not swayed by the five aggregates (form, feeling, perception, mental formations, and consciousness), cut off the coverings of all afflictions, and do not allow form, feeling, perception, mental formations, and consciousness to arise and cease. They contemplate the mindfulness of Anapanasati (in-and-out breathing); they should also distinguish the forms created by the four great elements (earth, water, fire, and wind), each having its own nature. If they keep their consciousness away from the five senses (eyes, ears, nose, tongue, and body), they can achieve the indestructible Dharma realm. Consciousness is not swayed by the twelve dusts (form, sound, smell, taste, touch, and dharma). The eye is related to form, the ear to sound, the nose to smell, the tongue to taste, the body to touch, and the mind to dharma. This is called the consciousness of the root of non-leaking wisdom, not the consciousness defiled by birth and death. If one can eliminate the mind's outward wandering, they will have no hope for any dharma. If there is any reliance, discriminatory thoughts will arise; if there is any expectation, it is also called consciousness. When Bodhisattvas begin their studies, they have no concept of receiving or entering, no thoughts arise in their minds, and they have no admiration or joy. The merits they perform are not done with the expectation of reward. All that is conditioned and has outflows are seeds of consciousness. Cultivating the practice of non-action is called non-consciousness. Bodhisattvas propagate the light of wisdom, raise the torch of non-action, emit great light, and reveal the supreme and incomparable teachings, seeking simplicity and honesty rather than ornamentation. Abiding in the path, their bodies naturally cannot be surpassed by anyone. They can manifest all the Buddha lands, showing fearlessness in their solitary walk. They also never attain anything in all dharmas, nor do they choose to see high or low. Their minds should be free and not harbor timidity, and they should teach according to the sounds they hear. If they speak profound Dharma teachings to sentient beings, they abandon all arising causes and conditions, fully understand what is in the minds of sentient beings, and the good and evil dharmas that their aspirations and natures tend towards. They can pervade all the Buddha lands. The equality that all Buddhas and World Honored Ones cultivate is that they do not see differences between sentient beings and the purity of Buddha lands. If they see any practice, they will destroy the Dharma realm. Therefore, the minds of Bodhisattvas have no fixed abode; if they see sentient beings clinging to arising and ceasing, they should not follow their intentions, but should teach them the Dharma to liberate them. The actions of Bodhisattvas are without reliance, and they do not discriminate the characteristics of dharmas. They do not see form with the eyes, do not hear sound with the ears, do not smell fragrance with the nose, do not taste flavor with the tongue, do not feel touch with the body, and do not know dharma with the mind. They also do not discriminate the nature of dharmas. They do not act with conditioned dharmas, nor do they attain with unconditioned dharmas. They do not fear birth and death, nor do they delight in Nirvana. They do not rejoice in good dharmas, nor do they hate evil dharmas. They do not look down on ordinary people, nor do they value sages. They do not remember the past, nor do they hope for the future. They do not dwell in the present. They are not defiled by the world, nor are they purified by transcending the world. They are not attached to forms, nor are they detached from formlessness. They do not speak with words, nor are they silent with non-words. They do not arise from causes and conditions, nor do they cease from non-causes and conditions. They do not gain from dharmas, nor do they lose from non-dharmas. They are not bound by birth and death, nor are they liberated by Nirvana. They do not attain enlightenment with Bodhi, nor do they cut off afflictions with afflictions. They do not respect Buddhas, nor do they look down on sentient beings. They do not cultivate practices, nor do they abandon non-practices. They do not cling to views, nor do they discard non-views. They do not grasp dharmas, nor do they abandon non-dharmas. They are not attached to characteristics, nor are they detached from non-characteristics. They do not seek with wishes, nor do they abandon non-wishes. They do not act with practices, nor do they stop with non-practices. They do not speak with dharmas, nor are they silent with non-dharmas. They do not enter with paths, nor do they exit with non-paths. They do not attain with fruits, nor do they abandon non-fruits. They do not know with wisdom, nor do they not know with non-wisdom. They do not understand with understanding, nor do they not understand with non-understanding. They do not cultivate practices, nor do they abandon non-practices. They do not gain from dharmas, nor do they lose from non-dharmas. They are not attached to characteristics, nor are they detached from non-characteristics. They do not seek with wishes, nor do they abandon non-wishes. They do not act with practices, nor do they stop with non-practices. They do not speak with dharmas, nor are they silent with non-dharmas. They do not enter with paths, nor do they exit with non-paths. They do not attain with fruits, nor do they abandon non-fruits. They do not know with wisdom, nor do they not know with non-wisdom. They do not understand with understanding, nor do they not understand with non-understanding.
分，則於法性自生識累，不起不滅識無所住，是謂清凈無為道慧。設無道慧平等之法，諸佛世尊終不愍哀興出於世。菩薩弘誓行業無本，亦不住本達于自然，不有精勤有所成辦，不見疲厭有懈怠者，于平等觀無生無滅，勇猛精進受菩薩莂，悉能分別經典本末，採取要慧除去塵勞，觀察生死及與滅度不以為異。恒自懷抱深經之義，探採遠近寂然無跡，雖度眾生亦無想識，親善知識心無所著，不計吾我及與壽命，分別思惟空無相愿不起不滅。若在欲界思惟欲愛穢臭不凈，色無色界受形之處達知不凈。因欲開化迷惑之徒，故為說此真諦之義；分別空無悉無處所，不見造作有形質者，無作不作不見依猗，住無所住亦無根本，亦復不見受三惡趣，不見生天食封自然，顯示徑路使入道義，無所希望悉無所行。于諸法觀自致自然，諸法之相不可究竟，亦如虛空而無邊際。十住菩薩教人惠施不興想礙，持戒忍辱精進一心，宣暢智慧善權方便，慈悲喜護救攝貧匱建立大道。
「十住菩薩雖未升于如來正座，已能究暢慧海之源，莊嚴土地修清凈國，放大光明普致眾生，訓以正法悉歸於道，建立慧業而獲大乘。十方諸佛恒將護之，常以威神助揚其德，乃至作佛成一切智為無上道，不使魔眾而得其便。十住菩薩以自覺知功德具滿，欲成作
【現代漢語翻譯】 現代漢語譯本：如果執著于分別，就會在法性中產生認識的累積，而這種認識既不生也不滅，沒有固定的住所，這就是所謂的清凈無為的道慧。如果沒有道慧這種平等的法，諸佛世尊就不會慈悲地出現在世間。菩薩的弘大誓願和修行沒有根本，也不執著于根本，而是達到自然的狀態。他們不刻意努力去成就什麼，不覺得疲憊，也沒有懈怠。他們以平等的觀點看待生滅，勇猛精進地接受菩薩的授記，能夠分辨經典的首尾，選取重要的智慧，去除塵世的煩惱，觀察生死和涅槃，不認為它們有什麼不同。他們始終懷抱深奧的經典含義，探求深遠而寂靜的真理，雖然度化眾生，卻不執著于這種行為。他們親近善知識，心中沒有執著，不計較自我、壽命，分別思惟空、無相、無愿，不生不滅。如果身處欲界，他們會思惟慾望、愛慾的污穢不凈，認識到色身沒有實在的形體，知道它是不凈的。爲了開導迷惑的人，他們才宣說這種真諦的含義；他們分別空性，知道一切都沒有固定的處所，看不到有形質的造作，既不執著于有為，也不執著于無為，不依賴任何事物，安住于無所住的狀態，也沒有根本。他們也不認為會墮入三惡道，不認為會升天享受自然福報，而是指明道路，使人進入正道，沒有任何希望，也沒有任何行為。他們觀察諸法，自然而然地達到自然的狀態，諸法的真相是不可窮盡的，就像虛空一樣沒有邊際。十住菩薩教導人們佈施，不產生執著的障礙，持戒、忍辱、精進、一心，宣揚智慧、善巧方便，以慈悲喜捨之心救濟貧困，建立大道。 十住菩薩雖然還沒有登上如來的正座，卻已經能夠徹底瞭解智慧之海的源頭，莊嚴國土，修持清凈的國度，放出大光明普照眾生，用正法教導他們，使他們都歸於正道，建立智慧的事業，從而獲得大乘的果位。十方諸佛常常護佑他們，經常用威神之力幫助他們弘揚德行，直到他們成佛，成就一切智慧，達到無上之道，不讓魔眾有機可乘。十住菩薩因為自覺功德圓滿，想要成就佛果。
【English Translation】 English version: If one clings to distinctions, then in the nature of Dharma, accumulated consciousness arises. This consciousness neither arises nor ceases, and has no fixed abode. This is called the pure, unconditioned wisdom of the path. If there were no such equal Dharma of the wisdom of the path, the Buddhas, the World Honored Ones, would not compassionately appear in the world. The great vows and practices of Bodhisattvas have no root, nor do they cling to a root, but rather reach a state of naturalness. They do not strive to achieve anything, do not feel weary, and have no laziness. They view arising and ceasing with equality, bravely and diligently receive the Bodhisattva's prediction, are able to distinguish the beginning and end of scriptures, select essential wisdom, remove worldly afflictions, observe birth and death and Nirvana without seeing any difference. They always embrace the profound meaning of the scriptures, seeking the distant and silent truth without a trace. Although they liberate sentient beings, they do not cling to this action. They associate with good teachers, their minds are without attachment, they do not calculate self, life, and contemplate emptiness, signlessness, and wishlessness, which neither arise nor cease. If they are in the desire realm, they contemplate the filth and impurity of desire and love, realizing that the form body has no real substance, knowing it is impure. To enlighten those who are confused, they explain this true meaning; they distinguish emptiness, knowing that everything has no fixed place, they do not see any creation with form or substance, they do not cling to action or non-action, they do not rely on anything, they abide in the state of no-abiding, and have no root. They also do not believe they will fall into the three evil paths, nor do they believe they will ascend to heaven to enjoy natural blessings, but rather point out the path, leading people into the right way, without any hope, and without any action. They observe all dharmas, naturally reaching a state of naturalness, the true nature of all dharmas is inexhaustible, like space without boundaries. Bodhisattvas of the Ten Abodes teach people to give without creating obstacles of attachment, to uphold precepts, practice patience, diligence, and single-mindedness, to proclaim wisdom, skillful means, and with loving-kindness, compassion, joy, and equanimity, to help the poor and establish the great path. Although Bodhisattvas of the Ten Abodes have not yet ascended to the seat of the Tathagata, they are already able to thoroughly understand the source of the ocean of wisdom, adorn the land, cultivate a pure country, emit great light to illuminate all sentient beings, teach them with the right Dharma, so that they all return to the right path, establish the work of wisdom, and thus obtain the fruit of the Mahayana. The Buddhas of the ten directions always protect them, often using their majestic power to help them promote their virtues, until they become Buddhas, achieve all wisdom, and reach the unsurpassed path, not allowing the demons to take advantage. Bodhisattvas of the Ten Abodes, because they are aware that their merits are complete, desire to achieve Buddhahood.
佛坐樹王下，先當修行習四意止，分別身意各各有性，便自觀身起滅興衰，心自慶賀永離苦惱，觀身因緣成精進定，思惟此身報應之對，因緣合成散則磨滅，知身無主亦不可貪，何為生意著此色身？莫隨五陰四大諸入之所迷惑，是身為空，不見四大吾我之法。累劫積行今始乃得，何爲著此無堅固身危脆之物？我今當受如來色身及佛法身，夫色身者功德之聚，猶如金剛不可沮壞，十方世界恒沙之數，滿中世俗有漏之身，不及如來色身一毛之德。菩薩自念以無量德成此色身，今因此形當受如來佛法之身，雖涉生死往返五道，受苦無量不可稱限，今受如來色身之體，不念曩日更苦惱患，自今永與諸塵勞別，不復貪著五欲之中，觀己身已觀他人身悉無處所，修其凈行而無瑕穢，是謂菩薩修習己身意止之法。
「云何菩薩復當思惟痛意止之法？於是菩薩從初發意至於成佛，于其中間所更苦痛不可限量，專心建志慕求佛道，不以苦痛經歷心懷；若見苦人趣惡處者，便能拔濟使不受苦，恒念眾生不能自寤，終不隨欲而與繫著。我昔以來所更痛癢，非真非有悉無所生，若使遭遇不苦不樂痛，此名無記不可字名。夫人習近著樂痛者，便自遠離如來之座，不應如來賢聖戒律，自今永息不復生痛，使諸眾生觀痛無主。若彼眾生於色起痛
【現代漢語翻譯】 現代漢語譯本：佛陀坐在菩提樹下，首先應當修行四念住，分別觀察身體和意識各自的特性，然後觀察自身生起、滅亡、興盛和衰敗的過程，內心慶幸自己永遠脫離了苦惱。觀察身體的因緣，從而成就精進禪定，思考這個身體所承受的報應，因緣和合而成，散則磨滅，知道身體沒有主宰，也不值得貪戀。為什麼要執著于這個色身呢？不要被五陰、四大、諸入所迷惑，這個身體是空性的，看不到四大和『我』的實體。累劫修行，今天才得到這樣的成就，為什麼要執著于這個不堅固、脆弱的身體呢？我現在應當接受如來的色身和佛法身。色身是功德的聚集，猶如金剛一般不可摧毀。十方世界，如同恒河沙數般充滿世俗有漏的身體，也比不上如來色身一毛的功德。菩薩自己想到，以無量的功德成就了這個色身，現在憑藉這個形體，應當接受如來的佛法身。雖然經歷生死，往返於五道，所受的苦難無量無邊，不可計數，現在接受了如來的色身，不再思念過去所受的苦惱和憂患，從今以後永遠與塵勞分別，不再貪戀五欲。觀察自己的身體，再觀察他人的身體，都找不到真實的所在，修習清凈的行為而沒有瑕疵，這就是菩薩修習自身念住的方法。 「菩薩又應當如何思維受念住的方法呢？菩薩從最初發心到成就佛果，在這期間所經歷的苦痛不可勝數，專心立志，追求佛道，不讓苦痛影響自己的心念。如果看到受苦的人墮入惡道，便能救拔他們，使他們不再受苦，常常想著眾生不能自己覺悟，終究不會隨順慾望而與他們糾纏。我過去所經歷的痛癢，不是真實的，也不是實在的，本來就沒有產生。如果遇到不苦不樂的感受，這叫做無記，無法用言語來描述。如果有人習慣於執著快樂的感受，就會遠離如來的寶座，不符合如來的賢聖戒律。從今以後永遠停止產生痛苦，使一切眾生觀察痛苦沒有主宰。如果眾生對色身產生痛苦，
【English Translation】 English version: The Buddha, sitting under the Bodhi tree, should first practice the four foundations of mindfulness, observing the characteristics of the body and mind separately. Then, observe the arising, passing away, flourishing, and decaying of one's own body. The mind rejoices in being forever free from suffering. Observe the causes and conditions of the body, thereby achieving diligent concentration. Reflect on the retribution that this body endures, formed by the combination of causes and conditions, and dissolving when they disperse. Know that the body has no master and is not worth craving. Why be attached to this physical form? Do not be deluded by the five aggregates (skandhas), the four great elements (mahābhūtas), and the six sense bases (āyatanas). This body is empty; one cannot see the reality of the four elements or the 'self'. After accumulating practices over countless eons, one has finally attained this. Why be attached to this impermanent and fragile body? I should now receive the Buddha's physical body (rūpakāya) and Dharma body (dharmakāya). The physical body is a collection of merits, like a diamond, indestructible. The number of mundane, defiled bodies in the ten directions, as numerous as the sands of the Ganges, cannot compare to even a single hair of the Buddha's physical body. The Bodhisattva reflects that with immeasurable merits, this physical body has been achieved. Now, with this form, one should receive the Buddha's Dharma body. Although one experiences birth and death, wandering through the five realms, the suffering endured is immeasurable and countless. Now, having received the Buddha's physical body, one no longer dwells on past suffering and afflictions. From now on, one is forever separated from defilements and no longer craves the five desires. Observing one's own body and then observing the bodies of others, one finds no real substance. Cultivate pure conduct without blemish. This is how a Bodhisattva practices mindfulness of the body. 「How should a Bodhisattva contemplate the mindfulness of feeling? From the initial aspiration to the attainment of Buddhahood, the Bodhisattva experiences countless sufferings. With focused determination, one seeks the path of Buddhahood, not allowing suffering to affect one's mind. If one sees suffering beings falling into evil realms, one can rescue them, preventing them from further suffering. One constantly thinks that beings cannot awaken themselves and will not be entangled with desires. The pain and itching I have experienced in the past are not real, not substantial, and have no origin. If one encounters a feeling that is neither pleasant nor unpleasant, this is called neutral (avyākrta), which cannot be described in words. If one is accustomed to clinging to pleasant feelings, one will distance oneself from the seat of the Tathagata and will not conform to the noble precepts of the Tathagata. From now on, one will forever cease to generate pain, enabling all beings to observe that pain has no master. If beings experience pain arising from the physical body,
，若好若丑善色惡色，地水火風四大造色，達知虛寂而無所有。或有眾生先痛后樂，或有先樂后痛，當說深經使護痛癢。眼耳鼻舌身意所與色聲香味細滑之法，從因緣起從因緣滅，思惟苦樂悉無苦樂。復當分別內外之痛，或有樂痛于現在生，或已過去或將來世而有生者；或有樂痛從愛結生，轉增識著不能捨離；或有樂痛從癡愛生，思惟正觀乃得消滅；或有樂痛因邪疑惑轉轉滋長，以四非常深遠之慧除使不生；或有樂痛從四受生，以無想定而除諸受；或有樂痛從五蓋生，便當思惟七覺意法永使無餘；或有樂痛因六身法生，分別于空無相無愿；或有樂痛從七識生，當建精進不造彼緣；或有樂痛因世八法生，常當下意不自貢高；或有樂痛從九惱生，當自勖勉永離九處；或有樂痛從十患生，當除望求不念橫貨；或有樂痛從七瀾四使生，便當思惟智慧大明；或有樂痛從九眾生居及三觀生，便當執意入空寂定；或有樂痛非過去現在因未來愛，非未來現在因過去愛，非過去未來因現在愛，或非過去因未來現在愛，或非未來因過去現在愛，或非現在因未來過去愛，菩薩于彼思惟七處三觀之法，滅此十三隆熾之毒。於是菩薩復當思惟樂痛所興，或有樂痛由八邪見及六識身共相受入便生樂痛，遂增陰衰諸入之種，是謂菩薩以解脫觀分別此痛
永使無餘；或有樂痛與十不善穢陋之法共相因緣，慧業所斷五疑羅網，于現在生即現在滅，若未來生亦現在滅，若過去生亦現在滅，是謂菩薩以解脫觀便能除卻十五疑網。
「云何菩薩復常思惟意止之法？於是菩薩執意御亂心不流馳，有所造作必有所緣，自觀己意觀他人心，其意正等不懷增減，所適之方行步出入舉動安詳，常自專精守護其心，有緣眾生無緣起滅，無緣眾生有緣起滅，於己緣起自緣滅之，他緣起滅因他緣滅；或緣起滅亦不在內復不在外，亦復不在住兩中間，于中出生有緣起滅有非緣起滅；或因貪淫瞋恚愚癡，七使七慢七識止處，七解七觀七忍慧業，若因此處有緣起滅有非緣起滅，斯皆由心因心而生，此四十五盲闇之法，意識所造不自覺知，意不知意誰為意本，既無根本何有意哉？菩薩分別心意識法，通達往來而無處所，是謂菩薩以解脫觀知心緣本而不可得。亦不見心與善惡合，無合不合應解脫觀。又復思惟十二因緣，甚為深遠不可究盡，所種之果不失報應，于諸法界心無染著，設觀法界從因緣起，了知諸法無有真諦，自然寂凈將養自守，心所造化而無形質而不可見，尋其相貌亦無色像，聖慧通達，便入不起無所生法，不住聲聞緣覺之地，常自執意游諸佛法，內自思惟踴躍無量，吾今乃得降伏於心
【現代漢語翻譯】 現代漢語譯本：使其永遠不再殘留；或者有快樂、痛苦與十種不善的污穢行為相互關聯，通過智慧的修行斷除五種疑惑的羅網，在今生就立即滅除，如果未來生也會立即滅除，如果過去生也會立即滅除，這就是菩薩通過解脫的觀察，便能去除十五種疑惑的羅網。 菩薩又如何經常思維意止之法呢？菩薩於是執持意念，駕馭散亂的心，使其不流散馳騁，有所作為必定有所緣起，自己觀察自己的心，觀察他人的心，其意念平等，不懷有增減，所前往的方向，行走、出入、舉動都安詳，經常專心守護自己的心，有緣眾生無緣起滅，無緣眾生有緣起滅，對於自己的緣起，自己使其滅除，他人的緣起滅，因他人的緣而滅；或者緣起滅既不在內，也不在外，也不在兩者中間，從中出生有緣起滅，有非緣起滅；或者因為貪慾、嗔恚、愚癡，七種煩惱、七種我慢、七種意識的止息之處，七種理解、七種觀察、七種忍辱的智慧修行，如果因此處有緣起滅，有非緣起滅，這些都是由心因心而生，這四十五種盲目黑暗的法，意識所造卻不自覺知，意念不知道意念的根本是什麼，既然沒有根本，哪裡有意念呢？菩薩分別心、意識的法，通達往來而沒有固定的處所，這就是菩薩通過解脫的觀察，知道心的緣起根本而不可得。也看不到心與善惡結合，沒有結合與不結合，應該用解脫的觀察。又進一步思維十二因緣，非常深遠不可窮盡，所種下的果報不會失去應有的報應，對於諸法界，心沒有染著，即使觀察法界從因緣而起，也了知諸法沒有真實的本體，自然寂靜，將養自己，心所造化沒有形體，不可見，尋找它的相貌也沒有顏色形象，聖慧通達，便進入不起無所生之法，不住在聲聞、緣覺的境界，經常執持意念遊歷諸佛的法，內心自思惟，踴躍無量，我今天才得以降伏自己的心。
【English Translation】 English version: To make them forever without remainder; or there are pleasure, pain, and the ten unwholesome defiled dharmas that are mutually conditioned, the five nets of doubt that are severed by the practice of wisdom, in the present life they are immediately extinguished, if in the future life they are also immediately extinguished, if in the past life they are also immediately extinguished, this is what is called a Bodhisattva who, through the contemplation of liberation, is able to remove the fifteen nets of doubt. How does a Bodhisattva constantly contemplate the dharma of the cessation of intention? Thereupon, the Bodhisattva holds the intention, controls the scattered mind, not letting it flow and wander, whatever is done must have a condition, observing one's own mind, observing the minds of others, the intention is equal, not harboring increase or decrease, the direction one goes, walking, entering, and exiting, all movements are peaceful, constantly focusing on guarding one's own mind, sentient beings with conditions have no arising and ceasing, sentient beings without conditions have arising and ceasing, for one's own arising, one causes it to cease, the arising and ceasing of others, ceases because of the conditions of others; or the arising and ceasing is neither within, nor without, nor in between the two, from which arises conditioned arising and ceasing, and unconditioned arising and ceasing; or because of greed, hatred, and delusion, the seven fetters, the seven prides, the seven places of cessation of consciousness, the seven understandings, the seven contemplations, the seven practices of patience and wisdom, if from this place there is conditioned arising and ceasing, there is unconditioned arising and ceasing, all of these are born from the mind and because of the mind, these forty-five blind and dark dharmas, created by consciousness but not self-aware, the intention does not know what the root of intention is, since there is no root, how can there be intention? The Bodhisattva distinguishes the dharmas of mind and consciousness, understanding their coming and going without a fixed place, this is what is called a Bodhisattva who, through the contemplation of liberation, knows that the root of the mind's conditions is unattainable. Also, one does not see the mind combining with good or evil, there is no combining or not combining, one should use the contemplation of liberation. Furthermore, contemplate the twelve links of dependent origination, which are very profound and cannot be exhausted, the fruits that are planted will not lose their retribution, for all the realms of dharma, the mind has no attachment, even if one observes the realms of dharma arising from conditions, one also understands that all dharmas have no true essence, naturally tranquil, nurturing oneself, what the mind creates has no form, is invisible, searching for its appearance also has no color or image, the wisdom of the sage penetrates, then enters the dharma of no arising and no birth, not dwelling in the realm of Sravakas or Pratyekabuddhas, constantly holding the intention to travel through the dharmas of all Buddhas, internally contemplating, rejoicing immeasurably, I have now been able to subdue my own mind.
，捨生死著入智慧海，斯由其心得獲無上正真之道成最正覺，是謂菩薩于意止法而得自在。
「云何菩薩於法意止而分別觀？於是菩薩修習止法初不忘失，至成佛道而不放舍，內自觀法外觀人法，菩薩悉知諸法之相一而不二亦不若干，皆歸於空無相無愿，遠離邪見平等諸法，分別十二緣起之本，常念法界成敗興衰，有漏無漏有為無為，善法惡法有記無記。是時菩薩思惟觀察，不隨法界自生識想，不見非法而有吾我，亦不興念計人壽命。或有菩薩自興法想習著吾我，養育其命思惟斷滅，無常謂有常，天下物類皆悉常在，于無常中計無合散。或於法中生顛倒想，無自常無有自常有，無不生有有不生無，無自然生無自然滅，有自然生有自然滅，無不能見我自然有，有不能見我自然無。十住菩薩明慧達觀分別有無，斷滅計常我人壽命，平等空無而無所有，最妙第一空觀察之，第一性空亦不生有，有自常有，不知無之所無，無自常無，不知有之所有；菩薩思惟以慧分別，有性自空無亦自空，無不造有有不造無，著有無者是生死法，非最第一泥洹之要。無自無空無不知無無自性空，有自有空有不知有有自性空，有則是無無則是有，是謂菩薩于諸法性一一分別。思惟挍計是常非常生滅著斷，有為無為有漏無漏，善法惡法有記無
【現代漢語翻譯】 現代漢語譯本：他們捨棄生死，投入智慧的海洋，這是因為他們的心獲得了無上正真之道，成就了最正覺，這就是菩薩在對意止法的運用上獲得了自在。 「菩薩如何通過意止法來分別觀察呢？菩薩修習止法，從最初就不曾忘失，直到成就佛道也不放棄。他們向內觀察自身之法，向外觀察他人之法。菩薩完全瞭解諸法的相狀，它們既不是一也不是二，也不是多種多樣，最終都歸於空、無相、無愿。他們遠離邪見，平等看待諸法，分別觀察十二緣起的根本，常常思念法界的成敗興衰，有漏和無漏，有為和無為，善法和惡法，有記和無記。這時，菩薩進行思考和觀察，不隨法界自生意識和想法，不認為在非法中存在『我』，也不產生執念去計算人的壽命。有些菩薩會產生對法的執著，執著于『我』，滋養生命，思考斷滅，認為無常是常，認為天下萬物都是永恒存在的，在無常中認為沒有聚合和離散。或者在法中產生顛倒的想法，認為無自性常，或者認為有自性常，認為無不生有，或者認為有不生無，認為無自然生，或者認為無自然滅，認為有自然生，或者認為有自然滅，認為無不能看到我自然存在，認為有不能看到我自然不存在。十住菩薩以明慧通達觀察，分別有和無，斷滅對常、我、人、壽命的執著，平等看待空無，認為一切都是空無所有，以最微妙的第一空來觀察。第一性空也不產生有，認為有自性常有，卻不知道無的無自性，認為無自性常無，卻不知道有的有自性；菩薩通過思考和智慧來分別，有性本身是空，無性本身也是空，無不造有，有不造無，執著于有和無是生死之法，不是最根本的涅槃之道。無自性空，卻不知道無的無自性空，有自性空，卻不知道有的有自性空，有就是無，無就是有，這就是菩薩對諸法自性的逐一分別。他們思考和計算常與非常、生與滅、執著與斷滅、有為與無為、有漏與無漏、善法與惡法、有記與無記。
【English Translation】 English version: They abandon birth and death, entering the sea of wisdom. This is because their minds have attained the unsurpassed, true, and correct path, achieving the most perfect enlightenment. This is what is meant by a Bodhisattva gaining freedom in the application of the cessation of thought. 「How does a Bodhisattva observe through the cessation of thought? A Bodhisattva cultivates the cessation of thought, never forgetting it from the beginning, and does not abandon it until achieving Buddhahood. They internally observe their own Dharma and externally observe the Dharma of others. Bodhisattvas fully understand the characteristics of all Dharmas; they are neither one nor two, nor are they many. They all ultimately return to emptiness, non-form, and non-desire. They are free from wrong views, treat all Dharmas equally, and discern the root of the twelve links of dependent origination. They constantly contemplate the rise and fall of the Dharma realm, the defiled and undefiled, the conditioned and unconditioned, good and evil Dharmas, and those that are marked and unmarked. At this time, Bodhisattvas contemplate and observe, not allowing consciousness and thoughts to arise from the Dharma realm itself. They do not believe that 『I』 exists in what is not Dharma, nor do they become attached to calculating the lifespan of people. Some Bodhisattvas develop attachment to Dharma, clinging to 『I』, nurturing their lives, contemplating annihilation, believing that impermanence is permanent, and that all things in the world are eternal. In impermanence, they believe there is no aggregation or dispersion. Or they develop inverted thoughts about Dharma, believing in self-nature permanence, or believing in the existence of self-nature permanence, believing that non-arising gives rise to existence, or that existence does not give rise to non-existence, believing in natural arising, or believing in natural cessation, believing in natural arising, or believing in natural cessation, believing that non-existence cannot see my natural existence, believing that existence cannot see my natural non-existence. Bodhisattvas of the Ten Stages, with clear wisdom, observe and discern existence and non-existence, abandoning attachment to permanence, self, person, and lifespan. They treat emptiness equally, believing that everything is empty and without substance, observing with the most subtle first emptiness. The first nature of emptiness does not give rise to existence, believing that existence has self-nature permanence, yet not knowing the non-self-nature of non-existence, believing that non-existence has self-nature permanence, yet not knowing the self-nature of existence. Bodhisattvas discern through contemplation and wisdom, that the nature of existence is empty, and the nature of non-existence is also empty. Non-existence does not create existence, and existence does not create non-existence. Attachment to existence and non-existence is the Dharma of birth and death, not the most fundamental path to Nirvana. Non-existence is empty in itself, yet they do not know the non-self-nature emptiness of non-existence. Existence is empty in itself, yet they do not know the self-nature emptiness of existence. Existence is non-existence, and non-existence is existence. This is how Bodhisattvas discern the nature of all Dharmas one by one. They contemplate and calculate permanence and impermanence, arising and cessation, attachment and annihilation, conditioned and unconditioned, defiled and undefiled, good and evil Dharmas, and those that are marked and unmarked.
記，一切諸法有名號者無名號者，皆悉虛寂亦無起滅，而自觀法觀他人法，于諸想著亦無思想，解空無相無愿之法，於法界中推求佛法及與禁戒，悉無處所亦無徑路，不見度人逮解脫者，亦復不見沒在生死，于中開導一切眾生，便能興起無蓋大哀，療諸塵勞了諸纏結。空無所有，分別五趣訓以平等，雖處塵欲不懷怯弱，曉了三毒無所掛礙，逮此處者名曰大士，住不思議權現之道，苦習盡道普歸自然。于自然中不見起滅，盡意如空而無所有不念住處，推求法界及虛空界，眾生處所悉無所住，一切諸法等若空界，是謂菩薩隨時將導順於道法，雖度眾生亦不見度。若有菩薩自觀身法觀他人法，能自制意游于智慧，解知諸法悉歸解脫，便能將導一切眾生，顯發無上正真之道，使獲無為自然之法，不見所生亦不不生，雖處所生思惟所生，不捨無生無起滅法，是謂菩薩於法意止而得自在。」
佛復告最勝：「十住菩薩復當思惟四意斷法，常念分別現在目前，未興惡法制令不生，已興惡者方便滅之，未生善法求令生之，已生善法重令增多，常當修習勤行精進，自攝其心使不流馳，古昔以來所積功德，不失威儀禮節之法，所行平等以能撿心思惟正諦。禍中重者三不善根墮入惡趣，輪轉五道無有休息；是故菩薩勤修精進，便能消滅
【現代漢語翻譯】 現代漢語譯本：記錄，一切有名稱或無名稱的諸法，都空虛寂靜，沒有生起和滅亡。觀察自己的法和觀察他人的法，對於各種執著也沒有思想。理解空、無相、無愿的法，在法界中探求佛法和戒律，都沒有固定的處所和路徑。不見有被度化的人達到解脫，也不見有沉淪在生死中的人。在這樣的認知中開導一切眾生，便能生起無遮無礙的大悲心，治療各種煩惱，了斷各種纏縛。認識到一切皆空無所有，分別五道眾生並以平等心教導他們。雖然身處塵世慾望中，也不膽怯軟弱，明瞭貪嗔癡三毒而無所掛礙。達到這種境界的人被稱為大士，安住于不可思議的權巧方便之道，苦、集、滅、道四諦都歸於自然。在自然中不見生起和滅亡，盡心如虛空般一無所有，不執著于住處。探求法界和虛空界，眾生所處之處都沒有固定的住所。一切諸法都等同於虛空界，這就是菩薩隨時引導眾生順應道法的方式。雖然度化眾生，卻不見有被度化的眾生。如果菩薩觀察自己的身法和觀察他人的法，能夠自我控制意念，游于智慧之中，理解諸法都歸於解脫，便能引導一切眾生，顯發無上正真之道，使他們獲得無為自然的法。不見有所生，也不見無生，雖然身處所生之處，思惟所生之理，也不捨棄無生無滅的法。這就是菩薩在法上安住而得到的自在。 佛陀又告訴最勝：『十住菩薩應當進一步思維四意斷法，常常唸誦並分別現在眼前的情況：對於尚未產生的惡法，要制止它不產生；對於已經產生的惡法，要方便地滅除它；對於尚未產生的善法，要尋求使它產生；對於已經產生的善法，要使其更加增長。應當常常修習，勤奮精進，自我約束內心，使其不流散馳騁。對於過去所積累的功德，不失去威儀禮節的法度。所行所為平等，能夠檢束心思，思維正諦。禍患中最嚴重的是三不善根，會墮入惡趣，在五道中輪轉而沒有休息。因此，菩薩要勤修精進，才能消滅這些禍患。』
【English Translation】 English version: It is recorded that all dharmas, whether named or unnamed, are all empty and still, without arising or ceasing. Observing one's own dharmas and observing the dharmas of others, one has no thoughts about attachments. Understanding the dharmas of emptiness, signlessness, and wishlessness, one seeks the Buddha's teachings and precepts in the dharma realm, but finds no fixed place or path. One does not see those who are liberated after being saved, nor does one see those who are sinking in samsara. In this understanding, one guides all sentient beings, and then one can generate great compassion without obstruction, healing all afflictions and severing all entanglements. Realizing that everything is empty and without substance, one distinguishes the five realms of existence and teaches them with equanimity. Although one is in the midst of worldly desires, one is not timid or weak, understanding the three poisons of greed, hatred, and ignorance without any hindrance. One who reaches this state is called a great being, dwelling in the inconceivable expedient path, where the four noble truths of suffering, origin, cessation, and path all return to nature. In nature, one does not see arising or ceasing, one's mind is like the void, without any attachment, and one does not dwell on any place. One seeks the dharma realm and the space realm, and the places where sentient beings dwell have no fixed abode. All dharmas are equal to the space realm. This is how a bodhisattva guides sentient beings at all times, following the path of dharma. Although one saves sentient beings, one does not see any sentient beings being saved. If a bodhisattva observes his own dharmas and the dharmas of others, he can control his mind, roam in wisdom, and understand that all dharmas return to liberation. Then he can guide all sentient beings, reveal the supreme and true path, and enable them to attain the unconditioned and natural dharma. One does not see arising, nor does one see non-arising. Although one is in the place of arising, one contemplates the principle of arising, and does not abandon the dharma of non-arising and non-ceasing. This is how a bodhisattva dwells in the dharma and attains freedom. The Buddha further told the Most Excellent One: 'Bodhisattvas of the ten abodes should further contemplate the four right efforts, constantly reciting and distinguishing the present situation: for evil dharmas that have not yet arisen, one should prevent them from arising; for evil dharmas that have already arisen, one should expediently eliminate them; for good dharmas that have not yet arisen, one should seek to make them arise; for good dharmas that have already arisen, one should make them increase further. One should always practice, diligently strive, and restrain one's mind so that it does not wander. One should not lose the merits accumulated in the past, nor the rules of decorum. One should act with equanimity, be able to restrain one's mind, and contemplate the true meaning. The most serious of calamities are the three unwholesome roots, which will cause one to fall into the evil realms, revolving in the five paths without rest. Therefore, bodhisattvas should diligently cultivate and strive, so that they can eliminate these calamities.'
惡不善根，不復重來興起亂想，常自觀察不善報應，斯是穢行非是真道，吾今以離非法之行，習第一義而盡塵勞永除瞋恚。分別十二因緣之根，未有善法建立功德，令生萌芽使不敗朽，其心清凈亦無瑕玼，不猗三界縛著諸礙，離於所著永無所著，常能勸率至一切智，于諸深慧不有損減，所以得致功德之本，皆由精勤而成道果，是謂菩薩於四意斷而得自在。
「於是菩薩復當思惟分別神足，菩薩雖獲神足定意，臨欲成道于第十地要當習定。如初所學專意入定，思惟四等加愍眾生，彼自稱身亦稱心意，轉入一禪次入二禪，復還攝意從初禪起入第三禪，于中思惟專精一意，從三禪起復入初禪，于禪現變而現神足，從一禪起入第四禪；是時菩薩於四禪中，便試神足以身舉心以心舉身，初如芥子轉如麻豆，漸漸轉高大如胡桃，如是勤加至三七日，身心輕便無所掛礙。所以菩薩重入定意而試神足，可依此神足化一億人，立不退轉成神足定。是時菩薩復自示現廣佈神足而無窮極，從閻浮地至第一天第二第三，乃至六天諸天見已各生此心：『今此菩薩自現神足，所演光明靡所不照，我等諸天各相勸令，擁護菩薩使成佛道。』或以天華雜香天衣被服自然甘露而供養者。于中開化諸天人民，必志神足而有長益，過去恒沙諸菩薩等，修
【現代漢語翻譯】 現代漢語譯本：惡不善的根源，不再重新興起混亂的念頭，常常自我觀察不善行為的報應，這都是污穢的行為，不是真正的道。我現在已經遠離了非法的行為，修習第一義諦，從而徹底消除煩惱，永遠去除嗔恨。分別十二因緣的根本，在沒有善法建立功德之前，使其萌芽生長而不至於敗壞，使內心清凈沒有瑕疵，不依賴三界，不被各種障礙束縛，遠離執著，永遠沒有執著，常常能夠勸導眾生達到一切智（sarvajna，佛陀的智慧），對於各種深奧的智慧不會有所減損，所以能夠獲得功德的根本，都是由於精進勤勉而成就道果，這就是菩薩在四意斷（四正勤）中獲得自在。 於是菩薩應當進一步思維分別神足（神通）。菩薩雖然獲得了神足的禪定，在即將成道，處於第十地的時候，一定要修習禪定。如同最初所學的那樣，專心入定，思維四等心（四無量心，慈悲喜捨）來憐憫眾生，他自己稱量身體也稱量心意，轉入初禪，依次進入二禪，又收攝心意從初禪起進入三禪，在三禪中思維專精一心，從三禪起又進入初禪，在禪定中顯現變化而顯現神足，從一禪起進入四禪；這時菩薩在四禪中，就嘗試神足，以身體舉起心，以心舉起身體，最初像芥子一樣轉動，像麻豆一樣轉動，漸漸轉高大如胡桃，這樣勤加練習到二十一天，身心輕便沒有掛礙。所以菩薩重新入定來嘗試神足，可以依靠這種神足化現一億人，讓他們安住于不退轉，成就神足定。這時菩薩又自己示現廣佈神足而無窮無盡，從閻浮地（Jambudvipa，我們所居住的娑婆世界）到第一天、第二、第三，乃至六天，諸天看到后各自生起這樣的想法：『現在這位菩薩自己顯現神足，所散發的光明無處不照，我們諸天應當互相勸勉，擁護菩薩成就佛道。』或者用天花、雜香、天衣、被服、自然的甘露來供養。在其中開化諸天人民，必定會立志于神足而有長進。過去恒河沙數般的諸菩薩等，修習
【English Translation】 English version: The roots of evil and unwholesome actions, no longer give rise to confused thoughts. One constantly observes the retribution of unwholesome deeds, knowing these are defiled practices, not the true path. I have now departed from unlawful actions, practicing the supreme truth, thereby completely eliminating afflictions and forever removing anger. Discriminating the roots of the twelve links of dependent origination, before wholesome dharmas establish merit, causing them to sprout and grow without decay, making the mind pure and without blemish, not relying on the three realms, not bound by various obstacles, detached from attachments, forever without attachment, constantly able to encourage all beings to attain all-knowing wisdom (sarvajna), without diminishing any profound wisdom. Therefore, the root of merit is attained, all due to diligent effort, achieving the fruit of the path. This is what is meant by a Bodhisattva gaining freedom in the four right exertions. Furthermore, the Bodhisattva should contemplate and discern the supernatural powers (abhijna). Although the Bodhisattva has attained the samadhi of supernatural powers, when about to achieve Buddhahood, at the tenth stage, they must practice samadhi. Just as in their initial learning, they focus their mind to enter samadhi, contemplating the four immeasurables (brahmaviharas, loving-kindness, compassion, joy, equanimity) to have compassion for all beings. They measure their own body and mind, entering the first dhyana, then successively entering the second dhyana, and again gathering their mind, rising from the first dhyana to enter the third dhyana. In the third dhyana, they contemplate with focused concentration. Rising from the third dhyana, they again enter the first dhyana. In dhyana, they manifest transformations and display supernatural powers. Rising from the first dhyana, they enter the fourth dhyana. At this time, the Bodhisattva, in the four dhyanas, tests their supernatural powers, lifting the mind with the body, and the body with the mind. Initially, they move like a mustard seed, then like a bean, gradually growing larger like a walnut. Practicing diligently for twenty-one days, their body and mind become light and unhindered. Therefore, the Bodhisattva re-enters samadhi to test their supernatural powers, and can use these powers to transform a billion people, establishing them in non-retrogression, achieving the samadhi of supernatural powers. At this time, the Bodhisattva again manifests and widely displays their supernatural powers without limit, from Jambudvipa (the world we live in) to the first heaven, the second, the third, and up to the sixth heaven. The devas, seeing this, each generate the thought: 『This Bodhisattva is now displaying supernatural powers, the light they emit shines everywhere. We devas should encourage each other to protect the Bodhisattva so they may achieve Buddhahood.』 Or they offer celestial flowers, mixed incense, celestial garments, and natural nectar. In this, they enlighten the devas and people, who will surely aspire to supernatural powers and make progress. In the past, Bodhisattvas as numerous as the sands of the Ganges River, practiced
習十住而凈其行，皆於此處而試神足，一心觀察伺求方便能現眾變，以精進力輒成就道，所為自在無能違逆，所欲化者到便降伏，究竟根原皆使充足使獲果報，魔若魔天不能傾動。是時菩薩以天眼觀三千大千世界，有淫怒癡無淫怒癡，有清凈行無清凈行，有定意者無定意者，有亂意者無亂意者，菩薩悉知而為分別諸根所趣。復以天耳聞眾生聲，悉能隨次知音響通而教化之。以神足力入定三昧，見一切人志性所趣，自睹原本所從來處，是為菩薩行於神足。
「於是菩薩復當思惟分別根、力、七覺意法、八賢聖道，信念精進定意慧根，菩薩常以玄通之智，觀察眾生頗有成就根力覺道諸神通慧。是時菩薩以他心慧觀前眾生，或有具足成就信根，常習八道平等之法，心懷正見不處魔界，信知生死苦痛無量，復知泥洹快樂無為，信有三尊世間大明，不信外道九十六徑，于諸通慧而無狐疑，積功累德熾燃正法，于中建立直信無難。復以玄通無掛礙智，觀彼眾生晝夜勤力修精進根，坐臥經行心無懈怠，以獲精進則具諸根，猶如天衣周匝四方，上下正等而無差違。時若有人從一面來，捉衣一角舉而移之，餘三角者皆悉隨從。精進根者亦復如是，設有修習精進根者，當知具足一切諸法，以有精進便成念根；心不錯亂名曰定根；常以
【現代漢語翻譯】 現代漢語譯本 修習十住位的菩薩凈化自己的行為，都在這裡測試神通，一心觀察並尋求方便法門，能夠顯現各種變化。他們以精進的力量迅速成就道業，所作所為自在無礙，無人能夠違逆。他們想要度化的人，一到便能降伏，最終使他們根基穩固，獲得相應的果報。即使是魔王或魔天也無法動搖他們。這時，菩薩以天眼觀察三千大千世界，看到有眾生有淫慾、嗔怒、愚癡，也有眾生沒有淫慾、嗔怒、愚癡；有眾生修行清凈，也有眾生沒有修行清凈；有眾生心有定力，也有眾生心無定力；有眾生心意散亂，也有眾生心意不散亂。菩薩完全瞭解這些情況，併爲他們分別指出適合他們根性的修行方向。菩薩又以天耳聽到眾生的聲音，能夠依次瞭解他們的音響，並以此教化他們。菩薩以神通力進入禪定三昧，看到一切眾生的志向和本性，並能看到他們最初的來處。這就是菩薩所修行的神通。 於是，菩薩應當進一步思考和分別根、力、七覺支法、八聖道。信根、精進根、定根、慧根，菩薩常常以玄妙通達的智慧，觀察眾生是否成就了根、力、覺、道等神通智慧。這時，菩薩以他心智觀察之前的眾生，發現有的眾生已經具足成就了信根，常常修習八正道，心懷正見，不處在魔的境界，相信生死輪迴的痛苦無量無邊，也知道涅槃的快樂是無為的。他們相信三寶是世間的大光明，不相信外道的九十六種邪徑，對於各種神通智慧沒有絲毫的懷疑，積累功德，使正法熾盛，在其中建立起正直的信心，沒有困難。菩薩又以玄妙通達、無所障礙的智慧，觀察那些眾生晝夜勤奮地修習精進根，無論是坐著、躺著、行走，心中都沒有懈怠。因為獲得了精進，就具備了各種根，就像天衣一樣，周匝四方，上下端正，沒有絲毫的偏差。如果有人從一面來，抓住衣服的一個角舉起來移動，其餘的三個角都會隨之移動。精進根也是如此，如果有人修習精進根，應當知道他已經具足了一切諸法。因為有了精進，就成就了念根；心不散亂，就叫做定根；常常以
【English Translation】 English version Bodhisattvas who practice the ten abodes purify their conduct, and in this place, they test their spiritual powers. With focused minds, they observe and seek expedient means to manifest various transformations. Through the power of diligence, they swiftly achieve the path, their actions are free and unhindered, and no one can oppose them. Those they wish to convert are subdued upon arrival, and ultimately, their foundations are strengthened, and they receive the corresponding rewards. Even Mara or the Maras of the heavens cannot shake them. At this time, Bodhisattvas use their heavenly eyes to observe the three thousand great thousand worlds, seeing beings with and without lust, anger, and ignorance; beings who practice purity and those who do not; beings with focused minds and those without; beings with scattered minds and those without. Bodhisattvas fully understand these situations and separately point out the direction of practice suitable for their respective natures. Bodhisattvas also use their heavenly ears to hear the voices of beings, understanding their sounds in sequence, and using this to teach them. Bodhisattvas enter samadhi through their spiritual powers, seeing the aspirations and natures of all beings, and also seeing their original origins. This is the spiritual power practiced by Bodhisattvas. Furthermore, Bodhisattvas should further contemplate and distinguish the roots, powers, the seven factors of enlightenment, and the eightfold noble path. The roots of faith, diligence, concentration, and wisdom. Bodhisattvas often use their profound and penetrating wisdom to observe whether beings have achieved spiritual powers and wisdom such as the roots, powers, enlightenment, and the path. At this time, Bodhisattvas use their mind-reading wisdom to observe the previous beings, discovering that some beings have already fully achieved the root of faith, often practicing the eightfold path, holding right views, not dwelling in the realm of Mara, believing that the suffering of birth and death is immeasurable, and also knowing that the joy of Nirvana is non-action. They believe that the Three Jewels are the great light of the world, do not believe in the ninety-six heretical paths of externalists, and have no doubt about various spiritual powers and wisdom. They accumulate merit and virtue, making the Dharma flourish, and establish upright faith within it without difficulty. Bodhisattvas also use their profound, penetrating, and unobstructed wisdom to observe those beings who diligently practice the root of diligence day and night, whether sitting, lying down, or walking, their minds are not lazy. Because they have obtained diligence, they possess all the roots, just like a heavenly garment, surrounding all sides, upright above and below, without any deviation. If someone comes from one side, grabs one corner of the garment and lifts it, the other three corners will follow. The root of diligence is also like this. If someone practices the root of diligence, it should be known that they have already possessed all the dharmas. Because of diligence, the root of mindfulness is achieved; the mind is not scattered, which is called the root of concentration; often with
方便攝意守一，分別善惡心如虛空，是謂慧根。十住菩薩入玄通定，豫知眾生受胎之相，分別男女男根女根，一生十生百生千生，至無數生皆能曉了而無窮極，是謂菩薩具足道門。思惟諸住智辯難及，當念感動十方國土；復當游于諸佛國土示現光明，有見光者皆得蒙度；復當於諸國土興立法律，普使遵奉賢聖經典；亦當安利國土人民導引法味聞無厭足，常當曉了國土人民種姓成就不別眷屬；亦當觀知眾生心意，便為演說六度無極；復當禁制眾生亂念，漸漸延致一切眾生，自為導首牽引眾生入善法慧，常念入定不失神足，修己神通分別三世知去來今；復當思惟學佛深藏無邊際慧；亦當學習具諸佛法，學了諸法而無染著，學演無底開七寶藏，學以神智成其剎土，學習光明普照十方，得佛定意感動國土，學權方便化諸外道，學于禁戒成就道果，學當集會而轉法輪，己身所學成一切智，已成所學而無所學。」
佛告最勝：「是謂菩薩修十住行，進成作佛嚴治國土，降神兜術權化天人，示現殊異奇勝之法，觀察種姓託生何國，從兜術天來下世間，三十六返周旋往來而化天人，于中度脫無數眾生，以權方便獨步三界而無恐懼，最後下降六年苦行，專心苦體枯木不別。吾雖示現在此苦行，然我乃在無號佛土，于彼教化八十四億
【現代漢語翻譯】 現代漢語譯本：
方便地攝取意念，守住一心，分別善惡之心如同虛空，這叫做慧根（智慧的根基）。十住菩薩（修行到十住階段的菩薩）進入玄通定（一種深奧的禪定），預先知道眾生受胎的形態，能分辨男女，男根女根，一生、十生、百生、千生，乃至無數生的情形都能明瞭而沒有窮盡，這叫做菩薩具足道門（菩薩修行所應具備的途徑）。
思惟諸住（菩薩所住的各個階段）的智慧和辯才難以企及，當念頭一動就能感動十方國土；又應當遊歷于諸佛國土，示現光明，凡是見到光明的人都能得到度化；又應當在各個國土建立法律，普遍使人遵奉賢聖經典；也應當使國土人民安樂，引導他們領略佛法的滋味，聽聞佛法而沒有厭倦；常常應當明瞭國土人民的種姓，成就而不分別親疏；也應當觀察眾生的心意，就為他們演說六度無極（佈施、持戒、忍辱、精進、禪定、智慧，達到圓滿的境界）；又應當禁止眾生散亂的念頭，漸漸地引導一切眾生，自己作為引導者，牽引眾生進入善法智慧，常常想著入定而不失去神通，修習自己的神通，分別過去、現在、未來三世；又應當思惟學習佛的深奧教法，無邊無際的智慧；也應當學習具足諸佛的法，學習了諸法而不執著，學習演說無底的七寶藏（佛法如七寶般珍貴），學習用神通智慧成就佛的剎土，學習光明普照十方，得到佛的禪定意念而感動國土，學習用權巧方便教化外道，學習在禁戒中成就道果，學習應當轉法輪（宣講佛法），自己所學的成就一切智慧，已經成就所學而無所學。
佛告訴最勝（佛的弟子）說：『這叫做菩薩修習十住的修行，進而成就作佛，莊嚴治理國土，從兜率天（欲界天之一）降臨，權且化現為天人，示現殊勝奇特的法，觀察種姓託生在哪個國家，從兜率天來到世間，三十六次往返周旋而教化天人，其中度脫了無數眾生，用權巧方便獨步三界而沒有恐懼，最後下降世間六年苦行，專心苦修，身體枯槁如同枯木一般。我雖然示現在這裡苦行，然而我乃在無號佛土（沒有名號的佛土），在那裡教化八十四億眾生。』 English version:
Conveniently gathering one's thoughts, maintaining a focused mind, and perceiving the distinction between good and evil as empty space, this is called the root of wisdom (Hui Gen). Bodhisattvas of the Ten Abodes (Shi Zhu Pusa) (Bodhisattvas who have reached the ten stages of practice) enter the profound Samadhi (Xuan Tong Ding), foreknowing the forms of beings' conception, distinguishing between male and female, male and female reproductive organs, and understanding the conditions of one life, ten lives, a hundred lives, a thousand lives, and even countless lives without end. This is called the Bodhisattva's complete path (Pusa Ju Zu Dao Men).
The wisdom and eloquence of the various abodes (Zhu) are difficult to fathom. With a single thought, one can move the ten directions of the world. One should also travel to the Buddha lands, manifesting light, so that all who see the light may be liberated. One should also establish laws in various lands, universally encouraging people to follow the scriptures of the sages. One should also bring peace and benefit to the people of the land, guiding them to savor the taste of the Dharma, listening to the Dharma without weariness. One should always understand the lineage of the people of the land, achieving without distinguishing between relatives and strangers. One should also observe the minds of beings and expound the Six Paramitas (Liu Du Wu Ji) (generosity, morality, patience, diligence, meditation, and wisdom, reaching the state of perfection). One should also restrain the scattered thoughts of beings, gradually leading all beings, acting as a guide, drawing beings into the wisdom of good Dharma, always thinking of entering Samadhi without losing spiritual powers, cultivating one's own spiritual powers, distinguishing the past, present, and future three times. One should also contemplate and learn the profound teachings of the Buddha, the boundless wisdom. One should also learn to possess all the Buddhas' Dharma, learning all the Dharmas without attachment, learning to expound the bottomless seven treasures (the Dharma is as precious as seven treasures), learning to use spiritual wisdom to accomplish the Buddha's land, learning to illuminate the ten directions with light, obtaining the Buddha's Samadhi and moving the land, learning to use skillful means to transform heretics, learning to achieve the fruit of the path in precepts, learning to turn the Dharma wheel (preach the Dharma), and what one has learned becomes all wisdom, having achieved what has been learned and yet having nothing to learn.
The Buddha told the Most Excellent (Zui Sheng) (a disciple of the Buddha), 'This is called the Bodhisattva's practice of the Ten Abodes, advancing to become a Buddha, adorning and governing the land, descending from Tushita Heaven (Dou Shu Tian) (one of the heavens in the desire realm), temporarily transforming into a celestial being, manifesting extraordinary and unique Dharma, observing the lineage of those who are born in which country, coming from Tushita Heaven to the world, going back and forth thirty-six times to transform celestial beings, among whom countless beings are liberated, using skillful means to walk alone in the three realms without fear, and finally descending to the world for six years of ascetic practice, focusing on asceticism, the body withered like a dead tree. Although I am manifesting ascetic practice here, I am actually in the Buddha land without a name (Wu Hao Fo Tu), where I am teaching eighty-four billion beings.'
【English Translation】 Conveniently gathering one's thoughts, maintaining a focused mind, and perceiving the distinction between good and evil as empty space, this is called the root of wisdom (Hui Gen). Bodhisattvas of the Ten Abodes (Shi Zhu Pusa) (Bodhisattvas who have reached the ten stages of practice) enter the profound Samadhi (Xuan Tong Ding), foreknowing the forms of beings' conception, distinguishing between male and female, male and female reproductive organs, and understanding the conditions of one life, ten lives, a hundred lives, a thousand lives, and even countless lives without end. This is called the Bodhisattva's complete path (Pusa Ju Zu Dao Men). The wisdom and eloquence of the various abodes (Zhu) are difficult to fathom. With a single thought, one can move the ten directions of the world. One should also travel to the Buddha lands, manifesting light, so that all who see the light may be liberated. One should also establish laws in various lands, universally encouraging people to follow the scriptures of the sages. One should also bring peace and benefit to the people of the land, guiding them to savor the taste of the Dharma, listening to the Dharma without weariness. One should always understand the lineage of the people of the land, achieving without distinguishing between relatives and strangers. One should also observe the minds of beings and expound the Six Paramitas (Liu Du Wu Ji) (generosity, morality, patience, diligence, meditation, and wisdom, reaching the state of perfection). One should also restrain the scattered thoughts of beings, gradually leading all beings, acting as a guide, drawing beings into the wisdom of good Dharma, always thinking of entering Samadhi without losing spiritual powers, cultivating one's own spiritual powers, distinguishing the past, present, and future three times. One should also contemplate and learn the profound teachings of the Buddha, the boundless wisdom. One should also learn to possess all the Buddhas' Dharma, learning all the Dharmas without attachment, learning to expound the bottomless seven treasures (the Dharma is as precious as seven treasures), learning to use spiritual wisdom to accomplish the Buddha's land, learning to illuminate the ten directions with light, obtaining the Buddha's Samadhi and moving the land, learning to use skillful means to transform heretics, learning to achieve the fruit of the path in precepts, learning to turn the Dharma wheel (preach the Dharma), and what one has learned becomes all wisdom, having achieved what has been learned and yet having nothing to learn. The Buddha told the Most Excellent (Zui Sheng) (a disciple of the Buddha), 'This is called the Bodhisattva's practice of the Ten Abodes, advancing to become a Buddha, adorning and governing the land, descending from Tushita Heaven (Dou Shu Tian) (one of the heavens in the desire realm), temporarily transforming into a celestial being, manifesting extraordinary and unique Dharma, observing the lineage of those who are born in which country, coming from Tushita Heaven to the world, going back and forth thirty-six times to transform celestial beings, among whom countless beings are liberated, using skillful means to walk alone in the three realms without fear, and finally descending to the world for six years of ascetic practice, focusing on asceticism, the body withered like a dead tree. Although I am manifesting ascetic practice here, I am actually in the Buddha land without a name (Wu Hao Fo Tu), where I am teaching eighty-four billion beings.'
那術天人，皆使建立不退轉地。此土眾生見我形者，謂為命過不成命根，行過眾生，積薪焚燒不能使然，善權一心轉進聖慧，不捨眾生諸所好慕，除諸不要哀愍不及，是故菩薩現於苦行。十住菩薩於十地中，開化眾生不別生死，所度人民與成佛等，若使菩薩意欲速成無上道者，如彈指頃身黃金色，具足十力、四無所畏、十八不共殊勝之法。菩薩眷屬一日成就，不求國土種類好惡，但以眾生心懷貢高，輕彼尊己不捨自大。是以菩薩現受胞胎隨世權化，在所至到多所饒益。十住菩薩無菩薩號即當稱之，號曰如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，無量福會諸佛所護諸天宿衛，所講說法要有緣本，隨時應適終不唐舉。
「最勝當知！所以名曰無號佛土者，去此東南七十七億江河沙等諸佛國土，彼有世界名曰仁賢，佛名善眼，彼無聲聞緣覺之道，以無名號無生滅法而相教授，知解脫空不計解脫，聞空尋解通利無難，亦無三毒淫怒癡病，總持強記亦不可盡。吾于彼土施為佛事，此彼眾生亦不知吾身為所住。是謂菩薩多所潤及，是謂最勝十住菩薩於十地中而凈其行。」◎◎
滅心品第十一
是時最勝菩薩前白佛言：「云何菩薩觀無常義諦分別空，解了己身內外無
【現代漢語翻譯】 現代漢語譯本 那些術天人（指具有神通的天人），都使他們建立不退轉的地位。這個世界的眾生看到我的形相，認為我生命終結，不再有命根，即使被焚燒也不能使我如此。我以善巧方便一心精進，增長聖慧，不捨棄眾生所喜愛的，去除他們不需要的，哀憐那些無法得到救度的。因此，菩薩示現苦行。十住菩薩在十地中，開化眾生，不分別生死，所度化的人民與成佛無異。如果菩薩想要迅速成就無上道，如彈指間就能身成金色，具足十力（如來十種智慧力量）、四無所畏（佛的四種無所畏懼的自信）、十八不共法（佛獨有的十八種功德）。菩薩的眷屬一日之內就能成就，不求國土種類的好壞，只是因為眾生心懷傲慢，輕視他人，抬高自己，不捨棄自大。因此，菩薩示現受胎，隨世間的權宜變化，所到之處都能利益眾生。十住菩薩沒有菩薩的稱號，就應當稱他們為如來（佛的稱號，意為「如實而來」）、至真（達到真理的）、等正覺（平等覺悟）、明行成（智慧和行為都圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無與倫比的修行者）、道法御（引導眾生修行）、天人師（天人和人類的導師），號為佛、世尊（受世人尊敬的人）。他們有無量的福德，受到諸佛的護佑，諸天神的守護。他們所講的佛法都有其因緣和根本，隨時應機說法，絕不徒勞無功。 「最勝（菩薩名）應當知道！之所以稱為無號佛土，是因為從這裡向東南方向，經過七十七億個恒河沙數般的佛土，那裡有一個世界名為仁賢，佛號善眼。那裡沒有聲聞（聽聞佛法而修行的人）和緣覺（通過觀察因緣而覺悟的人）的道，他們以無名號、無生滅的法互相教導，知道解脫的空性，不執著于解脫，聽到空性就能理解，通達無礙，也沒有貪嗔癡三毒的疾病，總持（記憶力）強大，不可窮盡。我在那個國土施行佛事，那裡的眾生也不知道我的身體住在哪裡。這就是菩薩廣泛利益眾生，這就是最勝菩薩在十地中清凈自己的行為。」 滅心品第十一 這時，最勝菩薩向前對佛說：『菩薩如何觀察無常的真諦，分別空性，瞭解自身內外都是無常的呢？』
【English Translation】 English version Those Sura Devas (devas with supernatural powers) are all made to establish themselves in the stage of non-retrogression. The beings of this land, seeing my form, think that my life has ended and that I no longer have a life-root. Even if they were to burn me with firewood, they could not make it so. With skillful means, I single-mindedly advance, increasing holy wisdom, not abandoning what beings desire, removing what they do not need, and having compassion for those who cannot be saved. Therefore, Bodhisattvas manifest ascetic practices. Bodhisattvas of the Ten Abodes, in the Ten Grounds, enlighten beings, not distinguishing between birth and death. The people they liberate are equal to becoming Buddhas. If a Bodhisattva wishes to quickly attain the unsurpassed path, in the snap of a finger, their body will become golden, possessing the Ten Powers (ten wisdom powers of a Tathagata), the Four Fearlessnesses (four kinds of fearless confidence of a Buddha), and the Eighteen Unique Qualities (eighteen unique merits of a Buddha). The Bodhisattva's retinue can achieve enlightenment in a single day. They do not seek good or bad lands or species, but because beings are arrogant, belittling others and exalting themselves, not abandoning their self-importance. Therefore, Bodhisattvas manifest taking birth, adapting to the expedient changes of the world, and wherever they go, they benefit beings. Bodhisattvas of the Ten Abodes, without the title of Bodhisattva, should be called Tathagata (title of a Buddha, meaning 'one who has thus come'), the Utterly True, the Perfectly Enlightened, the Accomplished in Wisdom and Conduct, the Well-Gone (skilled in reaching Nirvana), the Knower of the World, the Unsurpassed One, the Guide of the Path, the Teacher of Gods and Humans, called Buddha, World Honored One (one who is respected by the world). They have immeasurable blessings, protected by all Buddhas, and guarded by all Devas. The Dharma they teach has its causes and roots, and they teach according to the time and circumstances, never in vain. 『Most Excellent One (name of a Bodhisattva), you should know! The reason why it is called a Buddha Land without a name is that, going southeast from here, through seventy-seven billion Ganges River sands of Buddha lands, there is a world called Benevolent and Wise, where the Buddha is named Good Eyes. There, there is no path of Sravakas (those who practice by hearing the Dharma) or Pratyekabuddhas (those who awaken through observing causes and conditions). They teach each other with Dharma that has no name, no birth, and no death. They know the emptiness of liberation, not clinging to liberation. Upon hearing emptiness, they understand it, and their understanding is unobstructed. They also have no diseases of the three poisons of greed, anger, and delusion. Their total retention (memory) is strong and inexhaustible. In that land, I perform Buddha activities, and the beings there do not know where my body resides. This is how Bodhisattvas widely benefit beings. This is how the most excellent Bodhisattvas purify their conduct in the Ten Grounds.』 Chapter Eleven on the Extinction of Mind At that time, the Most Excellent Bodhisattva addressed the Buddha, saying: 『How does a Bodhisattva contemplate the true meaning of impermanence, distinguish emptiness, and understand that their own body, both internal and external, is impermanent?』
主？又心自在所作具足？」
爾時世尊告最勝曰：「菩薩所游心無所著，論講諸法無所掛礙，達知人根是夢幻法，皆了一切眾生之心善惡之念，因緣報應來者游去，若凈不凈苦樂好醜，順逆縛解定亂窠窟，悉能知之。先以曉了虛而不實，復以宿命神通之道，如應說法令知空寂，神足無滯靡所不睹，是謂菩薩觀達本無；或現佛身而取滅度，現以方便不永滅度。盡知眾生本末清凈；或現分離散落異處因為說法，知為惡露臭處不凈，計常之人令除愛著；復嘆盡漏至泥洹門，設漏不盡亦不受證；復為眾生讚歎無漏，一切萌兆致無盡慧，行大慈哀御禪三昧，游止三四至四空定，逮空無相不願之法，修三十七道品之德，善權方便靡不開化，觀彼眾生在至八難，除去塵勞永使無垢；復以無礙賢聖之道，入于生死使至泥洹，亦以權慧大智之法，兼化緣覺聲聞之乘，隨從勸進令至道場；若在憒亂煩惱之中，教人行寂不興眾想；若有眾生計諸所著，有數無數現無所有，亦使諸人逮無所著，雖處境界周旋往來，不興想著無所掛礙。常與眾生說微妙法，有漏無漏有為無為善法惡法，悉了知之亦無掛礙；復以無礙無漏慧本，曉了眾生心行法本，隨彼形像安處無為，隨習俗教令解明法，心意識想不使起滅，權慧適化常得自在，是謂最勝菩薩行
【現代漢語翻譯】 現代漢語譯本：『主啊，那麼，心自在的菩薩所做的事情都圓滿具足嗎？』 那時，世尊告訴最勝菩薩說：『菩薩的心所遊歷之處，沒有任何執著；講論諸法時，沒有任何障礙。他通達人身的根基是虛幻不實的，完全瞭解一切眾生心中善惡的念頭，因緣果報的來去，無論是清凈還是不清凈，苦還是樂，好還是醜，順境還是逆境，束縛還是解脫，禪定還是散亂，他都完全知曉。他首先明白一切都是虛幻不實的，再以宿命神通之道，如理如實地說法，使眾生明白空寂的真諦。他的神足通暢無阻，沒有什麼看不到的，這就是菩薩觀達萬法本無的境界。他有時示現佛身而入滅，有時爲了方便而不永遠入滅。他完全瞭解眾生的本源和最終的清凈狀態；有時他示現分離散落在不同的地方，為眾生說法，讓他們知道身體是充滿污穢不凈的，從而使執著于常的人去除愛戀執著；他又讚歎斷盡煩惱而到達涅槃之門，即使煩惱沒有斷盡，也不會接受證果；他又為眾生讚歎無漏的境界，一切萌芽都將導致無盡的智慧。他行持大慈大悲，運用禪定三昧，遊歷三界四禪，乃至四空定，達到空無相無愿的境界，修習三十七道品之德，善巧方便，無所不開化。他觀察眾生處於八難之中，除去塵勞，使他們永遠沒有垢染；他又以無礙的賢聖之道，進入生死輪迴，使眾生到達涅槃，也用權巧智慧和大智之法，兼化緣覺和聲聞乘的修行者，隨順勸導他們到達菩提道場；如果眾生處於憒亂煩惱之中，就教導他們行持寂靜，不生起各種妄想；如果眾生執著于各種事物，認為有數量或無數，就示現一切皆空，也使他們達到無所執著。雖然身處各種境界，周旋往來，卻不生起執著，沒有任何障礙。他常常為眾生說微妙的佛法，有漏法和無漏法，有為法和無為法，善法和惡法，他都完全瞭解，也沒有任何障礙；他又以無礙無漏的智慧為根本，瞭解眾生的心行和法本，隨順他們的形象，安住于無為的境界，隨順世俗的教導，使他們明白佛法，不使心意識想生起和滅去，權巧智慧地教化，常常得到自在，這就是最勝菩薩的修行。』
【English Translation】 English version: 'Lord, then, are the actions of a Bodhisattva whose mind is free and at ease, complete and perfect?' At that time, the World Honored One said to the most excellent one: 'The Bodhisattva's mind wanders without attachment, and when discussing the Dharma, there are no hindrances. He understands that the roots of human beings are illusory, and he fully comprehends the good and evil thoughts in the minds of all sentient beings. He knows the coming and going of karmic retribution, whether it is pure or impure, suffering or joy, good or bad, favorable or unfavorable, bondage or liberation, meditation or distraction. He knows all of these. He first understands that everything is empty and unreal, and then, through the power of past-life knowledge, he teaches the Dharma appropriately, enabling sentient beings to understand the truth of emptiness and stillness. His spiritual powers are unobstructed, and there is nothing he cannot see. This is what is meant by a Bodhisattva's understanding of the fundamental non-existence of all things. Sometimes he manifests as a Buddha and enters Nirvana, and sometimes, for the sake of convenience, he does not enter Nirvana permanently. He fully understands the origin and ultimate purity of sentient beings. Sometimes he manifests as being separated and scattered in different places, teaching the Dharma to sentient beings, letting them know that the body is full of filth and impurity, thus causing those who cling to permanence to remove their attachments. He also praises the gate of Nirvana, where all defilements are exhausted, and even if defilements are not exhausted, he will not accept the attainment of enlightenment. He also praises the state of non-defilement for sentient beings, and all sprouts will lead to endless wisdom. He practices great compassion, uses the samadhi of meditation, wanders through the three realms and four dhyanas, and even the four formless realms, reaching the state of emptiness, formlessness, and non-desire. He cultivates the virtues of the thirty-seven factors of enlightenment, using skillful means to enlighten all. He observes sentient beings in the eight difficulties, removing their defilements and making them forever free from impurities. He also uses the unobstructed path of the noble ones to enter the cycle of birth and death, leading sentient beings to Nirvana. He also uses skillful wisdom and great wisdom to transform those who practice as Pratyekabuddhas and Sravakas, encouraging them to reach the Bodhi field. If sentient beings are in the midst of confusion and afflictions, he teaches them to practice stillness and not to give rise to various thoughts. If sentient beings cling to various things, thinking they are countable or countless, he shows that everything is empty, and also enables them to reach a state of non-attachment. Although he is in various realms, moving back and forth, he does not give rise to attachment and has no hindrances. He often speaks the subtle Dharma to sentient beings, the Dharma of defilement and non-defilement, the Dharma of conditioned and unconditioned, the Dharma of good and evil. He fully understands all of these and has no hindrances. He also uses the root of unobstructed and non-defiled wisdom to understand the minds and practices of sentient beings, and the fundamental nature of the Dharma. He adapts to their forms, dwells in the state of non-action, and follows worldly teachings, enabling them to understand the Dharma. He does not allow the mind, consciousness, and thoughts to arise and cease. He skillfully transforms and is always at ease. This is the practice of the most excellent Bodhisattva.'
觀。解了身本內外無主，念常修行懷來無厭自獲永安；復使眾生蒙其福祐，行大慈悲不懷怯弱，然後乃致解身無主，及內外法亦復如是。視其眾生如己骨肉，有所求索先彼后己，大哀堅強所濟不虛，皆使得立奇特之德，心識寂凈亦不動轉，觀察身本無可貪者。復為眾生而說不凈，是身如城終無盈虛，身如溝澗時時流溢，身如熾火吞薪無厭，亦如江湖投海無滿。
「如是，最勝！菩薩教誨分別思惟知之不凈，亦使前人興不凈想，深入辯才亦無滯礙，逮得總持無所遺忘，所教之言不失次第，常得審諦正受三昧，恒入寂然諸度無極，降伏魔怨去邪亂想。如是最勝！菩薩觀身，達知內外無有處所，亦如幻化影響焰光，入真諦法分別法界，遠離貪塵勤修正覺空無相愿，知一切法生亦無生無生亦無生，雖處於生而無有二，隨其所生開導度之，執志勇猛不捨道意，坐樹王下而自誓願：『吾今自盟，若我不成等正覺者，終不起于座也。』持心平等不捨佛道，常處三界亦無所著，自觀內法觀他人物亦復如是，念求審諦清凈之慧，了知常想悉無常想。
「複次最勝！菩薩自念：『如吾今日，受有漏形何由而獲？斯由永劫積德不惓，合集智業乃致此身。』不念緣覺聲聞之道，若有人來而趣向之，心不恐懼亦不狐疑。行於佈施去眾
【現代漢語翻譯】 現代漢語譯本：觀察身體，瞭解身體內外都沒有主宰，經常修行，心中不厭倦，自然獲得永久的安寧；又使眾生蒙受他的福佑，行大慈悲而不懷怯弱，然後才能達到了解身體沒有主宰，以及內外諸法也是如此。看待眾生如同自己的骨肉，有所求索，先考慮他人，后考慮自己，以大悲心堅強地救濟，所救濟的不會落空，都能使他們建立奇特的功德，心識寂靜而不動搖，觀察身體的本質，沒有什麼值得貪戀的。又為眾生宣說身體的不凈，這個身體如同城池，終究沒有盈滿或空虛的時候，身體如同溝渠，時時流淌污穢，身體如同熾熱的火焰，吞噬柴薪而沒有厭足，也如同江河湖泊投入大海而沒有滿溢的時候。 『像這樣，最勝（佛陀對弟子的尊稱）！菩薩教誨他人，分別思惟，知道身體的不凈，也使他人產生不凈的觀念，深入辯才，也沒有滯礙，獲得總持（能記住一切教法而不忘失的智慧），沒有遺忘，所教導的言辭不失次第，經常能夠審諦地正確領受三昧（禪定），恒常進入寂靜，諸度（菩薩修行的六種方法）沒有窮盡，降伏魔怨，去除邪亂的念頭。像這樣，最勝！菩薩觀察身體，通達瞭解內外都沒有處所，也如同幻化、影響、焰光，進入真諦之法，分別法界（宇宙萬物的本體），遠離貪慾的塵垢，勤奮修行正覺（正確的覺悟），空無相愿（菩薩的三種解脫門），知道一切法的生也是無生，無生也是無生，雖然處於生滅之中，卻沒有二元對立，隨著眾生所處的境地，開導他們，度化他們，執持志向，勇猛精進，不捨棄道心，坐在菩提樹下，自己發誓：『我今天自己盟誓，如果我不能成就等正覺（無上正等正覺），終究不會從這個座位上起身。』保持心平等，不捨棄佛道，常處三界（欲界、色界、無色界）也沒有執著，自己觀察內法，觀察他人也是如此，念求審諦清凈的智慧，了知常想都是無常的。 『再次，最勝！菩薩自己思念：『像我今天，承受有漏之身（有煩惱和缺陷的身體），是如何獲得的呢？這是由於永劫以來積累功德而不懈怠，集合智慧的業力才導致了此身。』不念緣覺（獨自覺悟的人）和聲聞（聽聞佛法而覺悟的人）的道，如果有人來追求這些道，心中不恐懼也不疑惑。行於佈施，去除眾
【English Translation】 English version: Observing the body, understanding that there is no master within or without, constantly practicing with unwearied mind, one naturally attains eternal peace; and also enables sentient beings to receive his blessings, practicing great compassion without timidity, and then one can understand that the body has no master, and that the inner and outer dharmas are also the same. Viewing sentient beings as one's own flesh and blood, when there is a request, considering others first and oneself later, with great compassion and strength to help, the help will not be in vain, and all can establish extraordinary merits, the mind is tranquil and unmoving, observing the essence of the body, there is nothing to be greedy for. And for sentient beings, he speaks of the impurity of the body, this body is like a city, ultimately there is no time of fullness or emptiness, the body is like a ditch, constantly flowing with filth, the body is like a blazing fire, devouring firewood without satiety, also like rivers and lakes flowing into the sea without being filled. 'Thus, O Most Excellent (a term of respect from the Buddha to his disciples)! A Bodhisattva teaches others, separately contemplating and knowing the impurity of the body, and also causes others to have the concept of impurity, deeply understanding eloquence without hindrance, attaining total retention (the wisdom to remember all teachings without forgetting), without forgetting, the words taught are not out of order, often able to correctly receive samadhi (meditative concentration) with careful consideration, constantly entering tranquility, the perfections (the six practices of a Bodhisattva) are endless, subduing demonic enemies, removing evil and chaotic thoughts. Thus, O Most Excellent! A Bodhisattva observes the body, understanding that there is no place within or without, also like illusion, reflection, and flame, entering the truth of dharma, distinguishing the dharma realm (the essence of all things in the universe), away from the dust of greed, diligently practicing right enlightenment (correct awakening), emptiness, signlessness, and wishlessness (the three doors of liberation for a Bodhisattva), knowing that the arising of all dharmas is also non-arising, and non-arising is also non-arising, although in the midst of arising and ceasing, there is no duality, according to the circumstances of sentient beings, guiding them, liberating them, holding onto the will, being brave and diligent, not abandoning the mind of the path, sitting under the Bodhi tree, making a vow: 'I vow today, if I do not achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment), I will not rise from this seat.' Maintaining an equal mind, not abandoning the Buddha's path, constantly being in the three realms (desire realm, form realm, formless realm) without attachment, observing one's own inner dharma, observing others is also the same, seeking careful and pure wisdom, understanding that the concept of permanence is all impermanent. 'Furthermore, O Most Excellent! A Bodhisattva thinks to himself: 'How did I, like today, receive this body with outflows (a body with afflictions and imperfections)? This is due to the accumulation of merits over countless eons without being lazy, the gathering of the karma of wisdom that led to this body.' Not thinking of the path of Pratyekabuddhas (those who awaken alone) and Sravakas (those who awaken by hearing the Dharma), if someone comes to pursue these paths, the mind is not afraid or doubtful. Practicing giving, removing the crowd
亂想，內自思惟：『使我得成等正覺時，相好嚴身作黃金色。』複訓眾生使立禁戒不墮惡趣，順忍不起根門不亂，勤加精進舍自大心，三昧正受心不流馳，修成大智遠離欲塵，以權訓誨達無邊際，聖智之業未曾漏失，所住牢固如佛之住，分別辯才隨順應義，游心總持不損道教，充滿眾生一切所愿，進御退轉使不墮落，所陳言教與禁相應，既自無隙不說彼短，行菩薩道常省己過，寧喪命根不毀彼此。若有眾生自來歸命不以為歡，設不來者亦不憂戚，聞善不喜聞惡不怒，將順一切令至道場終成佛道。不違禁戒先救彼危不自求安，施以七寶惠而不悔，入深法要神通無礙。復以神力觀眾生根深淺高下，分別聖慧而為敷演。行無所著亦無窮盡，雖在緣起心不染著一切諸漏不以為證，觀察法性而無吾我，正法寂寞清凈無著，三世興衰法無所住，不見過去永以滅盡，不察當來有對無對，不念現在而常存者。如是最勝！菩薩遍觀億垓京兆，法無所起法無所滅，身行清凈而不為惡，口言清凈念常至誠，意在清白不犯十惡，是謂菩薩應度無極，便為諸佛而見授決，慧根巍巍功德熾盛，居十住位定不退轉，奉遵於法亦不差違，情性和順所行具足，逮佛十力志若金剛，了於法本有起有滅，曉一切人心病輕重，眾生若干性行不同，所受果報能悉分
【現代漢語翻譯】 現代漢語譯本：
他胡思亂想，內心自忖：『如果我能成就無上正等正覺時，愿我的身相莊嚴，呈現黃金般的顏色。』他又教導眾生遵守戒律，不墮入惡道；順應忍辱，不起煩惱，根門不亂；勤奮精進，捨棄自大的心；進入三昧正定，心不散亂；修成大智慧，遠離慾望的塵垢；用方便法門教導眾生，達到無邊無際的境界；聖智的功業沒有絲毫遺漏；所住之處牢固如佛所住；分別辯才，隨順真理；游心於總持，不損害佛法教義；滿足眾生一切願望；引導他們前進，不讓他們退轉墮落；所說的教誨與戒律相應；自己沒有過失，不說別人的短處；奉行菩薩道，常常反省自己的過錯；寧可喪失生命，也不譭謗他人；如果有眾生前來歸依，不因此而歡喜，如果他們不來，也不因此而憂愁；聽到善事不喜悅，聽到惡事不憤怒；順應一切眾生，引導他們到達道場，最終成就佛道；不違背戒律，先救助他人的危難，不為自己求安樂；施捨七寶，給予而不後悔；深入佛法精要，神通無礙。他又用神通力觀察眾生的根性深淺高下，分別用聖慧為他們開示演說。他的行為沒有執著，也沒有窮盡；雖然身處因緣生起的世界，心卻不被染著；一切煩惱的漏失，他都不認為是證悟；觀察諸法的本性，而沒有我執；正法寂靜清凈，沒有執著；三世的興衰，法沒有固定的住處；不見過去，因為它已經滅盡；不觀察未來，因為它有對立和不對立；不執著現在，而常存不滅。像這樣最殊勝！菩薩普遍觀察億垓京兆的世界，法沒有生起，也沒有滅去；身行清凈而不作惡；口言清凈，念頭常常至誠；意念清白，不犯十惡；這就是菩薩應該度化的無量眾生，便會被諸佛授記，慧根巍巍，功德熾盛，安住於十住位，必定不會退轉；奉行佛法，也不違背；性情和順，所行圓滿；獲得佛的十力，意志如金剛般堅定；明瞭諸法的根本，有生起也有滅去；瞭解一切眾生的心病輕重；眾生有各種不同的性情和行為，所受的果報，他都能一一分別。 English version:
He was lost in thought, pondering within himself: 'When I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), may my physical form be adorned with the color of gold.' He also instructs sentient beings to uphold the precepts, not to fall into evil realms; to be patient and enduring, not to give rise to afflictions, and to keep the six sense faculties undisturbed; to diligently practice, abandoning arrogance; to enter samadhi (meditative absorption), with a mind that does not wander; to cultivate great wisdom, and to be free from the dust of desires; to teach sentient beings with skillful means, reaching boundless realms; the work of his sacred wisdom has no omissions; his dwelling is as firm as the Buddha's; his eloquence is in accordance with the truth; his mind dwells in dharani (total retention), not harming the teachings of the Dharma; he fulfills all the wishes of sentient beings; he guides them forward, not letting them regress and fall; his teachings are in accordance with the precepts; he has no faults himself, and does not speak of others' shortcomings; he practices the Bodhisattva path, constantly reflecting on his own faults; he would rather lose his life than slander others; if sentient beings come to take refuge, he is not pleased, and if they do not come, he is not worried; he is not happy when he hears good things, nor angry when he hears bad things; he accommodates all sentient beings, guiding them to the Bodhi-mandala (place of enlightenment), and ultimately attaining Buddhahood; he does not violate the precepts, first saving others from danger, not seeking his own comfort; he gives away seven treasures, giving without regret; he enters the profound essence of the Dharma, with unobstructed supernatural powers. He also uses his supernatural powers to observe the depth and shallowness of sentient beings' roots, and expounds the Dharma for them with sacred wisdom. His actions are without attachment and without end; although he is in the world of conditioned arising, his mind is not defiled; he does not consider the cessation of all outflows as enlightenment; he observes the nature of dharmas, without self-attachment; the true Dharma is tranquil and pure, without attachment; the rise and fall of the three times, the Dharma has no fixed abode; he does not see the past, because it has already ceased; he does not observe the future, because it has both opposites and non-opposites; he does not cling to the present, which is ever-present. Such is the most supreme! The Bodhisattva universally observes the worlds of billions of nayutas (a large number), the Dharma has no arising, nor does it have cessation; his bodily actions are pure and without evil; his speech is pure, and his thoughts are always sincere; his mind is pure, and he does not commit the ten evils; this is how the Bodhisattva should liberate countless sentient beings, and then he will receive predictions from the Buddhas; his roots of wisdom are majestic, his merits are blazing, he dwells in the ten abodes, and will definitely not regress; he upholds the Dharma, and does not violate it; his temperament is harmonious, and his actions are complete; he attains the ten powers of the Buddha, his will is as firm as diamond; he understands the root of all dharmas, which have arising and cessation; he understands the light and heavy illnesses of all sentient beings' minds; sentient beings have various different natures and behaviors, and he can distinguish all the karmic retributions they receive.
【English Translation】 He was lost in thought, pondering within himself: 'When I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), may my physical form be adorned with the color of gold.' He also instructs sentient beings to uphold the precepts, not to fall into evil realms; to be patient and enduring, not to give rise to afflictions, and to keep the six sense faculties undisturbed; to diligently practice, abandoning arrogance; to enter samadhi (meditative absorption), with a mind that does not wander; to cultivate great wisdom, and to be free from the dust of desires; to teach sentient beings with skillful means, reaching boundless realms; the work of his sacred wisdom has no omissions; his dwelling is as firm as the Buddha's; his eloquence is in accordance with the truth; his mind dwells in dharani (total retention), not harming the teachings of the Dharma; he fulfills all the wishes of sentient beings; he guides them forward, not letting them regress and fall; his teachings are in accordance with the precepts; he has no faults himself, and does not speak of others' shortcomings; he practices the Bodhisattva path, constantly reflecting on his own faults; he would rather lose his life than slander others; if sentient beings come to take refuge, he is not pleased, and if they do not come, he is not worried; he is not happy when he hears good things, nor angry when he hears bad things; he accommodates all sentient beings, guiding them to the Bodhi-mandala (place of enlightenment), and ultimately attaining Buddhahood; he does not violate the precepts, first saving others from danger, not seeking his own comfort; he gives away seven treasures, giving without regret; he enters the profound essence of the Dharma, with unobstructed supernatural powers. He also uses his supernatural powers to observe the depth and shallowness of sentient beings' roots, and expounds the Dharma for them with sacred wisdom. His actions are without attachment and without end; although he is in the world of conditioned arising, his mind is not defiled; he does not consider the cessation of all outflows as enlightenment; he observes the nature of dharmas, without self-attachment; the true Dharma is tranquil and pure, without attachment; the rise and fall of the three times, the Dharma has no fixed abode; he does not see the past, because it has already ceased; he does not observe the future, because it has both opposites and non-opposites; he does not cling to the present, which is ever-present. Such is the most supreme! The Bodhisattva universally observes the worlds of billions of nayutas (a large number), the Dharma has no arising, nor does it have cessation; his bodily actions are pure and without evil; his speech is pure, and his thoughts are always sincere; his mind is pure, and he does not commit the ten evils; this is how the Bodhisattva should liberate countless sentient beings, and then he will receive predictions from the Buddhas; his roots of wisdom are majestic, his merits are blazing, he dwells in the ten abodes, and will definitely not regress; he upholds the Dharma, and does not violate it; his temperament is harmonious, and his actions are complete; he attains the ten powers of the Buddha, his will is as firm as diamond; he understands the root of all dharmas, which have arising and cessation; he understands the light and heavy illnesses of all sentient beings' minds; sentient beings have various different natures and behaviors, and he can distinguish all the karmic retributions they receive.
明。
「云何菩薩而受果報？手執慧明除其大冥思惟果證，最勝當知！持強記劍刈去疑聚，有所興造皆是果證。因其果證修行廣施，持戒完具如吉祥瓶，心行忍辱如頻頭大士，精進超殊猶善顏王，禪定入微空慧菩薩是也。慧心果證不可移轉，菩薩惠施平等無二，不見吾我有若干想，于諸人物亦復平等，人物以等得諸法等，了法平等正覺亦等，戒忍精進一心智慧，悉解平等而無若干，了一切生亦無所生，生亦不生不生亦不生，解生無生乃應法性。是謂，最勝！菩薩達觀實窮一切真正大法，不興塵勞而與共俱，舍一切生不見所生，既自佈施不見所施。或有菩薩以施求道，又以想著欲得滅度，斯由雜毒還在生死。『計吾往古無數劫時，曾於此界作轉輪王飛行皇帝，隨意所念自然在前無敢違者，子孫相繼經六十九中劫，其間行施戒忍精進一心智慧，興七寶塔高至梵天彌滿世界。時世有佛號名勇進，翼從羅漢九十億百千那術，菩薩大士不可稱計，吾自躬身四事供養，衣被飯食床褥臥具病瘦醫藥，國財妻子象馬七珍，奴僕走使下及民吏，盡持供養彼佛世尊。時我所施有染著心，由是墜落處在生死，唐勞其功不獲其報，欲計彼時所興功德如毫釐許，今存在者未之見也。』如是，最勝！菩薩惠施，施亦有施施亦無施，亦不見施亦
【現代漢語翻譯】 現代漢語譯本 『如何是菩薩承受果報呢？』手持智慧之光，破除巨大的黑暗，思索果位的證悟，這是最殊勝的，應當知曉！持著堅固的記憶之劍，斬斷疑惑的聚集，有所興起和創造，都是果位的證悟。因為有了果位的證悟，修行廣大的佈施，持戒圓滿如同吉祥的寶瓶，心行忍辱如同頻頭大士（忍辱的典範），精進超凡如同善顏王（精進的典範），禪定深入細微，空慧的菩薩就是這樣。智慧之心證悟的果位是不可動搖的，菩薩的恩惠施捨平等無二，不見『我』和『我所』有任何分別的想法，對於一切人和事物也同樣平等，人和事物平等，就能得到諸法平等，瞭解諸法平等，正覺也平等，戒、忍辱、精進、一心、智慧，都理解為平等而沒有分別，瞭解一切眾生也沒有所謂的生，生也不是生，不生也不是不生，理解生無生才是符合法性的。這就是，最殊勝的！菩薩通達觀察，窮盡一切真正的偉大佛法，不生起塵世的煩惱而與它們同在，捨棄一切眾生，不見所捨棄的眾生，既然自己佈施，也不見所佈施的。或者有的菩薩以佈施求道，又執著于想要得到解脫，這是因為雜染的毒素還在生死之中。『我計算過去無數劫時，曾在這個世界做轉輪王、飛行皇帝，心中所想的自然就在眼前，沒有人敢違抗，子孫相繼經歷了六十九中劫，期間修行佈施、持戒、忍辱、精進、一心、智慧，興建七寶塔高至梵天，遍滿世界。當時世上有佛，號為勇進，跟隨的羅漢有九十億百千那由他，菩薩大士不可計數，我親自以四事供養，衣服、飲食、床褥臥具、病瘦醫藥，國家財富、妻子、象馬七寶，奴僕、使者下至官員，都拿來供養那位佛世尊。當時我所佈施有染著之心，因此墮落，處在生死之中，徒勞其功，沒有獲得果報，想要計算那時所興起的功德，哪怕像毫毛一樣細微，現在存在的也看不到了。』像這樣，最殊勝！菩薩的恩惠施捨，施捨也有施捨，施捨也沒有施捨，也不見施捨，也不見不施捨。
【English Translation】 English version 'How does a Bodhisattva receive karmic retribution?' Holding the light of wisdom, dispelling great darkness, contemplating the realization of the fruit of enlightenment, this is the most excellent, it should be known! Holding the sword of strong memory, cutting away the accumulation of doubts, whatever is initiated and created, all are the realization of the fruit. Because of the realization of the fruit, practicing vast generosity, upholding precepts completely like an auspicious vase, practicing patience like the great master Kṣāntivādin (a model of patience), advancing with extraordinary diligence like King Sudarśana (a model of diligence), entering subtle samadhi, a Bodhisattva of emptiness and wisdom is like this. The fruit of the realization of the wisdom mind is unshakeable, the Bodhisattva's bestowal of grace is equal and without duality, not seeing 'I' and 'mine' with any discriminating thoughts, and being equal to all people and things, people and things being equal, one can attain the equality of all dharmas, understanding the equality of all dharmas, enlightenment is also equal, precepts, patience, diligence, one-pointedness, wisdom, all are understood as equal and without discrimination, understanding that all beings have no so-called birth, birth is not birth, non-birth is also not non-birth, understanding birth as non-birth is in accordance with the nature of dharma. This is, most excellent! The Bodhisattva thoroughly observes, exhausting all true great Buddha-dharma, not giving rise to worldly afflictions while being with them, abandoning all beings, not seeing the beings that are abandoned, since one gives, one does not see what is given. Or some Bodhisattvas seek the path through giving, and are attached to wanting to attain liberation, this is because the defiled poisons are still in samsara. 'I calculate that in countless past kalpas, I was a wheel-turning king, a flying emperor in this world, whatever I thought of would naturally appear before me, and no one dared to disobey, my descendants succeeded each other for sixty-nine intermediate kalpas, during which I practiced generosity, upheld precepts, practiced patience, diligence, one-pointedness, and wisdom, building seven-jeweled pagodas reaching up to the Brahma heaven, filling the world. At that time, there was a Buddha named Vīryavat, followed by ninety billion hundred thousand nayutas of Arhats, and countless Bodhisattva Mahasattvas, I personally made offerings of the four necessities, clothing, food, bedding, and medicine for the sick, national wealth, wives, elephants, horses, seven treasures, servants, messengers, and even officials, all were offered to that Buddha World-Honored One. At that time, my giving had an attached mind, therefore I fell, remaining in samsara, laboring in vain, not obtaining the karmic reward, wanting to calculate the merits that were generated at that time, even as small as a hair, what exists now cannot be seen.' Like this, most excellent! The Bodhisattva's bestowal of grace, giving is also giving, giving is also not giving, one does not see giving, nor does one see not giving.
不見非施，施亦非施非施亦非施，于施等者得諸法等，解施無施乃應自然，戒忍精進一心智慧，亦復如是。了智空寂亦不有智，于智無智乃應智慧。
「複次最勝！菩薩復當思惟法寶。云何法寶？所謂四意止、四意斷、四神足、五根、五力、七覺意、八直行、神通三昧、諸度無極。一一分別而無吾我，蠲除闇冥使知大明，建立慧智開化眾生，棄諸重擔而無猶豫，修奉禁戒身意寂然。復當思惟建立慧珍，亦不生心而有所猗，意離三世亦無內外，不猗陰蓋四大諸入，取證滅度不見滅度，七覺意花以為花鬘，賢聖八品以為果報，莊嚴道場以為室宅，導進眾生引至無極，淡泊寂然無老病死，亦無憂喜眾苦之惱，獨步三界而無所畏。觀諸人物悉皆清凈，我人清凈人物亦凈，了達清凈而無所有。菩薩從初發意以來，當念清凈起微妙意，于其中間終不復生淫怒癡意，亦不施心當嬈眾生，亦復不興二乘之心，在於大眾方為上首，雖處豪貴亦不貢高，護于眾生不捨眾生，本無之心各各無實，心無有心亦無結網，是為菩薩金剛之意而不可沮。長養善法使不漏失，思惟深妙弘誓曠大不可思議，察一切性不見所起，亦復不見有成就者。觀世幻事皆不真實，以清凈觀斯是顛倒，不隨諸法應與不應復不捨之。有雜索者不見現在有所積聚，不見
去來出有所由，去亦無端來亦無緒，分別現在皆無處所，尋究正法而不可得。菩薩建意要在顛倒，不成之想是菩薩要，六十二邪是菩薩要，身想戒見是菩薩要，沉吟猶豫是菩薩要，貿求天福是菩薩要，或入泥犁不計有苦是菩薩要，或復變身入餓鬼中及畜生道是菩薩要。菩薩雖處五無間中，于中拔濟苦痛眾生，安處無為長存永樂，亦無起滅亂想之患，思惟法界亦不可得。所以者何？人由法生法由人興，自起自滅亦無死本，人不離性性不離人，人物自然不見軌跡。吾我壽命亦復如是，吾我自然諸法自然，法以自然道亦自然，解知如是空達觀者，便得自然積聚之道。所謂自然積聚道者，妙觀無二亦不見二。
「菩薩復有速疾三昧，入此三昧者彈指之頃游於十方恒沙諸佛國土，禮事供養諸佛世尊，還在故處人無覺者，尋于座上即如其像三昧正受到于東方億百那術江河沙等諸佛剎土，禮事供養諸佛世尊，問訊聽受微妙之法，忽然西過復至無量江河沙佛國，禮事供養諸佛世尊已，尋復南至無量國土，即還北方無量國土，四維上下亦復如是，于大眾中一坐一起無覺知者。如是最勝！菩薩入此正受定意，彈指之頃游於十方無量剎土，忽然還至在於本位，時坐眾生無覺之者。如吾今日于大眾中敷說法義，有二億菩薩不起于座，各各
【現代漢語翻譯】 現代漢語譯本：
去和來都有其原因，但說去也無從說起，說來也無頭緒。分別現在，都找不到確切的處所。探究真正的佛法，卻不可得。菩薩的立意在於顛倒，不執著于成就之想是菩薩的要義，執著於六十二種邪見是菩薩的要義，執著于身見、戒見是菩薩的要義，沉吟猶豫是菩薩的要義，貿然追求天福是菩薩的要義，或者進入地獄也不計較苦難是菩薩的要義，或者化身進入餓鬼道和畜生道也是菩薩的要義。菩薩即使身處五無間地獄（最嚴重的五種地獄），也能從中救拔受苦的眾生，讓他們安處於無為的境界，長久享受永恒的快樂，也沒有生起和滅亡的混亂念頭。思惟法界（宇宙萬法）也是不可得的。這是為什麼呢？人由法而生，法由人而興，自身生起自身滅亡，也沒有死亡的根本。人不能離開本性，本性也不能離開人，人和萬物自然而然，不見軌跡。我的存在和壽命也是如此，我的存在是自然的，萬法也是自然的，法以自然為道，道也自然。理解並通達這種空性的觀察者，就能獲得自然積聚的道。所謂自然積聚之道，就是巧妙地觀察無二，也看不到二。
菩薩還有一種快速的三昧（禪定），進入這種三昧的人，在彈指之間就能遊歷十方恒河沙數般的諸佛國土，禮拜供養諸佛世尊，然後回到原來的地方，沒有人能察覺。他從座位上起身，就像他所處的形象一樣，進入三昧，正受東方億百那由他（數量單位）恒河沙數般的諸佛剎土，禮拜供養諸佛世尊，問訊聽受微妙的佛法，忽然向西經過，又到達無量恒河沙數般的佛國，禮拜供養諸佛世尊后，又向南到達無量國土，然後回到北方無量國土，四維上下也是如此。在大眾中，他一坐一起，沒有人能察覺。這是最殊勝的！菩薩進入這種正受的禪定，在彈指之間就能遊歷十方無量剎土，忽然回到原來的位置，當時在座的眾生沒有人能察覺。就像我今天在大眾中宣講佛法，有兩億菩薩沒有離開座位，他們各自…… 現代漢語譯本：
去和來都有其原因，但說去也無從說起，說來也無頭緒。分別現在，都找不到確切的處所。探究真正的佛法，卻不可得。菩薩的立意在於顛倒，不執著于成就之想是菩薩的要義，執著於六十二種邪見是菩薩的要義，執著于身見、戒見是菩薩的要義，沉吟猶豫是菩薩的要義，貿然追求天福是菩薩的要義，或者進入地獄也不計較苦難是菩薩的要義，或者化身進入餓鬼道和畜生道也是菩薩的要義。菩薩即使身處五無間地獄（最嚴重的五種地獄），也能從中救拔受苦的眾生，讓他們安處於無為的境界，長久享受永恒的快樂，也沒有生起和滅亡的混亂念頭。思惟法界（宇宙萬法）也是不可得的。這是為什麼呢？人由法而生，法由人而興，自身生起自身滅亡，也沒有死亡的根本。人不能離開本性，本性也不能離開人，人和萬物自然而然，不見軌跡。我的存在和壽命也是如此，我的存在是自然的，萬法也是自然的，法以自然為道，道也自然。理解並通達這種空性的觀察者，就能獲得自然積聚的道。所謂自然積聚之道，就是巧妙地觀察無二，也看不到二。
菩薩還有一種快速的三昧（禪定），進入這種三昧的人，在彈指之間就能遊歷十方恒河沙數般的諸佛國土，禮拜供養諸佛世尊，然後回到原來的地方，沒有人能察覺。他從座位上起身，就像他所處的形象一樣，進入三昧，正受東方億百那由他（數量單位）恒河沙數般的諸佛剎土，禮拜供養諸佛世尊，問訊聽受微妙的佛法，忽然向西經過，又到達無量恒河沙數般的佛國，禮拜供養諸佛世尊后，又向南到達無量國土，然後回到北方無量國土，四維上下也是如此。在大眾中，他一坐一起，沒有人能察覺。這是最殊勝的！菩薩進入這種正受的禪定，在彈指之間就能遊歷十方無量剎土，忽然回到原來的位置，當時在座的眾生沒有人能察覺。就像我今天在大眾中宣講佛法，有兩億菩薩沒有離開座位，他們各自……
【English Translation】 English version:
Going and coming have their causes, but saying 'going' has no beginning, and saying 'coming' has no end. Distinguishing the present, one cannot find a definite location. Investigating the true Dharma, it cannot be obtained. The Bodhisattva's intention lies in reversal; not clinging to the thought of achievement is the Bodhisattva's essence. Clinging to the sixty-two wrong views is the Bodhisattva's essence. Clinging to the view of self and precepts is the Bodhisattva's essence. Hesitating and doubting is the Bodhisattva's essence. Rashly seeking heavenly blessings is the Bodhisattva's essence. Or entering hell without considering suffering is the Bodhisattva's essence. Or transforming into beings in the realm of hungry ghosts and animals is also the Bodhisattva's essence. Even if the Bodhisattva is in the five uninterrupted hells (the most severe hells), they can rescue suffering beings from them, placing them in the realm of non-action, enjoying eternal happiness, without the confusion of arising and ceasing thoughts. Contemplating the Dharma realm (the universe and all phenomena) is also unattainable. Why is this so? People are born from Dharma, and Dharma arises from people. Self arises and self ceases, and there is no root of death. People cannot be separated from their nature, and nature cannot be separated from people. People and things are natural and without trace. My existence and lifespan are also like this. My existence is natural, and all phenomena are natural. Dharma takes nature as its path, and the path is also natural. Those who understand and penetrate this observation of emptiness will attain the path of natural accumulation. The so-called path of natural accumulation is to skillfully observe non-duality and not see duality.
The Bodhisattva also has a swift Samadhi (meditative state). Those who enter this Samadhi can, in the snap of a finger, travel to the Buddha lands of the ten directions, as numerous as the sands of the Ganges River, pay homage to and make offerings to the Buddhas, and then return to their original place without anyone noticing. He rises from his seat, just as he appears, enters Samadhi, and receives the Buddha lands of the east, as numerous as hundreds of billions of nayutas (a unit of number) of Ganges River sands, pays homage to and makes offerings to the Buddhas, inquires and listens to the subtle Dharma. Suddenly, he passes to the west, reaching countless Buddha lands as numerous as the sands of the Ganges River, pays homage to and makes offerings to the Buddhas, then goes south to countless lands, and then returns to the north to countless lands. The four cardinal directions and up and down are also the same. In the assembly, he sits and rises without anyone noticing. This is the most supreme! The Bodhisattva enters this Samadhi of right reception, and in the snap of a finger, travels to countless lands in the ten directions, and suddenly returns to his original position, without anyone in the assembly noticing. Just as I am today, expounding the Dharma in the assembly, there are two hundred million Bodhisattvas who do not rise from their seats, each of them...
游至十方剎土，今各還來在於斯坐，聽法眾生無能覺者，皆由菩薩行純淑故。」
是時最勝前白佛言：「斯正士等所入三昧為號何等，令諸菩薩周遊往返速疾乃爾？」
是時世尊告最勝曰：「且舍菩薩所入三昧，復有三昧名無礙通，是諸佛世尊常所游居，如來入此三昧已，出入息頃游于億百千垓江河沙等諸佛剎土，亦使十方諸佛世尊來內此界，不嬈眾生有覺知者，或持十方一切海水，移在虛空如懸明珠無不見者，不使水性有驚恐者，斯名無礙通慧三昧。」
時二億中上首大士，有一菩薩名曰海藏，在於座上便自思惟：「如來必欲使我現於三昧神力。」即從坐起往詣高座眾會之前，稽首禮佛並諸上尊，則住佛前叉手白言：「佛道深遠不可喻及，無上正真之道實為難逮，如今我觀一切菩薩，及四部眾諸尊神天並來會者，見此菩薩于大眾中而師子吼，又且眾人饑虛於法來甚久矣，今時難遇，欲有所問，若見聽者乃敢發言。」
佛告海藏：「隨汝疑網而問，如來悉當爲汝分別說之，使諸菩薩及一切會令得悅豫，當以智劍之大火，燒汝愚癡之叢林。」
是時海藏菩薩復白佛言：「唯然世尊。」向在座上心獨思惟而自念言：「斯諸二億正士，積善甚久功德具足，降調心意志存道法，累諸善本獲此正
【現代漢語翻譯】 現代漢語譯本：他們遊歷了十方佛土，現在各自回到這裡就座。聽法的眾生卻無人察覺，這都是因為菩薩的修行純熟的緣故。 這時，最勝菩薩向前對佛說：『這些正士所入的三昧叫什麼名字，能讓菩薩們如此迅速地往返周遊？』 這時，世尊告訴最勝菩薩說：『暫且放下菩薩所入的三昧，還有一種三昧名為無礙通（無障礙的通達），是諸佛世尊常住的地方。如來進入此三昧后，在一次呼吸之間，就能遊歷億百千垓（極大的數量單位）恒河沙數般的佛土，也能讓十方諸佛世尊來到這個世界，而不讓眾生有所察覺。或者能將十方一切海水，移到虛空中，像懸掛的明珠一樣，讓所有人都看見，卻不使水性有絲毫驚恐。這叫做無礙通慧三昧。』 當時，二億位上首大士中，有一位菩薩名叫海藏（如海般深藏功德），在座位上心中思惟：『如來必定是想讓我展現三昧的神力。』於是從座位上起身，走到高座前的大眾面前，向佛和各位上尊頂禮，然後站在佛前合掌說道：『佛道深遠，無法比喻，無上正真的道實在難以達到。如今我看到一切菩薩，以及四部大眾、諸位尊神天人等來參加法會的人，見到這位菩薩在大眾中發出獅子吼，而且眾人對佛法的渴求已經很久了，現在難得有這樣的機會，想請問一些問題，如果允許，我才敢發言。』 佛告訴海藏菩薩：『你儘管問你心中的疑惑，如來都會為你一一解答，讓各位菩薩和所有與會者都感到喜悅，我將用智慧之劍的大火，燒掉你愚癡的叢林。』 這時，海藏菩薩再次對佛說：『是的，世尊。』他剛才在座位上心中獨自思惟，並自言自語道：『這二億位正士，積累善行已經很久，功德圓滿，降伏調順心意，志向在於道法，累積了各種善根，才獲得這樣的正果。』
【English Translation】 English version: They have traveled to the lands of the ten directions, and now they have each returned to sit here. Yet, the sentient beings who listen to the Dharma are unaware, all because the Bodhisattvas' practice is pure and mature. At that time, the Bodhisattva Most Excellent stepped forward and said to the Buddha, 'What is the name of the Samadhi that these righteous ones have entered, that allows the Bodhisattvas to travel back and forth so swiftly?' Then, the World Honored One told Most Excellent, 'Let us set aside the Samadhi that the Bodhisattvas have entered. There is another Samadhi called Unobstructed Penetration (unimpeded understanding), which is where all the Buddhas, the World Honored Ones, constantly reside. After the Tathagata enters this Samadhi, in the time of one breath, he can travel to billions, hundreds of thousands, and countless Ganges River sands of Buddha lands. He can also bring the World Honored Ones of the ten directions to this world, without any sentient beings being aware. Or, he can move all the seawater of the ten directions into the sky, like hanging bright pearls, so that everyone can see it, without causing any fear in the nature of the water. This is called the Samadhi of Unobstructed Penetration and Wisdom.' At that time, among the two hundred million leading great beings, there was a Bodhisattva named Ocean Treasury (as deep as the ocean, storing merit), who was sitting on his seat and thought to himself, 'The Tathagata must want me to display the power of Samadhi.' So he rose from his seat, went before the assembly at the high seat, bowed his head to the Buddha and all the honored ones, and then stood before the Buddha with his palms together, saying, 'The Buddha's path is profound and beyond comparison, and the supreme and true path is truly difficult to attain. Now I see all the Bodhisattvas, as well as the four assemblies, the honored gods and devas who have come to this gathering, and I see this Bodhisattva roaring like a lion in the midst of the assembly. Moreover, the people have been hungry for the Dharma for a long time, and now this rare opportunity has come. I wish to ask some questions, and if I am permitted, I will dare to speak.' The Buddha told Ocean Treasury, 'Ask whatever doubts you have in your mind. The Tathagata will explain them all for you, so that all the Bodhisattvas and all those present will be delighted. I will use the great fire of the sword of wisdom to burn away the forest of your ignorance.' At that time, the Bodhisattva Ocean Treasury again said to the Buddha, 'Yes, World Honored One.' He had just been thinking to himself while sitting on his seat, saying, 'These two hundred million righteous ones have accumulated good deeds for a long time, their merits are complete, they have subdued and tamed their minds, their aspirations are in the Dharma, and they have accumulated various roots of goodness, thus attaining this righteous fruit.'
受，從無數劫，承事諸佛禮事供養，神通菩薩而此正士為眾生故，像馬七珍而已惠施，皆使生類得成佛道，或以退轉不堅固者，行此定意正受三昧。復有菩薩以塵勞故深入生死，欲使眾生永無苦痛；或有菩薩入慈三昧，令彼眾生長離憎嫉；復有菩薩興發悲心，使彼眾生解無常義；或有菩薩游喜定意有瞻睹者令解空寂；復有菩薩發金剛心皆使眾產生弘誓意；復有菩薩廣大其志迎致一切入己剎土；復有菩薩以身法本令彼眾生初中竟善；復有菩薩八不閑處興顯三寶使不斷絕，或有菩薩以權方便隨前眾生應變適化；復有菩薩閑居靜處觀有為法如幻如化，或有菩薩樂在空慧觀此形體如彼墻壁，或有菩薩心意質直所行清凈亦無穢污；復有菩薩情性至密所游之方而無漏失；復有菩薩心趣一道，不使眾生聞三乘之名；復有菩薩志樂解，明洗浴前人永無塵穢。」
爾時世尊在大眾中讚歎彼菩薩曰：「善哉善哉！海藏菩薩！乃能吾前于大眾中而師子吼，嘆譽菩薩所入定意，使來會者悉得聞知斯諸正士所游定意三昧正受，不可思議無能逮者，非是二乘所能思量。菩薩積德不自為已，念拔眾生受苦惱者，正使三千大千剎土，其中風起彌滿世界，周旋速疾如隨嵐風，設有人撿道跡之人，心欲專逝于中往來，尋能成辦而無掛礙，況復菩薩神通
【現代漢語翻譯】 現代漢語譯本 （菩薩）從無數劫以來，侍奉諸佛，禮敬供養，（也）侍奉神通廣大的菩薩。而這位正士爲了眾生的緣故，將象、馬、七寶等施捨出去，都使一切眾生能夠成就佛道。對於那些退轉不堅固的眾生，（菩薩）修行這種禪定，正受三昧（Samadhi，禪定）。又有菩薩因為塵世的勞苦而深入生死輪迴，想要使眾生永遠沒有苦痛；有的菩薩進入慈三昧（Maitri Samadhi，慈愛禪定），使那些眾生永遠遠離憎恨嫉妒；有的菩薩興起悲心，使那些眾生理解無常的道理；有的菩薩在喜悅的禪定中游樂，凡是瞻仰到他的人都能理解空寂的道理；有的菩薩發起金剛心，都使眾生能夠成就弘大的誓願；有的菩薩擴大自己的志向，迎接一切眾生進入自己的佛土；有的菩薩以自身為法本，使那些眾生從開始到中間到最後都能夠善好；有的菩薩在八種沒有閑暇之處（八難）弘揚三寶，使之不斷絕；有的菩薩以權巧方便，隨著眾生的情況而應變教化；有的菩薩閑居靜處，觀察有為法如夢幻泡影；有的菩薩樂於空慧，觀察這個形體如同墻壁一般；有的菩薩心意正直，所作所為清凈沒有污穢；有的菩薩性情至為嚴密，所遊歷的地方沒有遺漏；有的菩薩心趣向於一道，不讓眾生聽到三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的名號；有的菩薩立志樂於理解，明智地洗滌前人的塵垢，使之永遠沒有塵埃。 這時，世尊在大眾中讚歎那位菩薩說：『善哉善哉！海藏菩薩（Sagaragarbha Bodhisattva）！你能夠在我的面前，在大眾之中發出獅子吼，讚歎菩薩所入的禪定，使來參加法會的人都能夠聽到，這些正士所遊歷的禪定三昧正受，是不可思議，沒有誰能夠達到的，不是二乘（Sravakayana and Pratyekabuddhayana，聲聞乘和緣覺乘）所能夠思量的。菩薩積累功德不是爲了自己，而是爲了救拔那些受苦惱的眾生。即使三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個宇宙單位），其中颳起的風瀰漫整個世界，周旋的速度像隨風飄蕩的嵐風一樣迅速，假設有人是修行道跡的人，心中想要專一地在其中往來，很快就能辦到而沒有障礙，更何況是菩薩的神通呢？』
【English Translation】 English version Having served countless Buddhas, paid homage and made offerings, and served Bodhisattvas with great spiritual powers, this righteous one, for the sake of sentient beings, has given away elephants, horses, and the seven treasures, enabling all beings to attain Buddhahood. For those who are regressing and not steadfast, (the Bodhisattva) practices this concentration, rightly receiving Samadhi (meditative absorption). Some Bodhisattvas, due to the toils of the world, delve deep into the cycle of birth and death, desiring to free sentient beings from suffering forever; some Bodhisattvas enter into Maitri Samadhi (loving-kindness concentration), enabling those beings to be forever free from hatred and jealousy; some Bodhisattvas arouse compassion, enabling those beings to understand the meaning of impermanence; some Bodhisattvas delight in the concentration of joy, and those who behold them understand the principle of emptiness and tranquility; some Bodhisattvas generate the Vajra (diamond) mind, enabling all beings to develop great vows; some Bodhisattvas broaden their aspirations, welcoming all into their Buddha-lands; some Bodhisattvas use their own bodies as the basis of Dharma, enabling those beings to be good from beginning to middle to end; some Bodhisattvas, in the eight unfavorable conditions (eight difficulties), manifest the Three Jewels (Buddha, Dharma, Sangha), ensuring they are not cut off; some Bodhisattvas use skillful means, adapting their teachings to the needs of sentient beings; some Bodhisattvas dwell in quiet places, observing conditioned phenomena as illusions and transformations; some Bodhisattvas delight in the wisdom of emptiness, observing this physical form as if it were a wall; some Bodhisattvas have upright minds, their actions pure and without defilement; some Bodhisattvas are extremely discreet in nature, and no place they travel is without benefit; some Bodhisattvas' minds are directed towards the One Vehicle, not allowing sentient beings to hear the names of the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, and Bodhisattvayana); some Bodhisattvas are determined to understand, wisely washing away the defilements of those who came before, so that they are forever free from dust. At that time, the World Honored One, in the midst of the assembly, praised that Bodhisattva, saying: 'Excellent, excellent! Sagaragarbha Bodhisattva! You are able to roar like a lion before me, in the midst of the assembly, praising the meditative absorptions entered into by Bodhisattvas, enabling all those who have come to the assembly to hear of the Samadhi and right reception of these righteous ones, which are inconceivable and unattainable by anyone, and cannot be comprehended by the Two Vehicles (Sravakayana and Pratyekabuddhayana). Bodhisattvas accumulate merit not for themselves, but to liberate sentient beings from suffering. Even if the winds in the Trisahasra-Mahasahasra-Lokadhatu (a great chiliocosm) were to fill the world, swirling as swiftly as a storm, if a person who has cultivated the path were to desire to travel through it, they could do so without hindrance. How much more so the spiritual powers of a Bodhisattva?'
大士三昧正受而可思議，轉念之間以過恒沙無量剎土，復以六度十善之法，教化眾生訓以善道，其心永安不可動轉，志行寂靜亦無錯亂，若興心行亦無能及，斯由前世眾德具足，志行庠序不別種類，大慈無盡亦無窮極，一切諸法常自存在，眾生不達謂有興衰。法法自生法法自滅，法不生法法不滅法，法生法滅性不移轉，斯是菩薩大士之道，非諸凡俗之所及也。眾生之類在於生死不達道本，謂為法性而有變易。設當爾者此事不然。菩薩從初發意以來，行施行戒眾德具足，所獲果報得成道者，由解空觀虛無寂靜，宣揚去來神妙行業皆悉成辦，入諸菩薩所修行地，游于殊勝無量佛國，勸發眾生度生死岸，曉了根門隨時適化靡所不濟；或以世俗威儀禮節，或以神足神通道慧育養生類，分別六情塵勞興衰，眼耳鼻口身意所起，眼亦無常亦無真實，去亦無處來亦無跡，耳鼻口身意亦復如是。過去當來現在之法，亦不見生亦不見滅，群生愚惑計有常想。何以故？最勝當知！菩薩大士權智普備，行於無量諸度無極，立成信地廣修諸法，為諸如來所見稱歎，除去妄想得無量智，辯才無礙常懷慚愧，觀法無起不見動搖；或以相好莊嚴佛土，所行與法不相違錯，入于甚深一切道智，咨嗟聽法亦無厭足，權智只步降伏眾魔；或至有想無想之處，
【現代漢語翻譯】 現代漢語譯本：大菩薩進入甚深禪定，其境界不可思議，轉念之間就能跨越如恒河沙數般無量的佛土。他們還以佈施、持戒等六度以及十善法來教化眾生，引導他們走向善道。他們的心永遠安穩，不可動搖，意志和行為寂靜無染，沒有絲毫錯亂。即使他們發起行動，也沒有人能夠企及。這都是因為他們前世積累了眾多功德，意志和行為有條不紊，不分種類，擁有無盡的慈悲，並且一切諸法本來就自然存在。眾生不明白這個道理，認為諸法有興衰變化。實際上，法是自然生起，也自然消滅，法不生法，法也不滅法。法的生滅變化，其本性並沒有改變。這就是菩薩大士的修行之道，不是凡夫俗子所能理解的。眾生在生死輪迴中，不明白道的根本，認為法性是會變化的。如果真是這樣，那就錯了。菩薩從最初發心以來，就修行佈施、持戒等各種功德，最終獲得成就，證得道果。他們通過理解空性，觀察虛無寂靜，宣揚過去、現在、未來的神妙修行，最終都能夠圓滿成就。他們進入菩薩所修行的各個階段，遊歷殊勝無量的佛國，勸導眾生脫離生死苦海，明白六根的根本，隨時隨地教化眾生，沒有不能救度的。他們或者以世俗的威儀禮節，或者以神通、智慧來教化眾生，分別六根所接觸的塵勞的興衰。眼睛、耳朵、鼻子、嘴巴、身體、意識所產生的感受，眼睛也是無常的，沒有真實的自性，它來無軌跡，去無處所。耳朵、鼻子、嘴巴、身體、意識也是如此。過去、現在、未來的諸法，既沒有生起，也沒有消滅。眾生愚昧迷惑，執著于常有的想法。為什麼呢？最殊勝的啊，你應該知道！菩薩大士的權巧智慧普遍具備，修行無量的各種度，達到無極的境界。他們建立起堅定的信心，廣泛地修習各種法門，被諸佛如來所讚歎。他們去除妄想，獲得無量的智慧，辯才無礙，常常懷有慚愧之心，觀察諸法沒有生起，沒有動搖。他們或者以相好莊嚴佛土，所作所為與法不相違背，進入甚深的一切道智。他們讚歎聽聞佛法，永不厭足，運用權巧智慧降伏各種魔障。他們或者到達有想或無想的境界。 English version: The great Bodhisattvas, entering profound samadhi, possess inconceivable states. In a single thought, they can traverse countless Buddha lands, as numerous as the sands of the Ganges. They also teach and transform sentient beings with the six perfections (paramitas) such as generosity and morality, and the ten wholesome actions, guiding them towards the path of goodness. Their minds are eternally stable and unshakeable, their will and actions are serene and pure, without any confusion. Even if they initiate actions, no one can match them. This is because they have accumulated numerous merits in their past lives, their will and actions are orderly and without distinction, they possess boundless compassion, and all dharmas naturally exist. Sentient beings do not understand this principle, believing that dharmas have rise and fall. In reality, dharmas arise naturally and also cease naturally. Dharma does not give rise to dharma, nor does dharma extinguish dharma. The arising and ceasing of dharmas do not change their inherent nature. This is the path of the great Bodhisattvas, not something that ordinary beings can comprehend. Sentient beings, caught in the cycle of birth and death, do not understand the root of the path, believing that the nature of dharma is subject to change. If this were the case, it would be incorrect. From the initial arising of their aspiration, Bodhisattvas cultivate generosity, morality, and various other merits, ultimately achieving enlightenment and attaining the fruit of the path. They understand emptiness, observe the tranquility of non-existence, and proclaim the wondrous practices of the past, present, and future, all of which they accomplish perfectly. They enter the various stages of practice of Bodhisattvas, travel through countless magnificent Buddha lands, encourage sentient beings to cross the shore of birth and death, understand the root of the six senses, and teach and transform beings at all times and places, leaving no one unsaved. They may use worldly decorum and etiquette, or they may use supernatural powers and wisdom to nurture sentient beings, distinguishing the rise and fall of the defilements contacted by the six senses. The feelings arising from the eyes, ears, nose, mouth, body, and mind, the eyes are also impermanent, without a real self-nature, they come without a trace and go without a place. The ears, nose, mouth, body, and mind are also the same. The dharmas of the past, present, and future, neither arise nor cease. Sentient beings are foolish and deluded, clinging to the idea of permanence. Why is this so? O most excellent one, you should know! The expedient wisdom of the great Bodhisattvas is universally complete, they practice countless perfections, reaching the boundless realm. They establish firm faith, widely cultivate various dharmas, and are praised by all the Tathagatas. They remove delusions, attain boundless wisdom, possess unobstructed eloquence, and always maintain a sense of shame. They observe that dharmas do not arise and do not move. They may adorn Buddha lands with auspicious marks, their actions are not contrary to the dharma, and they enter the profound wisdom of all paths. They praise and listen to the dharma without ever being satisfied, and they use expedient wisdom to subdue all demons. They may reach the realms of thought and non-thought.
【English Translation】 The great Bodhisattvas, being in the correct reception of samadhi, are inconceivable. In the space of a thought, they can traverse countless lands as numerous as the sands of the Ganges. They also use the methods of the six perfections (paramitas) and the ten wholesome actions to teach and transform sentient beings, guiding them towards the path of goodness. Their minds are eternally stable and unshakeable, their will and actions are serene and without confusion. Even if they initiate actions, no one can match them. This is because they have accumulated numerous merits in their past lives, their will and actions are orderly and without distinction, they possess boundless compassion, and all dharmas naturally exist. Sentient beings do not understand this, believing that dharmas have rise and fall. In reality, dharmas arise naturally and also cease naturally. Dharma does not give rise to dharma, nor does dharma extinguish dharma. The arising and ceasing of dharmas do not change their inherent nature. This is the path of the great Bodhisattvas, not something that ordinary beings can comprehend. Sentient beings, caught in the cycle of birth and death, do not understand the root of the path, believing that the nature of dharma is subject to change. If this were the case, it would be incorrect. From the initial arising of their aspiration, Bodhisattvas cultivate generosity, morality, and various other merits, ultimately achieving enlightenment and attaining the fruit of the path. They understand emptiness, observe the tranquility of non-existence, and proclaim the wondrous practices of the past, present, and future, all of which they accomplish perfectly. They enter the various stages of practice of Bodhisattvas, travel through countless magnificent Buddha lands, encourage sentient beings to cross the shore of birth and death, understand the root of the six senses, and teach and transform beings at all times and places, leaving no one unsaved. They may use worldly decorum and etiquette, or they may use supernatural powers and wisdom to nurture sentient beings, distinguishing the rise and fall of the defilements contacted by the six senses. The feelings arising from the eyes, ears, nose, mouth, body, and mind, the eyes are also impermanent, without a real self-nature, they come without a trace and go without a place. The ears, nose, mouth, body, and mind are also the same. The dharmas of the past, present, and future, neither arise nor cease. Sentient beings are foolish and deluded, clinging to the idea of permanence. Why is this so? O most excellent one, you should know! The expedient wisdom of the great Bodhisattvas is universally complete, they practice countless perfections, reaching the boundless realm. They establish firm faith, widely cultivate various dharmas, and are praised by all the Tathagatas. They remove delusions, attain boundless wisdom, possess unobstructed eloquence, and always maintain a sense of shame. They observe that dharmas do not arise and do not move. They may adorn Buddha lands with auspicious marks, their actions are not contrary to the dharma, and they enter the profound wisdom of all paths. They praise and listen to the dharma without ever being satisfied, and they use expedient wisdom to subdue all demons. They may reach the realms of thought and non-thought.
或至梵天帝釋宮舍，或至十方恒沙國土，所游之方興有佛法，所設玄遠不可思議；除去慢惰亦無是非。」
爾時世尊復告最勝：「菩薩達士修于無量正覺法門，四意止、四意斷、四神足、五根、五力、七覺意、八直行，總持強記而無缺漏，以法意止有為無為有記無記有漏無漏，十力具足諸法無畏，三昧正受斷除陰蓋，曉了分別不退轉地；復以三昧正受之力，超越慧業五十七法，菩薩當念使不忘失。若人佈施求諸天福，或求鬼神諸龍宮中，或以施心生四天王，復有欲得生二十八鬼神將軍，斯皆不真不獲其愿。」
爾時世尊便與最勝，而說斯偈：
「身凈不行惡， 口行無四殃， 意法不念罪， 是菩薩總持。 頒宣無量德， 永無慳貪心， 神通除闇冥， 是菩薩總持。 教人佈施時， 無令有愿求， 失愿墮三塗， 功勞唐有捐。 吾昔求正覺， 想著經劫限， 方便涉生死， 五道為遊觀。 復于阿僧祇， 造修立德本， 由不得自在， 遊戲四淵池。 今雖得成佛， 獨王三千界， 斯緣去想念， 得入玄路門。 道場放金光， 億神來歸命， 隨沙門善神， 皆來而自歸。
「是故最勝！當念專意除去想求，解了法界一相無形，
【現代漢語翻譯】 現代漢語譯本 或者到達梵天（Brahmā，印度教的創造之神）帝釋（Indra，佛教的守護神）的宮殿，或者到達十方如恒河沙數般多的國土，所遊歷的地方興盛佛法，所闡述的教義玄妙深遠不可思議；去除傲慢懈怠，也就沒有了是非對錯。 那時，世尊又告訴最勝菩薩：『菩薩大士修習無量正覺法門，即四意止（四念住，觀察身、受、心、法）、四意斷（四正勤，斷惡、生善）、四神足（四如意足，欲、勤、心、觀）、五根（信、精進、念、定、慧）、五力（信力、精進力、念力、定力、慧力）、七覺意（七菩提分，擇法、精進、喜、輕安、念、定、舍）、八直行（八正道，正見、正思惟、正語、正業、正命、正精進、正念、正定），總持這些法門，牢記不忘，沒有缺失遺漏，以法意止來觀察有為法、無為法、有記法、無記法、有漏法、無漏法，具足十力（如來十力，處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、一切至所道智力、宿住隨念智力、死生智力、漏盡智力），對於諸法無所畏懼，通過三昧正受（禪定）斷除五陰（色、受、想、行、識）的覆蓋，明瞭分別而不退轉于菩薩的果位；又以三昧正受的力量，超越慧業的五十七種法，菩薩應當憶念這些法門，使之不忘失。如果有人佈施是爲了求得諸天福報，或者求得鬼神、諸龍宮中的福報，或者以佈施的心願求生四天王天，或者想要投生為二十八鬼神將軍，這些都是不真實的，不能實現他們的願望。』 那時，世尊便對最勝菩薩說了這些偈語： 『身行清凈不作惡，口行清凈無四種過失，意念清凈不思罪惡，這是菩薩的總持。宣揚無量功德，永遠沒有慳吝貪婪之心，以神通光明驅除黑暗，這是菩薩的總持。教導他人佈施時，不要讓他們有所求，如果願望落空就會墮入三惡道，所做的功德也會白白浪費。我過去求證正覺時，執著於時間的長短，爲了方便度化眾生而經歷生死輪迴，在五道中游歷觀察。又在無數劫中，修習建立功德的根本，因為不得自在，在四淵池中游戲。現在雖然已經成佛，獨自統治三千大千世界，這是因為去除了執著和妄念，才得以進入玄妙的道門。道場放出金色光芒，億萬神靈前來歸順，跟隨沙門修行的善神，也都前來歸依。』 『所以，最勝！應當專心致志地去除有所求的心，理解法界一相，沒有具體的形狀，'
【English Translation】 English version Or they may reach the palaces of Brahmā (the Hindu god of creation) and Indra (the Buddhist guardian deity), or they may reach the lands as numerous as the sands of the Ganges in the ten directions. Wherever they travel, the Buddha's teachings flourish, and the doctrines they expound are profound and inconceivable. By removing arrogance and laziness, there is no right or wrong. At that time, the World Honored One further addressed the Bodhisattva Most Excellent: 'Bodhisattva Mahasattvas cultivate the immeasurable Dharma doors of Right Enlightenment, namely the four foundations of mindfulness (observing body, feelings, mind, and dharmas), the four right exertions (abandoning evil, generating good), the four bases of psychic power (desire, effort, mind, and contemplation), the five roots (faith, diligence, mindfulness, concentration, and wisdom), the five powers (power of faith, diligence, mindfulness, concentration, and wisdom), the seven factors of enlightenment (discrimination of dharmas, diligence, joy, tranquility, mindfulness, concentration, and equanimity), and the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). They uphold these teachings, remembering them without omission or deficiency. They use the Dharma to contemplate conditioned and unconditioned dharmas, marked and unmarked dharmas, defiled and undefiled dharmas. They are endowed with the ten powers (the ten powers of a Tathagata: the power of knowing what is possible and impossible, the power of knowing the results of actions, the power of knowing the various levels of meditation, liberation, concentration, and attainment, the power of knowing the superior and inferior faculties of beings, the power of knowing the various inclinations of beings, the power of knowing the various realms of beings, the power of knowing the paths leading to all destinations, the power of remembering past lives, the power of knowing the death and rebirth of beings, and the power of knowing the extinction of defilements), and are fearless in regard to all dharmas. Through the right reception of samadhi (meditative absorption), they cut off the coverings of the five aggregates (form, feeling, perception, mental formations, and consciousness), clearly distinguishing without regressing from the Bodhisattva stage. Furthermore, through the power of the right reception of samadhi, they transcend the fifty-seven dharmas of wisdom. Bodhisattvas should remember these dharmas, ensuring they are not forgotten. If people give alms seeking heavenly blessings, or seeking blessings in the palaces of ghosts, spirits, or dragons, or if they give alms with the desire to be reborn in the heaven of the Four Heavenly Kings, or if they wish to be reborn as one of the twenty-eight ghost generals, all these are not true and will not fulfill their wishes.' At that time, the World Honored One spoke these verses to the Bodhisattva Most Excellent: 'The body is pure and does not commit evil, the mouth is pure and free from the four faults, the mind is pure and does not think of sin; this is the Bodhisattva's total retention. They proclaim immeasurable virtues, forever without stinginess or greed, and dispel darkness with the light of psychic powers; this is the Bodhisattva's total retention. When teaching others to give alms, do not let them have any desires. If their wishes are not fulfilled, they will fall into the three evil realms, and their merits will be wasted. In the past, when I sought Right Enlightenment, I was attached to the length of time. For the sake of expediently liberating beings, I experienced the cycle of birth and death, traveling and observing in the five realms. Again, in countless eons, I cultivated and established the roots of merit. Because I was not free, I played in the four abysses. Now, although I have become a Buddha, ruling alone over the three thousand great chiliocosms, this is because I have removed attachments and deluded thoughts, and thus entered the profound gate of the Way. The Bodhi-mandala emits golden light, and billions of gods come to take refuge. The virtuous gods who follow the Shramanas also come to take refuge.' 'Therefore, Most Excellent! You should focus your mind on removing the desire for seeking, and understand that the realm of Dharma is of one form, without any specific shape.'
修治佛土明慧不斷，不勸助業普施一切，無施無聖了無所生，平等一乘不見若干。最勝！復當分別四諦，苦由何生復由何滅？此五陰身苦之根本，以審諦觀當求滅之；習由苦生盡滅無餘，邪疑倒見有六十二，以無量智解無處所。復以四諦觀十二緣起從何生復從何滅？漸漸思惟乃知凈寂，身口意行亦復無主，亦無受者亦無來去亦無住處，從須陀洹上至正覺，亦復如是分別欲界色無色界。複次最勝！菩薩思惟知苦出要，苦習出要苦盡出要苦道出要，如實思惟。復當分別十六聖法甚深難測，三十六物惡露不凈，宣揚無上道果之慧，頒示訓誨導之以漸，諸佛深藏靡不貫達，所出言教終不虛發。或現大財殊特長者，因其所施攝取眾生，周旋往返令成其道；或以香華光明幡蓋，廣顯照曜皆使周遍；復以神足感動諸天，宣及佛道使趣一乘，故我累劫不以為拘；復現聲聞緣覺之道，托居山澤不現滅度；復入龍宮化諸龍子得在道撿。如是最勝！菩薩功業不可稱限，非口所宣非意思惟。或時菩薩生轉輪王家，天上世界悉蒙將導復受十善，若見眾生在饑儉中，輒以甘露令充其乏，荷負眾惱離愛慾中，菩薩比像不可稱量。
「複次最勝！菩薩當念千七百定意法門，令諸無著得成正覺。復有光明定意法門，令菩薩逮總持顯要；復有道樹蔭蓋
【現代漢語翻譯】 現代漢語譯本：修治佛土，以明慧不斷地進行，不勸人助長業力，而是普遍地施予一切。沒有施者，沒有受者，了無所生，平等一乘，不見任何差別。最勝！還應當分別四諦（苦、集、滅、道）：苦由何而生，又由何而滅？這五陰（色、受、想、行、識）之身是苦的根本，應當審諦觀察，尋求滅除之道；習（集諦）由苦而生，盡滅則無餘。邪見、疑惑、顛倒見有六十二種，以無量智慧來解脫，使其無處可立。再以四諦觀察十二緣起（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），從何而生，又從何而滅？漸漸思惟，便知清凈寂滅。身、口、意之行為也無主宰，既無受者，也無來去，也無住處。從須陀洹（初果）到正覺（佛果），也都是如此，分別欲界、色界、無色界。再次，最勝！菩薩思惟，知苦的出離之道，苦習的出離之道，苦盡的出離之道，苦道的出離之道，如實思惟。還應當分別十六聖法（四念住、四正勤、四神足、五根、五力、七覺支、八正道），甚深難測。三十六物（人體組成部分）惡露不凈，宣揚無上道果的智慧，頒示訓誨，引導眾生漸次修行。諸佛深藏的教義，無不貫通，所說教誨，終不虛發。或者示現大富長者，因其佈施而攝取眾生，周旋往返，令其成就道業；或者以香、花、光明、幡蓋，廣顯照耀，使之周遍；又以神通感動諸天，宣揚佛道，使之趨向一乘，所以我累劫不以為拘；又示現聲聞、緣覺之道，托居山澤，不現滅度；又入龍宮，化度諸龍子，使其得在道中檢點自身。如此，最勝！菩薩的功業不可稱量，非口所能宣說，非意所能思惟。有時菩薩生於轉輪王家，天上世界都蒙受其引導，並受持十善。若見眾生處於飢餓貧乏之中，就以甘露令其充足，荷負眾生的煩惱，使其脫離愛慾。菩薩的譬喻不可稱量。 再次，最勝！菩薩應當憶念千七百種定意法門，使那些沒有執著的人得以成就正覺。還有光明定意法門，使菩薩獲得總持（陀羅尼）的顯要。還有道樹蔭蓋
【English Translation】 English version: Cultivating the Buddha-land with continuous wisdom, not encouraging the increase of karma, but universally bestowing upon all. There is no giver, no receiver, nothing is produced, the equality of the One Vehicle, no differences are seen. Most Excellent! One should also distinguish the Four Noble Truths: how does suffering arise, and how does it cease? This body of the five aggregates (form, feeling, perception, mental formations, consciousness) is the root of suffering. One should contemplate it with careful discernment and seek its cessation. The origin (of suffering) arises from suffering, and its complete cessation leaves nothing remaining. There are sixty-two kinds of wrong views, doubts, and inverted views, which are resolved by immeasurable wisdom, leaving them nowhere to stand. Furthermore, contemplate the Twelve Links of Dependent Origination (ignorance, volitional actions, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) through the Four Noble Truths: from where do they arise, and from where do they cease? Through gradual contemplation, one realizes purity and tranquility. The actions of body, speech, and mind are also without a master, there is no receiver, no coming or going, and no place of dwelling. From Srotaapanna (stream-enterer) to Samyak-sambuddha (fully enlightened Buddha), it is also like this, distinguishing the desire realm, the form realm, and the formless realm. Furthermore, Most Excellent! Bodhisattvas contemplate and know the way out of suffering, the way out of the origin of suffering, the way out of the cessation of suffering, and the way out of the path to the cessation of suffering, contemplating them as they truly are. One should also distinguish the Sixteen Holy Dharmas (the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold path), which are profound and difficult to fathom. The thirty-six parts of the body are impure and filled with foulness. Proclaim the wisdom of the unsurpassed fruit of the path, issue teachings, and gradually guide sentient beings in their practice. The profound teachings hidden by the Buddhas are all understood, and the teachings they proclaim are never in vain. Sometimes they manifest as wealthy elders, and through their generosity, they gather sentient beings, going back and forth, enabling them to achieve the path. Sometimes they use incense, flowers, light, and banners to widely illuminate all places. They also use their supernatural powers to move the heavens, proclaiming the Buddha's path, leading them towards the One Vehicle. Therefore, I have not been constrained by this for countless eons. They also manifest the path of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), dwelling in mountains and forests, not showing their passing away. They also enter the dragon palaces, transforming the dragon princes, enabling them to examine themselves on the path. Thus, Most Excellent! The merits of Bodhisattvas are immeasurable, beyond what can be spoken or conceived. Sometimes Bodhisattvas are born into the families of Chakravartin kings, and the heavenly realms are all guided by them, receiving the ten virtues. If they see sentient beings in famine and poverty, they provide them with nectar to satisfy their needs, bearing the burdens of suffering, and freeing them from desire. The analogies of Bodhisattvas are immeasurable. Furthermore, Most Excellent! Bodhisattvas should remember the one thousand seven hundred samadhi (meditative concentration) dharma gates, enabling those without attachments to achieve Samyak-sambuddha. There are also the samadhi dharma gates of light, enabling Bodhisattvas to attain the essential of Dharani (total retention). There is also the shade of the Bodhi tree
定意法門，三千世界蒙獲覆蓋；復有雨世神珠定意法門，放百千億無數光明，一一光明出若干種苦空非身無我音響，聞音聲者皆發無上無見之心；復有水精無像定意法門，令十方世洞然一色，加出若干音樂之聲，其聞音者自識宿命，知所從來處所窠窟；復有月盛滿足光明，在眾獨曜如月在星；復有日精光明，現眾生眼令知進趣；復有威神光明，授大乘決無能知者；復有無見頂相光明定意法門，在眾獨尊興恭敬故；復有舌相光明定意法門，處眾信用無誹謗故。如是最勝！菩薩所入比像千七百定意光明法門無量清凈，即于座上無數之眾聞斯法者，發於無上正真道意，自昔以來未曾聞見。」
是時東方去此無數恒沙世界，有一菩薩名曰寶勇，將諸眷屬前後圍繞，至此忍土前至佛所，頭面禮足在一面立，叉手向佛而嘆頌曰：
「和顏色殊特， 人中尊第一， 塵勞無垢穢， 施以無量德。 其明照百億， 鮮潔知無涯， 慈悲一切人， 獨步王三千。 我等今日來， 欲聞甘露慧， 愿演時得濟， 如渴奔流泉。 導師時乃至， 如彼優曇缽， 我等病根人， 為救為作護。 今我從來處， 去此無數土， 饑虛甚積久， 愿為宣示之。」
是時寶勇菩薩，以此偈贊佛
【現代漢語翻譯】 現代漢語譯本 有一定意法門（Samadhi Dharma，禪定之法），其光明覆蓋三千世界；又有雨世神珠定意法門，放出百千億無數光明，每一道光明都發出若干種苦、空、非身、無我的音響，聽到這些音響的人都發起無上無見的道心；又有水精無像定意法門，使十方世界一片澄澈，併發出若干音樂之聲，聽到這些聲音的人能回憶起自己的宿命，知道自己從何處來，又將去往何處；又有月盛滿足光明，在眾人中獨自閃耀，如同月亮在星辰中一樣；又有日精光明，顯現在眾生的眼前，使他們知道前進的方向；又有威神光明，傳授大乘的決斷，無人能夠知曉；又有無見頂相光明定意法門，在眾人中獨尊，使人生起恭敬之心；又有舌相光明定意法門，在眾人中獲得信任，不會受到誹謗。這些都是最殊勝的！菩薩所入的像這樣的千七百種定意光明法門，無量清凈，就在座上，無數聽聞這些法門的人，都發起了無上正真道意，這是他們自古以來從未聽聞和見到的。 這時，東方距離此地無數恒河沙數的世界之外，有一位菩薩名叫寶勇（Ratna-vīrya），他帶領著眷屬前後圍繞，來到這娑婆世界，來到佛陀面前，頭面禮足，在一旁站立，合掌向佛，讚歎說道： 『您的容顏如此殊勝，是人中至尊第一，沒有塵世的垢穢，施予無量的功德。您的光明照耀百億世界，清凈無邊，慈悲對待一切眾生，獨自稱王於三千世界。我們今天來到這裡，想要聽聞甘露般的智慧，希望您能開演，使我們得到救濟，如同乾渴的人奔向泉水。導師您出現於世，如同優曇缽花一樣稀有，我們這些身患病根的人，需要您的救護和庇佑。我們從遙遠的地方而來，距離這裡無數國土，飢渴已經很久了，希望您能為我們宣說佛法。』 這時，寶勇菩薩用這些偈頌讚美佛陀。
【English Translation】 English version There is a Samadhi Dharma (定意法門) whose light covers the three thousand worlds; there is also the Rain World Divine Pearl Samadhi Dharma, which emits hundreds of thousands of millions of countless lights, each light emitting various sounds of suffering, emptiness, non-self, and no-ego. Those who hear these sounds all develop the supreme and unseen mind of enlightenment; there is also the Crystal Image-less Samadhi Dharma, which makes the ten directions of the world clear and uniform, and emits various musical sounds. Those who hear these sounds can recall their past lives, knowing where they came from and where they will go; there is also the Full Moon Light, which shines alone among the crowd, like the moon among the stars; there is also the Sun Essence Light, which appears before the eyes of sentient beings, enabling them to know the direction to advance; there is also the Majestic Light, which imparts the decisions of the Mahayana, which no one can know; there is also the Unseen Top Mark Light Samadhi Dharma, which is honored among the crowd, causing people to develop reverence; there is also the Tongue Mark Light Samadhi Dharma, which gains trust among the crowd and is not slandered. These are the most supreme! The seventeen hundred Samadhi Light Dharmas that Bodhisattvas enter are immeasurably pure. On this very seat, countless people who hear these Dharmas develop the supreme and true mind of enlightenment, which they have never heard or seen before. At this time, in the east, beyond countless Ganges sand worlds, there was a Bodhisattva named Ratna-vīrya (寶勇), who, surrounded by his retinue, came to this Saha world, arrived before the Buddha, bowed his head to the ground at the Buddha's feet, stood to one side, and, with his palms together, praised the Buddha, saying: 'Your countenance is so extraordinary, the most honored among humans, without the defilements of the world, bestowing immeasurable merit. Your light illuminates hundreds of millions of worlds, pure and boundless, compassionate to all beings, reigning alone over the three thousand worlds. We have come here today, desiring to hear the wisdom of nectar, hoping that you will expound it, so that we may be saved, like the thirsty rushing to a spring. The appearance of the guide in the world is as rare as the Udumbara flower. We, who are afflicted with the roots of illness, need your protection and shelter. We have come from a distant place, countless lands away, and have been hungry and thirsty for a long time. We hope that you will proclaim the Dharma for us.' At this time, the Bodhisattva Ratna-vīrya praised the Buddha with these verses.
已，復禮佛足各次第坐。
爾時世尊告來會者：「諦聽諦聽，善思念之！吾當分別說于菩薩無生滅行，上中下善戢在心懷。」
時諸菩薩白世尊曰：「愿樂欲聞。」
世尊告曰：「道者非生生亦非道，無想是道想亦非道，無者是道有者非道，無著是道著者非道，有欲成道斯亦非道，無成無慾乃謂為道，意系根門亦非真道，除根門者乃謂為道。」
時會菩薩，復生此念：「云何名為無生滅行，復言是道？今言泥洹豈非道乎？」
爾時世尊復知大會心之所念，告眾菩薩曰：「云何泥洹異於道乎？」
對曰：「非也。」
「若使泥洹不異於道，何以故言斯是泥洹斯是道耶？此是無為此是滅盡，此是快樂安隱之處；或複稱言此是名色六入，此興則興此滅則滅；復是泥洹道耶？」
對曰：「非也。世尊！」
佛告曰：「善哉善哉！如汝所言！道非泥洹泥洹非道，生是滅本然滅非生，道是泥洹之本，然泥洹亦非道也，名色六入亦復如是。」
爾時眾會，聞斯說法無生滅行定意觀時，皆逮得無生滅心不復退轉。
十住斷結經卷第四 大正藏第 10 冊 No. 0309 最勝問菩薩十住除垢斷結經
十住斷結經卷第五
姚秦涼州沙門竺佛念
【現代漢語翻譯】 現代漢語譯本 之後，他們向佛陀行禮，然後各自按順序坐下。 這時，世尊告訴在場的大眾：『仔細聽，仔細聽，好好思考！我將分別講述菩薩的無生滅修行，上、中、下三種善行都要牢記在心。』 當時，眾菩薩對世尊說：『我們很樂意聽聞。』 世尊說：『道不是生，也不是非生；無想是道，有想不是道；無是道，有不是道；無執著是道，執著不是道；有慾望想成道，這也並非道；無成無慾才可稱為道；心繫於六根之門，也不是真道；去除六根之門，才可稱為道。』 當時，在場的菩薩們又生起這樣的念頭：『什麼叫做無生滅修行，又說這是道？現在所說的涅槃（Nirvana，指佛教修行最終達到的解脫境界）難道不是道嗎？』 這時，世尊再次知道大眾心中的想法，告訴眾菩薩說：『涅槃怎麼會與道不同呢？』 他們回答說：『不是不同。』 『如果涅槃與道沒有不同，為什麼又說這是涅槃，這是道呢？這是無為，這是滅盡，這是快樂安穩之處；或者又說這是名色（Namarupa，指精神和物質現象）六入（Sadayatana，指眼、耳、鼻、舌、身、意六種感覺器官），此興則興，此滅則滅；這又是涅槃之道嗎？』 他們回答說：『不是的，世尊！』 佛陀說：『很好，很好！正如你們所說！道不是涅槃，涅槃不是道；生是滅的根本，然而滅不是生；道是涅槃的根本，然而涅槃也不是道，名色六入也是如此。』 當時，在場的大眾，聽聞這種說法，在無生滅的修行中堅定意念觀察時，都獲得了無生滅的心，不再退轉。 《十住斷結經》卷第四 大正藏第10冊 No. 0309 《最勝問菩薩十住除垢斷結經》 《十住斷結經》卷第五 姚秦涼州沙門竺佛念
【English Translation】 English version Having done so, they bowed to the Buddha's feet and sat down in their respective order. At that time, the World Honored One addressed the assembly: 'Listen carefully, listen carefully, and contemplate well! I shall explain the practice of non-arising and non-ceasing of Bodhisattvas, and the three levels of good conduct, superior, middling, and inferior, should be kept in mind.' Then, the Bodhisattvas said to the World Honored One: 'We are eager to hear.' The World Honored One said: 'The path is not arising, nor is it non-arising; non-thought is the path, thought is not the path; non-existence is the path, existence is not the path; non-attachment is the path, attachment is not the path; having desire to achieve the path is also not the path; without achievement and without desire is what is called the path; the mind being bound to the six sense doors is also not the true path; removing the six sense doors is what is called the path.' At that time, the Bodhisattvas in the assembly had this thought: 'What is called the practice of non-arising and non-ceasing, and why is it said to be the path? Is Nirvana (Nirvana, the ultimate state of liberation in Buddhism) not the path?' Then, the World Honored One, knowing the thoughts in the assembly's minds, said to the Bodhisattvas: 'How is Nirvana different from the path?' They replied: 'It is not different.' 'If Nirvana is not different from the path, why is it said that this is Nirvana and this is the path? This is non-action, this is extinction, this is the place of happiness and peace; or it is said that this is name and form (Namarupa, mental and physical phenomena) and the six sense bases (Sadayatana, the six sense organs: eyes, ears, nose, tongue, body, and mind), when this arises, it arises, when this ceases, it ceases; is this also the path of Nirvana?' They replied: 'No, World Honored One!' The Buddha said: 'Excellent, excellent! As you have said! The path is not Nirvana, Nirvana is not the path; arising is the root of ceasing, yet ceasing is not arising; the path is the root of Nirvana, yet Nirvana is also not the path, and so it is with name and form and the six sense bases.' At that time, the assembly, upon hearing this teaching, and when observing with firm intention in the practice of non-arising and non-ceasing, all attained the mind of non-arising and non-ceasing, and no longer regressed. The Fourth Scroll of the Sutra on the Severance of the Bonds of the Ten Abodes Taisho Tripitaka Volume 10, No. 0309, The Sutra of the Most Excellent Question on the Bodhisattva's Ten Abodes for Removing Defilements and Severing Bonds The Fifth Scroll of the Sutra on the Severance of the Bonds of the Ten Abodes Translated by the Shramana Dharmaraksha of Yao Qin Liangzhou
譯
神足品第十二
是時最勝菩薩前白佛言：「世尊！云何菩薩于施戒忍辱精進禪定智慧有進有退？復有菩薩從初發意至成作佛，未曾處在父母胞胎常得化生，復以神足游諸佛國，亦無國土之想？唯愿世尊一一分別，使將來世諸學菩薩道者知其所趣。」
爾時世尊告最勝曰：「諦聽諦聽，善思念之！吾當為汝一一分別。」
最勝白佛：「愿樂欲聞。」
佛告最勝：「若有菩薩行施戒忍心念有想，精進禪智一切諸法興想著意，或有世界無世界想，見有眾生無眾生想，見有去來無去來心，見有現在無現在意，見有著斷無著斷心，斯是初地根力成就，便當與十法相應。云何為十？所謂如來神德不可限量，如爾一相無所掛礙，正覺名號不見染著，一切諸法不見越度，等現三乘不見所趣不著世界，解知名號無去來今。所謂名相，謂一切智亦名法界，懷來道故將護彼志不傷其心。如是最勝！斯諸法者亦無處所，來亦不知所從來處，去亦不知為從何滅。菩薩行戒忍辱精進亦復如是，戒亦無戒忍亦無忍，解知精進不見有進，若人持戒恒護彼短，設見毀戒不以為恨，見戒完具不受用喜，是謂菩薩成就於戒。菩薩行忍心不增減，有人來取菩薩身體節節支解，執心堅固不可沮壞，菩薩具施戒忍精進禪思智慧，
【現代漢語翻譯】 現代漢語譯本 那時，最勝菩薩向前稟告佛陀說：『世尊！菩薩在佈施、持戒、忍辱、精進、禪定、智慧方面，如何會有進步和退步？又有一些菩薩，從最初發心直到成就佛果，從未處在父母的胎胞中，總是化生，並且以神通遊歷各個佛國，也沒有對國土的執著。唯愿世尊一一為我們分別解說，使未來世修學菩薩道的人知道他們所應趨向的目標。』 這時，世尊告訴最勝菩薩說：『仔細聽，仔細聽，好好思考！我將為你們一一分別解說。』 最勝菩薩稟告佛陀說：『我們很樂意聽聞。』 佛陀告訴最勝菩薩說：『如果菩薩在行佈施、持戒、忍辱時，心中有執著，在精進、禪定、智慧等一切法上，都生起執著的念頭，或者有世界和無世界的想法，見到有眾生和無眾生的想法，見到有過去未來和沒有過去未來的想法，見到有現在和沒有現在的想法，見到有執著和沒有執著的想法，這是初地菩薩的根基和力量成就，便會與十種法相應。哪十種呢？就是如來的神聖功德不可思議，如同一相而無所障礙，正覺的名號不被染著，一切諸法不被超越，平等顯現三乘而不執著于所趨向，不執著於世界，瞭解名號沒有過去、現在、未來。所謂名相，就是一切智，也稱為法界，爲了引導眾生，護持他們的心志，不傷害他們的心。像這樣，最勝！這些法也沒有固定的處所，來時不知道從哪裡來，去時也不知道到哪裡滅。菩薩行持戒律、忍辱、精進也是如此，戒律沒有戒律的執著，忍辱沒有忍辱的執著，瞭解精進沒有進步的執著。如果有人持戒，總是守護別人的缺點，即使看到別人毀犯戒律也不怨恨，看到別人持戒圓滿也不因此而歡喜，這就是菩薩成就戒律。菩薩行忍辱時，心不增不減，有人來肢解菩薩的身體，菩薩的意志仍然堅固不可動搖。菩薩具足佈施、持戒、忍辱、精進、禪定、智慧，』
【English Translation】 English version At that time, the Bodhisattva Most Excellent addressed the Buddha, saying: 'World Honored One! How do Bodhisattvas advance and regress in giving, precepts, patience, diligence, meditation, and wisdom? Furthermore, some Bodhisattvas, from their initial aspiration to the attainment of Buddhahood, are never born from a mother's womb but are always born through transformation, and they travel through various Buddha lands with their spiritual powers, without any attachment to lands. May the World Honored One explain each of these points so that those who study the Bodhisattva path in the future will know their direction.' Then, the World Honored One said to Most Excellent: 'Listen carefully, listen carefully, and contemplate well! I will explain each of these points for you.' Most Excellent said to the Buddha: 'We are eager to hear.' The Buddha said to Most Excellent: 'If a Bodhisattva practices giving, precepts, and patience with attachment in mind, and if they generate thoughts of attachment in all dharmas such as diligence, meditation, and wisdom, or if they have thoughts of existence and non-existence of worlds, see beings and non-beings, see coming and going and no coming and going, see present and no present, see attachment and no attachment, this is the accomplishment of the root power of the first ground, and they will be in accordance with ten dharmas. What are the ten? They are the inconceivable divine virtues of the Tathagata, like a single form without any hindrance, the name of Right Enlightenment without being tainted, all dharmas without being transcended, equally manifesting the three vehicles without attachment to the direction, without attachment to the world, understanding that names have no past, present, or future. What is called name and form is also called all-wisdom, also called the Dharma realm, and in order to guide beings, they protect their minds and do not harm their hearts. Like this, Most Excellent! These dharmas have no fixed place, they do not know where they come from when they come, and they do not know where they go when they disappear. The Bodhisattva's practice of precepts, patience, and diligence is also like this, precepts without attachment to precepts, patience without attachment to patience, understanding that diligence has no attachment to progress. If someone upholds precepts, they always guard against others' shortcomings, and even if they see others breaking precepts, they do not resent them, and if they see others upholding precepts perfectly, they do not rejoice. This is what is called a Bodhisattva accomplishing precepts. When a Bodhisattva practices patience, their mind does not increase or decrease. If someone comes and dismembers the Bodhisattva's body, the Bodhisattva's will remains firm and cannot be destroyed. The Bodhisattva is complete in giving, precepts, patience, diligence, meditation, and wisdom,'
其想著斷心不懷二，不起不滅興若干念，于諸罪福平等無二。復當思惟三向梵堂空無相愿，不見空義與相愿合，相愿亦不見與空合，無愿不見與空相合，空相不見與無愿合亦不不合，無相不見與空無愿合，空無愿不見與無相合亦不不合，去來現在亦復如是。複次最勝！菩薩神足非思非慮，龍種境界不可思議，亦不著世復非離世，往來周旋都無住處，愿相諸法亦復如是。菩薩進前修其道果，聖道自然不見邊岸，若有人來求其端緒，于賢聖法則為自損。如是最勝！菩薩戒聞慧施六重清凈之法，義理深邃得修梵行。若有菩薩得修德本，獲斯深法微妙之要，于無餘滅度而取滅度，教授眾生無去來際乃謂為道。菩薩現入愛慾之中，觀察根原而為說法；或時入滅盡定，斷出入息永無有餘，形體膀脹漏諸不凈，眾生睹者興無常想；又觀眾生有定有亂，隨宜示現令得解脫；或以威儀道品之法，訓誨一切除其重擔。神智五法是菩薩業，十八微細是菩薩業，十六金剛是菩薩業，二十一戒賢聖所修是菩薩業，在樹王下思惟三十四法是菩薩業，于施戒等不見吾我是菩薩業，去來現在分別不住是菩薩業。如是最勝！菩薩所修境界難量。解知報應乃得趣道，其有來者隨因緣合，聲從空來耳識往聽，言教書疏非真非實，隨緣合會隨緣散落，緣合則合緣
【現代漢語翻譯】 現代漢語譯本：他想著斷絕心中二元對立的想法，不生起也不滅除任何念頭，對於各種罪惡和福報都平等看待，沒有分別。他還應當思索通往梵天之境的三種方向，即空、無相、無愿。他不會認為空與無相愿相合，也不會認為無相愿與空相合，無愿也不會認為與空相合，空相也不會認為與無愿相合，也不認為不相合；無相不會認為與空無愿相合，空無愿也不會認為與無相相合，也不認為不相合。過去、現在、未來也是如此。再者，最勝！菩薩的神足通並非通過思考或憂慮而得，龍種的境界不可思議，他們既不執著於世俗，也不脫離世俗，來來往往，周旋於世間，卻沒有任何固定的居所。愿、相以及諸法也是如此。菩薩不斷前進，修習道果，聖道自然而然，沒有邊際。如果有人來尋求其開端和線索，對於賢聖的法則來說，這反而會損害自己。像這樣，最勝！菩薩的戒、聞、慧、施這六重清凈之法，義理深邃，能夠修習梵行。如果有菩薩能夠修習德行的根本，獲得這種深奧微妙的要義，在無餘涅槃中證得涅槃，教導眾生，沒有來去之界限，這才稱之為道。菩薩會顯現在愛慾之中，觀察其根源，併爲此說法；有時會進入滅盡定，斷絕出入息，永遠不再有餘，身體膨脹，流出各種不凈之物，眾生看到後會生起無常的想法；又觀察眾生有定有亂，隨其根性示現，令其得到解脫；或者用威儀道品之法，教誨一切眾生，解除他們的重擔。神智五法是菩薩的修行，十八微細是菩薩的修行，十六金剛是菩薩的修行，二十一戒賢聖所修是菩薩的修行，在菩提樹下思惟三十四法是菩薩的修行，對於佈施、持戒等不執著於我相是菩薩的修行，對於過去、現在、未來分別不住是菩薩的修行。像這樣，最勝！菩薩所修的境界難以衡量。瞭解因果報應才能趨向正道，那些前來的人，隨因緣聚合，聲音從虛空中傳來，耳識前去聽聞，言語教誨和書信並非真實也非虛假，隨因緣聚合而聚合，隨因緣散落而散落，因緣聚合則聚合。 現代漢語譯本：因緣散落則散落。菩薩所行，猶如幻化，如夢如影，如水中月，如鏡中像，如焰如響，如空中雲，如空中鳥跡，如幻化人，如變化事，如是菩薩所行。菩薩所行，不著諸法，亦不離諸法，不著世間，亦不離世間，不著涅槃，亦不離涅槃，不著生死，亦不離生死，不著有為，亦不離有為，不著無為，亦不離無為，不著諸行，亦不離諸行，不著諸見，亦不離諸見，不著諸覺，亦不離諸覺，不著諸知，亦不離諸知，不著諸解，亦不離諸解，不著諸法，亦不離諸法，不著諸相，亦不離諸相，不著諸愿，亦不離諸愿，不著諸行，亦不離諸行，不著諸果，亦不離諸果，不著諸道，亦不離諸道，不著諸諦，亦不離諸諦，不著諸乘，亦不離諸乘，不著諸法，亦不離諸法，不著諸界，亦不離諸界，不著諸入，亦不離諸入，不著諸陰，亦不離諸陰，不著諸持，亦不離諸持，不著諸處，亦不離諸處，不著諸根，亦不離諸根，不著諸力，亦不離諸力，不著諸覺，亦不離諸覺，不著諸道，亦不離諸道，不著諸法，亦不離諸法，不著諸相，亦不離諸相，不著諸愿，亦不離諸愿，不著諸行，亦不離諸行，不著諸果，亦不離諸果，不著諸道，亦不離諸道，不著諸諦，亦不離諸諦，不著諸乘，亦不離諸乘，不著諸法，亦不離諸法，不著諸界，亦不離諸界，不著諸入，亦不離諸入，不著諸陰，亦不離諸陰，不著諸持，亦不離諸持，不著諸處，亦不離諸處，不著諸根，亦不離諸根，不著諸力，亦不離諸力，不著諸覺，亦不離諸覺，不著諸道，亦不離諸道，不著諸法，亦不離諸法，不著諸相，亦不離諸相，不著諸愿，亦不離諸愿，不著諸行，亦不離諸行，不著諸果，亦不離諸果，不著諸道，亦不離諸道，不著諸諦，亦不離諸諦，不著諸乘，亦不離諸乘，不著諸法，亦不離諸法，不著諸界，亦不離諸界，不著諸入，亦不離諸入，不著諸陰，亦不離諸陰，不著諸持，亦不離諸持，不著諸處，亦不離諸處，不著諸根，亦不離諸根，不著諸力，亦不離諸力，不著諸覺，亦不離諸覺，不著諸道，亦不離諸道。
【English Translation】 English version: He thinks of cutting off the duality in his mind, not arising or ceasing any thoughts, and regarding all sins and blessings equally, without distinction. He should also contemplate the three directions towards the Brahma realm, which are emptiness (空, kong), signlessness (無相, wu xiang), and wishlessness (無愿, wu yuan). He does not see emptiness as being in conjunction with signlessness and wishlessness, nor does he see signlessness and wishlessness as being in conjunction with emptiness. Wishlessness does not see itself as being in conjunction with emptiness, nor does the sign of emptiness see itself as being in conjunction with wishlessness, nor does it see itself as not being in conjunction. Signlessness does not see itself as being in conjunction with emptiness and wishlessness, nor does emptiness and wishlessness see themselves as being in conjunction with signlessness, nor do they see themselves as not being in conjunction. The past, present, and future are also like this. Furthermore, O Most Excellent One! The bodhisattva's supernatural powers are not obtained through thinking or worrying. The realm of the dragon species is inconceivable. They are neither attached to the world nor detached from it. They come and go, moving around in the world, yet they have no fixed abode. Wishes, signs, and all dharmas are also like this. The bodhisattva continues to advance, cultivating the fruits of the path. The holy path is natural and without boundaries. If someone comes seeking its beginning and clues, it would be detrimental to themselves in terms of the laws of the wise and holy. In this way, O Most Excellent One! The sixfold purity of the bodhisattva's precepts, learning, wisdom, and giving are profound in meaning and enable the cultivation of pure conduct. If a bodhisattva can cultivate the root of virtue and obtain this profound and subtle essence, they attain nirvana in the nirvana without remainder, teaching sentient beings without the boundaries of coming and going, and this is called the path. The bodhisattva appears in the midst of desires, observing their roots and speaking the Dharma accordingly. Sometimes, they enter the cessation of perception and feeling, cutting off the in-breath and out-breath, never having any remainder. Their body swells, and various impurities flow out. When sentient beings see this, they give rise to the thought of impermanence. They also observe that sentient beings are either settled or disturbed, and they manifest accordingly to lead them to liberation. Or they use the Dharma of dignified conduct to teach all beings and remove their heavy burdens. The five kinds of divine wisdom are the bodhisattva's practice, the eighteen subtle aspects are the bodhisattva's practice, the sixteen diamond-like aspects are the bodhisattva's practice, the twenty-one precepts practiced by the wise and holy are the bodhisattva's practice, contemplating the thirty-four dharmas under the Bodhi tree is the bodhisattva's practice, not being attached to the self in giving and keeping precepts is the bodhisattva's practice, and not dwelling on the past, present, or future is the bodhisattva's practice. In this way, O Most Excellent One! The realm cultivated by the bodhisattva is immeasurable. Understanding karmic retribution is necessary to approach the path. Those who come, gather according to conditions. Sounds come from emptiness, and the ear consciousness goes to listen. Words, teachings, and letters are neither true nor false. They gather and scatter according to conditions. When conditions gather, they gather. English version: When conditions scatter, they scatter. The bodhisattva's actions are like illusions, like dreams, like shadows, like the moon in water, like images in a mirror, like flames, like echoes, like clouds in the sky, like the tracks of birds in the sky, like illusory people, like transformed things. This is how the bodhisattva acts. The bodhisattva's actions are neither attached to dharmas nor detached from them, neither attached to the world nor detached from it, neither attached to nirvana nor detached from it, neither attached to birth and death nor detached from it, neither attached to conditioned things nor detached from them, neither attached to unconditioned things nor detached from them, neither attached to actions nor detached from them, neither attached to views nor detached from them, neither attached to perceptions nor detached from them, neither attached to knowledge nor detached from it, neither attached to understanding nor detached from it, neither attached to dharmas nor detached from them, neither attached to signs nor detached from them, neither attached to wishes nor detached from them, neither attached to actions nor detached from them, neither attached to fruits nor detached from them, neither attached to paths nor detached from them, neither attached to truths nor detached from them, neither attached to vehicles nor detached from them, neither attached to dharmas nor detached from them, neither attached to realms nor detached from them, neither attached to entrances nor detached from them, neither attached to aggregates nor detached from them, neither attached to holdings nor detached from them, neither attached to places nor detached from them, neither attached to roots nor detached from them, neither attached to powers nor detached from them, neither attached to awakenings nor detached from them, neither attached to paths nor detached from them, neither attached to dharmas nor detached from them, neither attached to signs nor detached from them, neither attached to wishes nor detached from them, neither attached to actions nor detached from them, neither attached to fruits nor detached from them, neither attached to paths nor detached from them, neither attached to truths nor detached from them, neither attached to vehicles nor detached from them, neither attached to dharmas nor detached from them, neither attached to realms nor detached from them, neither attached to entrances nor detached from them, neither attached to aggregates nor detached from them, neither attached to holdings nor detached from them, neither attached to places nor detached from them, neither attached to roots nor detached from them, neither attached to powers nor detached from them, neither attached to awakenings nor detached from them, neither attached to paths nor detached from them, neither attached to dharmas nor detached from them, neither attached to signs nor detached from them, neither attached to wishes nor detached from them, neither attached to actions nor detached from them, neither attached to fruits nor detached from them, neither attached to paths nor detached from them, neither attached to truths nor detached from them, neither attached to vehicles nor detached from them, neither attached to dharmas nor detached from them, neither attached to realms nor detached from them, neither attached to entrances nor detached from them, neither attached to aggregates nor detached from them, neither attached to holdings nor detached from them, neither attached to places nor detached from them, neither attached to roots nor detached from them, neither attached to powers nor detached from them, neither attached to awakenings nor detached from them, neither attached to paths nor detached from them.
散則散，散不自知為從何散，聚不自知為從何聚。」
是時最勝前白佛言：「善哉善哉！快說斯法種種分別說緣本末，為諸菩薩被大德鎧，令無數人發大道意，稱歎菩薩功業所趣，及如來號十法德義，諸來會者鹹得聞知，如來智業無所掛礙。若有菩薩聞斯法者，陰衰諸蓋永得消除，使諸眾生靡不通達。我等，世尊！自今日始，奉尊如來所訓道教，純熟之行不敢放逸。佈施調意，恒常分別一切文字章句義理悉現在前，心懷平等如空覆蓋，所行慈哀普週一切，隨其根源而開化之。常以四等加被眾生食以甘露，棄除一切恚恨結使，放舍十法去離三毒，拔其九惱亂想之法，死魔塵埃傷害人心永使無餘。分別十二因緣之本，從癡緣行至生老死，復當思惟緣起所趣，癡滅則行滅至老病死亦復如是，隨其種類察其根原，然後投藥持心堅固，明審眾人心所思念斯為善行，重為說法不令流馳，穢濁眾想不復興起。」
「是故最勝！菩薩宣佈所設言教，多所饒益多所成就，視彼眾生如母愛子，隨時將養無增減意，恒在正見不隨異學，在大眾中如師子王，思惟體中地水火風，地動則水微，水動則火微，火動則風微，四法動者諸情衰微神離其身，臨時宗親有何恃怙，唯有善法乃可憑耳。復當思惟深觀之法，諸佛所游正受三昧，順其
【現代漢語翻譯】 現代漢語譯本：'散亂時，不知道自己是如何散亂的；聚合時，也不知道自己是如何聚合的。' 這時，最勝菩薩向前對佛說：'太好了，太好了！請您詳細解說這法，種種分別說明其緣起和根本，為諸位菩薩披上大德的鎧甲，使無數人發起追求大道的心意，稱讚菩薩的功業所向，以及如來的十種功德意義，讓所有來參加法會的人都能聽到並瞭解，如來的智慧事業沒有任何障礙。如果有菩薩聽聞此法，五陰的衰敗和各種煩惱都將永遠消除，使一切眾生都能通達。我們，世尊！從今天開始，將奉行您如來所教導的修行方法，純熟地修行，不敢懈怠。我們將佈施，調伏心意，經常分別一切文字章句的義理，使其清晰地呈現在眼前，心懷平等，如天空覆蓋一切，所行的慈悲哀憫普及一切，根據眾生的根性而開導化解他們。我們將常以四無量心加持眾生，用甘露滋養他們，捨棄一切嗔恨和煩惱的束縛，放下十種惡法，遠離貪嗔癡三毒，拔除九種惱亂的妄想，使死魔的塵埃永遠無法傷害人心。我們將分別十二因緣的根本，從無明緣行到生老死，還要思考緣起所指向的意義，無明滅則行滅，直到老病死也同樣滅除。我們將根據眾生的種類，觀察其根源，然後對癥下藥，使心堅固，明察眾人的心念，這才是善行。我們將再次為他們說法，不讓他們流失，使污穢的妄想不再興起。' 『所以，最勝！菩薩所宣說的教誨，能饒益眾多，成就眾多，看待眾生如同母親愛護子女，隨時養護，沒有增減之心，恒常保持正見，不隨從外道邪說，在大眾中如同獅子王。他們會思考身體中的地水火風，地動則水微弱，水動則火微弱，火動則風微弱，四法動搖則諸情衰微，神識離開身體，這時親人有什麼可以依靠的呢？只有善法才可以依靠。他們還應當思考深觀之法，諸佛所游的正受三昧，順應其...
【English Translation】 English version: 'When scattered, one does not know from where the scattering comes; when gathered, one does not know from where the gathering comes.' At that time, the Bodhisattva Most Excellent addressed the Buddha, saying: 'Excellent, excellent! Please explain this Dharma in detail, elaborating on its causes and roots, so that the Bodhisattvas may be adorned with the armor of great virtue, enabling countless beings to generate the aspiration for the Great Path, praising the Bodhisattvas' accomplishments and their direction, as well as the ten virtues of the Tathagata, so that all those assembled may hear and understand, and the Tathagata's wisdom activities may be without hindrance. If any Bodhisattva hears this Dharma, the decay of the five aggregates and all afflictions will be forever eliminated, enabling all beings to attain understanding. We, World-Honored One! From this day forward, we will uphold the teachings of the Tathagata, practicing diligently without negligence. We will give generously, tame our minds, and constantly discern the meanings of all words and phrases, making them clear before our eyes. We will maintain equanimity, like the sky covering all, and our compassion will extend to all, guiding and transforming beings according to their capacities. We will always bless beings with the four immeasurables, nourishing them with the nectar of Dharma, abandoning all hatred and the bonds of affliction, letting go of the ten unwholesome actions, and distancing ourselves from the three poisons of greed, hatred, and delusion. We will uproot the nine disturbing delusions, so that the dust of the death demon can never harm the hearts of beings. We will discern the roots of the twelve links of dependent origination, from ignorance to aging and death, and contemplate the direction of dependent origination. When ignorance ceases, actions cease, and so on until aging and death cease. We will observe the roots of beings according to their types, and then administer the appropriate medicine, making our minds firm. We will clearly understand the thoughts of others, and this is virtuous conduct. We will preach the Dharma again, not letting it be lost, so that defiled thoughts will not arise again.' 'Therefore, Most Excellent! The teachings proclaimed by the Bodhisattvas greatly benefit and accomplish much. They regard beings as a mother loves her child, nurturing them at all times without any increase or decrease in their care. They always maintain right view, not following heterodox teachings. In the assembly, they are like a lion king. They contemplate the elements of earth, water, fire, and wind within the body. When earth moves, water weakens; when water moves, fire weakens; when fire moves, wind weakens. When the four elements move, the senses weaken, and consciousness leaves the body. At that time, what can relatives rely on? Only virtuous Dharma can be relied upon. They should also contemplate the profound Dharma, the samadhi of right absorption that the Buddhas dwell in, conforming to...
本則不失威儀，分別有無漏失之行，超越世間八法之業，利衰譭譽不染其心，計我人壽命都無處所。最勝當知！若有眾生懷倒見心，來詰菩薩所行法則，若從一劫至百千劫，承受一住菩薩所說，言辭流利無能障塞。是故當知！菩薩所行無能及者，不可以譬喻為比。所以然者，皆是菩薩神足變動之所設為，往至十方禮事諸佛興敬供養，從一佛國至一佛國，所至到處輒為眾生興顯道法，蠲除一切始終之難，諸有怨仇遭苦惱者自然消滅。所以眷屬成就者何？皆由捨棄憍慢自大，或時在於大眾之中，其聲流利若如梵音，使三部眾獲其志願，趣使引入無為究竟之地而滅度之。亦如大龍興無蓋云，雨於三千大千世界，百穀草木普蒙其潤隨時滋長。菩薩大士亦復如是，暢一音聲以八解脫法味之水佈道法教，使三千世普蒙其度，其解脫者志若金剛內外清凈，復以神足禁戒法律，自瓔珞身眾相炳著如純金山，所經過處令各得所，其聞法者篤信不疑。復令眾生入覺意三昧，使三千大千世界其中有形之類，蜎飛蠕動自識宿命，皆令眾生覺本習緒知苦所由，因是皆發菩薩之心，奉遵修行如來正受。是時聞法眾生用心精勤，承佛威神明識來趣，隨其遠近盡來趣至凈妙道場，至道場者其志堅固入無所畏，不復恐懼其志究竟，利根眾生或經一日二日三
【現代漢語翻譯】 現代漢語譯本 此菩薩的威儀不失莊嚴，能分辨有漏和無漏的修行，超越世間八法（利、衰、毀、譽、稱、譏、苦、樂）的束縛，對於利益、衰敗、誹謗、讚譽等不為所動，不執著于自我、他人和壽命的概念。最殊勝的修行者應當明白！如果有眾生心懷顛倒的見解，來詰問菩薩所修行的法則，即使從一劫到百千劫的時間，都無法駁倒一位安住于菩薩境界的修行者所說的話，其言辭流暢無礙。因此應當知道！菩薩的修行是無人能及的，無法用比喻來形容。之所以如此，都是因為菩薩以神通變化所展現的，他們前往十方世界禮敬諸佛，興起恭敬供養，從一個佛國到另一個佛國，所到之處都為眾生宣揚佛法，消除一切從開始到結束的困難，那些有怨恨和遭受痛苦的人自然會消滅。之所以眷屬能夠成就，是因為他們捨棄了驕慢自大，有時在大眾之中，其聲音流暢如同梵音，使三部眾（比丘、比丘尼、優婆塞、優婆夷）獲得他們的願望，引導他們進入無為究竟的境界而得到解脫。也像大龍興起無蓋的云，降雨於三千大千世界，使百穀草木普遍得到滋潤，隨著時節生長。菩薩大士也是如此，以一個聲音宣講八解脫法味之水，傳播佛法教義，使三千世界普遍得到度化，那些得到解脫的人意志如同金剛一般內外清凈，又以神通、戒律和法律來莊嚴自身，使身體的各個部分都光彩奪目，如同純金的山峰，所經過的地方都使眾生各得其所，那些聽聞佛法的人都深信不疑。又使眾生進入覺意三昧（一種禪定狀態），使三千大千世界中有形之物，包括飛蟲和蠕動的生物都能認識自己的宿命，使眾生覺悟到他們原本的習氣和痛苦的根源，因此都發菩提心，奉行如來的正法。這時，聽聞佛法的眾生用心精勤，承蒙佛的威神之力，明白自己所要追求的目標，無論遠近都來到清凈莊嚴的道場，來到道場的人意志堅定，進入無所畏懼的境界，不再恐懼，他們的意志最終會得到成就，利根的眾生或者經過一天兩天三天
【English Translation】 English version This Bodhisattva does not lose their dignified demeanor, can distinguish between actions with and without outflows, transcends the worldly eight dharmas (gain, loss, defamation, praise, honor, ridicule, suffering, and pleasure), and is not moved by profit, loss, slander, or praise, not clinging to the concepts of self, others, and lifespan. The most excellent practitioners should understand! If there are beings with inverted views who come to question the principles practiced by the Bodhisattva, even if it takes from one kalpa to hundreds of thousands of kalpas, they cannot refute what a practitioner abiding in the Bodhisattva state says, whose words are fluent and unobstructed. Therefore, it should be known! The practice of the Bodhisattva is unmatched and cannot be described by metaphors. The reason for this is that it is all due to the Bodhisattva's supernatural transformations, they go to the ten directions to pay homage to all Buddhas, offering respectful worship, going from one Buddha-land to another, and wherever they go, they proclaim the Dharma for the benefit of sentient beings, eliminating all difficulties from beginning to end, and those who have resentment and suffer naturally disappear. The reason why their retinue can achieve success is that they have abandoned arrogance and self-importance. Sometimes in the midst of the assembly, their voice is fluent like the Brahma sound, enabling the three assemblies (monks, nuns, laymen, and laywomen) to achieve their wishes, guiding them into the realm of non-action and ultimate liberation. It is also like a great dragon raising a cloud without cover, raining down on the three thousand great thousand worlds, causing all grains and plants to be universally nourished and grow with the seasons. The great Bodhisattva is also like this, using one voice to proclaim the water of the eight liberations, spreading the Dharma teachings, enabling the three thousand worlds to be universally liberated. Those who are liberated have a will like diamond, pure inside and out, and they also adorn themselves with supernatural powers, precepts, and laws, making every part of their body radiant, like a pure gold mountain. Wherever they go, they enable sentient beings to obtain what they need, and those who hear the Dharma have deep faith and no doubt. They also enable sentient beings to enter the Samadhi of Awakening (a state of meditation), enabling all forms of life in the three thousand great thousand worlds, including flying insects and crawling creatures, to recognize their past lives, enabling sentient beings to awaken to their original habits and the root of suffering, and therefore, they all generate the Bodhi mind, following the correct teachings of the Tathagata. At this time, the sentient beings who hear the Dharma are diligent in their practice, receiving the Buddha's majestic power, understanding the goal they are pursuing, and no matter how far or near, they all come to the pure and solemn Dharma assembly. Those who come to the assembly have a firm will, entering a state of fearlessness, no longer afraid, and their will will ultimately be achieved. Those with sharp faculties may achieve this after one, two, or three days.
日，乃至七日舍其形壽，而取命終皆生天上。其德純熟行不缺者，便生十方諸佛剎土，生天眾生自取天上若干種華，及諸雜香所有自然供養之具，而來供養散諸大眾及來會者，花處虛空皆不墮地，化成自然寶交露臺，以大音聲而自讚嘆：『我等善利快蒙斯福，乃能遇此覺意三昧，使三千大千世界獲其所愿。如是，世尊！快得善利！』復以香花別供養最勝菩薩：『今蒙仁恩得遭值此覺意三昧，使我等身咸蒙慶會，其有眾生得聞覺意三昧不篤信者，當知此人乃前世時，不遭此三昧之所致也。』」
是時世尊告來會者：「吾昔無數阿僧祇劫行此三昧，使我今日得成阿惟三佛，過去無數恒沙諸佛及當來者，皆當修此覺意三昧，三昧威德不可稱量。其聞名者悉皆啓發菩薩大心，不可復計四部之眾皆逮此三昧定意。復有百千諸來會者，即于座上皆發無上正真道意。」
爾時世尊，復放覺花定意三昧光明，照彼三千大千世界地獄餓鬼畜生之類，眾苦消滅皆得還生在人道中自識宿命。是時座上有四億眾，見此瑞應各生患厭，心自思惟：「夫生有死皆由因緣，死此生彼牽連不斷，淫之為源斯由貪愛，我等愿樂生無慾國，乃得修此覺意三昧定意正受。」
是時世尊，知來會者心中所念而告之曰：「西方去此無數佛土，有
【現代漢語翻譯】 現代漢語譯本：如果有人在一天乃至七天內捨棄其形體壽命而去世，都會往生天上。那些德行純熟、行為沒有缺失的人，便會往生到十方諸佛的剎土。往生天上的眾生會自己取得天上的各種鮮花，以及各種香料和自然形成的供養器具，來供養散佈給大眾和來集會的人。鮮花在虛空中不會墜落到地上，而是化成天然的寶交露臺，以洪亮的聲音讚歎道：『我們真是幸運，能夠蒙受這樣的福報，得以遇到這覺意三昧（覺悟的意念），使三千大千世界都實現了他們的願望。世尊，真是太好了，我們獲得瞭如此殊勝的利益！』他們又用香花特別供養最殊勝的菩薩：『如今蒙受您的恩德，得以遇到這覺意三昧，使我們都感到無比慶幸。如果有眾生聽聞覺意三昧而不篤信，應當知道此人是前世沒有遇到此三昧所導致的。』 這時，世尊告訴來集會的人：『我過去在無數阿僧祇劫（極長的時間單位）中修行此三昧，才使我今天得以成就阿耨多羅三藐三菩提（無上正等正覺）。過去無數恒河沙數的諸佛以及未來的諸佛，都應當修習此覺意三昧。此三昧的威德不可稱量。聽聞此三昧名號的人，都會啓發菩薩的大心。無法計算的四部大眾都獲得了此三昧的定意。又有成百上千的來集會者，當場都發起了無上正真道的心意。』 這時，世尊又放出覺花定意三昧的光明，照耀三千大千世界中的地獄、餓鬼、畜生等眾生，使他們的痛苦消滅，都得以重新轉生到人道中，並能回憶起自己的宿命。當時，座上有四億大眾，見到這種瑞相，各自產生了厭患之心，心中思惟：『生有死，都是由因緣所致，死此生彼，牽連不斷，淫慾的根源在於貪愛。我們願意往生到沒有慾望的國度，才能修習這覺意三昧的定意正受。』 這時，世尊知道來集會者心中所想，便告訴他們說：『西方距離這裡無數佛土，有
【English Translation】 English version: If someone, within one to seven days, relinquishes their physical form and lifespan and passes away, they will all be reborn in the heavens. Those whose virtue is pure and whose conduct is without flaw will be reborn in the Buddha-lands of the ten directions. The beings reborn in the heavens will themselves obtain various kinds of flowers from the heavens, as well as various fragrances and naturally formed implements of offering, to offer and scatter among the assembly and those who have come to gather. The flowers in the sky will not fall to the ground but will transform into natural jeweled platforms, and with a great voice, they will praise themselves, saying: 『We are truly fortunate to have received such blessings, to have encountered this Samadhi of Awakening (覺意三昧), enabling the three thousand great thousand worlds to fulfill their wishes. O World Honored One, it is truly wonderful, we have obtained such supreme benefits!』 They will also use fragrant flowers to make special offerings to the most excellent Bodhisattvas: 『Now, having received your grace, we have been able to encounter this Samadhi of Awakening, causing all of us to feel immense joy. If there are beings who hear of the Samadhi of Awakening and do not have firm faith, know that this is because in their past lives, they did not encounter this Samadhi.』 At that time, the World Honored One told those who had come to the assembly: 『In the past, for countless asamkhya kalpas (阿僧祇劫, extremely long periods of time), I practiced this Samadhi, which enabled me to attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) today. Countless Buddhas of the past, as numerous as the sands of the Ganges, and the Buddhas of the future, should all practice this Samadhi of Awakening. The power and virtue of this Samadhi are immeasurable. Those who hear the name of this Samadhi will all awaken the great mind of Bodhi. The immeasurable fourfold assembly will all attain the meditative concentration of this Samadhi. Furthermore, hundreds and thousands of those who had come to the assembly, right there on their seats, all generated the intention for the unsurpassed, true, and right path.』 At that time, the World Honored One again emitted the light of the Samadhi of the Flower of Awakening, illuminating the beings in the three thousand great thousand worlds, including those in hell, hungry ghosts, and animals, causing their suffering to cease, and they were all able to be reborn in the human realm, remembering their past lives. At that time, four hundred million people in the assembly, seeing this auspicious sign, each generated a sense of weariness and aversion, thinking to themselves: 『Birth and death are all due to causes and conditions; death here leads to birth there, an unbroken chain. The source of lust is due to craving and attachment. We wish to be reborn in a land without desires, so that we may practice the meditative concentration of this Samadhi of Awakening.』 At that time, the World Honored One, knowing the thoughts in the minds of those who had come to the assembly, told them: 『To the west, beyond countless Buddha-lands, there is』
佛名無量壽，其土清凈無淫怒癡悉同一心，皆由蓮華中生，不因父母情慾生也，純是童男亦無女形無大小便，以禪悅樂法無想念識以為飯食，共相敬念如父如母，欲生彼者可發誓愿。」
時四億眾即于座上，同心發願求生彼土。爾時世尊，即如其像放覺意三昧光明照彼國土，使四億人得見彼土如來世尊及化生菩薩，其國廣博純金銀琉璃眾寶雜廁，無三惡道八難之苦。見彼國已，此四億人隨其形壽，皆得同時生彼國土而得修此覺意三昧，斯由本誓發願所致，覺意三昧之所感動其德如是。
恭敬品第十三
是時最勝菩薩復白佛言：「云何種類菩薩常從佛聞法而興恭敬意加勇躍不能自勝？」
世尊告曰：「斯法要者猶那提神藥，若人服食斯神藥者，心神悅豫自然濡滿，淫怒癡除無復眾病，其聞此法一句之義至大乘者，超出妄想得離惡趣，志願自在未獲者獲，諸根具足未常缺漏。若使有人專心一意勤修正行，無他余念而順其法，諸塵垢病自然消除。若善男子善女人，得音響信加敬正法，樹下端坐一心思惟，設意倒錯復從一始，若意不定，當自克責有何不及？噁心不除，勤苦劫數不在道撿，何日進成而獲無漏，因平等法得蒙度脫？如是最勝！夫順法者，不居三界亦不離之，復以三觀七露明禁而自防慎，
【現代漢語翻譯】 現代漢語譯本：佛的名號是無量壽（Amitayus），他的國土清凈，沒有淫慾、嗔怒、愚癡，所有眾生都一心一意。他們都從蓮花中化生，不是因父母的情慾而生。他們都是童男，沒有女人的形體，也沒有大小便。他們以禪定的喜悅和佛法的無想念識作為食物，互相尊敬愛念，如同父子母女。想要往生到那個國土的人，可以發誓愿。 當時，四億大眾在座位上，同心發願求生那個國土。那時，世尊就如同他的形象一樣，放出覺意三昧（bodhi-samadhi）的光明，照耀那個國土，使四億人得見那個國土的如來世尊和化生菩薩。那個國家廣闊無垠，純粹由金、銀、琉璃等各種珍寶交錯構成，沒有三惡道（地獄、餓鬼、畜生）和八難（八種難以修行佛法的障礙）的痛苦。看到那個國土后，這四億人隨著他們的壽命，都同時往生到那個國土，並修習這個覺意三昧。這是由於他們本來的誓願所致，覺意三昧的功德就是這樣。 恭敬品第十三 這時，最勝菩薩（Sarvottama Bodhisattva）又對佛說：『為什麼有些種類的菩薩，常常從佛那裡聽聞佛法，就生起恭敬心，更加勇猛精進，不能自已呢？』 世尊告訴他說：『這個佛法的要義，就像那提神藥（Nati divine medicine）一樣。如果有人服食這種神藥，心神就會喜悅，自然充滿活力，淫慾、嗔怒、愚癡都會消除，不再有各種疾病。如果有人聽聞這個佛法，哪怕只是一句的含義，對於修習大乘佛法的人來說，也能超出妄想，脫離惡道，志願自在，沒有得到的也能得到，諸根具足，不會有任何缺失。如果有人專心一意，勤奮修行正道，沒有其他雜念，順應佛法，各種塵垢疾病自然就會消除。如果善男子善女人，得到音響信（faith through hearing）並恭敬正法，在樹下端坐，一心思維，即使意念顛倒錯亂，也要重新開始。如果意念不定，應當自我責備，有什麼不足之處？如果噁心不除，即使勤苦修行無數劫，也無法進入正道，何時才能成就而獲得無漏的智慧，因平等法而得到解脫？就像這樣，最勝！順應佛法的人，不居於三界（欲界、色界、無色界），也不脫離三界，還要用三觀（空觀、假觀、中觀）和七露明禁（七種戒律）來防範自己。』
【English Translation】 English version: The Buddha's name is Amitayus (Infinite Life), his land is pure, without lust, anger, or ignorance, and all beings are of one mind. They are all born from lotuses, not from the desires of parents. They are all young men, without female forms, and without excretion. They take the joy of meditation and the thoughtless consciousness of the Dharma as food, respecting and loving each other like fathers and mothers. Those who wish to be born in that land can make a vow. At that time, four hundred million people in the assembly, with one mind, made a vow to be born in that land. Then, the World Honored One, just like his image, emitted the light of the bodhi-samadhi (awakening concentration), illuminating that land, so that the four hundred million people could see the Tathagata (Thus Come One) and the bodhisattvas born by transformation in that land. That country is vast and boundless, made purely of gold, silver, lapis lazuli, and various treasures, without the suffering of the three evil paths (hell, hungry ghosts, animals) and the eight difficulties (eight obstacles to practicing the Dharma). Having seen that land, these four hundred million people, according to their lifespans, were all born in that land at the same time and practiced this bodhi-samadhi. This was due to their original vows, and the merit of the bodhi-samadhi is like this. Chapter Thirteen on Reverence At this time, Sarvottama Bodhisattva (Most Excellent Bodhisattva) again said to the Buddha: 'Why do some kinds of bodhisattvas, who often hear the Dharma from the Buddha, develop a reverent mind, become more courageous and diligent, and cannot control themselves?' The World Honored One said: 'This essential meaning of the Dharma is like the Nati divine medicine. If someone takes this divine medicine, their mind will be joyful, naturally full of vitality, lust, anger, and ignorance will be eliminated, and there will be no more diseases. If someone hears this Dharma, even just one sentence of its meaning, for those who practice the Mahayana (Great Vehicle), they can transcend delusion, escape the evil paths, their aspirations will be free, those who have not attained will attain, their faculties will be complete, and there will be no deficiencies. If someone is single-minded, diligently practices the right path, without other distractions, and follows the Dharma, all defilements and diseases will naturally be eliminated. If a good man or good woman obtains faith through hearing and reveres the true Dharma, sits in meditation under a tree, and contemplates with one mind, even if their thoughts are confused and disordered, they should start again. If their mind is not stable, they should blame themselves, what is lacking? If evil thoughts are not eliminated, even if they practice diligently for countless kalpas (eons), they will not enter the right path. When will they achieve and obtain the wisdom free from outflows, and be liberated by the equal Dharma? Like this, Sarvottama! Those who follow the Dharma neither dwell in the three realms (desire realm, form realm, formless realm) nor depart from them, and they must also use the three contemplations (emptiness, provisional existence, middle way) and the seven revealed prohibitions (seven precepts) to guard themselves.'
常悔前過將來不造，當得諸佛十八之法四無所畏五根五力禪脫定門。其所說法平等無二，身黃金色相好自嚴，種種功德以自瓔珞，音聲言訓達於十方，是謂最勝菩薩大士當獲十法功德。云何為十？所聞正教專意思惟，從善知識亦不違慢，不自大不自下恒處於中，所施行業終不虛妄，諦入深慧意亦不亂，歡喜念施心悅無悔，若前佈施無所選擇，達于苦際宣暢無我，神通自游不失善權，是謂十法獲十功德。」
爾時世尊便說斯偈：
「聞教專意聽， 慎道無想愿， 憑受善知識， 施念無悔吝。 愛彼猶養已， 高下隨顏色， 一心念恭敬， 獲十功德福。
「最勝當知！善權適化智度無極，逮于菩薩大乘方等，如來出世愍于俗故，而現若干行法不同，或現緣覺聲聞之乘，或在山崖深窟自隱，或復經行而自克責，挍計身中無一可貪，由是之故當自思惟，斯為如來之所開化，信吾言者而在心懷，于現法中即得滅度，雖在異學不改正行，為諸異學講演法鼓，其法無想亦無諸念，令其眾生盡諸有漏，諸有會者致微妙慧，行有若干志性不同，如是之比不可稱計，好慕聽經非圖一類，舍真就偽亦不可計，現在目前其數難量，或有菩薩專觀脫門，雖行備具貪在滅度。所以然者，未解善權故致留難。如來神
【現代漢語翻譯】 現代漢語譯本：
『常常懺悔過去的錯誤，將來不再犯，就能獲得諸佛的十八種功德法、四無所畏、五根、五力、禪定解脫之門。他們所說的法平等無二，身體呈現黃金色，相貌莊嚴美好，以各種功德來裝飾自己，聲音教誨傳遍十方，這就是最殊勝的菩薩大士應當獲得的十種功德。哪十種呢？所聽聞的正法教誨，專心思考，從善知識那裡學習也不違背怠慢，不自大也不自卑，始終保持中道，所做的行為終不虛妄，深入真諦智慧，心意也不散亂，歡喜念施，心中喜悅沒有後悔，如果以前佈施沒有選擇，通達苦的盡頭，宣揚無我，神通自在遊行不失善巧方便，這就是十法獲得十種功德。』
當時，世尊就說了這首偈語：
『聽聞教誨要專心，謹慎修行沒有妄想，依靠善知識的教導，佈施時沒有後悔吝嗇。愛護他人如同愛護自己，高低貴賤都平等對待，一心念誦恭敬，就能獲得十種功德福報。』
『最勝（菩薩名）應當知道！善巧方便的教化智慧是無限的，達到菩薩大乘方等（大乘佛教經典）的境界，如來（佛的稱號）出世是爲了憐憫世俗之人，所以示現若干不同的修行方法，或者示現緣覺（獨自覺悟者）聲聞（聽聞佛法而修行者）的乘，或者在山崖深窟中自我隱居，或者來回行走自我剋制，計算身體中沒有一樣值得貪戀的，因為這個緣故應當自己思考，這是如來所開示教化的，相信我的話的人就放在心中，在現世中就能得到解脫，即使在其他學派中不改正自己的行為，為其他學派講演法鼓，他們的法沒有妄想也沒有念頭，使他們的眾生斷盡所有煩惱，所有會聚的人都能獲得微妙的智慧，修行有若干種，志向和性格也不同，像這樣的情況不可計數，喜歡聽經的人並非只有一類，捨棄真理追求虛妄的也不可計數，現在眼前的人數難以衡量，或者有菩薩專心觀察解脫之門，雖然修行完備卻貪戀于滅度。之所以這樣，是因為不瞭解善巧方便而導致障礙。如來神』 English version:
'Constantly repenting past mistakes and not creating them in the future, one will attain the eighteen dharmas of all Buddhas, the four fearlessnesses, the five roots, the five powers, and the gates of meditative liberation. The dharma they speak is equal and without duality, their bodies are golden in color, their appearances are adorned with auspicious marks, they adorn themselves with various merits, and their voices and teachings reach the ten directions. This is what the most excellent Bodhisattva Mahasattvas should attain: ten meritorious qualities. What are the ten? To contemplate with focused intention the righteous teachings that one has heard, to not disobey or be negligent towards good teachers, to be neither arrogant nor self-deprecating, to always remain in the middle way, to never be false in one's actions, to deeply enter into true wisdom without a scattered mind, to joyfully give with a heart of happiness and without regret, to give without discrimination, to reach the end of suffering, to proclaim no-self, and to freely roam with spiritual powers without losing skillful means. These are the ten dharmas that lead to the ten meritorious qualities.'
At that time, the World Honored One spoke this verse:
'Listen attentively to the teachings, be mindful in practice without wishful thinking, rely on the guidance of good teachers, give without regret or stinginess. Love others as you love yourself, treat all equally regardless of status, with a focused mind, be respectful, and you will attain the ten meritorious blessings.'
'Most Excellent One (a Bodhisattva's name), you should know! The wisdom of skillful means in teaching is limitless, reaching the level of the Bodhisattva Mahayana Vaipulya (Mahayana Buddhist scriptures). The Tathagata (title of a Buddha) appears in the world out of compassion for worldly beings, and thus manifests various different practices. Sometimes he manifests the vehicle of Pratyekabuddhas (those who awaken on their own) or Sravakas (those who awaken by hearing the teachings), sometimes he hides himself in mountain cliffs and deep caves, or sometimes he walks back and forth, disciplining himself, calculating that there is nothing in the body worth clinging to. Because of this, one should contemplate that this is what the Tathagata has revealed and taught. Those who believe my words should keep them in their hearts, and in this very life, they will attain liberation. Even if they are in other schools of thought and do not correct their behavior, they preach the dharma drum for those other schools. Their dharma has no thoughts or notions, enabling their beings to exhaust all outflows. All who gather will attain subtle wisdom. There are various practices, and their aspirations and natures are different. Such cases are countless. Those who like to listen to the scriptures are not of one kind, and those who abandon the truth for falsehood are also countless. The number of those present is difficult to measure. Some Bodhisattvas focus on observing the gate of liberation, and although they have completed their practices, they are attached to extinction. The reason for this is that they do not understand skillful means, which leads to obstacles. The Tathagata's spiritual'
【English Translation】 'Constantly repenting past mistakes and not creating them in the future, one will attain the eighteen dharmas of all Buddhas, the four fearlessnesses, the five roots, the five powers, and the gates of meditative liberation. The dharma they speak is equal and without duality, their bodies are golden in color, their appearances are adorned with auspicious marks, they adorn themselves with various merits, and their voices and teachings reach the ten directions. This is what the most excellent Bodhisattva Mahasattvas should attain: ten meritorious qualities. What are the ten? To contemplate with focused intention the righteous teachings that one has heard, to not disobey or be negligent towards good teachers, to be neither arrogant nor self-deprecating, to always remain in the middle way, to never be false in one's actions, to deeply enter into true wisdom without a scattered mind, to joyfully give with a heart of happiness and without regret, to give without discrimination, to reach the end of suffering, to proclaim no-self, and to freely roam with spiritual powers without losing skillful means. These are the ten dharmas that lead to the ten meritorious qualities.' At that time, the World Honored One spoke this verse: 'Listen attentively to the teachings, be mindful in practice without wishful thinking, rely on the guidance of good teachers, give without regret or stinginess. Love others as you love yourself, treat all equally regardless of status, with a focused mind, be respectful, and you will attain the ten meritorious blessings.' 'Most Excellent One (a Bodhisattva's name), you should know! The wisdom of skillful means in teaching is limitless, reaching the level of the Bodhisattva Mahayana Vaipulya (Mahayana Buddhist scriptures). The Tathagata (title of a Buddha) appears in the world out of compassion for worldly beings, and thus manifests various different practices. Sometimes he manifests the vehicle of Pratyekabuddhas (those who awaken on their own) or Sravakas (those who awaken by hearing the teachings), sometimes he hides himself in mountain cliffs and deep caves, or sometimes he walks back and forth, disciplining himself, calculating that there is nothing in the body worth clinging to. Because of this, one should contemplate that this is what the Tathagata has revealed and taught. Those who believe my words should keep them in their hearts, and in this very life, they will attain liberation. Even if they are in other schools of thought and do not correct their behavior, they preach the dharma drum for those other schools. Their dharma has no thoughts or notions, enabling their beings to exhaust all outflows. All who gather will attain subtle wisdom. There are various practices, and their aspirations and natures are different. Such cases are countless. Those who like to listen to the scriptures are not of one kind, and those who abandon the truth for falsehood are also countless. The number of those present is difficult to measure. Some Bodhisattvas focus on observing the gate of liberation, and although they have completed their practices, they are attached to extinction. The reason for this is that they do not understand skillful means, which leads to obstacles. The Tathagata's spiritual'
足導引使知，方自覺寤非菩薩行，復為波旬之所擾固，復從是退還在凡夫。最勝當知！如來晝夜三達觀察，誰根闇鈍退不進者，誰復進前上菩薩位，退如恒沙進如毫毛，心復自知而無神通，夫人初意其心堅固，設當成者眾生根斷，無為之法定無生滅，眾生疑惑謂為非真，善權方便務于真諦，愿樂欲聽無從法忍，十二因緣法之深要，先當分別解空無相愿，達知無常非真非有我人壽命虛無寂然。」
佛復告最勝菩薩及眾會：「又自念吾昔未成佛時，為諸如來所見訓誨，復加威神所見接導，亦是本願行念所逮，得蒙清凈志趣安隱，今成如來平等正覺，眾行具足出現於世，斯由執意不退轉故。諸菩薩眾亦無央數，神足之變不可限量，降伏于魔無餘僥倖。若至城郭郡縣聚邑，其眾生類睹見吾者，執意聽經亦無他念，興隆三寶使不斷絕，欲求法者皆得充足獲安隱行。」
佛復告最勝菩薩：「若有眾生信從法教空無相愿，當行三十六事令不墮損。云何菩薩行三十六事令不墮損？於是菩薩分別三向亦不懷恨，雖處愛慾無所染污，觀于無常亦無觀想，心行清凈不失法性，求諸脫門法諸賢聖，懷來道故而濟眾生，妄見已斷悉知無常，應無所著等正覺行，隨緣起滅除去縛著，所施為事不自為已，解知人本本無出生，壽是磨滅恒不
【現代漢語翻譯】 現代漢語譯本：引導他們使其知曉，才自覺醒悟到這不是菩薩的修行，又被波旬（魔王）所擾亂，又因此退回到凡夫的境界。最勝菩薩應當知道！如來日夜以三達（宿命通、天眼通、漏盡通）觀察，誰的根基愚鈍退步不前，誰又進步登上菩薩的果位，退步的如恒河沙數，進步的如毫毛一般，心中自己知道而沒有神通。人們最初的意願其心堅固，如果真的成就，眾生的根基就會斷絕，無為的法則是沒有生滅的，眾生會疑惑認為這不是真的，所以用善巧方便致力於真諦，希望樂意聽聞而沒有從法忍（對佛法的忍可）的，十二因緣法是深奧重要的，首先應當分別解釋空無相愿，通達知道無常，不是真有也不是真無，我、人、壽命都是虛無寂靜的。 佛陀又告訴最勝菩薩和大眾：『我又自己想到我過去沒有成佛的時候，被諸佛如來所教誨，又加上威神之力所引導，這也是我本願的修行所達到的，才得以蒙受清凈的志向和安穩。現在成就如來平等正覺，各種修行都圓滿具足，出現在世間，這是因為我執意不退轉的緣故。諸菩薩眾也有無數，神通變化不可思議，降伏魔眾沒有絲毫僥倖。如果到了城郭、郡縣、村落，那裡的眾生看到我，一心一意聽聞佛經，沒有其他雜念，興盛三寶使之不斷絕，想要尋求佛法的人都能夠得到滿足，獲得安穩的修行。』 佛陀又告訴最勝菩薩：『如果有眾生信奉佛法教導的空無相愿，應當修行三十六件事，使之不墮落。什麼是菩薩修行三十六件事使之不墮落呢？於是菩薩分別對待三種傾向也不懷恨，雖然身處愛慾之中卻不被污染，觀察無常也不執著于觀想，心行清凈不失去法性，尋求各種解脫之門，傚法諸位賢聖，懷著引導眾生走向正道的願望，妄見已經斷除，完全知道無常，應當不執著于等正覺的修行，隨順因緣生滅，除去束縛執著，所做的事情不為自己，理解到人的本性本來就沒有出生，壽命是逐漸消磨的，永遠不...
【English Translation】 English version: They were led to understand, and only then did they realize that it was not the practice of a Bodhisattva. They were again disturbed by Mara (the demon king), and thus retreated back to the state of ordinary beings. Most Excellent One, you should know! The Tathagata observes day and night with the three insights (past lives, divine eye, and extinction of outflows), who has dull roots and retreats without progress, and who advances to the Bodhisattva stage. Those who retreat are like the sands of the Ganges, while those who advance are like a hair. The mind knows this itself, without supernatural powers. People's initial intentions are firm, but if they were to truly succeed, the roots of sentient beings would be severed. The Dharma of non-action has no birth or death, and sentient beings would doubt it as untrue. Therefore, skillful means are used to strive for the true meaning. Those who wish to hear but lack acceptance of the Dharma, the profound and essential teaching of the twelve links of dependent origination, should first understand the vows of emptiness and non-appearance. They should realize that impermanence is neither truly existent nor truly non-existent, and that self, person, and lifespan are all empty and still. The Buddha further told Most Excellent Bodhisattva and the assembly: 'I also recall that when I had not yet become a Buddha, I was taught by all the Tathagatas, and was guided by their majestic power. This was also achieved through the practice of my original vows, and I was able to attain a pure aspiration and peace. Now, having attained the Tathagata's equal and perfect enlightenment, with all practices fully accomplished, I appear in the world. This is because I was determined and did not retreat. The Bodhisattva assembly is also countless, with inconceivable supernatural transformations, subduing the demons without any luck. If they go to cities, towns, counties, and villages, the sentient beings there who see me will listen to the scriptures with focused minds, without other thoughts, and will prosper the Three Jewels so that they will not be cut off. Those who seek the Dharma will all be satisfied and attain peaceful practice.' The Buddha further told Most Excellent Bodhisattva: 'If there are sentient beings who believe in the Dharma teachings of emptiness and non-appearance, they should practice thirty-six things so that they do not fall. What are the thirty-six things that a Bodhisattva practices to avoid falling? Thus, a Bodhisattva treats the three tendencies without resentment, although in the midst of desire, they are not defiled. They observe impermanence without clinging to contemplation. Their minds are pure and do not lose the Dharma nature. They seek all the gates of liberation, emulate the sages, and with the desire to guide sentient beings to the path, they have cut off false views and fully understand impermanence. They should not cling to the practice of equal and perfect enlightenment, follow the arising and ceasing of conditions, remove the bonds of attachment, and do not act for their own sake. They understand that the nature of humans is originally without birth, and that lifespan is gradually diminishing, and never...
久住，命逝變易如幻如化，過去永盡不見縱跡，來無形像復當受有，現在流馳靡知所趣，知業慧明神識不住，空慧止處縛解無縛，勤修三事復修除三，不猗空慧受其果證，將養形命令至道場，于欲無慾亦不離欲，諸佛正受恒現在前，往來周旋不生無想，志常著在諸神通慧，深入法藏不見所入，滅盡無生以為屋室，如如如爾無形無相，本無有際際亦無際，常不有常思惟無常，雖見生死亦不見生，入於五道解無五道，塵勞為縛己已離之，自守無為無悕無望，度人如空空無所成，身行口言無無所損，是謂最勝！菩薩所行三十六事上妙之法，非是聲聞緣覺所及，當善察之為人解暢，無令眾生有諍訟心。所以然者，希有眾生能信之者，夫能宣暢緣業之法，斯乃應于無生之心，若觀眾生意不堅固，便當漸漸開使得解，得失雖殊亦當下意勿得稱已。設復有疑以本無觀，三世平等等無差特，亦不見等亦不見無等，見亦無見亦無復見況有色相，色自無色本無有色，色識無識豈有識耶？耳聲有識受外音故，鼻香起識自生臭惡，舌味生識分別好醜，身細滑識因彼粗澀，意法興識由前善惡，了達諸法無住不住亦不見住。最勝當知，吾我所有諸法所有本悉清凈亦不見凈，諸法吾我本無所有不見所有，無亦自無亦不見無，慧解菩薩皆無所有。菩薩解
【現代漢語翻譯】 現代漢語譯本：長久居住，生命逝去變遷就像幻象一樣變化無常，過去永遠消逝不見軌跡，未來沒有形體卻將承受存在，現在流逝飛快不知去向，瞭解業報的智慧明晰，神識不會停留，空性的智慧止息之處，束縛與解脫都不存在束縛，勤奮修行三事，又修除三事，不執著于空性的智慧而接受其果報，保養身體以到達道場，對於慾望，無慾，也不離開慾望，諸佛的正受恒常在眼前顯現，往來周旋不生起無想，心志常常專注于各種神通智慧，深入法藏卻不見所入之處，以滅盡無生作為居所，如如不動，無形無相，本來沒有邊際，邊際也沒有邊際，常不執著于常，思惟無常，雖然看見生死，也看不見生，進入五道卻解脫了五道，塵世的煩惱是束縛，自己已經脫離了它，守護無為，沒有希望也沒有失望，度化眾生如同虛空，虛空沒有成就，身行口言沒有損害，這被稱為最殊勝！菩薩所修行的三十六種上妙之法，不是聲聞緣覺所能達到的，應當好好觀察，為他人解釋清楚，不要讓眾生有爭訟之心。之所以這樣，是因為很少有眾生能夠相信這些，能夠宣說闡明緣起業報之法，這才是應和無生之心的。如果觀察到眾生的心意不堅定，就應當漸漸開導使他們理解，得失雖然不同，也應當放下自己的想法，不要自以為是。如果還有疑惑，就用本無的觀點來看待，三世平等，沒有差別，也看不見平等，也看不見不平等，看見也無看見，也無復見，何況有色相，色本身沒有色，本來就沒有，識沒有識，哪裡會有識呢？耳朵有聲音的識別，是因為接受外來的聲音，鼻子有香的識別，是因為產生臭味和香味，舌頭有味道的識別，是因為分別好壞，身體有細滑的識別，是因為粗糙和澀，意念有法的識別，是因為之前的善惡，瞭解通達諸法，沒有住也沒有不住，也看不見住。最殊勝的，應當知道，我所擁有的，諸法所擁有的，本來都是清凈的，也看不見清凈，諸法和我本來都沒有所有，看不見所有，沒有也是自己沒有，也看不見沒有，智慧解脫的菩薩，都是沒有所有的。菩薩的解脫。 English version: Abiding long, life's passing and change are like illusions, the past is forever gone without a trace, the future has no form yet will experience existence, the present flows swiftly without knowing where it goes, the wisdom that understands karma is clear, the consciousness does not dwell, where the wisdom of emptiness ceases, there is neither bondage nor liberation, diligently cultivate the three practices, and also eliminate the three, do not cling to the wisdom of emptiness and accept its fruits, nourish the body to reach the place of enlightenment, regarding desire, non-desire, and not leaving desire, the true samadhi of all Buddhas is constantly present, going back and forth without giving rise to no-thought, the mind is always focused on various supernatural powers and wisdom, deeply entering the Dharma treasury yet not seeing where one enters, taking extinction and non-birth as one's dwelling, being as it is, without form or appearance, originally without boundary, and the boundary also without boundary, not clinging to permanence, contemplating impermanence, although seeing birth and death, one does not see birth, entering the five paths yet liberated from the five paths, the defilements of the world are bondage, one has already left them, guarding non-action, without hope or disappointment, liberating beings like the void, the void has no accomplishment, bodily actions and speech cause no harm, this is called the most excellent! The thirty-six supreme practices that Bodhisattvas cultivate are not attainable by Sravakas and Pratyekabuddhas, one should observe them well, explain them clearly to others, and not let sentient beings have a mind of contention. The reason for this is that few sentient beings can believe these, being able to proclaim and explain the Dharma of dependent origination and karma, this is in accordance with the mind of non-birth. If one observes that the minds of sentient beings are not firm, one should gradually guide them to understand, although gains and losses are different, one should also put down one's own ideas and not be self-righteous. If there are still doubts, one should view them with the perspective of non-existence, the three times are equal, without difference, one does not see equality, nor does one see inequality, seeing is also not seeing, and there is no further seeing, let alone having form, form itself has no form, originally there is none, consciousness has no consciousness, how can there be consciousness? The ear has the recognition of sound because it receives external sounds, the nose has the recognition of fragrance because it produces odors and fragrances, the tongue has the recognition of taste because it distinguishes good and bad, the body has the recognition of smoothness because of roughness and astringency, the mind has the recognition of Dharma because of previous good and evil, understanding and comprehending all dharmas, there is neither dwelling nor non-dwelling, and one does not see dwelling. Most excellent one, you should know that what I possess, what all dharmas possess, are originally pure, and one does not see purity, all dharmas and I originally have no possession, one does not see possession, non-existence is also self-non-existence, and one does not see non-existence, the Bodhisattvas of wisdom and liberation, all have no possession. The liberation of Bodhisattvas.
【English Translation】 Abiding long, life's passing and change are like illusions, the past is forever gone without a trace, the future has no form yet will experience existence, the present flows swiftly without knowing where it goes, the wisdom that understands karma is clear, the consciousness does not dwell, where the wisdom of emptiness ceases, there is neither bondage nor liberation, diligently cultivate the three practices, and also eliminate the three, do not cling to the wisdom of emptiness and accept its fruits, nourish the body to reach the place of enlightenment, regarding desire, non-desire, and not leaving desire, the true samadhi of all Buddhas is constantly present, going back and forth without giving rise to no-thought, the mind is always focused on various supernatural powers and wisdom, deeply entering the Dharma treasury yet not seeing where one enters, taking extinction and non-birth as one's dwelling, being as it is, without form or appearance, originally without boundary, and the boundary also without boundary, not clinging to permanence, contemplating impermanence, although seeing birth and death, one does not see birth, entering the five paths yet liberated from the five paths, the defilements of the world are bondage, one has already left them, guarding non-action, without hope or disappointment, liberating beings like the void, the void has no accomplishment, bodily actions and speech cause no harm, this is called the most excellent! The thirty-six supreme practices that Bodhisattvas cultivate are not attainable by Sravakas and Pratyekabuddhas, one should observe them well, explain them clearly to others, and not let sentient beings have a mind of contention. The reason for this is that few sentient beings can believe these, being able to proclaim and explain the Dharma of dependent origination and karma, this is in accordance with the mind of non-birth. If one observes that the minds of sentient beings are not firm, one should gradually guide them to understand, although gains and losses are different, one should also put down one's own ideas and not be self-righteous. If there are still doubts, one should view them with the perspective of non-existence, the three times are equal, without difference, one does not see equality, nor does one see inequality, seeing is also not seeing, and there is no further seeing, let alone having form, form itself has no form, originally there is none, consciousness has no consciousness, how can there be consciousness? The ear has the recognition of sound because it receives external sounds, the nose has the recognition of fragrance because it produces odors and fragrances, the tongue has the recognition of taste because it distinguishes good and bad, the body has the recognition of smoothness because of roughness and astringency, the mind has the recognition of Dharma because of previous good and evil, understanding and comprehending all dharmas, there is neither dwelling nor non-dwelling, and one does not see dwelling. Most excellent one, you should know that what I possess, what all dharmas possess, are originally pure, and one does not see purity, all dharmas and I originally have no possession, one does not see possession, non-existence is also self-non-existence, and one does not see non-existence, the Bodhisattvas of wisdom and liberation, all have no possession. The liberation of Bodhisattvas.
慧不猗身口，亦不自高復不自下，從本至竟了達自然。如是菩薩解空慧義，便成無上正真等正覺，多所建立多所饒益。」
爾時座上諸來會者，四部之眾及八部鬼神，心懷踴躍不能自勝，各興恭敬，以天香花意花大意花散於佛上，及散諸菩薩大弟子上，悉在虛空羅列而住，作唱伎樂自然而鳴。復有諸天側塞虛空，皆發大聲自然雷震，皆自嘆曰：「今所聞法自昔未有，為諸菩薩講論法要空無之法，所造言行意皆堅強，前在鹿野苑中，與諸天世人所轉法輪蓋不足言，今聞如來說空無法無生無滅，最第一義，世之無雙不可稱量，自昔聞法未如是也。善哉世尊！使我等心永無猶豫，疑網悉除無餘結恨。」
是時世尊告來會者：「慧解菩薩為一切眾生故，心不去離諸法之本，況當遠離空無之法。此事不然，菩薩習學不當興意生於是非，若在諸法念無所著，法實甚深不可思議，習智淺者用無黠故，墮四顛倒而興陰蓋，以去持入復生十二緣著，以生便與六十二見共相受入，以生受入復與一切諸塵勞垢而共合同，如是菩薩常當遠離，不與同處亦不離之，從癡至死世間亂想及意所念，若見精進心不慕及，諸見懈怠亦不慢惰，有奉戒者復不有異，見毀戒者意等無二，忍體滿具瞋致惡道，一心不亂諸想不興，智拔濟苦永盡無餘，
【現代漢語翻譯】 現代漢語譯本：智慧不執著于身和口，也不自高自大，也不自輕自賤，從根本到究竟都通達自然。這樣的菩薩理解空性的智慧含義，便能成就無上正等正覺（anuttara-samyak-sambodhi），廣建功德，饒益眾生。 當時在座的各位來會者，四部大眾（比丘、比丘尼、優婆塞、優婆夷）以及八部鬼神（天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽），心中歡喜踴躍，不能自已，各自恭敬地用天香花、意花、大意花散在佛陀身上，以及散在諸菩薩和大弟子身上，這些花都懸在空中排列著，自然地奏響著歌唱伎樂。又有諸天充滿虛空，都發出巨大的聲音，自然如雷鳴般震動，他們都讚歎說：『今天所聽聞的佛法是前所未有的，為諸菩薩講論法要空無之法，所造的言行意念都非常堅定。之前在鹿野苑中，為諸天世人所轉的法輪（dharma-cakra）實在不足以相提並論。今天聽聞如來說空、無、無法、無生、無滅，是最第一義諦，世間無雙，不可稱量，自古以來聽聞的佛法沒有像今天這樣的。善哉世尊！使我們心中永遠沒有猶豫，疑惑的網都消除了，沒有一絲一毫的怨恨。』 這時，世尊告訴來會者：『智慧解脫的菩薩爲了利益一切眾生，心不離開諸法的根本，何況會遠離空無之法呢？這事是不可能的。菩薩學習修行不應當生起是非之念，如果在諸法中念頭沒有執著，法義實在是非常深奧不可思議的。學習智慧淺薄的人，因為沒有智慧，就會墮入四種顛倒（常、樂、我、凈），而生起五陰的覆蓋，從而執著於十二因緣（nidana），因為生起執著，就與六十二見（drsti）互相接受，因為接受，又與一切塵勞垢染共同結合。這樣的菩薩應當常常遠離這些，不與它們同處，也不離開它們。從愚癡到死亡，世間的種種妄想和意念，如果看到精進的人，心中不羨慕，看到懈怠的人，也不輕慢怠惰。看到持戒的人，也不認為自己與他們不同，看到毀戒的人，心中也平等沒有差別。忍辱的體性圓滿具足，嗔恨會導致惡道，一心不亂，各種妄想不生起，智慧能拔除痛苦，永遠滅盡無餘。』
【English Translation】 English version: Wisdom does not cling to the body and mouth, nor does it exalt itself, nor does it demean itself; from the root to the end, it understands nature. Such a Bodhisattva, understanding the meaning of emptiness, achieves unsurpassed perfect enlightenment (anuttara-samyak-sambodhi), establishes much, and benefits many. At that time, all those assembled, the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) and the eight classes of gods and spirits (devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas), were filled with joy and could not contain themselves. They each offered their respects, scattering heavenly fragrant flowers, mind-flowers, and great mind-flowers upon the Buddha, as well as upon the Bodhisattvas and great disciples. These flowers remained suspended in the air, and natural music and songs arose. Moreover, the heavens were filled with devas, who all emitted great sounds, naturally like thunder, and they all exclaimed: 'The Dharma we hear today is unprecedented. The Dharma of emptiness is being discussed for the Bodhisattvas, and their words, actions, and thoughts are all very firm. The turning of the Dharma wheel (dharma-cakra) in the Deer Park for the gods and people was not comparable to this. Today, we hear the Tathagata speak of emptiness, non-existence, no-birth, and no-death, which is the ultimate truth, unparalleled in the world, and immeasurable. We have never heard such Dharma before. Excellent, World Honored One! You have made our hearts free from doubt, and all the nets of doubt have been removed, leaving no trace of resentment.' At that time, the World Honored One said to those assembled: 'The Bodhisattva of wisdom and liberation, for the sake of all sentient beings, does not depart from the root of all dharmas, how much less would they depart from the Dharma of emptiness? This is not possible. A Bodhisattva who is learning and practicing should not give rise to thoughts of right and wrong. If in all dharmas, thoughts are without attachment, the meaning of the Dharma is truly profound and inconceivable. Those who are shallow in their learning of wisdom, because they lack wisdom, will fall into the four inversions (permanence, pleasure, self, purity) and give rise to the coverings of the five aggregates, thus clinging to the twelve links of dependent origination (nidana). Because of this clinging, they will accept the sixty-two views (drsti). Because of this acceptance, they will unite with all the defilements of the dust. Such a Bodhisattva should always stay away from these, neither dwelling with them nor departing from them. From ignorance to death, the various delusions and thoughts of the world, if they see those who are diligent, they do not envy them, and if they see those who are lazy, they do not look down on them. If they see those who uphold the precepts, they do not think they are different from them, and if they see those who break the precepts, their minds are equal and without difference. The nature of patience is complete and perfect, anger leads to evil paths, the mind is not disturbed, and various thoughts do not arise. Wisdom can eradicate suffering, and it will be completely extinguished without remainder.'
恒當遠離一切諸念去其世事。云何為世事？所謂五陰六衰、四大四患、十八本持、十二因緣，與心不相應者，是謂世俗法。」
佛告最勝：「若有菩薩於三世中而行佈施，亦莫思惟過世受報，不念過世所施財物，亦復不念過世受物之人，不念過世所施之處所住屋舍，不念種姓，生某家字某，亦復不念
爾時所施今乃獲報，設今造福后報倍勝。如是菩薩，為不成就、為墮邊際、為在魔界、為斷佛種，終不至無上正真之道成最正覺。所以然者，有想著故，想著施者非真實果。若復菩薩念現在施及當來施，常當牢意無眾亂想。或時菩薩給施所乏衣被飯食，床褥臥具病瘦醫藥，隨其所須而不有逆，欲成無上等正覺者，解諸法空了達為一，空法無相空法不生，無造無作無所施為，不見來時亦不見去，以法性空觀了無形，戒品慧品定品解脫品解脫見慧品，三十二相八十種好，法界如、法界定、法界觀、法界無著，佛如、佛定、佛觀、佛無著、佛者無我亦無所生、道意意明、法意意明、眾意意明，此十三行無漏慧觀，當來過去現在十三。佛以睹見一切諸界，分別其界無來無往，不見出生法自常住，亦不見動亦不轉還，一切眾生自起識想，有不信者而取化之，三場清凈修如來室，諸法若干行不究竟，所說亦異受者不同。欲
【現代漢語翻譯】 現代漢語譯本：應當時常遠離一切雜念，去除世俗之事。什麼是世俗之事呢？就是所謂的五陰（色、受、想、行、識，構成人身的五種要素）、六衰（眼、耳、鼻、舌、身、意六根的衰敗）、四大（地、水、火、風，構成物質世界的四種基本元素）、四患（地、水、火、風四大不調引起的疾病）、十八本持（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，以及六識）、十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死，生命輪迴的十二個環節），凡是與心性不相應的，都稱為世俗之法。 佛陀告訴最勝菩薩：『如果有菩薩在過去、現在、未來三世中行佈施，也不應思量過去所受的果報，不應思念過去所施的財物，也不應思念過去接受佈施的人，不應思念過去所施之處的房屋，不應思念自己的種姓，生於某家，名字是什麼，也不應思念當時所施的現在才獲得回報，或者認為現在造福將來回報會加倍。』這樣的菩薩，是不能成就的，會墮入邊見，會處於魔界，會斷絕佛種，最終不能達到無上正真之道，成就最正覺。之所以這樣，是因為他有執著，執著于佈施的人，就不是真實的果報。如果菩薩思念現在的佈施和將來的佈施，應當常常堅定心意，沒有各種雜亂的想法。有時菩薩佈施所缺乏的衣服、被子、飯食、床鋪、臥具、疾病的醫藥，隨其所需而不違逆，想要成就無上等正覺的人，要理解諸法皆空，通達一切為一，空法無相，空法不生，無造無作，無所施為，不見來時，也不見去時，以法性空觀照，了無形跡。戒品（持戒）、慧品（智慧）、定品（禪定）、解脫品（解脫）、解脫知見品（解脫的智慧），三十二相（佛陀的32種殊勝相貌）、八十種好（佛陀的80種細微美好之處），法界如（法界的真如實相）、法界定（法界的禪定）、法界觀（法界的觀照）、法界無著（法界的不執著），佛如（佛的真如實相）、佛定（佛的禪定）、佛觀（佛的觀照）、佛無著（佛的不執著），佛是無我，也沒有生起，道意意明（道之意念明晰）、法意意明（法之意念明晰）、眾意意明（眾生之意念明晰），這十三種無漏智慧的觀照，包括過去、現在、未來十三種。佛陀能夠看到一切諸界，分別諸界，沒有來也沒有往，不見出生，法性自常住，也不見動搖，也不見轉變，一切眾生自己生起識想，有不相信的人，就用化身來度化他們。三場清凈（身、口、意三業清凈）修如來室（佛的境界），諸法有若干種修行方式，但並不究竟，所說的法也不同，接受的人也不同。想要 現代漢語譯本：成就無上正等正覺，應當遠離一切世俗之法，不執著于佈施的果報，以空性智慧觀照一切。
【English Translation】 English version: One should always stay away from all thoughts and abandon worldly affairs. What are worldly affairs? They are the so-called five skandhas (form, feeling, perception, mental formations, consciousness), the six declines (the decay of the six senses: eyes, ears, nose, tongue, body, and mind), the four great elements (earth, water, fire, and wind), the four diseases (imbalances of the four great elements), the eighteen elements (the six senses, the six sense objects, and the six consciousnesses), the twelve links of dependent origination (ignorance, volitional activities, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), and anything that is not in accordance with the mind; these are called worldly dharmas. The Buddha told the Most Excellent One: 'If a Bodhisattva practices giving in the three periods of time, past, present, and future, he should not think about the rewards received in the past, nor should he think about the wealth given in the past, nor should he think about the person who received the giving in the past, nor should he think about the place where the giving was made, nor should he think about his lineage, that he was born into a certain family with a certain name, nor should he think that what was given at that time is now being rewarded, or that the merit made now will be rewarded many times over in the future.' Such a Bodhisattva will not achieve enlightenment, will fall into extremes, will be in the realm of demons, and will cut off the seed of Buddhahood, and will ultimately not reach the unsurpassed, true, and correct path to achieve the most perfect enlightenment. The reason for this is that he has attachments; being attached to the giver is not a true result. If a Bodhisattva thinks about giving in the present and giving in the future, he should always keep his mind firm and free from all confused thoughts. Sometimes, a Bodhisattva gives what is lacking, such as clothing, bedding, food, mattresses, bedding, medicine for sickness, according to what is needed, without any resistance. One who wishes to achieve unsurpassed, perfect enlightenment should understand that all dharmas are empty, and realize that all is one, that empty dharmas are without characteristics, that empty dharmas do not arise, that there is no creation, no action, no giving, that there is no coming and no going, and that by observing the emptiness of the nature of dharmas, there is no form. The precepts, wisdom, concentration, liberation, and the wisdom of liberation, the thirty-two marks (of a Buddha), the eighty minor marks (of a Buddha), the suchness of the dharma realm, the concentration of the dharma realm, the contemplation of the dharma realm, the non-attachment of the dharma realm, the suchness of the Buddha, the concentration of the Buddha, the contemplation of the Buddha, the non-attachment of the Buddha, the Buddha is without self and without arising, the clarity of the intention of the path, the clarity of the intention of the dharma, the clarity of the intention of beings, these thirteen practices of non-outflow wisdom, including the past, present, and future thirteen. The Buddha can see all realms, distinguish the realms, there is no coming and no going, there is no birth, the nature of dharmas is always abiding, there is no movement, and no turning back. All beings arise from their own consciousness. Those who do not believe are transformed by the Buddha's manifestations. The three fields of purity (body, speech, and mind) cultivate the abode of the Tathagata (Buddha's realm). There are various ways of practicing the dharmas, but they are not ultimate, and what is said is different, and those who receive it are different. One who wishes to English version: achieve unsurpassed, perfect enlightenment should stay away from all worldly dharmas, not be attached to the rewards of giving, and observe all things with the wisdom of emptiness.
凈三場及五眼者，現轉法輪無礙之想，先行十三無漏之觀，是謂，最勝！菩薩摩訶薩無礙之智無礙慧根，為眾生故示現法界姓字名號，無量無限不可思議，皆是善權智力所及。」
是時最勝復白佛言：「云何菩薩入定三昧，修行善權攝智不亂？」
佛告最勝：「於是菩薩入無著定，身意口教無所掛礙，觀諸佛土如掌觀珠，化育眾生亦無所著，放大光明導引一切而轉法輪。佛力無礙，或以菩薩以為眷屬，復以佛智自瓔珞身住如佛住，游至諸國如佛所游，凈諸剎土以佛之度而度脫之，其心盟誓以教教人以智訓人。是謂最勝！諸佛所入定意三昧，所游所行不可思議，不恐不畏無所忌難，聽無厭足心不轉還亦不疲惓，不捨當歸墮于余法。何以故？以其菩薩在諸法中志意曠大，弘誓之心不可沮壞，發心起學修佛正法無底之源，加被眾生而不捨離，解眾生空諸法亦爾。諸法空者道性亦爾，善察眾生進趣來往，以大慈心遍滿一切，三世諸佛所行法則而不差違，無形像法而悉成就。所以者何？猶如男子以意寶珠懸著空中，其有觀者莫不歡喜，色甚微妙所照無礙，自不言我廣有所照。菩薩大士亦復如是，以心寶珠出智慧口，一切智光普照三千大千世界，亦不自言我今慧光能有所照。何以故？然此菩薩為彼眾生不自為己，欲使
【現代漢語翻譯】 現代漢語譯本：
『清凈三業，具足五眼（肉眼、天眼、慧眼、法眼、佛眼），能無礙地轉動法輪，先行十三種無漏的觀行，這被稱為最殊勝！菩薩摩訶薩擁有無礙的智慧和無礙的慧根，爲了眾生的緣故，示現法界的種種姓氏名號，這些都是無量無邊、不可思議的，都是善巧方便的智慧力量所能達到的。』 這時，最勝菩薩又對佛說：『菩薩如何進入禪定三昧，修行善巧方便的智慧而不散亂呢？』 佛告訴最勝：『菩薩進入無著定，身、意、口教都沒有任何障礙，觀察諸佛國土如同在手掌中觀看寶珠一樣清晰，教化眾生也沒有任何執著，放出大光明引導一切眾生並轉動法輪。佛的力量是無礙的，有時以菩薩作為眷屬，又以佛的智慧來莊嚴自身，安住如佛的境界，遊歷到各個國土如同佛所遊歷的地方，清凈各個剎土，以佛的教化來度脫眾生，他們的心發誓要用教義教導他人，用智慧訓導他人。這被稱為最殊勝！諸佛所入的禪定三昧，所遊歷所行之處都是不可思議的，不恐懼不畏懼，沒有任何忌諱和困難，聽聞佛法沒有厭倦，心不退轉也不疲憊，不捨棄正道而墮入其他法門。為什麼呢？因為菩薩在一切法中志向遠大，弘大的誓願之心不可動搖，發心學習修行佛的正法，如同無底的深淵，加持眾生而不捨棄，理解眾生是空的，一切法也是空的。一切法空，道的本性也是空的，善於觀察眾生的進退來往，以大慈悲心遍滿一切，所行與三世諸佛的法則沒有絲毫違背，成就無形無相的法。這是為什麼呢？就像男子將如意寶珠懸掛在空中，看到的人沒有不歡喜的，寶珠的顏色非常微妙，所照之處沒有障礙，寶珠自己不會說我廣泛地照耀一切。菩薩大士也是這樣，從心中發出智慧的寶珠，一切智慧的光芒普照三千大千世界，也不會自己說我現在的智慧之光能夠照耀一切。為什麼呢？因為這位菩薩是爲了眾生而不是爲了自己，想要使'
【English Translation】 English version:
'Having purified the three karmas (body, speech, and mind) and possessing the five eyes (physical eye, heavenly eye, wisdom eye, dharma eye, and Buddha eye), they can turn the Dharma wheel without hindrance, first practicing the thirteen uncontaminated contemplations. This is called the most excellent! Bodhisattva Mahasattvas possess unobstructed wisdom and unobstructed roots of wisdom. For the sake of sentient beings, they manifest the names and titles of the Dharma realm, which are immeasurable, limitless, and inconceivable, all within the reach of skillful means and wisdom power.' At that time, the most excellent one again said to the Buddha, 'How do Bodhisattvas enter samadhi (meditative absorption), cultivate skillful means of wisdom, and remain undisturbed?' The Buddha told the most excellent one, 'These Bodhisattvas enter the unattached samadhi, their body, mind, and speech are without any hindrance. They observe the Buddha lands as clearly as seeing a jewel in the palm of their hand. They educate sentient beings without any attachment, emit great light to guide all beings, and turn the Dharma wheel. The power of the Buddha is unobstructed. Sometimes they take Bodhisattvas as their retinue, and sometimes they adorn themselves with the wisdom of the Buddha, abiding as the Buddha abides, traveling to various lands as the Buddha travels, purifying the lands and liberating beings with the Buddha's teachings. Their hearts vow to teach others with doctrines and train others with wisdom. This is called the most excellent! The samadhi that the Buddhas enter, their travels and actions are inconceivable, without fear or dread, without any taboos or difficulties. They listen to the Dharma without weariness, their minds do not turn back or become fatigued, they do not abandon the right path and fall into other teachings. Why is this? Because the Bodhisattvas have great aspirations in all dharmas, their great vows cannot be broken, they aspire to learn and cultivate the Buddha's true Dharma, like a bottomless abyss. They bless sentient beings without abandoning them, understanding that sentient beings are empty, and all dharmas are also empty. When all dharmas are empty, the nature of the path is also empty. They skillfully observe the comings and goings of sentient beings, filling everything with great compassion. Their actions do not deviate from the laws of the Buddhas of the three times, and they accomplish formless dharmas. Why is this? It is like a man hanging a wish-fulfilling jewel in the air. Those who see it cannot help but rejoice. The color of the jewel is very subtle, and its light shines without obstruction. The jewel itself does not say, 'I widely illuminate everything.' Bodhisattva Mahasattvas are also like this. They emit the jewel of wisdom from their hearts, and the light of all wisdom shines throughout the three thousand great thousand worlds, but they do not say, 'My light of wisdom can illuminate everything.' Why is this? Because these Bodhisattvas are for the sake of sentient beings, not for themselves, wishing to make'
眾生至解脫門，以佛聖印而印可之，凈諸佛國為諸眾生，而作覆護離一切念，其智慧眼無微不照，明生死本去來現在八法功德，及漏盡通想知滅盡，羅漢緣覺所不能了。菩薩覺知法性所覺，如幻如化、熱時之炎、芭蕉野馬、呼聲之響、映象水月、泡沫夢現，皆不真實，此五盛陰苦空非身四大合成。復當思惟地水火風空識六事，處在三界，欲界色界無色界，斯是死界，泥洹法身乃是真界，解生死界及泥洹法，一而不二亦無若干，四大吾我亦復如是。吾我空者諸法亦空，諸法空者六思念法亦復如是，不墮倒見不處生死，亦復不念中道取證，是謂菩薩深了法要，所度不虛受養不妄，安隱處道而無唐捐。
「復有菩薩用四等心，深究生死無底之源，救之以財恤之勸道，大慈菩薩舉目成寶，山河石璧樹木莖節悉為七寶，便用廣施令得道證。菩薩於時觀察眾生有著苦者，為說五陰為苦為老為無真實，習色著苦滅習成道，苦義眾多習為原本，斯二事盡乃謂為道。」◎◎
勇猛品第十四
爾時最勝菩薩前白佛言：「云何菩薩初發心行無能斷者？云何菩薩意識安隱不可舍離？」
是時世尊告最勝曰：「初發意菩薩當學所學，不滯生死不畏吾我，雖處過去當來現在亦不畏懼，便能勇猛毀壞邪見，初聞法味信根成就
【現代漢語翻譯】 現代漢語譯本 眾生通往解脫之門，以佛陀的聖印加以印證，凈化諸佛國土爲了眾生，並作為庇護，遠離一切念頭。他們的智慧之眼無所不照，明瞭生死的根本，過去、未來、現在的八種功德，以及漏盡通（指斷絕一切煩惱的智慧）和想知滅盡（指滅盡一切感覺和思想的狀態），這些是羅漢（小乘修行者）和緣覺（獨自覺悟者）所不能理解的。菩薩覺知法性所覺悟的，如同幻象、變化、熱時的火焰、芭蕉、野馬、呼喊的聲音、鏡中的影像、水中的月亮、泡沫和夢境的顯現，皆不真實。這五盛陰（指構成生命的五種要素：色、受、想、行、識）是苦、空，並非真實的身體，而是由四大（地、水、火、風）合成。還應當思維地、水、火、風、空、識這六事，它們處於三界（欲界、色界、無色界）。欲界是『無』，是死亡的界限，而泥洹（涅槃）的法身才是真正的界限。理解生死界和泥洹法，它們是一而非二，也沒有若干的差別。四大和『我』也是如此。『我』是空的，諸法也是空的；諸法是空的，六思念法（指六種思維方式）也是如此。不墮入顛倒的見解，不處在生死之中，也不執著于中道而求證，這才是菩薩深刻理解法要。他們所度化的眾生不會徒勞，所接受的供養不會虛妄，安穩地處於道中而沒有白費功夫。 還有菩薩運用四等心（慈、悲、喜、舍），深入探究生死無底的根源，用財物救濟，用勸導來安慰。大慈菩薩舉目所見皆成珍寶，山河、石壁、樹木、莖節都變成七寶，便用這些來廣施，使眾生得以證道。菩薩這時觀察到眾生有受苦的，就為他們講述五陰是苦、是老、是不真實的，執著於色就會受苦，滅除執著就能成道。苦的含義眾多，執著是根本，這兩件事都滅盡了，就稱為道。 勇猛品第十四 這時，最勝菩薩向前對佛說：『為什麼菩薩初發心修行，沒有能阻斷的？為什麼菩薩的意識安穩，不可舍離？』 這時，世尊告訴最勝菩薩說：『初發心的菩薩應當學習所應學的，不滯留于生死，不畏懼『我』，即使處於過去、未來、現在，也不畏懼。這樣就能勇猛地摧毀邪見，初聞佛法，信根就能成就。』
【English Translation】 English version Beings reach the gate of liberation, sealed with the sacred seal of the Buddha, purifying the Buddha lands for all beings, and acting as a protector, free from all thoughts. Their eyes of wisdom illuminate everything, understanding the root of birth and death, the eight merits of the past, future, and present, as well as the extinction of outflows (referring to the wisdom of cutting off all afflictions) and the extinction of perception and feeling (referring to the state of extinguishing all sensations and thoughts), which are beyond the comprehension of Arhats (practitioners of the Hinayana) and Pratyekabuddhas (those who awaken on their own). Bodhisattvas realize what is awakened by the nature of Dharma, like illusions, transformations, flames in hot weather, plantains, wild horses, the sound of a call, reflections in a mirror, the moon in water, bubbles, and the appearance of dreams, all of which are unreal. These five aggregates (referring to the five elements that constitute life: form, feeling, perception, mental formations, and consciousness) are suffering and emptiness, not a real body, but composed of the four great elements (earth, water, fire, and wind). One should also contemplate the six elements of earth, water, fire, wind, space, and consciousness, which are located in the three realms (the realm of desire, the realm of form, and the formless realm). The realm of desire is 'nothing,' it is the boundary of death, while the Dharma body of Nirvana is the true boundary. Understanding the realm of birth and death and the Dharma of Nirvana, they are one and not two, and there are no differences. The four great elements and the 'self' are also like this. The 'self' is empty, and all dharmas are empty; when all dharmas are empty, the six thoughts (referring to six ways of thinking) are also like this. Not falling into inverted views, not dwelling in birth and death, and not clinging to the middle way to seek proof, this is what it means for a Bodhisattva to deeply understand the essence of Dharma. Those they liberate will not be in vain, the offerings they receive will not be false, and they will be securely on the path without wasting effort. Furthermore, there are Bodhisattvas who use the four immeasurable minds (loving-kindness, compassion, joy, and equanimity) to deeply investigate the bottomless source of birth and death, using wealth to relieve suffering and using encouragement to comfort. The great compassionate Bodhisattvas see everything as treasures, mountains, rivers, stone walls, trees, and stems all become seven treasures, and they use these to give generously, enabling beings to attain enlightenment. At this time, Bodhisattvas observe that beings are suffering, and they explain to them that the five aggregates are suffering, aging, and unreal. Clinging to form leads to suffering, and eliminating clinging leads to enlightenment. The meaning of suffering is numerous, and clinging is the root. When these two things are eliminated, it is called the path. Chapter Fourteen: Courageous Practice At that time, the Most Excellent Bodhisattva stepped forward and said to the Buddha, 'Why is it that a Bodhisattva's initial aspiration to practice cannot be interrupted? Why is it that a Bodhisattva's consciousness is stable and cannot be abandoned?' At that time, the World Honored One said to the Most Excellent Bodhisattva, 'A Bodhisattva who has just made the initial aspiration should learn what should be learned, not dwelling in birth and death, not fearing the 'self,' and not being afraid even when in the past, future, or present. In this way, they can courageously destroy wrong views, and upon first hearing the taste of the Dharma, the roots of faith will be established.'
，意常繫在滅盡之處常離世業，唯慕無上正真之道，咨嘆經典聽之無厭，設遭苦樂不以為惓。所以然者，其心牢固不可移動，或經一身二身三身，應時逮得如來正受三昧定意。復得信受不妄三昧，復得想持受決三昧，漸漸便至無所從生不起法忍，以是名曰發意菩薩內心所行無能斷者。菩薩專意不著色相，不念是常非常有苦有樂、若好若丑若遠若近，亦復不念過去當來現在之法，亦復不念吾當成佛典領三千大千剎土，不念有想，不念生想著想染想結想心想，無量門受其妙法，不還亦不見還，不厭亦不見厭，不足亦不見足，不廢亦不見廢，無舍無壞，無見亦不有見，不增亦不有減，不異亦不有變，不自然行非不有行。所以然者，言自然者，虛空法界之所攝也。如是菩薩無限無量弘誓之心而自成就，不厭不患亦不退轉，賜欲度脫一切眾生。所以然者，菩薩欲度一切眾生使般泥洹，住十七劫不捨不離，分別三世諸法虛寂，諸法空諸法無我。何以故？欲從此至彼故。菩薩大士至虛空界以天眼觀，依地大住眾生多耶？虛空界眾生多耶？然觀虛空眾生不可稱計無有邊限。天眼菩薩復更思惟：『吾今所觀極為玄遠，寧從四天下繞須彌山，其中所有虛空無形眾生多耶？為有形眾生多耶？』」佛告最勝：「天眼菩薩猶不能知無形眾生之多少
【現代漢語翻譯】 現代漢語譯本：他們的心意常常專注于滅盡之處，常常遠離世俗的事務，只仰慕無上正真之道，讚歎經典，聽聞而不厭倦，即使遭遇苦樂也不感到疲憊。之所以如此，是因為他們的心志牢固不可動搖，或許經歷一世、二世、三世，就能及時獲得如來正受三昧（如來所證的真正禪定）的定意。又獲得信受不妄三昧（相信並接受真實不虛的禪定），又獲得想持受決三昧（通過觀想、持守、決斷而獲得的禪定），漸漸達到無所從生不起法忍（對一切法不生不滅的真理的領悟），因此被稱為發意菩薩（發菩提心的菩薩）內心所行的，沒有任何力量可以阻斷。菩薩專心致志，不執著於色相，不念它是常還是非常，是苦還是樂，是好還是醜，是遠還是近，也不念過去、未來、現在的法，也不念『我將成佛，統領三千大千世界』，不念有想，不念生想、著想、染想、結想、心想，以無量法門領受其妙法，不還也不見還，不厭也不見厭，不足也不見足，不廢也不見廢，無舍無壞，無見也不有見，不增也不有減，不異也不有變，不自然行也非不有行。之所以如此，是因為所謂『自然』，是被虛空法界所包含的。這樣的菩薩以無限無量的弘誓之心成就自己，不厭倦、不憂患、也不退轉，發願要度脫一切眾生。之所以如此，是因為菩薩想要度脫一切眾生，使他們進入般泥洹（涅槃），住於十七劫而不捨離，分別三世諸法虛幻寂滅，諸法皆空，諸法無我。為什麼呢？因為想要從這裡到達彼岸。菩薩大士以天眼觀察虛空界，依地而住的眾生多呢？還是虛空界的眾生多呢？觀察到虛空中的眾生不可計數，沒有邊際。天眼菩薩又進一步思考：『我所觀察的極為深遠，是四天下圍繞須彌山（佛教宇宙觀中的中心山）的虛空中無形眾生多呢？還是有形眾生多呢？』佛告訴最勝：『天眼菩薩尚且不能知道無形眾生的多少。』 English version: Their minds are constantly focused on the state of extinction, always detached from worldly affairs, solely aspiring to the supreme and true path. They admire the scriptures, listening without weariness, and even when encountering suffering or joy, they do not feel fatigue. The reason for this is that their minds are firm and unshakeable. Perhaps after one, two, or three lifetimes, they will promptly attain the Samadhi of Right Reception of the Tathagata (the true meditative state attained by the Tathagata). They also attain the Samadhi of Believing and Accepting the Non-False (believing and accepting the true and non-illusory meditation), and the Samadhi of Thinking, Holding, and Deciding (meditation attained through contemplation, holding, and decision), gradually reaching the forbearance of non-arising of all dharmas (the realization of the truth that all dharmas neither arise nor cease). Therefore, they are called Bodhisattvas who have generated the aspiration (Bodhisattvas who have generated the Bodhi mind), and nothing can obstruct their inner practice. Bodhisattvas are single-minded, not attached to form, not thinking whether it is permanent or impermanent, suffering or joy, good or bad, far or near. They also do not think about the past, future, or present dharmas, nor do they think, 'I will become a Buddha and rule over the three thousand great chiliocosms.' They do not think of thoughts, nor do they think of arising thoughts, attachment thoughts, defilement thoughts, binding thoughts, or mind thoughts. They receive the wonderful Dharma through countless gates, not returning nor seeing returning, not weary nor seeing weary, not insufficient nor seeing insufficient, not abandoning nor seeing abandoning, without relinquishing or destroying, without seeing or having seeing, without increasing or having decreasing, without being different or having change, not naturally acting nor not having acting. The reason for this is that what is called 'natural' is encompassed by the realm of empty space and the Dharma. Such Bodhisattvas accomplish themselves with infinite and immeasurable vows, without weariness, worry, or regression, vowing to liberate all sentient beings. The reason for this is that Bodhisattvas wish to liberate all sentient beings, enabling them to enter Parinirvana (Nirvana), abiding for seventeen kalpas without abandoning or leaving, discerning the illusory and tranquil nature of all dharmas in the three times, that all dharmas are empty, and that all dharmas are without self. Why is this so? Because they wish to go from here to the other shore. Great Bodhisattvas observe the realm of empty space with their heavenly eyes. Are there more sentient beings dwelling on the earth, or more sentient beings in the realm of empty space? They observe that the sentient beings in empty space are countless and without limit. The Bodhisattva with heavenly eyes further contemplates: 'What I observe is extremely profound. Are there more formless sentient beings in the empty space surrounding Mount Sumeru (the central mountain in Buddhist cosmology) in the four continents, or are there more sentient beings with form?' The Buddha told the Most Excellent One: 'Even the Bodhisattva with heavenly eyes cannot know the number of formless sentient beings.'
【English Translation】 Their minds are constantly focused on the state of extinction, always detached from worldly affairs, solely aspiring to the supreme and true path. They admire the scriptures, listening without weariness, and even when encountering suffering or joy, they do not feel fatigue. The reason for this is that their minds are firm and unshakeable. Perhaps after one, two, or three lifetimes, they will promptly attain the Samadhi of Right Reception of the Tathagata (the true meditative state attained by the Tathagata). They also attain the Samadhi of Believing and Accepting the Non-False (believing and accepting the true and non-illusory meditation), and the Samadhi of Thinking, Holding, and Deciding (meditation attained through contemplation, holding, and decision), gradually reaching the forbearance of non-arising of all dharmas (the realization of the truth that all dharmas neither arise nor cease). Therefore, they are called Bodhisattvas who have generated the aspiration (Bodhisattvas who have generated the Bodhi mind), and nothing can obstruct their inner practice. Bodhisattvas are single-minded, not attached to form, not thinking whether it is permanent or impermanent, suffering or joy, good or bad, far or near. They also do not think about the past, future, or present dharmas, nor do they think, 'I will become a Buddha and rule over the three thousand great chiliocosms.' They do not think of thoughts, nor do they think of arising thoughts, attachment thoughts, defilement thoughts, binding thoughts, or mind thoughts. They receive the wonderful Dharma through countless gates, not returning nor seeing returning, not weary nor seeing weary, not insufficient nor seeing insufficient, not abandoning nor seeing abandoning, without relinquishing or destroying, without seeing or having seeing, without increasing or having decreasing, without being different or having change, not naturally acting nor not having acting. The reason for this is that what is called 'natural' is encompassed by the realm of empty space and the Dharma. Such Bodhisattvas accomplish themselves with infinite and immeasurable vows, without weariness, worry, or regression, vowing to liberate all sentient beings. The reason for this is that Bodhisattvas wish to liberate all sentient beings, enabling them to enter Parinirvana (Nirvana), abiding for seventeen kalpas without abandoning or leaving, discerning the illusory and tranquil nature of all dharmas in the three times, that all dharmas are empty, and that all dharmas are without self. Why is this so? Because they wish to go from here to the other shore. Great Bodhisattvas observe the realm of empty space with their heavenly eyes. Are there more sentient beings dwelling on the earth, or more sentient beings in the realm of empty space? They observe that the sentient beings in empty space are countless and without limit. The Bodhisattva with heavenly eyes further contemplates: 'What I observe is extremely profound. Are there more formless sentient beings in the empty space surrounding Mount Sumeru (the central mountain in Buddhist cosmology) in the four continents, or are there more sentient beings with form?' The Buddha told the Most Excellent One: 'Even the Bodhisattva with heavenly eyes cannot know the number of formless sentient beings.'
。所以然者，非彼境界。今吾引喻重解斯義，有明目者當了此譬。猶如辟方八肘虛空上下俱等無空缺處，算計其中無形眾生，與四天下眾生共等，欲知數者從一數至億以億為一，復從一至億還數億為一，如是數至七，欲知無形虛空眾生限者其數如是。」
復告最勝：「天眼菩薩觀虛空無形眾生之時，猶如人觀辟方大石，上下俱等實而無缺，故不知數。發意菩薩從初起學上菩薩位，當度爾許眾生心不移動者，當知不為魔所擾固，游於三界憑善知識，恐畏之難亦不復生，其有菩薩住於是者，至誠受莂亦不復久，行權方便興發勸助，指授泥洹說滅度決，加說四諦如來印章，一一分別而示其路。若有眾生不肯覺寤，無數方便以為唱導，習癡所惑而致諸苦，能斷愛慾乃應無著便得越度正覺，所有聖賢默然則為解脫。所名解脫解脫生老病死，彼亦不死亦不為死，彼亦不脫亦不為脫。何所解脫？無著無縛無滅無生，無所成無所辦無所逮乃應正道。眾生迷塞不時開解，如來哀愍現出於世，在所游處便現導師，聞法眾生至不退轉，若有歡喜奉持正法，便逮無生不起法忍。發意菩薩常念思惟，眼耳鼻口身意分別六衰，為從何生復從何滅？法自生法法自滅法，不見邪不見正，不造不作不見是我所非我所，不依內性自觀，不依外當分別。
【現代漢語翻譯】 所以是這樣的，那不是（有形）境界。現在我用比喻再次解釋這個道理，有明眼的人應當明白這個比喻。就像一個邊長八肘的方形虛空，上下都相等，沒有空缺的地方，計算其中無形的眾生，與四大部洲（四天下）的眾生數量相等，想要知道數量的，從一數到億，以億為一，再從一數到億，還以億為一，這樣數到七，想要知道無形虛空眾生的極限，數量就是這樣。 又告訴最勝（菩薩名）說：『天眼菩薩觀察虛空無形的眾生時，就像人觀察方形的大石頭，上下都相等，實在而沒有空缺，所以不知道數量。發心菩薩從最初開始學習到菩薩的上位，應當度化如此多的眾生，心不移動的，應當知道不會被魔所擾亂，堅定地在三界中游歷，依靠善知識，恐懼的災難也不會再生。如果有菩薩安住於此，至誠地接受授記也不會很久，施行權巧方便，興起勸導幫助，指引涅槃，宣說滅度的決斷，加上宣說四諦（苦、集、滅、道）如來的印章，一一分別地指示道路。如果有眾生不肯覺悟，用無數方便來引導，被愚癡所迷惑而導致各種痛苦，能夠斷除愛慾就應該無所執著，便能超越達到正覺，所有聖賢的沉默就是解脫。所說的解脫是解脫生老病死，他們既不死也不為死，他們既不脫離也不為脫離。解脫什麼呢？無執著，無束縛，無滅，無生，無所成就，無所辦到，無所獲得，才應是正道。眾生迷茫閉塞不能及時開悟，如來哀憫他們而出現在世間，在所遊歷之處就顯現為導師，聽聞佛法的眾生達到不退轉，如果有歡喜奉持正法的，便能獲得無生法忍。發心菩薩常常唸誦思惟，眼睛、耳朵、鼻子、嘴巴、身體、意識分別感受六衰（色、聲、香、味、觸、法），是從哪裡產生又從哪裡滅亡？法自己產生法，法自己滅亡法，不見邪也不見正，不造作也不作為，不見是我所也不是非我所，不依靠內在的自性觀察，也不依靠外在的分別。』
【English Translation】 The reason is that, it is not that realm. Now I will use a metaphor to explain this meaning again, those with clear eyes should understand this analogy. It is like a square void of eight cubits, the top and bottom are equal, with no empty space, calculating the formless beings within, they are equal to the number of beings in the four continents (four world). If one wants to know the number, count from one to a hundred million, taking a hundred million as one, then count from one to a hundred million again, taking a hundred million as one, counting like this to seven, if one wants to know the limit of the formless void beings, their number is like this. Again, he told the Most Excellent (Bodhisattva's name): 'When a Bodhisattva with heavenly eyes observes the formless beings in the void, it is like a person observing a large square stone, the top and bottom are equal, solid and without gaps, so they do not know the number. A Bodhisattva who has made the aspiration, from the beginning of their learning to the upper Bodhisattva position, should liberate so many beings, and if their mind does not move, they should know that they will not be disturbed by demons, firmly travel in the three realms, relying on good teachers, and the calamities of fear will not arise again. If there is a Bodhisattva who dwells in this state, sincerely receiving the prediction will not be long, they will practice skillful means, arouse encouragement and help, guide to Nirvana, proclaim the decision of extinction, and add the seal of the Tathagata of the Four Noble Truths (suffering, origin, cessation, path), showing the path one by one. If there are beings who are unwilling to awaken, use countless skillful means to guide them, being deluded by ignorance and leading to various sufferings, if they can cut off desire, they should be without attachment, and then they can transcend and attain right enlightenment. The silence of all sages is liberation. What is called liberation is liberation from birth, old age, sickness, and death, they neither die nor are they for death, they neither detach nor are they for detachment. What is liberated? No attachment, no bondage, no extinction, no birth, nothing to achieve, nothing to accomplish, nothing to attain, that is the right path. Beings are confused and blocked, unable to awaken in time, the Tathagata pities them and appears in the world, wherever they travel, they appear as a guide, and the beings who hear the Dharma reach non-retrogression. If there are those who joyfully uphold the right Dharma, they will attain the forbearance of non-birth. A Bodhisattva who has made the aspiration often contemplates and thinks, the eyes, ears, nose, mouth, body, and mind separately experience the six declines (form, sound, smell, taste, touch, dharma), from where do they arise and from where do they cease? Dharma arises from Dharma, Dharma ceases from Dharma, not seeing evil nor seeing good, not creating nor acting, not seeing what is mine nor what is not mine, not relying on the inner nature to observe, nor relying on the outer to distinguish.'
復當思惟，色痛想行識不過去色，過去色不在內不在外不兩中間得，不過去痛想識行，過去痛想識行，不在內不在外不兩中間得，不過去色住，不過去色不住，不在邊不在此，不過去眼耳鼻舌身意法，過去眼耳鼻口身意法，不在內不在外不兩中間得，不過去意想知滅，不在內不在外不兩中間得，當來現在色痛想行識，眼耳鼻口身意想知滅，亦復如是。」
「複次最勝！菩薩大士以神通慧修無礙道，一切諸佛功德慧業盡共計之，十倍百倍千倍萬倍，不如發意菩薩安一眾生髮無上道心成一切智，具足一切諸佛之法，妄想已斷無復狐疑，諸天世人無不恭敬而禮拜者，達知諸法幻化非真，一切有形進趣于道，便獲如來神足之力。」
是時座上十四億眾，渴仰如來神足之德，遲見如來現其威變。佛知眾會心中所念，即于座上放大光明，身諸毛孔亦放光明，一一毛孔放百千億光明，一一光明有百千億夜光神寶，雕文刻鏤眾寶雜廁，眾花雜香而覆其上，寶四角頭懸四香瓔，一一寶上有百千億帳，一一寶帳有百千億自然蓮花師子之座，一一座上有百千億殊異之色，一一色中有百千億摩尼珠寶在蓮花上，一一花上覆有百千億種種殊異寶交露蓋，一一蓋下有百千億如來說法，一一如來有百千億諸佛剎土，一一剎土有百千億自然
【現代漢語翻譯】 現代漢語譯本：
『還應當這樣思考，色、受、想、行、識，都不是過去的色，過去的色不在內，不在外，也不在內外之間可以得到。不是過去的受、想、行、識，過去的受、想、行、識，不在內，不在外，也不在內外之間可以得到。不是過去的色住，不是過去的色不住，不在邊，也不在此。不是過去的眼、耳、鼻、舌、身、意、法，過去的眼、耳、鼻、口、身、意、法，不在內，不在外，也不在內外之間可以得到。不是過去的意想知滅，不在內，不在外，也不在內外之間可以得到。未來的和現在的色、受、想、行、識，眼、耳、鼻、口、身、意、想、知、滅，也是如此。』 『再者，最勝！菩薩大士以神通智慧修習無礙之道，一切諸佛的功德智慧事業全部加起來，十倍、百倍、千倍、萬倍，都不如發心的菩薩安頓一個眾生髮起無上道心，成就一切智慧，具足一切諸佛的法，妄想已經斷除，不再有疑惑，諸天世人沒有不恭敬而禮拜的，通達了知一切法如幻化而非真實，一切有形之物都趨向于道，便獲得如來的神足之力。』 這時，座上的十四億大眾，渴望仰慕如來的神足之德，期待見到如來顯現他的威神變化。佛知道眾會心中所想，就在座位上放出大光明，身體的每個毛孔也放出光明，每一個毛孔放出百千億光明，每一個光明有百千億夜光神寶，雕刻著花紋，各種寶物交錯排列，各種花和香覆蓋在上面，寶物的四個角懸掛著四條香瓔珞，每一個寶物上有百千億帳幕，每一個寶帳有百千億自然蓮花獅子座，每一個座上有百千億殊異的顏色，每一個顏色中有百千億摩尼珠寶在蓮花上，每一朵花上又有百千億種種殊異的寶交露蓋，每一個蓋下有百千億如來說法，每一位如來有百千億諸佛剎土，每一個剎土有百千億自然
【English Translation】 English version:
'Again, one should contemplate that form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are not past form. Past form is not found internally, externally, or in between. They are not past feeling, perception, mental formations, or consciousness. Past feeling, perception, mental formations, and consciousness are not found internally, externally, or in between. They are not past form's abiding, nor past form's non-abiding. They are not at the edge, nor here. They are not past eye, ear, nose, tongue, body, mind, or dharma. Past eye, ear, nose, mouth, body, mind, and dharma are not found internally, externally, or in between. They are not past cessation of thought and knowledge. They are not found internally, externally, or in between. The future and present form, feeling, perception, mental formations, consciousness, eye, ear, nose, mouth, body, mind, thought, knowledge, and cessation are also like this.' 'Furthermore, O Most Excellent One! Bodhisattva Mahasattvas, through their supernormal powers and wisdom, cultivate the unobstructed path. All the meritorious virtues and wisdom activities of all Buddhas, even if counted ten times, a hundred times, a thousand times, or ten thousand times, are not comparable to a Bodhisattva who has just generated the aspiration to enlightenment, who settles one sentient being and generates the unsurpassed mind of enlightenment, achieves all wisdom, is complete with all the dharmas of all Buddhas, has cut off delusion, has no more doubts, and is revered and worshipped by all gods and people. They understand that all dharmas are illusory and not real, and that all forms are progressing towards the path, and thus they obtain the supernormal power of the Tathagata.' At that time, the fourteen billion beings in the assembly, yearning for the Tathagata's supernormal powers, were eager to see the Tathagata manifest his majestic transformations. The Buddha, knowing what was in the minds of the assembly, immediately emitted great light from his seat. Every pore of his body also emitted light. Each pore emitted hundreds of thousands of millions of lights. Each light had hundreds of thousands of millions of luminous divine treasures, engraved with patterns, with various treasures intermingled, and various flowers and fragrances covering them. Four fragrant necklaces hung from the four corners of each treasure. Each treasure had hundreds of thousands of millions of canopies. Each canopy had hundreds of thousands of millions of natural lotus lion thrones. Each throne had hundreds of thousands of millions of unique colors. Each color had hundreds of thousands of millions of mani jewels on the lotus. Each flower also had hundreds of thousands of millions of various unique jeweled canopies. Under each canopy, there were hundreds of thousands of millions of Tathagatas preaching the Dharma. Each Tathagata had hundreds of thousands of millions of Buddha lands. Each land had hundreds of thousands of millions of natural
浴池，一一浴池有百千億鳧雁鴛鴦自然遊戲。爾時寶交珞臺諸如來、無所著、等正覺，復放百千億光明，一一光中復有化佛，一一化佛各說發意菩薩所行功德，十二因緣無常苦空非身之法趣泥洹門，一一門中轉百千億不退轉法，古昔未轉今日如來而為轉之，現佛威儀神足變化，未曾所見未曾所聞，不可思議不可稱計。
是時諸來會者嘆未曾有：「甚奇甚特，是我等福乃能見此神足變化，燃法熾法，無盡之化。」
「如來如如來藏，不住于住，無形像無根本，不得得不獲獲，甚深玄遠，實而不虛，智慧廣博，除去愚惑亦不破壞，成就法界，當來過去現在諸佛之法皆現在前，出如來力增益諸佛國，為佛意印出生菩薩道，于現法中為凈眼法王，慧眼清凈種性純熟，佛眼無礙由慧眼知，分別句義而開法門，與善知識成就道心，不毀境界不敗種性，為一切眾生而作覆護居家成就，若處在眾無所畏難，所興巧便無適不化，名德清凈無復悕望，胞胎均政，增上智業興無蓋云，智熾猛火燒疑結聚，闡揚政教振于道場，慈悲四等總持審諦，九觀六業勇力無畏，信念慧定行訓無盡，入三昧定由觀十方，禮拜恭敬供養諸佛，是謂最勝菩薩大士心難沮壞。猶如菩薩性空自然，有目之士知是為空，空不自知言我自空。菩薩行本亦復如
【現代漢語翻譯】 現代漢語譯本：浴池中，每一個浴池都有成百上千億的野鴨、大雁和鴛鴦在自然地嬉戲。那時，在寶交珞臺上的諸位如來（佛的稱號）、無所著（不受任何事物束縛）、等正覺（達到真正平等覺悟的佛），又放出成百上千億的光明，每一道光明中又化現出佛，每一尊化佛各自宣說發菩提心的菩薩所修行的功德，十二因緣（佛教關於生命輪迴的理論）的無常、苦、空、非身之法，引導眾生趣向涅槃（佛教的最高境界）之門。每一道門中都轉動著成百上千億的不退轉法（不會退轉的修行方法），這些法在過去從未被轉動過，今天由如來轉動，展現佛的威儀、神通和變化，這些都是前所未見、前所未聞的，不可思議，無法稱量。 這時，所有來參加法會的人都驚歎前所未有：『真是太奇特了，真是太殊勝了！我們真是太有福了，竟然能夠見到如此的神通變化，燃起佛法，使佛法熾盛，變化無窮。』 『如來就像如來藏（佛性的別名），不住于任何住處，沒有形像，沒有根本，不能說得到，也不能說沒有得到，深奧玄遠，真實不虛，智慧廣博，能夠去除愚癡迷惑，也不會破壞真理，成就法界（宇宙的真理），未來、過去、現在諸佛的教法都顯現在眼前，展現如來的力量，增益諸佛的國土，以佛的意旨印證出生菩薩道，在現世的修行中成為凈眼法王（擁有清凈智慧的佛），慧眼清凈，種性純熟，佛眼無礙，通過慧眼瞭解一切，分別句義而開啟法門，與善知識一起成就道心，不毀壞境界，不敗壞種性，為一切眾生作庇護，居家修行也能成就，即使身處大眾之中也無所畏懼，所運用的方便法門無不奏效，名德清凈，不再有任何希求，對待眾生平等公正，增長智慧，興起無蓋的慈雲，智慧的猛火燒盡疑惑的結聚，闡揚政教，在道場中振奮人心，慈悲喜捨四無量心總持審諦，九觀六業勇猛無畏，信念、智慧、禪定、修行無有窮盡，進入三昧禪定，通過觀察十方，禮拜、恭敬、供養諸佛，這就是最殊勝的菩薩大士，他們的心難以被摧毀。就像菩薩的自性本空自然，有眼睛的人知道這是空性，空性本身卻不知道自己是空。菩薩的修行也是如此。』
【English Translation】 English version: In the bathing ponds, each pond has hundreds of thousands of millions of wild ducks, geese, and mandarin ducks naturally playing. At that time, the Tathagatas (title for a Buddha), the Unattached Ones, the Perfectly Enlightened Ones on the Jeweled Platform, again emitted hundreds of thousands of millions of lights. In each light, there were manifested Buddhas. Each manifested Buddha spoke of the merits and virtues practiced by Bodhisattvas who had generated the aspiration for enlightenment, the impermanence, suffering, emptiness, and non-self nature of the Twelve Links of Dependent Origination (Buddhist theory of the cycle of life), guiding beings towards the gate of Nirvana (the highest state in Buddhism). In each gate, hundreds of thousands of millions of non-retrogressing dharmas (methods of practice that do not regress) were turned. These dharmas had never been turned in the past, but today the Tathagata turns them, displaying the Buddha's majestic demeanor, spiritual powers, and transformations, which were unprecedented and unheard of, inconceivable and immeasurable. At this time, all those who had come to the assembly exclaimed in astonishment, 'How marvelous and extraordinary! We are so fortunate to witness such spiritual transformations, igniting the Dharma, making it flourish, and its transformations are endless.' 'The Tathagata is like the Tathagatagarbha (another name for Buddha-nature), not abiding in any abode, without form or foundation, neither attainable nor unattainable, profound and far-reaching, real and not false, with vast wisdom, able to remove ignorance and delusion without destroying the truth, accomplishing the Dharma realm (the truth of the universe), the teachings of all Buddhas of the future, past, and present are all manifested before them, displaying the power of the Tathagata, increasing the Buddha lands, using the Buddha's intention to seal the birth of the Bodhisattva path, in the present practice becoming the Pure-Eyed Dharma King (a Buddha with pure wisdom), with pure wisdom eyes, mature nature, unobstructed Buddha eyes, understanding everything through wisdom eyes, distinguishing the meaning of phrases and opening the Dharma gates, together with good teachers accomplishing the aspiration for the path, not destroying the realm, not ruining the nature, providing protection for all beings, achieving success even while living at home, fearless even when among the masses, the skillful means employed are always effective, with pure virtue, no longer having any desires, treating all beings equally and justly, increasing wisdom, raising the cloud of boundless compassion, the fierce fire of wisdom burning away the accumulation of doubts, expounding the teachings, inspiring people in the Dharma assembly, the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, holding the truth with careful consideration, the nine contemplations and six practices with courage and fearlessness, faith, wisdom, meditation, and practice without end, entering samadhi meditation, observing the ten directions, bowing, respecting, and making offerings to all Buddhas, this is the most supreme Bodhisattva Mahasattva, whose mind is difficult to destroy. Just like the Bodhisattva's nature is empty and natural, those with eyes know it is empty, but emptiness itself does not know that it is empty. The Bodhisattva's practice is also like this.'
是，度人恒沙復過恒沙，及至諸佛所游剎土，而度眾生非算所籌，菩薩不自念，我今乃度爾所眾生，使至涅槃寂然無為；亦不言我緣斯果報，當成無上正真之道。發意菩薩執心牢固，從初發跡乃至道場，坐樹王下降伏魔眾，其中所作功祚福業，盡為眾生不自為己，猶如虛空普覆無外，然不自知言我是空。如來神德智慧光明，周接黎庶使成法眼，無離無著一切諸法不可沮壞，無人無我以智慧明善權利劍，一切諸佛所用正教，無量功德除去疑網。菩薩大士之所修行，菩薩所行凈三梵堂，無空不空，空亦不生亦無所有，無人無我無壽無命，亦不見生亦不見死，獨步無侶無可思議，不毀境界，無想亦空，不生亦不見生亦不見出，無去無來無作無造，法界無量成道場業，空界無邊無所縛著，為眾生故故作處所。是我所非我所起吾我想，菩薩執意依善根本無量智慧而凈其道，去心垢意以智慧除。
「如是最勝！菩薩入凈觀三昧，觀察十方恒沙眾生，誰應法行，誰應智行，誰應凈行相應？若有眾生應受法者，便當與說二十五法。云何為二十五？諸法無相、諸法無形、諸法忍、諸法想、諸法無根、諸法境界不可得、諸法無所取、諸法不二入門、諸法無度、諸法不可斷、諸法甚深不可追尋、諸法覺不覺者、諸法力不可壞、諸法成不
【現代漢語翻譯】 現代漢語譯本 是的，度化的眾生數量如恒河沙數般眾多，甚至超過恒河沙數，到達諸佛所遊歷的國土，所度化的眾生更是無法計算。菩薩不會自念：『我如今度化了如此眾多的眾生，使他們達到涅槃（Nirvana，寂滅的境界），寂靜無為。』也不會說：『我因為這個果報，應當成就無上正真之道。』發心的菩薩執著的心念非常堅定，從最初發心直到道場（Bodhimanda，菩提樹下成道的場所），坐在樹王下，降伏魔眾，其中所作的功德福業，全部都是爲了眾生，而不是爲了自己。就像虛空一樣普遍覆蓋，沒有內外之分，然而卻不自知，說『我是空』。如來（Tathagata，佛的稱號）的神通功德、智慧光明，普遍接引民眾，使他們成就法眼（Dharmacaksu，能見真理的智慧之眼），沒有執著，沒有依附，一切諸法都不可破壞，沒有我，沒有我所，用智慧明亮的善巧方便之劍，這是諸佛所用的正教，具有無量的功德，可以除去疑惑和迷惘。菩薩大士所修行的，菩薩所修行的清凈三梵堂（Brahmavihara，四無量心：慈、悲、喜、舍），無空不空，空也不生，也沒有所有，無人無我，無壽無命，也看不見生，也看不見死，獨自前行，沒有伴侶，不可思議，不毀壞境界，無想也是空，不生，也看不見生，也看不見出，無去無來，無作無造，法界（Dharmadhatu，宇宙萬法）無量，成就道場的事業，空界無邊，沒有束縛，爲了眾生的緣故，才設立處所。這是我所，非我所，生起我執，菩薩執著意念，依靠善的根本，無量的智慧來凈化他的道路，去除心中的污垢，用智慧來消除。 『最殊勝的！菩薩進入清凈觀三昧（Samadhi，禪定），觀察十方恒河沙數般的眾生，誰應該修習法行，誰應該修習智行，誰應該修習清凈行？如果有的眾生應該接受佛法，就應當為他們宣說二十五法。什麼是二十五法呢？諸法無相，諸法無形，諸法忍，諸法想，諸法無根，諸法境界不可得，諸法無所取，諸法不二入門，諸法無度，諸法不可斷，諸法甚深不可追尋，諸法覺不覺者，諸法力不可壞，諸法成不
【English Translation】 English version Yes, the number of beings liberated is like the sands of the Ganges, even exceeding the sands of the Ganges, reaching the Buddha-lands where all Buddhas travel, and the beings liberated are beyond calculation. A Bodhisattva does not think to themselves, 'I have now liberated so many beings, causing them to reach Nirvana (the state of extinction), peaceful and inactive.' Nor do they say, 'Because of this karmic result, I should attain the unsurpassed, true, and correct path.' The Bodhisattva who has made the aspiration has a firm mind, from the initial aspiration until the Bodhimanda (the place of enlightenment under the Bodhi tree), sitting under the king of trees, subduing the demonic hosts. All the meritorious deeds and blessings they perform are entirely for the sake of all beings, not for themselves. Like the void, they universally cover without any distinction of inside or outside, yet they do not know themselves, saying, 'I am void.' The Tathagata's (the title of a Buddha) divine virtues, wisdom, and light universally guide the people, enabling them to attain the Dharmacaksu (the eye of wisdom that sees the truth), without attachment, without clinging. All dharmas are indestructible, without self, without what belongs to self, using the bright sword of skillful means of wisdom. This is the correct teaching used by all Buddhas, possessing immeasurable merit, capable of removing doubts and confusion. What the great Bodhisattvas practice, the pure Brahmavihara (the four immeasurable minds: loving-kindness, compassion, joy, and equanimity) that Bodhisattvas practice, is neither void nor not void. Void does not arise, nor does it possess anything. There is no self, no person, no lifespan, no death, nor is there birth or death. They walk alone, without companions, inconceivable, not destroying boundaries. No-thought is also void, not arising, not seeing arising, not seeing going out, without going or coming, without doing or creating. The Dharmadhatu (the realm of all phenomena) is immeasurable, accomplishing the work of the Bodhimanda. The realm of void is boundless, without bondage. For the sake of all beings, they establish places. This is what is mine, not mine, giving rise to the idea of self. The Bodhisattva holds onto the intention, relying on the root of goodness, using immeasurable wisdom to purify their path, removing the defilements of the mind, and eliminating them with wisdom. 'Most excellent! A Bodhisattva enters the pure contemplation of Samadhi (meditative absorption), observing the beings in the ten directions, as numerous as the sands of the Ganges. Who should practice the Dharma, who should practice wisdom, and who should practice purity? If there are beings who should receive the Dharma, then one should explain the twenty-five dharmas to them. What are the twenty-five dharmas? All dharmas are without characteristics, all dharmas are without form, all dharmas are forbearance, all dharmas are thought, all dharmas are without roots, the realm of all dharmas is unattainable, all dharmas are without grasping, all dharmas are the non-dual gateway, all dharmas are without measure, all dharmas are unbreakable, all dharmas are profound and cannot be traced, all dharmas are those who are aware and unaware, the power of all dharmas is indestructible, all dharmas are
成者、諸法無毀而毀、諸法無常去常、諸法無染污、諸法行凈、諸法性觀、諸法無漏、諸法過去已舍、諸法拔疑去網、諸法無從生慧受決、諸法本無無苦名，是謂菩薩清凈修行二十五法。
「複次，菩薩行三忍智、過智、無過智，亦不過亦不不過智。云何菩薩修行過智？不壞法界身是本無，如來之所修行，非緣覺、羅漢之所修習。無過智者，增上慧明，賢聖緣覺之所修行，非佛、羅漢之所行也。亦不過智亦不不過智，阿羅漢之所修行，非佛、緣覺之所修行。云何過智？是佛所行，非羅漢、辟支；於是菩薩彈指之頃，以智慧念，我當弘濟無底眾生，無邊無崖緣想智業，金剛正受亦無轉還，弘誓之心過出羅漢、辟支佛上，是為過智，非是羅漢、辟支佛之所修行。云何亦不過智？賢聖辟支佛之所修行；於是菩薩發心起學，欲凈法界導引眾生，宣暢佛法演甘露慧，為無上道求詣道場。若有眾生直從一徑至菩薩所，頭目髓腦國城妻子，意所愛物盡用惠施給與乞者，除父母師長，施果不求報。如是一世至百世，一劫至百劫，財物惠施亦不見物，物是誰許為從何生，本從何來滅至何處，解物無本，不見住止屋舍。時此菩薩以空慧觀，亦不見身亦不見物，亦不見人，亦復不見何處惠施。然此菩薩積行殊久心意捷速，欲成無上正真
【現代漢語翻譯】 現代漢語譯本：成就者，諸法沒有毀壞卻看似毀壞，諸法無常卻看似恒常，諸法沒有染污卻看似染污，諸法行為清凈，諸法本性可觀，諸法沒有煩惱，諸法過去已捨棄，諸法拔除疑惑去除障礙，諸法沒有從何處生起智慧而接受決斷，諸法本來沒有沒有痛苦的名稱，這被稱為菩薩清凈修行的二十五法。 『再次，菩薩修行三種忍智：過智、無過智、亦不過亦不不過智。什麼是菩薩修行的過智？不破壞法界身是本無，這是如來所修行的，不是緣覺、羅漢所修習的。無過智是指，增上慧明，這是賢聖緣覺所修行的，不是佛、羅漢所修行的。亦不過智亦不不過智，是阿羅漢所修行的，不是佛、緣覺所修行的。什麼是過智？是佛所修行的，不是羅漢、辟支佛；這時菩薩在彈指之間，以智慧思念，我應當救度無底的眾生，無邊無際的緣想智業，金剛正受也不會退轉，弘大的誓願之心超過羅漢、辟支佛，這就是過智，不是羅漢、辟支佛所修行的。什麼又是亦不過智？是賢聖辟支佛所修行的；這時菩薩發心開始學習，想要清凈法界引導眾生，宣揚佛法演說甘露智慧，爲了無上道而前往道場。如果有眾生直接從一條路來到菩薩這裡，將頭目髓腦、國城妻子，以及心中所愛之物全部用來佈施給乞討者，除了父母師長，佈施的果報不求回報。像這樣一世到百世，一劫到百劫，財物佈施也看不到物，物是誰的，從哪裡產生，本來從哪裡來，滅到哪裡去，理解物沒有根本，看不到住處。這時這位菩薩用空慧觀察，也看不到身體，也看不到物，也看不到人，也看不到在哪裡佈施。然而這位菩薩積累修行很久，心意敏捷迅速，想要成就無上正真。』
【English Translation】 English version: The achiever, all dharmas are not destroyed yet appear destroyed, all dharmas are impermanent yet appear permanent, all dharmas are not defiled yet appear defiled, all dharmas' actions are pure, all dharmas' nature is observable, all dharmas are without outflows, all dharmas' past is relinquished, all dharmas remove doubts and clear obstacles, all dharmas do not arise from anywhere to receive wisdom and judgment, all dharmas originally have no name of suffering, these are called the twenty-five practices of pure cultivation of a Bodhisattva. 'Furthermore, a Bodhisattva practices three kinds of forbearance wisdom: surpassing wisdom, non-surpassing wisdom, and neither surpassing nor non-surpassing wisdom. What is the surpassing wisdom practiced by a Bodhisattva? It is not destroying the Dharma realm body which is fundamentally non-existent, this is what the Tathagata practices, not what Pratyekabuddhas or Arhats practice. Non-surpassing wisdom refers to the increase of wisdom and clarity, this is what the virtuous Pratyekabuddhas practice, not what Buddhas or Arhats practice. Neither surpassing nor non-surpassing wisdom is what Arhats practice, not what Buddhas or Pratyekabuddhas practice. What is surpassing wisdom? It is what Buddhas practice, not what Arhats or Pratyekabuddhas practice; at this time, a Bodhisattva, in the snap of a finger, with wisdom thinks, 'I shall liberate the bottomless sentient beings, the boundless and limitless karmic activities of conceptual wisdom, the Vajra Samadhi will not regress,' the heart of the great vow surpasses Arhats and Pratyekabuddhas, this is surpassing wisdom, not what Arhats or Pratyekabuddhas practice. What is neither surpassing nor non-surpassing wisdom? It is what virtuous Pratyekabuddhas practice; at this time, a Bodhisattva initiates the mind to learn, desiring to purify the Dharma realm and guide sentient beings, to proclaim the Buddha Dharma and expound the nectar of wisdom, seeking the path to the Bodhi-mandala for the unsurpassed path. If there are sentient beings who come directly to the Bodhisattva from one path, using their heads, eyes, marrow, brains, countries, cities, wives, and all their beloved possessions to give to beggars, except for parents and teachers, the results of giving are not sought in return. Like this, from one life to a hundred lives, from one kalpa to a hundred kalpas, giving material possessions, they do not see the object, whose is the object, where does it come from, where did it originally come from, where does it cease, understanding that the object has no origin, not seeing a dwelling place. At this time, this Bodhisattva observes with emptiness wisdom, not seeing the body, not seeing the object, not seeing the person, not seeing where the giving is taking place. However, this Bodhisattva has accumulated practice for a long time, their mind is quick and swift, desiring to achieve the unsurpassed true enlightenment.'
之道，慕度眾生凈佛國土。然此菩薩心樂閑靜常處山巖，意想靜寂繫念在前，內自思惟：『前後所施眾德具足，應成無上正真之道為最正覺，然佛出世眾相嚴身，廣濟眾生至無為岸，要須大聖于無餘界而取滅度，然後我當進成佛道。』」
佛告最勝：「彼菩薩心所念所行愿不違錯，如來在世教化周訖，于無餘泥洹而般泥洹，正法滅盡世無復佛，一劫二劫或至百劫，山澤菩薩方自克責，咄哉所為唐勞其功，佛去世久像法滅盡，宿緣眾生盡為所在心懷煩惱，周章經行詣一樹下，以右手指爪刮于樹皮，正值空處騞然有聲，心霍然寤，便成無上正真之道。左右顧視不見翼從，隱形匿相不轉法輪，如凡常人，人間分越，是謂亦不過智賢聖辟支之所修行，非佛、羅漢也。云何亦不過智亦不不過智？羅漢所修非佛、辟支佛耶；於是菩薩從久遠以來積行勤苦，欲得無上正真之道為最正覺，行施行忍行精進行禪行智，或施頭目國財妻子僕從給使，有所求索不逆人意，但刺身出血多於四海，體骨佈施遍四天下，然于其中不獲其證，漸漸卻退在凡夫行，厭患生死心不猛進，憶本所作內心竊悔，趣欲脫身捐舍眾生，久久方便求師咨受，承聲聞法乃得覺寤，追前功勞想責無逮，是謂亦不過智亦不不過智，羅漢所修，非佛、辟支佛也。云何菩
【現代漢語翻譯】 現代漢語譯本：他追求正道，仰慕度化眾生，凈化佛國。然而這位菩薩喜愛清靜，常居山巖，心中想著寂靜，專注于當下的念頭。他內心自思：『我前後所修的各種功德都已圓滿，應當成就無上正真之道，成為最正覺（anuttara-samyak-sambodhi，無上正等正覺）。然而，佛陀出世時，以莊嚴的相貌示現，廣泛救度眾生到達無為的彼岸。必須等到大聖在無餘涅槃（nirupadhisesa-nirvana，無餘依涅槃）中入滅，然後我才能進而成佛道。』 佛陀告訴最勝（Agrayana，最勝）菩薩：『這位菩薩的心中所想、所行、所愿都沒有錯誤。如來在世時，教化已經圓滿結束，在無餘涅槃中入滅，正法滅盡，世間不再有佛。經過一劫、二劫，甚至百劫，山澤中的菩薩才開始自我責備，感嘆自己所做的一切都是徒勞。佛陀去世已久，像法（saddharma-pratirupaka，像法）也已滅盡，過去有緣的眾生都身處何處，心中充滿煩惱。他徘徊經行，來到一棵樹下，用右手指甲刮樹皮，正好刮到空處，發出響聲，心中豁然開悟，便成就了無上正真之道。他左右顧視，不見隨從，隱匿身形，不轉法輪（dharma-cakra-pravartana，轉法輪），如同凡人一般，在人間度過時光。這被稱為不過是智賢聖辟支佛（pratyekabuddha，辟支佛）所修行的，不是佛陀、阿羅漢（arhat，阿羅漢）。為什麼說不過是智，又說不不過是智呢？阿羅漢所修行的，不是佛陀、辟支佛嗎？』 『於是，這位菩薩從久遠以來，積累修行，勤苦精進，想要獲得無上正真之道，成為最正覺。他行佈施、忍辱、精進、禪定、智慧，或者佈施頭目、國家財產、妻子僕從，對於他人的請求從不拒絕。他刺身出血，多於四海之水；佈施身體骨骼，遍佈四天下。然而，他並沒有從中獲得證悟，漸漸退回到凡夫的修行，厭倦生死，內心不再勇猛精進，回憶起自己過去所做的一切，內心暗自後悔，想要脫離輪迴，捨棄眾生。他久久尋求方便，拜師求教，接受聲聞法（sravakayana，聲聞乘）才得以覺悟，追憶之前的功勞，卻發現無法彌補。這被稱為不過是智，又說不不過是智，是阿羅漢所修行的，不是佛陀、辟支佛。為什麼說不』
【English Translation】 English version: He pursued the path, aspiring to liberate sentient beings and purify the Buddha-lands. However, this Bodhisattva delighted in tranquility, often dwelling in mountain caves, with his mind focused on stillness and his thoughts fixed on the present moment. He reflected within himself: 'The various virtues I have cultivated in the past and present are complete, and I should attain the unsurpassed, true, and right path, becoming the most perfect enlightenment (anuttara-samyak-sambodhi). However, when the Buddha appears in the world, he manifests with majestic forms, extensively liberating sentient beings to reach the shore of non-action. It is necessary for the Great Sage to enter parinirvana (nirupadhisesa-nirvana) in the realm of no remainder, and then I shall advance to attain Buddhahood.' The Buddha told Agrayana (the most excellent) Bodhisattva: 'The thoughts, actions, and aspirations of this Bodhisattva are not mistaken. When the Tathagata was in the world, his teachings were completed, and he entered parinirvana in the realm of no remainder. The true Dharma (saddharma) will be extinguished, and there will be no more Buddhas in the world. After one kalpa, two kalpas, or even a hundred kalpas, the Bodhisattva in the mountains and marshes will begin to reproach himself, lamenting that all his efforts have been in vain. The Buddha has been gone for a long time, and the semblance of the Dharma (saddharma-pratirupaka) has also been extinguished. Where are the sentient beings with whom he had past affinities? Their hearts are filled with afflictions. He wanders about, and comes to a tree. He scrapes the bark of the tree with his right fingernail, and when he scrapes an empty spot, a sound is produced. His mind is suddenly awakened, and he attains the unsurpassed, true, and right path. He looks around, but sees no attendants. He conceals his form and does not turn the wheel of Dharma (dharma-cakra-pravartana). He lives like an ordinary person, passing his time in the human world. This is said to be no more than what the wise and holy Pratyekabuddha (pratyekabuddha) practices, not that of a Buddha or an Arhat (arhat). Why is it said to be no more than wisdom, and also not no more than wisdom? Is not what an Arhat practices different from that of a Buddha or a Pratyekabuddha?' 'Therefore, this Bodhisattva, from a long time ago, has accumulated practices, diligently striving to attain the unsurpassed, true, and right path, becoming the most perfect enlightenment. He practices giving, patience, diligence, meditation, and wisdom. He gives away his head, eyes, country, wealth, wife, servants, and attendants. He never refuses the requests of others. He pierces his body to draw blood, more than the water of the four seas. He gives away his bones, covering the four continents. However, he does not attain enlightenment from these practices. He gradually regresses to the practices of an ordinary person, becoming weary of birth and death, and his mind no longer advances with vigor. He recalls what he has done in the past, and secretly regrets it. He wants to escape from samsara and abandon sentient beings. He seeks expedient means for a long time, and asks for instruction from teachers. He receives the teachings of the Sravakayana (sravakayana) and is awakened. He recalls his previous merits, but finds that they cannot be recovered. This is said to be no more than wisdom, and also not no more than wisdom. It is what an Arhat practices, not that of a Buddha or a Pratyekabuddha. Why is it said not to be'
薩凈行相應？是佛、羅漢、辟支佛之所修行。所謂凈行者，凈三場，凈三眼，凈三聚，戒凈定凈慧凈解脫凈解脫見惠凈，從三善法至十八無漏之法，道俗善法皆悉清凈。佛、辟支佛、阿羅漢修此凈行，至成得道不有中還，眾想不興亦不可見，不起不滅亦無識止，有終有始便有窠窟，達無終始豈有處所。」
時最勝菩薩復白佛言：「世尊！云何離欲菩薩心無增減，亦復不念是苦是樂是好是醜？亦復不念前後中間？去來現在禪止三昧，復不自念吾于欲無慾？」
爾時世尊告最勝曰：「無慾菩薩游處欲界，周遊往來說法教誡，心雖無染，如處煻煨無底火坑，愍彼眾生結著四流沒十二海，欲求出路不知當如趣，內心堪忍不以為難，分別五陰興衰之法色痛想行識，思惟四大諸所生滅，水泡野馬、芭蕉幻化，虛而不真亦不牢固。何以故？甚深之法難可究竟，色法甚深道亦如是，五陰甚深俗法亦爾，俗法甚深虛空界亦爾，善察虛空界及與法界，亦無識想我人壽命，挍計斯者實如幻化，思惟世俗八無閑法，穢濁染污妨人趣道，凈觀思惟悉無處所。何以故爾？非常苦空非身之法，有目之士能達此者，是謂菩薩心無增減不見苦樂善惡好醜，都無三世緣起之著。地種為剛境界自然，水性為濕性自柔軟，火性隆熾性自然熱，風性漂
【現代漢語翻譯】 現代漢語譯本：什麼是薩凈行相應？這是佛、阿羅漢（斷盡煩惱，不再輪迴的聖者）、辟支佛（無師自悟的聖者）所修行的。所謂的凈行，是指凈化三處（身、口、意），凈化三眼（肉眼、天眼、慧眼），凈化三聚（戒聚、定聚、慧聚），戒律清凈、禪定清凈、智慧清凈、解脫清凈、解脫知見清凈，從三善法到十八無漏法，無論是出家還是在家的善法都完全清凈。佛、辟支佛、阿羅漢修持這種凈行，直至成就得道，不會中途退轉，不會生起任何雜念，也無法被看見，不生不滅，也沒有意識的停止。有開始和結束就會有侷限，達到無始無終，又哪裡會有處所呢？ 當時，最勝菩薩又對佛說：『世尊！如何才能使離欲菩薩的心不增不減，也不去想這是苦還是樂，是好還是醜？也不去想過去、現在、未來？在禪定和三昧中，也不去想自己是有欲還是無慾？』 這時，世尊告訴最勝菩薩說：『無慾菩薩雖然在欲界中游走，到處說法教誡，但內心沒有被污染，就像身處熾熱的灰燼或無底的火坑中一樣。他們憐憫那些被四種煩惱（欲流、有流、見流、無明流）束縛，沉沒在十二種苦海（生、老、病、死、怨憎會、愛別離、求不得、五陰熾盛、貪、嗔、癡、慢）中的眾生，想要找到出路卻不知道該如何前進。他們的內心能夠忍受這些苦難，不覺得困難，能夠分辨五陰（色、受、想、行、識）的興衰之法，思考四大（地、水、火、風）的生滅變化，就像水泡、野馬、芭蕉、幻化一樣，虛幻不實也不牢固。為什麼呢？因為甚深的佛法難以徹底理解，色法的甚深道理也是如此，五陰的甚深道理和世俗的道理也是如此，世俗的甚深道理和虛空界也是如此。善於觀察虛空界和法界，就沒有意識、思想、我、人、壽命等概念，仔細衡量這些都像幻化一樣。思考世俗的八種無暇法（地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後），這些污穢的染污會妨礙人們走向正道，用清凈的觀點思考，這些都沒有真實的處所。為什麼會這樣呢？因為它們不是恒常的，是苦的，是空的，不是真實存在的。有智慧的人能夠理解這些，這就是菩薩的心不增不減，不執著于苦樂善惡好醜，完全不執著於三世的因緣生起。地種的特性是堅硬，這是自然規律；水的特性是濕潤，這是自然柔軟；火的特性是熾熱，這是自然的熱；風的特性是飄動，這是自然的變化。』
【English Translation】 English version: What is the practice corresponding to 'Sa-jing-xing' (Pure Conduct)? It is the practice of Buddhas, Arhats (saints who have extinguished all defilements and are no longer subject to rebirth), and Pratyekabuddhas (saints who attain enlightenment on their own without a teacher). The so-called 'pure conduct' refers to purifying the three places (body, speech, and mind), purifying the three eyes (physical eye, divine eye, and wisdom eye), purifying the three aggregates (morality aggregate, concentration aggregate, and wisdom aggregate), being pure in morality, pure in concentration, pure in wisdom, pure in liberation, and pure in the knowledge and vision of liberation. From the three wholesome dharmas to the eighteen unconditioned dharmas, all wholesome dharmas, whether of the monastic or the lay, are completely pure. Buddhas, Pratyekabuddhas, and Arhats cultivate this pure conduct until they attain enlightenment, without regressing midway. No distracting thoughts arise, and they cannot be seen. There is no arising or ceasing, nor is there a cessation of consciousness. Having a beginning and an end implies limitations; reaching the state of no beginning and no end, where would there be a place? At that time, the Bodhisattva Most Excellent further asked the Buddha, 'World Honored One! How can a Bodhisattva who is free from desire have a mind that neither increases nor decreases, and does not think of whether something is suffering or pleasure, good or bad? Nor does he think of the past, present, or future? In meditation and samadhi, does he not even think of whether he has desire or is free from desire?' Then, the World Honored One told Most Excellent, 'A Bodhisattva who is free from desire may roam in the realm of desire, traveling everywhere to teach and admonish, but his mind is not defiled, like being in hot ashes or a bottomless pit of fire. He pities those beings who are bound by the four streams of defilements (desire, existence, views, and ignorance), and are submerged in the twelve seas of suffering (birth, old age, sickness, death, encountering what one dislikes, separation from what one loves, not getting what one wants, the flourishing of the five aggregates, greed, hatred, delusion, and pride). They seek a way out but do not know how to proceed. Their minds can endure these sufferings without finding them difficult. They can discern the laws of the rise and fall of the five aggregates (form, feeling, perception, mental formations, and consciousness), contemplate the changes of the four great elements (earth, water, fire, and wind), which are like bubbles, mirages, banana trees, and illusions—unreal and not firm. Why is this so? Because the profound Dharma is difficult to fully understand. The profound truth of form is also like this. The profound truth of the five aggregates is also like this, as is the profound truth of worldly matters. The profound truth of worldly matters is also like the realm of space. By skillfully observing the realm of space and the realm of Dharma, there is no concept of consciousness, thought, self, person, or lifespan. Upon careful consideration, these are all like illusions. Contemplating the eight unfavorable conditions of the world (hell, hungry ghosts, animals, long-lived gods, border regions, blindness, deafness, and muteness, worldly cleverness, and being before or after a Buddha), these defilements hinder people from walking the path. By contemplating with a pure view, these have no real place. Why is this so? Because they are not permanent, they are suffering, they are empty, and they are not real. Those with wisdom can understand this. This is how a Bodhisattva's mind neither increases nor decreases, is not attached to suffering or pleasure, good or bad, and is completely unattached to the arising of causes and conditions in the three times. The nature of earth is hardness, which is a natural law; the nature of water is wetness, which is naturally soft; the nature of fire is blazing, which is naturally hot; the nature of wind is movement, which is a natural change.'
搖動轉不住，法性觀察寂無四大，地水火風為從何生復從何滅？若菩薩分別法界，設地增者，水火風性各各不如，神識自溺漸不相應，地重神輕各欲相離；若水增者，地火風界轉轉衰微，神輒欲移不安其宅。猶如有人處在靜室，意欲出行造余村落，先出右腳在門閾外，是謂地大增也；次出右手覆在門外，所謂水性增也；轉出左腳在門閾外，是謂火性增也；復出左手在於門外，可謂風性增也。進前趣路，是謂神以逝矣；詣村落者趣五道也，其知是者乃了法界；不堅不柔不熱不輕，剛為所在柔為所至，熱為所趣輕為所向。如是菩薩分別法界，一一觀了亦無處所，思惟法界性自不同，養神長體各自殊異，四大之中火為盛毒，餘三大者性自相應。所以然者，菩薩當觀內外四大亦復如是。三界眾生四大不同，欲尋其原莫知處所。當復思惟六情所趣，其眼亦空眼識亦空，解于空者乃為法界。菩薩大士復當思惟解於六衰，眼之視色色亦無有，前物入色亦復無有，耳鼻口身意亦復如是。菩薩復當學諦相非諦相，道相非道相，空相非空相。
「云何菩薩學諦相非諦相？於是菩薩審解本無，本無為一而無有二，亦知道證而無有證，不見受證不見不受證，亦不見應亦不見不應，了應不應是謂諦相。菩薩諦相，在空亦諦遠空亦諦，亦不在
【現代漢語翻譯】 現代漢語譯本 搖動卻無法使其停止轉動，以法性觀察，寂靜無四大（地、水、火、風），那麼地、水、火、風是從哪裡產生，又從哪裡消滅的呢？如果菩薩分別觀察法界，假設地大增強，那麼水、火、風的性質就會各自不如，神識會逐漸沉溺而不相應，地大沉重而神識輕盈，各自想要分離；如果水大增強，那麼地、火、風的界限會逐漸衰微，神識就會想要移動，不安於其所處之地。這就好比有人處在安靜的房間里，想要出門前往其他村落，先邁出右腳在門檻外，這可以稱為地大增強；接著伸出右手也在門外，這可以稱為水性增強；然後邁出左腳在門檻外，這可以稱為火性增強；再伸出左手在門外，這可以稱為風性增強。向前走在路上，這可以稱為神識已經離去；到達村落，這是趨向五道（地獄、餓鬼、畜生、人、天）。能夠了解這些的人，才算了解法界；不堅硬也不柔軟，不熱也不輕，剛強是其所在，柔軟是其所至，熱是其所趨，輕是其所向。像這樣，菩薩分別觀察法界，一一觀察瞭解，也沒有固定的處所，思考法界的性質各自不同，滋養神識和增長身體也各自不同，四大之中火的毒性最強，其餘三大性質自然相應。之所以這樣，是因為菩薩應當觀察內外四大也是如此。三界眾生的四大不同，想要追尋其根源卻不知道在哪裡。應當再思考六情（眼、耳、鼻、舌、身、意）所趨向，眼睛是空的，眼識也是空的，理解空性的人才算了解法界。菩薩大士還應當思考理解六衰（色、聲、香、味、觸、法），眼睛的視覺也是沒有的，前面的事物進入色塵也是沒有的，耳朵、鼻子、嘴巴、身體、意識也是如此。菩薩還應當學習諦相非諦相，道相非道相，空相非空相。 『什麼是菩薩學習諦相非諦相呢？』於是菩薩仔細理解本無，本無為一而沒有二，也知道證悟而沒有證悟，不見受證也不見不受證，也不見應也不見不應，瞭解應與不應，這可以稱為諦相。菩薩的諦相，在空也是諦，遠離空也是諦，也不在
【English Translation】 English version Shaking it cannot stop its turning, observing with the nature of Dharma, the four great elements (earth, water, fire, wind) are still and without substance. From where do earth, water, fire, and wind arise, and from where do they cease? If a Bodhisattva discerns the Dharma realm, and if the earth element increases, then the natures of water, fire, and wind will each be inferior. The consciousness will gradually sink and become incompatible. The earth element is heavy, and the consciousness is light, each desiring to separate. If the water element increases, then the realms of earth, fire, and wind will gradually weaken, and the consciousness will want to move, feeling uneasy in its place. It is like a person in a quiet room who wants to go out to another village. First, they step their right foot outside the threshold, which can be called the increase of the earth element. Then, they extend their right hand outside the door, which can be called the increase of the water element. Next, they step their left foot outside the threshold, which can be called the increase of the fire element. Then, they extend their left hand outside the door, which can be called the increase of the wind element. Moving forward on the road, this can be called the consciousness having departed. Reaching the village, this is moving towards the five paths (hell, hungry ghosts, animals, humans, and heavens). Those who understand these things are said to understand the Dharma realm. It is neither firm nor soft, neither hot nor light. Firmness is where it is located, softness is where it reaches, heat is where it tends, and lightness is where it is directed. In this way, a Bodhisattva discerns the Dharma realm, observing and understanding each aspect, and there is no fixed place. Contemplating that the nature of the Dharma realm is different, the nourishment of consciousness and the growth of the body are also different. Among the four great elements, fire is the most poisonous, while the other three elements naturally correspond. The reason for this is that a Bodhisattva should observe that the inner and outer four great elements are also like this. The four great elements of sentient beings in the three realms are different, and if one tries to trace their origin, one cannot find it. One should also contemplate the direction of the six senses (eyes, ears, nose, tongue, body, and mind). The eye is empty, and the eye consciousness is also empty. Those who understand emptiness are said to understand the Dharma realm. A great Bodhisattva should also contemplate and understand the six decays (form, sound, smell, taste, touch, and dharma). The vision of the eye is also non-existent, and the entry of objects into the realm of form is also non-existent. The same is true for the ears, nose, mouth, body, and mind. A Bodhisattva should also learn about the true aspect that is not a true aspect, the path aspect that is not a path aspect, and the empty aspect that is not an empty aspect. 『How does a Bodhisattva learn about the true aspect that is not a true aspect?』 Then, the Bodhisattva carefully understands that there is no inherent existence. This non-existence is one and not two. They also know that there is enlightenment without enlightenment, not seeing the receiving of enlightenment nor the not receiving of enlightenment, not seeing what is appropriate nor what is not appropriate. Understanding what is appropriate and not appropriate, this can be called the true aspect. The true aspect of a Bodhisattva is true in emptiness, true in being far from emptiness, and is also not in
亦不不在，是謂諦相。金剛正受猗空習本取護得盡。解此三事者，亦是諦相。菩薩諦相，達內無實知外無入，不見愛樂不見不愛樂，不見是處非處，亦是諦相；于內不斷正見，于外示現，若如閑居心常寂靜，外若憒亂，知苦等住所適亦等。其諦相者，道證明驗五陰空五陰無主，所從緣起亦復是空，不住不見住慧儘想，不住在疑結亦無住，不在五事不隨十善十惡世間本末，是曰諦相。如是菩薩行諦相者，則不退轉。非諦相者，虛空界最第一義，知之為寂緣解無縛，是謂菩薩非諦相也。
「云何菩薩學道相非道相？猶豫結疑世間不可愛染，自用橫害中暴墮苦，是謂道相。現在身作來世受報，不猗師不向善知識，亦是道相。云何菩薩亦非道相？非道相者，三十七品，有為無為法所趣入，不在二亦不遠二，不從緣不離緣，不住緣不隨緣，不度非不度，不果非不果，不一二三四乃至十非不十，非所生非不生，非滅盡非不滅盡，非起滅非不起滅，非言教非不言教，非解空非不解空，非思止非不思止。若菩薩察二十四事，觀了本末分別在心，不處生死離於縛著，無勝負心亦無強梁，不自舉不下人，便應碎身游散三昧，于百億定為最上首，為尊為貴無過是者，非是羅漢辟支境界。」
爾時世尊，即于座上三昧正受，其三昧
【現代漢語翻譯】 現代漢語譯本：既非存在也非不存在，這就是真諦的實相。金剛正受（一種禪定狀態）依于空性，修習其根本，守護並達到圓滿。理解這三件事的人，也領悟了真諦的實相。菩薩領悟真諦的實相，通達內在沒有實體，知曉外在沒有進入，不執著于愛樂，也不執著于不愛樂，不執著於是處或非處，這也是真諦的實相；在內在不間斷地保持正見，在外在示現，如同閑居時內心常保寂靜，外在若有喧鬧，知曉苦等住所的適宜也同樣。其真諦的實相是，通過道來證明和驗證五蘊皆空，五蘊沒有主宰，其所由產生的因緣也同樣是空，不住于見解，不住于慧盡之想，不住于疑惑的束縛，也沒有任何執著，不執著於五事，不隨順十善十惡，不執著於世間的根本和末梢，這叫做真諦的實相。像這樣修持真諦實相的菩薩，就不會退轉。而非真諦實相，是虛空界中最究竟的意義，知曉它是寂靜的，因緣解脫而沒有束縛，這就是菩薩的非真諦實相。 現代漢語譯本：『什麼是菩薩修道的實相和非道實相？』猶豫不決，對世間產生疑惑，不愛染，自以為是，橫行霸道，最終墮入痛苦，這就是道相。現在身所作，來世受報，不依賴老師，不親近善知識，這也是道相。『什麼是菩薩的非道實相？』非道實相是，三十七道品，有為法和無為法所趨入的境界，不執著於二邊，也不遠離二邊，不從因緣生，也不離因緣，不住于因緣，也不隨順因緣，不度脫，也不非度脫，不成果，也不非成果，不執著於一二三四乃至十，也不非十，非所生，也非不生，非滅盡，也非不滅盡，非生起和滅，也非不生起和滅，非言語教導，也非不言語教導，非理解空性，也非不理解空性，非思慮止息，也非不思慮止息。如果菩薩觀察這二十四件事，明瞭根本和末梢，在心中分別，不處於生死，遠離束縛，沒有勝負之心，也沒有強梁之心，不抬高自己，也不貶低他人，就應該粉碎自身，游散於三昧之中，在百億禪定中成為最上首，最為尊貴，沒有超過這個的，這不是羅漢和辟支佛的境界。」 現代漢語譯本：這時，世尊即在座位上進入三昧正受，其三昧...
【English Translation】 English version: Neither being nor non-being, this is called the true aspect. The Vajra Samadhi (a state of meditative absorption) relies on emptiness, cultivates its root, protects and attains completion. One who understands these three matters also comprehends the true aspect. A Bodhisattva who comprehends the true aspect understands that there is no substance within, knows that there is no entry without, is not attached to love and joy, nor is attached to non-love and non-joy, is not attached to what is right or wrong, this is also the true aspect; internally, maintains right view without interruption, externally, manifests as if dwelling in solitude with a constantly tranquil mind, if there is external disturbance, knows that the suitability of dwelling in suffering is also the same. The true aspect is that, through the path, one proves and verifies that the five aggregates are empty, the five aggregates have no master, the conditions from which they arise are also empty, not dwelling in views, not dwelling in the thought of the exhaustion of wisdom, not dwelling in the bondage of doubt, and having no attachment, not attached to the five matters, not following the ten good and ten evil deeds, not attached to the root and branch of the world, this is called the true aspect. A Bodhisattva who practices the true aspect in this way will not regress. The non-true aspect is the ultimate meaning of the realm of emptiness, knowing it to be tranquil, liberated by conditions without bondage, this is the non-true aspect of a Bodhisattva. English version: 'What are the aspects of a Bodhisattva's practice of the path and the non-path?' Hesitating, doubting the world, not loving attachment, being self-righteous, acting tyrannically, and ultimately falling into suffering, this is the aspect of the path. What is done in this life will be received in the next, not relying on a teacher, not approaching a good teacher, this is also the aspect of the path. 'What is the non-path aspect of a Bodhisattva?' The non-path aspect is the thirty-seven factors of enlightenment, the realm entered by conditioned and unconditioned dharmas, not attached to the two extremes, nor far from the two extremes, not arising from conditions, nor apart from conditions, not dwelling in conditions, nor following conditions, not liberating, nor not liberating, not achieving fruition, nor not achieving fruition, not attached to one, two, three, four, up to ten, nor not ten, not born, nor not born, not extinguished, nor not extinguished, not arising and ceasing, nor not arising and ceasing, not verbal teaching, nor not verbal teaching, not understanding emptiness, nor not understanding emptiness, not ceasing thought, nor not ceasing thought. If a Bodhisattva observes these twenty-four matters, understands the root and branch, distinguishes them in the mind, does not dwell in birth and death, is free from bondage, has no mind of victory or defeat, nor is tyrannical, does not elevate oneself, nor belittle others, then one should shatter oneself, roam in samadhi, and be the foremost in hundreds of millions of samadhis, the most honored and noble, there is nothing beyond this, this is not the realm of Arhats and Pratyekabuddhas.' English version: At that time, the World Honored One immediately entered Samadhi in the correct posture on his seat, and his Samadhi...
名一意無畏，使四部之眾上下齊同，各無他念亦無亂想。是時世尊告最勝曰：「諦聽諦聽，善思念之！吾今為汝分別三昧，使來會者各無狐疑。」
最勝對曰：「如是世尊！愿樂欲聞，樂者令得安隱。」
佛告最勝：「有三昧名散諸結，令無限無量剎土有形眾生，除去苦痛無復眾惱；復有三昧名勇慈明，使諸眾生各無怨仇；復有三昧名德充，如來入此三昧，使眾生類無飢渴想；復有三昧名清凈，如來入此三昧，使諸眾生得法眼凈；復有三昧名耳根清凈，如來入此三昧，使眾生類得天耳聽；復有意寂三昧，如來入此三昧，使眾生類回邪就正；復有除惡三昧，如來入此三昧，使眾生類修十善行跡；復有三昧名獨步，如來入此三昧，使眾生類不懷邪見而受正道；復有趣路徑三昧，如來入此三昧，使眾生類趣道不迷；復有三昧名成辦，如來入此三昧，使眾生類舍于惡戒就清凈戒；復有三昧名慚愧樂，如來入此三昧，使眾生類奉持忍辱；復有三昧名進德，如來入此三昧，使眾生類懈慢墮者興勇猛意；復有三昧名一己無侶，如來入此三昧，使喜妄眾生速入禪定；復有三昧名曰降伏，使執愚眾生智慧自珞；復有三昧名無穿漏，使無信眾生安處信根；復有三昧名總持德，如來入此三昧，使少聞眾生而獲多聞；復有三昧名威
【現代漢語翻譯】 現代漢語譯本 有一個名為『無畏』的意念，使四部大眾上下一致，各自沒有其他念頭，也沒有雜亂的想法。這時，世尊告訴最勝（菩薩名）說：『仔細聽，仔細聽，好好思考！我現在為你們分別解說三昧（佛教的禪定），使來此集會的人各自沒有疑惑。』 最勝回答說：『是的，世尊！我們樂意聽聞，希望聽聞者能夠得到安穩。』 佛告訴最勝：『有一種三昧名為『散諸結』，能使無限無量國土中有形眾生，除去痛苦，不再有各種煩惱；又有一種三昧名為『勇慈明』，能使一切眾生各自沒有怨恨仇敵；又有一種三昧名為『德充』，如來進入這種三昧，能使眾生不再有飢渴的想法；又有一種三昧名為『清凈』，如來進入這種三昧，能使眾生得到法眼清凈；又有一種三昧名為『耳根清凈』，如來進入這種三昧，能使眾生得到天耳通；又有一種名為『意寂』的三昧，如來進入這種三昧，能使眾生迴轉邪念歸向正道；又有一種名為『除惡』的三昧，如來進入這種三昧，能使眾生修習十善行；又有一種三昧名為『獨步』，如來進入這種三昧，能使眾生不懷邪見而接受正道；又有一種名為『趣路徑』的三昧，如來進入這種三昧，能使眾生走向正道而不迷失；又有一種三昧名為『成辦』，如來進入這種三昧，能使眾生捨棄惡戒而接受清凈戒；又有一種三昧名為『慚愧樂』，如來進入這種三昧，能使眾生奉行忍辱；又有一種三昧名為『進德』，如來進入這種三昧，能使懈怠墮落的眾生興起勇猛之心；又有一種三昧名為『一己無侶』，如來進入這種三昧，能使喜歡妄想的眾生迅速進入禪定；又有一種三昧名為『降伏』，能使執迷不悟的眾生智慧開悟；又有一種三昧名為『無穿漏』，能使沒有信仰的眾生安住于信根；又有一種三昧名為『總持德』，如來進入這種三昧，能使少聞的眾生獲得多聞；又有一種三昧名為『威』
【English Translation】 English version There was a thought called 'Fearlessness,' which made the four assemblies, high and low, united, each without other thoughts or confused ideas. At that time, the World Honored One said to the Most Excellent (a Bodhisattva): 'Listen carefully, listen carefully, and think well! I will now explain the Samadhi (Buddhist meditation) for you, so that those who come to this gathering will have no doubts.' The Most Excellent replied: 'Yes, World Honored One! We are eager to hear, and we hope that those who hear will attain peace and security.' The Buddha told the Most Excellent: 'There is a Samadhi called 'Dispelling All Knots,' which enables sentient beings with form in infinite and immeasurable lands to remove suffering and no longer have various afflictions; there is also a Samadhi called 'Courageous Compassion and Brightness,' which enables all sentient beings to have no resentment or enemies; there is also a Samadhi called 'Virtue Abundant,' when the Tathagata enters this Samadhi, it enables sentient beings to no longer have thoughts of hunger and thirst; there is also a Samadhi called 'Purity,' when the Tathagata enters this Samadhi, it enables sentient beings to attain the purity of the Dharma Eye; there is also a Samadhi called 'Purity of the Ear Faculty,' when the Tathagata enters this Samadhi, it enables sentient beings to attain the divine ear; there is also a Samadhi called 'Tranquility of Mind,' when the Tathagata enters this Samadhi, it enables sentient beings to turn away from evil thoughts and return to the right path; there is also a Samadhi called 'Eliminating Evil,' when the Tathagata enters this Samadhi, it enables sentient beings to cultivate the ten virtuous deeds; there is also a Samadhi called 'Solitary Step,' when the Tathagata enters this Samadhi, it enables sentient beings to not harbor wrong views and accept the right path; there is also a Samadhi called 'Following the Path,' when the Tathagata enters this Samadhi, it enables sentient beings to walk the right path without getting lost; there is also a Samadhi called 'Accomplishment,' when the Tathagata enters this Samadhi, it enables sentient beings to abandon evil precepts and accept pure precepts; there is also a Samadhi called 'Joy of Shame and Remorse,' when the Tathagata enters this Samadhi, it enables sentient beings to practice patience; there is also a Samadhi called 'Advancing in Virtue,' when the Tathagata enters this Samadhi, it enables those who are lazy and fallen to arouse courageous minds; there is also a Samadhi called 'Alone and Without Companion,' when the Tathagata enters this Samadhi, it enables sentient beings who like delusions to quickly enter meditation; there is also a Samadhi called 'Subduing,' which enables sentient beings who are attached to ignorance to awaken their wisdom; there is also a Samadhi called 'Without Leakage,' which enables sentient beings without faith to settle in the roots of faith; there is also a Samadhi called 'Total Retention of Virtue,' when the Tathagata enters this Samadhi, it enables sentient beings who have heard little to gain much learning; there is also a Samadhi called 'Majesty'
儀則，如來入此三昧，使眾生類儀容整頓不失禮節；復有三昧名施恩，如來入此三昧，使著欲眾生永無愛慾；復有三昧名以度，如來入此三昧，使瞋怒眾生斷除恚恨；復有三昧名無惑，如來入此三昧，使愚癡眾生親習智業；復有遍至三昧，如來入此三昧，使眾生類不著三有；復有三昧名一切身體形色三昧，如來入此三昧，使十方國土一切眾生化作百千億形色，然彼眾生各各不相知。我今，最勝！略說其要，設當如來從劫至劫，乃至百劫說如來所入三昧者，不可究盡，唯佛世尊乃能暢耳。」
是時最勝前白佛言：「甚奇甚特，如來身相所造變化，不可思議無能測量，以無形善權而自嚴飾。如來所說所入三昧，昔所不見昔所不聞，若有菩薩聞此三昧名號定意持諷誦者，在所游處常得自在，若復勸助代其歡喜，為以供養諸佛法已，諸聲聞等非其境界，緣覺之乘復不能及。若有譭謗斯定三昧，常處闇冥未嘗決了，設復人身入無救獄，罪猶鮮微蓋不足言。若有憎嫉定意三昧，其罪難量動有劫數，聾盲瘖啞終不聞法，雖得為人恒多苦痛，兩舌詐欺口不能言。自非菩薩廣博多聞，乃能信此正定三昧，若有勸發誦習此定，尋時得見諸十方佛，又我今日講解定意，志不改易乃應正定。」
爾時最勝承佛威神復白佛言：「今日
{ "translations": [ "現代漢語譯本：儀則三昧，如來進入此三昧，使眾生儀容整頓，不失禮節；又有三昧名為施恩，如來進入此三昧，使執著于慾望的眾生永遠沒有愛慾；又有三昧名為以度，如來進入此三昧，使嗔怒的眾生斷除恚恨；又有三昧名為無惑，如來進入此三昧，使愚癡的眾生親近學習智慧；又有遍至三昧，如來進入此三昧，使眾生不執著於三有（欲有、色有、無色有）；又有三昧名為一切身體形色三昧，如來進入此三昧，使十方國土一切眾生化作百千億種形色，然而這些眾生各自互不相知。我今，最勝（佛弟子名）！略說其要，假設如來從劫至劫，乃至百劫說如來所入的三昧，也是不可窮盡的，只有佛世尊才能詳盡闡述。」 , "這時，最勝（佛弟子名）向前對佛說：『真是奇特啊，如來身相所造的變化，不可思議，無法測量，以無形的善巧方便而自我莊嚴。如來所說所入的三昧，是過去所未見、過去所未聞的。如果有菩薩聽聞這些三昧的名號，堅定心意持誦，那麼他所遊歷之處常常能夠自在。如果有人勸助他人，併爲之歡喜，就等於供養了諸佛的法。這些三昧的境界，不是聲聞等所能達到的，緣覺乘（獨覺）也無法企及。如果有人譭謗這些定意三昧，就會常常處於黑暗之中，從未得到解脫。即使得到人身，也會進入無法救贖的牢獄，其罪過也微不足道，不值得一提。如果有人憎恨嫉妒這些定意三昧，其罪過難以衡量，動輒經歷劫數，聾盲瘖啞，終將聽不到佛法。即使得到人身，也常常遭受痛苦，兩舌欺詐，口不能言。如果不是廣博多聞的菩薩，就不能相信這些正定三昧。如果有人勸導他人誦習這些定意三昧，很快就能見到十方諸佛。而且我今天講解定意，心志不改變，才算是真正進入正定。』", "這時，最勝（佛弟子名）承蒙佛的威神之力，又對佛說：『今天』" ], "english_translations": [ "English version: The Samadhi of Order, when the Tathagata enters this samadhi, it causes sentient beings to have their appearances orderly and not lose their decorum; there is also a samadhi called Bestowing Grace, when the Tathagata enters this samadhi, it causes sentient beings attached to desires to forever be without lust; there is also a samadhi called Leading Across, when the Tathagata enters this samadhi, it causes angry sentient beings to cut off their hatred; there is also a samadhi called Without Confusion, when the Tathagata enters this samadhi, it causes ignorant sentient beings to diligently learn wisdom; there is also the Samadhi of Universal Reach, when the Tathagata enters this samadhi, it causes sentient beings not to be attached to the three realms of existence (the desire realm, the form realm, and the formless realm); there is also a samadhi called the Samadhi of All Bodily Forms and Colors, when the Tathagata enters this samadhi, it causes all sentient beings in the ten directions to transform into hundreds of thousands of billions of forms and colors, yet these sentient beings do not know each other. I, Most Excellent (a disciple of the Buddha)! Now briefly speak of the essentials, even if the Tathagata were to speak of the samadhis entered by the Tathagata from kalpa to kalpa, even for hundreds of kalpas, it would be inexhaustible, only the World Honored One, the Buddha, can fully explain it.", "At this time, Most Excellent (a disciple of the Buddha) said to the Buddha: 'How marvelous and extraordinary, the transformations created by the Tathagata's physical form are inconceivable and immeasurable, adorned with formless skillful means. The samadhis spoken of and entered by the Tathagata are unprecedented and unheard of. If there are Bodhisattvas who hear the names of these samadhis, and with firm resolve, uphold and recite them, then wherever they travel, they will always be at ease. If they encourage others and rejoice in their practice, it is equivalent to making offerings to the Buddhas' Dharma. The realms of these samadhis are not attainable by the Shravakas (Hearers), and the Pratyekabuddhas (Solitary Buddhas) cannot reach them either. If there are those who slander these samadhis of concentration, they will always be in darkness, never finding liberation. Even if they obtain a human body, they will enter an inescapable prison, and their sins are insignificant and not worth mentioning. If there are those who hate and are jealous of these samadhis of concentration, their sins are immeasurable, spanning kalpas, they will be deaf, blind, and mute, and will never hear the Dharma. Even if they obtain a human body, they will always suffer, be deceitful with their tongues, and unable to speak. If not for Bodhisattvas who are extensively learned, they cannot believe in these correct samadhis of concentration. If there are those who encourage others to recite and practice these samadhis of concentration, they will soon see the Buddhas of the ten directions. Moreover, my explanation of concentration today, with an unchangeable mind, is truly entering correct concentration.'", "At this time, Most Excellent (a disciple of the Buddha), receiving the Buddha's majestic power, again said to the Buddha: 'Today'" ] }
此眾諸來會者，菩薩四部天龍神鬼，備欲得見如來定意所可感動，或能蒙斯多所潤澤多所成就。唯愿世尊！垂愍見憐，放大光明照諸十方佛佛剎土，其中純淑眾生之徒，蒙光得化普得度脫。」
爾時世尊可其所說，尋于座上，即如其像三昧正受，其三昧名右足指輪定意，放大光明，其光明照此忍世界已，復照十方諸佛恒沙剎土。十方國土諸菩薩等，百千億眾尋其光明來至忍界。東方去此九十六江河沙等諸佛剎土，過此數已國名海寶，有佛名寶凈如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，現在說法，彼有菩薩名曰辯聰不退轉大士，見此光明，便往至寶凈如來所，頭面禮足在一面立。爾時寶凈如來，告辯聰菩薩曰：「汝到彼土，攝持威儀無失宜則，所以然者，彼土志性剛強所行卒暴，勿見苦樂，彼土眾生多懷憍慢不順正法，若見有短慎莫驚懼，能如是者宜知是時。」彼佛剎土眾多菩薩，自白其佛：「我等快得善利宿福自賀不生忍土。」是時辯聰菩薩，將十千菩薩前後圍繞，猶如力士屈伸臂頃，來至忍界，往至釋迦文佛所立。
爾時世尊，知而告最勝曰：「汝頗見辯聰菩薩及余菩薩不乎？」
對曰：「唯然已見。」
佛告最勝：「此菩薩者，義辯第一
【現代漢語翻譯】 現代漢語譯本： 『此番前來集會的諸位，包括菩薩、四部天龍神鬼，都渴望見到如來禪定所能感動的力量，或許能因此蒙受許多滋潤，獲得許多成就。唯愿世尊！慈悲憐憫，放出大光明照耀十方諸佛的剎土，其中那些純善成熟的眾生，蒙受光明得以教化，普遍得到解脫。』
這時，世尊認可了他們的請求，隨即在座位上，進入瞭如其形象的三昧正定，這個三昧名為右足指輪定意，放出大光明。光明照耀了這個娑婆世界后，又照耀了十方諸佛恒河沙數般的剎土。十方國土的諸位菩薩等，成百上千億的眾生，循著光明來到娑婆世界。
東方距離此地九十六個恒河沙數般的佛剎土，過了這個數目后，有一個國度名為海寶，那裡有一尊佛名為寶凈如來（Baojing Rulai），是至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號為佛、世尊，現在正在說法。那裡有一位菩薩名為辯聰（Biancong），是不退轉的大士，見到這光明，便前往寶凈如來處，頭面禮足，在一旁站立。這時，寶凈如來告訴辯聰菩薩說：『你到那個國土，要保持威儀，不要失了禮節，之所以這樣說，是因為那個國土的眾生心性剛強，行為粗暴，不要被苦樂所動搖。那個國土的眾生大多懷有驕慢之心，不順從正法，如果看到有不足之處，千萬不要驚慌，能做到這樣，就應該知道時機到了。』
那個佛剎土的眾多菩薩，自己向佛稟告說：『我們真是獲得了善利，宿世的福報讓我們慶幸沒有生在娑婆世界。』這時，辯聰菩薩帶領著一萬菩薩，前後圍繞，猶如力士屈伸手臂的瞬間，就來到了娑婆世界，來到釋迦文佛（Shijiamuni Fo）所在之處站立。
這時，世尊知道后，告訴最勝（Zuisheng）說：『你看到辯聰菩薩和其他菩薩了嗎？』
最勝回答說：『是的，我看到了。』
佛告訴最勝說：『這位菩薩，在義理辯論方面是第一的。』
【English Translation】 English version: 'All of you who have gathered here, including Bodhisattvas, the four divisions of Devas, Nagas, Yakshas, and spirits, all desire to witness the power of the Tathagata's meditative concentration, which may bring about much benefit and many accomplishments. May the World Honored One! Have compassion and pity, and emit great light to illuminate the Buddha lands of the ten directions, so that the pure and mature beings within them, receiving the light, may be transformed and universally liberated.'
At that time, the World Honored One approved of their request, and immediately on his seat, entered into the Samadhi of his form, which is called the Right Toe Wheel Samadhi, and emitted great light. The light illuminated this Saha world, and then illuminated the countless Buddha lands of the ten directions. The Bodhisattvas and other beings from the ten directions, hundreds of millions of them, followed the light and came to the Saha world.
To the east, beyond ninety-six Ganges River sands of Buddha lands, there is a country named Sea Treasure, where there is a Buddha named Baojing Rulai (Jewel Pure Tathagata), the Truly Enlightened One, the Perfectly Enlightened One, the One of Perfect Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of Dharma, the Teacher of Gods and Humans, called Buddha, the World Honored One, who is now teaching the Dharma. There, a Bodhisattva named Biancong (Eloquent Wisdom), a great being who does not regress, saw this light and went to where Baojing Rulai was, bowed his head to his feet, and stood to one side. At that time, Baojing Rulai said to Bodhisattva Biancong: 'When you go to that land, maintain your dignity and do not lose your composure. The reason for this is that the beings of that land are of a stubborn nature and act rashly. Do not be moved by suffering or pleasure. The beings of that land mostly harbor arrogance and do not follow the true Dharma. If you see any shortcomings, do not be alarmed. If you can do this, you should know that the time has come.'
Many Bodhisattvas in that Buddha land said to their Buddha: 'We have truly gained great benefit, and we are fortunate that our past merits have not caused us to be born in the Saha world.' At that time, Bodhisattva Biancong, surrounded by ten thousand Bodhisattvas, came to the Saha world in the time it takes a strong man to stretch and bend his arm, and stood where Shakyamuni Buddha (Shakyamuni Buddha) was.
At that time, the World Honored One, knowing this, said to Zuisheng (Most Excellent): 'Have you seen Bodhisattva Biancong and the other Bodhisattvas?'
Zuisheng replied: 'Yes, I have seen them.'
The Buddha said to Zuisheng: 'This Bodhisattva is the foremost in the debate of meaning.'
慈悲喜護，言語柔和志行高遠，先笑後言和顏悅色，問不復重所說約少，接度眾生如佛之度，成不退轉立菩薩道。」
是時辯聰菩薩及十千菩薩，禮世尊足右繞三匝，叉手向佛而嘆頌曰：
「聲振徹十方， 功德名訓稱， 人尊所適方， 靡不蒙其度。 佛土界清凈， 不聞五道名， 舍彼而就此， 慈悲難喻等。 世尊今所現， 人中實難有， 德積如須彌， 自投于足下。 正使行精進， 一劫至百劫， 不如須臾間， 忍界行哀心。 諸佛興出世， 先選清凈土， 仁尊獨能忍， 於此五濁世。 善哉甚難有， 將護平等度， 流教及三乘， 令凈身口意。 既成菩薩道， 亦無退轉心， 意趣倍精進， 今故稽首禮。 斷諸狐疑結， 快修十善行， 諸佛法具足， 所說智海淵。 若在本剎土， 億百劫導師， 不如在此土， 住劫度一人。 亦游無量剎， 恒沙不可計， 不聞有苦惱， 及八無閑處。 此人多剛強， 眾垢以成身， 四諦真如水， 洗浴內外凈。 我等信心至， 故遠來歸命， 欲聞定意法， 愿時敷演之。」
爾時辯聰菩薩以偈贊佛已，前白佛言：「何謂菩薩志意堅
【現代漢語翻譯】 現代漢語譯本 『以慈悲之心關愛眾生，言語柔和，志向高遠，先以微笑示人，再以和藹的語氣說話，提問不重複，所說簡明扼要，接引眾生如同佛陀一般，成就菩薩道，永不退轉。』
這時，辯聰菩薩（Biancong Pusa，意為具有辯才和智慧的菩薩）及十千菩薩，向世尊（Shizun，對佛陀的尊稱）行禮，右繞三匝，合掌向佛，並以偈頌讚嘆道：
『您的聲音響徹十方，功德和名聲廣為傳頌，您是人中至尊，所到之處，無不蒙受您的教化。 佛土清凈莊嚴，聽不到五道（Wudao，指地獄、餓鬼、畜生、人、天）的名稱，捨棄彼處而來到這裡，您的慈悲難以比擬。 世尊您今日所展現的，在人世間實屬罕見，您的功德積累如須彌山（Xumi Shan，佛教中的聖山），卻謙卑地將自己置於我們足下。 即使精進行道，歷經一劫（jie，佛教時間單位，極長的時間）乃至百劫，也不如須臾之間，在此忍界（Renjie，指充滿苦難的世界）行慈悲之心。 諸佛出世，都會先選擇清凈的國土，唯有您能忍受，在這五濁惡世（Wuzhuo Eshi，指充滿污濁和苦難的世界）。 善哉，真是難得，您以平等之心護佑眾生，傳播教義及三乘（Sansheng，指聲聞乘、緣覺乘、菩薩乘），使眾生的身口意清凈。 既已成就菩薩道，亦無退轉之心，意志更加精進，今日特此稽首禮拜。 斷除一切狐疑，快速修行十善（Shishan，指不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡），諸佛的教法圓滿具足，所說的智慧如大海般深廣。 若在其他佛土，即使是億百劫的導師，也不如在此土，住一劫度化一人。 也曾遊歷無量佛土，多如恒河沙數，卻不曾聽聞有苦惱，以及八無暇處（Ba Wuxianchu，指沒有機會修行佛法的八種狀態）。 此地之人多剛強，身心被各種污垢所染，唯有四諦（Sidi，指苦、集、滅、道）真如之水，才能洗凈內外。 我等信心堅定，故從遠方前來歸命，希望能聽聞禪定之法，愿您能適時開演。』
這時，辯聰菩薩以偈頌讚嘆佛陀后，向前稟告佛陀：『何謂菩薩的堅定意志？』
【English Translation】 English version 'With compassion and joy, protect all beings, speak gently, have lofty aspirations, smile first and then speak with a kind expression, do not repeat questions, speak concisely, guide sentient beings as the Buddha does, achieve the Bodhisattva path, and never regress.'
At that time, Bodhisattva Biancong (辯聰菩薩, meaning Bodhisattva of Eloquence and Wisdom) and ten thousand Bodhisattvas, bowed at the feet of the World Honored One (世尊, Shizun, a respectful title for the Buddha), circumambulated him three times clockwise, clasped their hands towards the Buddha, and praised him with verses:
'Your voice resounds throughout the ten directions, your merits and fame are widely praised, you are the most honored among humans, and wherever you go, all are enlightened by your teachings. The Buddha's land is pure and solemn, the names of the five paths (五道, Wudao, referring to hell, hungry ghosts, animals, humans, and gods) are not heard, abandoning that place to come here, your compassion is beyond comparison. What the World Honored One shows today is truly rare in the human world, your accumulated merits are like Mount Sumeru (須彌山, Xumi Shan, a sacred mountain in Buddhism), yet you humbly place yourself at our feet. Even if one practices diligently for one kalpa (劫, jie, a very long period of time in Buddhism) or even a hundred kalpas, it is not as good as a moment of practicing compassion in this world of endurance (忍界, Renjie, referring to the world full of suffering). When Buddhas appear in the world, they first choose pure lands, but only you can endure, in this world of five turbidities (五濁惡世, Wuzhuo Eshi, referring to a world full of defilements and suffering). Excellent, it is truly rare, you protect all beings with equality, spread the teachings and the three vehicles (三乘, Sansheng, referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), purifying the body, speech, and mind of sentient beings. Having achieved the Bodhisattva path, there is no turning back, the will is even more diligent, today we bow our heads in reverence. Cut off all doubts, quickly cultivate the ten virtues (十善, Shishan, referring to not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in idle chatter, not being greedy, not being angry, and not being ignorant), the teachings of all Buddhas are complete and perfect, the wisdom spoken is as deep and vast as the ocean. If one were a teacher in another Buddha land for hundreds of millions of kalpas, it would not be as good as staying in this land for one kalpa and liberating one person. I have also traveled to countless Buddha lands, as many as the sands of the Ganges, but I have never heard of suffering, or the eight states of no leisure (八無暇處, Ba Wuxianchu, referring to eight states where there is no opportunity to practice the Dharma). The people here are mostly stubborn, their bodies and minds are stained with various defilements, only the water of the Four Noble Truths (四諦, Sidi, referring to suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering) can cleanse both inside and out. Our faith is firm, therefore we have come from afar to take refuge, hoping to hear the Dharma of meditation, may you expound it at the appropriate time.'
At this time, after Bodhisattva Biancong praised the Buddha with verses, he stepped forward and said to the Buddha: 'What is the steadfast will of a Bodhisattva?'
牢堪受定意，所聞教誡亦無厭足？云何菩薩言行相應內性柔軟？」
爾時世尊告辯聰曰：「諦聽諦聽，善思念之！吾當為汝分別其義。」
對曰：「如是。世尊！」
佛告辯聰菩薩：「修定心成就四法，使菩薩志意堅固堪任受定，所聞教誡亦無厭足。何謂四法？所謂慈悲四等心不懈怠，所度人民如幻如化，謂佛智慧無與等者，是謂，辯聰菩薩！成就四法志意堅牢堪任受定。」
「云何菩薩一意趣向言無錯亂？」
佛告辯聰：「於是菩薩復當成就四法。何謂四法？菩薩一向說眾生空、說諸法空，于諸受入都無所著，嘆譽菩薩所作功德，分別善惡有為無為之法念行善權，是謂四法。」
「云何菩薩增益善根轉多不減？」
佛告辯聰：「復有四法增益善根。云何為四？一曰信，二曰聞，三曰施，四曰出要，是謂四法令菩薩增益善根。」
「云何菩薩心不亂錯亦不狐疑？」
佛告辯聰：「復當思惟四法意專不亂。云何為四法？所謂心常專之，禁持禮節，不望利養，不求名稱，是謂四法意不有亂。復有四法增益善根。云何為四？所謂四法，教他立信，既施之後不望其報，及護法之主，菩薩言教教授不違，是謂四法之所修行。復有四法，菩薩當念思惟，從一地復至一地，
【現代漢語翻譯】 現代漢語譯本：菩薩如何才能在禪定中保持堅定，對於所聽聞的教誨永不厭倦？又如何才能做到言行一致，內心柔和？ 那時，世尊告訴辯聰菩薩：『仔細聽，仔細聽，好好思考！我將為你們分別解釋其中的含義。』 辯聰菩薩回答說：『是的，世尊！』 佛告訴辯聰菩薩：『修習禪定之心成就四種法，能使菩薩的意志堅定，堪能承受禪定，對於所聽聞的教誨也永不厭倦。這四種法是什麼呢？就是慈、悲、喜、舍四種平等心不懈怠，看待所度化的人民如同幻象和化身，認為佛的智慧無與倫比。這就是辯聰菩薩！成就這四種法，意志就會堅定，堪能承受禪定。』 『菩薩如何才能一心向道，言語沒有錯亂呢？』 佛告訴辯聰：『這位菩薩還應當成就四種法。這四種法是什麼呢？菩薩始終宣說眾生是空的，宣說諸法是空的，對於一切感受和執著都沒有任何貪戀，讚歎菩薩所做的功德，分別善惡有為無為之法，並以善巧方便的智慧去修行。這就是這四種法。』 『菩薩如何才能增長善根，使其不斷增多而不減少呢？』 佛告訴辯聰：『還有四種法可以增長善根。這四種法是什麼呢？一是信，二是聞，三是施，四是出離。這四種法能使菩薩增長善根。』 『菩薩如何才能心不散亂，也不疑惑呢？』 佛告訴辯聰：『還應當思維四種法，使心意專注而不散亂。這四種法是什麼呢？就是心常專注，遵守禮節，不貪圖利益供養，不追求名聲。這就是使心不散亂的四種法。還有四種法可以增長善根。這四種法是什麼呢？就是教導他人建立信心，施捨之後不求回報，以及護持佛法的人，菩薩的言教和教授不違背。這就是所修行的四種法。還有四種法，菩薩應當念茲在茲，從一個境界到達另一個境界，』
【English Translation】 English version: How can a Bodhisattva remain steadfast in samadhi (concentration), and never tire of the teachings they hear? And how can they ensure their words and actions are consistent, and their inner nature is gentle? At that time, the World Honored One said to Biancong Bodhisattva: 'Listen carefully, listen carefully, and contemplate well! I will explain the meaning to you separately.' Biancong Bodhisattva replied: 'Yes, World Honored One!' The Buddha told Biancong Bodhisattva: 'Cultivating a mind of samadhi achieves four dharmas, which enable a Bodhisattva's will to be firm, capable of enduring samadhi, and never tiring of the teachings they hear. What are these four dharmas? They are the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, without laziness; viewing the people they liberate as illusions and transformations; and recognizing that the Buddha's wisdom is unparalleled. This, Biancong Bodhisattva, is how achieving these four dharmas makes the will firm and capable of enduring samadhi.' 'How can a Bodhisattva be single-minded in their pursuit of the path, and have no confusion in their speech?' The Buddha told Biancong: 'This Bodhisattva should also achieve four dharmas. What are these four dharmas? The Bodhisattva always speaks of the emptiness of sentient beings, speaks of the emptiness of all dharmas, has no attachment to any feelings or clinging, praises the merits of the Bodhisattva's actions, distinguishes between good and evil, conditioned and unconditioned dharmas, and practices with skillful wisdom. These are the four dharmas.' 'How can a Bodhisattva increase their roots of goodness, so that they continuously grow and never diminish?' The Buddha told Biancong: 'There are also four dharmas that can increase the roots of goodness. What are these four? First is faith, second is hearing, third is giving, and fourth is renunciation. These four dharmas enable a Bodhisattva to increase their roots of goodness.' 'How can a Bodhisattva's mind not be scattered or confused, and not have doubts?' The Buddha told Biancong: 'One should also contemplate four dharmas to keep the mind focused and not scattered. What are these four dharmas? They are to always keep the mind focused, observe the precepts, not crave benefits or offerings, and not seek fame. These are the four dharmas that prevent the mind from being scattered. There are also four dharmas that can increase the roots of goodness. What are these four? They are to teach others to establish faith, not seek reward after giving, and to be a protector of the Dharma, and the Bodhisattva's teachings and instructions are not violated. These are the four dharmas to be practiced. There are also four dharmas that a Bodhisattva should always keep in mind, progressing from one stage to another,'
或退或進。云何為四法？教眾生類習其善根，遠離諸惡，不行愚惑，無舍弘誓意不怯弱，是謂四法菩薩之所修行。復有四法，菩薩之所奉持。云何為四？所謂化眾生以權方便，立凡夫人在於信地，所度無虛妄，現佛威相而接眾生，是謂四法菩薩之所奉持。復有四法，菩薩當念思惟。云何為四？所謂隨宜進止，不著服飾，隨彼時宜，恒忍苦樂，是謂四法之所修行。復有四法。云何為四法？所謂自伏意性，常發道心，不離善權，專意念佛，是謂四法。復有四法，菩薩當念思惟。云何為四？於是菩薩當念獨處，遠聲聞心及辟支佛意，求法無厭足，所聞正法廣與人說，是謂四法。復有四法，菩薩當念思惟。云何為四？求寶給窮乏，醫藥療治病，求義無厭，忍一切苦，是謂四法。復有四法，菩薩當念思惟。云何為四？行不起忍，超滅盡忍，思惟根本十二因緣，于忍不著忍各各自離，是謂四法。復有四法，菩薩當念思惟。云何為四？思惟惡露不凈之觀，數出入息，行清白法，當自謙卑，是謂四法。復有四法，菩薩當念思惟。云何為四？當觀應法眾生然後投藥，常念恭敬無得自高，若在大眾不著利養，行權方便所適無礙，是謂四法。復有五法，菩薩當念思惟。云何五？受平等法而不遺漏，觀己彼身等無有異，與善知識從事，永斷結使
令無有餘，是謂五。復有五法，菩薩當念思惟。云何為五？自省己過不見彼短，若在惡部使行慈心，燃熾諸法去其緣著，道心牢固終不忘失，亦使前人行其道意，是謂五。復有五事，菩薩當念思惟。云何為五？施恒在前，次復教人使行惠施，執心施時亦不選擇觀眾生是非，諸法甚深皆得解脫，至成作佛莊嚴道樹，是謂五法。復有五法，菩薩當念思惟。云何為五？知行起滅，于力無畏不捨眾生，分別眾智，亦知增上知，不相違背，是謂五法。復有五法，菩薩當念思惟。云何為五？在五道中永度無極，供養諸佛禮事恭敬，入慈三昧以自娛樂，佛智無量現在目前，無量三昧亦不疑難，是謂五。復有五法，菩薩當念思惟。云何為五？發弘誓心終不中悔，言從語用言不妄發，依禪不著禪，念持不著，游處當不樂，是謂五法。辯聰菩薩！菩薩摩訶薩修此定意本行，便得如來正受。」
爾時世尊說此法時，二億諸天世人發無上正真道意，復有五千天子得不起法忍，是時諸佛剎土諸菩薩等，各赍華香而興供養，花至於膝。
十住斷結經卷第五 大正藏第 10 冊 No. 0309 最勝問菩薩十住除垢斷結經
十住斷結經卷第六
姚秦涼州沙門竺佛念譯
碎身品第十五
佛告最勝：「菩薩
【現代漢語翻譯】 現代漢語譯本 『令無有餘』，這被稱為五種（修行方法）。還有五種法，菩薩應當唸誦思惟。哪五種呢？反省自己的過失，不看別人的短處；如果身處惡劣的環境，要使自己生起慈悲心；燃起對佛法的熱忱，去除對世俗的執著；道心堅定，永不忘失；也使他人行於正道。這被稱為五種（修行方法）。還有五件事，菩薩應當唸誦思惟。哪五件呢？佈施總是走在前面，其次教導他人也行佈施；在佈施時，內心不選擇、不分別眾生的好壞；對一切甚深的佛法都能理解並解脫；最終成就佛果，莊嚴菩提樹。這被稱為五種法。還有五種法，菩薩應當唸誦思惟。哪五種呢？知道（一切）行為的生起和滅去；對於（佛法的）力量和無畏，不捨棄眾生；分別眾生的智慧；也知道增上智，不與（其他智慧）相違背。這被稱為五種法。還有五種法，菩薩應當唸誦思惟。哪五種呢？在五道（地獄、餓鬼、畜生、人、天）中永遠度脫，沒有窮盡；供養諸佛，禮敬恭順；進入慈悲三昧（samadhi，禪定的一種）以自娛；佛的智慧無量，現在眼前；無量的三昧也不疑惑。這被稱為五種（修行方法）。還有五種法，菩薩應當唸誦思惟。哪五種呢？發起宏大的誓願，永不後悔；言語真實，不妄發；依禪定但不執著于禪定；念持（佛法）但不執著于念持；遊歷之處不貪戀。這被稱為五種法。辯才聰慧的菩薩啊！菩薩摩訶薩（bodhisattva mahasattva，大菩薩）修習這種禪定和本來的修行，便能得到如來的正受（samadhi，禪定）。』 當時，世尊說此法時，有二億諸天和世人發起了無上正真道心，又有五千天子得到了不起法忍（anutpattika-dharma-ksanti，對不生不滅的真理的領悟）。那時，諸佛剎土的諸菩薩等，各自拿著鮮花和香來供養，鮮花堆積到膝蓋那麼高。 《十住斷結經》卷第五 大正藏第10冊 No. 0309 《最勝問菩薩十住除垢斷結經》 《十住斷結經》卷第六 姚秦涼州沙門竺佛念譯 碎身品第十五 佛告訴最勝：『菩薩』
【English Translation】 English version 'To have nothing remaining,' this is called the five (practices). There are also five dharmas (teachings), which a bodhisattva (enlightenment being) should contemplate and reflect upon. What are the five? To examine one's own faults and not see the shortcomings of others; if in an evil environment, to arouse a heart of compassion; to ignite the zeal for the Dharma (Buddhist teachings), and remove attachments to the mundane; to have a firm mind on the path, never forgetting it; and also to lead others to walk on the path. These are called the five (practices). There are also five matters, which a bodhisattva should contemplate and reflect upon. What are the five? To always be at the forefront in giving, and then to teach others to practice giving; when giving, not to choose or discriminate between beings; to understand and be liberated from all profound dharmas; and ultimately to achieve Buddhahood, adorning the Bodhi tree (tree of enlightenment). These are called the five dharmas. There are also five dharmas, which a bodhisattva should contemplate and reflect upon. What are the five? To know the arising and ceasing of actions; regarding the power and fearlessness (of the Dharma), not to abandon sentient beings; to discern the wisdom of all beings; and also to know the superior wisdom, not contradicting (other wisdoms). These are called the five dharmas. There are also five dharmas, which a bodhisattva should contemplate and reflect upon. What are the five? To eternally liberate beings in the five realms (hell, hungry ghosts, animals, humans, and gods), without end; to make offerings to all Buddhas, and to pay homage with respect; to enter the samadhi (meditative state) of compassion for self-enjoyment; the wisdom of the Buddha is immeasurable, present before one's eyes; and to have no doubt about the immeasurable samadhis. These are called the five (practices). There are also five dharmas, which a bodhisattva should contemplate and reflect upon. What are the five? To make great vows, never regretting them; to speak truthfully, not uttering falsehoods; to rely on meditation but not be attached to meditation; to hold (the Dharma) in mind but not be attached to holding; and not to be attached to the places one travels. These are called the five dharmas. O eloquent and wise bodhisattva! A bodhisattva mahasattva (great bodhisattva) who cultivates this samadhi and original practice will attain the correct reception of the Tathagata (Buddha).' At that time, when the World Honored One spoke this Dharma, two hundred million devas (gods) and people of the world aroused the unsurpassed, true, and correct mind of the path, and five thousand devas attained the forbearance of non-arising (anutpattika-dharma-ksanti, realization of the truth of non-arising and non-ceasing). At that time, the bodhisattvas of all Buddha lands, each carrying flowers and incense, made offerings, and the flowers piled up to their knees. The Fifth Scroll of the Sutra on the Cessation of Defilements in the Ten Stages Taisho Tripitaka Volume 10, No. 0309, The Sutra on the Most Excellent Question of the Bodhisattva's Ten Stages of Removing Defilements and Cutting Off Bonds The Sixth Scroll of the Sutra on the Cessation of Defilements in the Ten Stages Translated by the Shramana (monk) Zhu Fonian of Liangzhou during the Yao Qin Dynasty Chapter Fifteen on Shattering the Body The Buddha said to the Most Excellent One: 'Bodhisattva'
摩訶薩入碎身定，使菩薩入此定，具足十種如住。何謂為十？一切世界如如住，一切諸方如如住，一切劫數如如住，一切眾生如如住，一切諸法如如住，一切諸菩薩行如如住，一切菩薩愿中如如住，一切眾定中如如住，一切諸佛世尊如如住，一切地界如如住；若有菩薩得此碎身定者，便獲此十如如住。
「云何菩薩入眾生碎身定？於是，最勝！菩薩摩訶薩入碎身時，先入身內定從身外起，入身外定從身內起，入一身定從異身起，入異身定從一身起，入人身定從閱叉身起，入閱叉身定從龍身起，入龍身定從阿須倫身起，入阿須倫身定從天身起，入天身定從梵天身起，入梵天身定從欲界身定起，入天道身定從地獄身定起，入地獄身定從人道身定起，入人道身定從余道起，入千身定從一身起，入一身定從千身起，入億身定從一身起，入一身定從億身起，入閻浮里地有形眾生定從瞿耶尼有形眾生定起，入瞿耶尼有形眾生定從郁旦曰有形眾生定起，入郁旦曰有形眾生定從弗于逮有形眾生定起，入東方有形眾生定從三方有形眾生定起，入三方有形眾生定從四方有形眾生定起，入四方有形眾生定從一切諸海有命形定起，入一切諸海有命形定從海神身定起，入海神身定從海水種定起，入海水種定從海地種定起，入海地種定從海火
【現代漢語翻譯】 現代漢語譯本：摩訶薩（偉大的菩薩）進入碎身定（一種禪定狀態），使菩薩進入此定，具足十種如如住（如實安住）。這十種是什麼呢？一切世界如如住，一切諸方如如住，一切劫數如如住，一切眾生如如住，一切諸法如如住，一切諸菩薩行如如住，一切菩薩愿中如如住，一切眾定中如如住，一切諸佛世尊如如住，一切地界如如住；若有菩薩得到此碎身定，便獲得這十種如如住。 『菩薩如何進入眾生碎身定呢？』於是，最勝者！菩薩摩訶薩在進入碎身定時，先進入身內定，然後從身外起；進入身外定，然後從身內起；進入一身定，然後從異身起；進入異身定，然後從一身起；進入人身定，然後從閱叉（夜叉）身起；進入閱叉身定，然後從龍身起；進入龍身定，然後從阿須倫（阿修羅）身起；進入阿須倫身定，然後從天身起；進入天身定，然後從梵天身起；進入梵天身定，然後從欲界身定起；進入天道身定，然後從地獄身定起；進入地獄身定，然後從人道身定起；進入人道身定，然後從其他道起；進入千身定，然後從一身起；進入一身定，然後從千身起；進入億身定，然後從一身起；進入一身定，然後從億身起；進入閻浮里（南贍部洲）有形眾生定，然後從瞿耶尼（西牛賀洲）有形眾生定起；進入瞿耶尼有形眾生定，然後從郁旦曰（北俱盧洲）有形眾生定起；進入郁旦曰有形眾生定，然後從弗于逮（東勝身洲）有形眾生定起；進入東方有形眾生定，然後從三方有形眾生定起；進入三方有形眾生定，然後從四方有形眾生定起；進入四方有形眾生定，然後從一切諸海有命形定起；進入一切諸海有命形定，然後從海神身定起；進入海神身定，然後從海水種定起；進入海水種定，然後從海地種定起；進入海地種定，然後從海火
【English Translation】 English version: The Mahasattva (great Bodhisattva) enters the 'Shattered Body Concentration', enabling Bodhisattvas to enter this concentration, fully possessing ten kinds of 'Suchness Abiding'. What are these ten? 'Suchness Abiding' in all worlds, 'Suchness Abiding' in all directions, 'Suchness Abiding' in all kalpas (eons), 'Suchness Abiding' in all sentient beings, 'Suchness Abiding' in all dharmas (teachings), 'Suchness Abiding' in all Bodhisattva practices, 'Suchness Abiding' in all Bodhisattva vows, 'Suchness Abiding' in all concentrations, 'Suchness Abiding' in all Buddhas, the World Honored Ones, 'Suchness Abiding' in all earth realms; if a Bodhisattva obtains this 'Shattered Body Concentration', they then attain these ten 'Suchness Abiding'. 'How does a Bodhisattva enter the 'Shattered Body Concentration' of sentient beings?' Then, O Supreme One! When a Bodhisattva Mahasattva enters the 'Shattered Body Concentration', they first enter the concentration within the body, and then arise from outside the body; entering the concentration outside the body, and then arising from within the body; entering the concentration of one body, and then arising from a different body; entering the concentration of a different body, and then arising from one body; entering the concentration of a human body, and then arising from a Yaksha (a type of spirit) body; entering the concentration of a Yaksha body, and then arising from a dragon body; entering the concentration of a dragon body, and then arising from an Asura (a type of demigod) body; entering the concentration of an Asura body, and then arising from a deva (god) body; entering the concentration of a deva body, and then arising from a Brahma (a high god) body; entering the concentration of a Brahma body, and then arising from the concentration of a body in the desire realm; entering the concentration of a body in the heavenly path, and then arising from the concentration of a body in the hell realm; entering the concentration of a body in the hell realm, and then arising from the concentration of a body in the human path; entering the concentration of a body in the human path, and then arising from other paths; entering the concentration of a thousand bodies, and then arising from one body; entering the concentration of one body, and then arising from a thousand bodies; entering the concentration of a billion bodies, and then arising from one body; entering the concentration of one body, and then arising from a billion bodies; entering the concentration of sentient beings with form in Jambudvipa (the southern continent), and then arising from the concentration of sentient beings with form in Godaniya (the western continent); entering the concentration of sentient beings with form in Godaniya, and then arising from the concentration of sentient beings with form in Uttarakuru (the northern continent); entering the concentration of sentient beings with form in Uttarakuru, and then arising from the concentration of sentient beings with form in Purvavideha (the eastern continent); entering the concentration of sentient beings with form in the east, and then arising from the concentration of sentient beings with form in the three directions; entering the concentration of sentient beings with form in the three directions, and then arising from the concentration of sentient beings with form in the four directions; entering the concentration of sentient beings with form in the four directions, and then arising from the concentration of all the seas with living forms; entering the concentration of all the seas with living forms, and then arising from the concentration of the sea god's body; entering the concentration of the sea god's body, and then arising from the concentration of the sea water's seed; entering the concentration of the sea water's seed, and then arising from the concentration of the sea earth's seed; entering the concentration of the sea earth's seed, and then arising from the sea fire
種定起，入海火種定從海風種定起，入海風種定從四大定起，入四大定從無有法定起，入無有法定從須彌山定起，入須彌山定從七寶山定起，入七寶山定從百草樹木山川石壁定起，入百草樹木山川石壁定從凈潔香花一切寶器定起，入凈潔香花一切寶器定從一切四方上方下方一切眾生所乘服食具定起，入一切四方上方下方一切眾生所乘服食具定從三千剎土有形眾生身定起，入三千剎土有形眾生定從三千大千剎土有形眾生定起，入三千大千有形眾生定從億百千及三千大千剎土有形眾生定起，入億百千及三千大千剎土有形眾生定從無限剎土有形眾生定起，入無限剎土有形眾生定從無數剎土有形眾生定起，入無數剎土有形眾生定從無量佛剎土有形眾生定起，入無量佛剎土有形眾生定從無邊佛剎土有形眾生定起，入無邊佛剎土有形眾生定從無稱佛土有形眾生定起，入無稱佛土有形眾生定從不思議佛土有形眾生定起，入不思議佛土有形眾生定、入無限無量不可思議佛土有形眾生定從無限無量不可思議佛土有形眾生定起，入極遠有形眾生定從極遠眾生定起，入極近眾生定從極近眾生定起，入眼入定從眼入定起，入耳入定從耳入定起，入眼入定入鼻入定從舌入定起，入舌入定從鼻入定起，入身入定從意入定起，入自入定從自入定起，入
【現代漢語翻譯】 現代漢語譯本：
『種定』（一切事物的基礎和根本）的生起，是從『海火種定』（海中火焰的根本）生起；『海火種定』的生起，是從『海風種定』（海風的根本）生起；『海風種定』的生起，是從『四大定』（地、水、火、風四大元素的根本）生起；『四大定』的生起，是從『無有法定』（沒有固定法則的根本）生起；『無有法定』的生起，是從『須彌山定』（須彌山的根本）生起；『須彌山定』的生起，是從『七寶山定』（七寶山的根本）生起；『七寶山定』的生起，是從『百草樹木山川石壁定』（各種草木、山川、石壁的根本）生起；『百草樹木山川石壁定』的生起，是從『凈潔香花一切寶器定』（乾淨的香花和一切寶器的根本）生起；『凈潔香花一切寶器定』的生起，是從『一切四方上方下方一切眾生所乘服食具定』（一切方向的眾生所使用的交通工具和食物的根本）生起；『一切四方上方下方一切眾生所乘服食具定』的生起，是從『三千剎土有形眾生身定』（三千世界有形眾生的身體的根本）生起；『三千剎土有形眾生定』的生起，是從『三千大千剎土有形眾生定』（三千大千世界有形眾生的根本）生起；『三千大千有形眾生定』的生起，是從『億百千及三千大千剎土有形眾生定』（億百千及三千大千世界有形眾生的根本）生起；『億百千及三千大千剎土有形眾生定』的生起，是從『無限剎土有形眾生定』（無限世界有形眾生的根本）生起；『無限剎土有形眾生定』的生起，是從『無數剎土有形眾生定』（無數世界有形眾生的根本）生起；『無數剎土有形眾生定』的生起，是從『無量佛剎土有形眾生定』（無量佛世界有形眾生的根本）生起；『無量佛剎土有形眾生定』的生起，是從『無邊佛剎土有形眾生定』（無邊佛世界有形眾生的根本）生起；『無邊佛剎土有形眾生定』的生起，是從『無稱佛土有形眾生定』（無法稱量的佛世界有形眾生的根本）生起；『無稱佛土有形眾生定』的生起，是從『不思議佛土有形眾生定』（不可思議的佛世界有形眾生的根本）生起；『不思議佛土有形眾生定』、『無限無量不可思議佛土有形眾生定』的生起，是從『無限無量不可思議佛土有形眾生定』生起；『極遠有形眾生定』的生起，是從『極遠眾生定』生起；『極近眾生定』的生起，是從『極近眾生定』生起；『眼入定』的生起，是從『眼入定』生起；『耳入定』的生起，是從『耳入定』生起；『眼入定』、『鼻入定』的生起，是從『舌入定』生起；『舌入定』的生起，是從『鼻入定』生起；『身入定』的生起，是從『意入定』生起；『自入定』的生起，是從『自入定』生起；入…… English version:
The arising of 'seed concentration' (the basis and root of all things) arises from 'sea fire seed concentration' (the root of the fire in the sea); the arising of 'sea fire seed concentration' arises from 'sea wind seed concentration' (the root of the sea wind); the arising of 'sea wind seed concentration' arises from 'four great elements concentration' (the root of the four great elements of earth, water, fire, and wind); the arising of 'four great elements concentration' arises from 'no fixed law concentration' (the root of no fixed laws); the arising of 'no fixed law concentration' arises from 'Mount Sumeru concentration' (the root of Mount Sumeru); the arising of 'Mount Sumeru concentration' arises from 'seven treasures mountain concentration' (the root of the seven treasures mountain); the arising of 'seven treasures mountain concentration' arises from 'hundreds of herbs, trees, mountains, rivers, and stone walls concentration' (the root of various herbs, trees, mountains, rivers, and stone walls); the arising of 'hundreds of herbs, trees, mountains, rivers, and stone walls concentration' arises from 'pure and clean fragrant flowers and all precious vessels concentration' (the root of clean fragrant flowers and all precious vessels); the arising of 'pure and clean fragrant flowers and all precious vessels concentration' arises from 'all beings in all four directions, above and below, vehicles and food concentration' (the root of vehicles and food used by all beings in all directions); the arising of 'all beings in all four directions, above and below, vehicles and food concentration' arises from 'three thousand world realms with form beings body concentration' (the root of the bodies of beings with form in the three thousand world realms); the arising of 'three thousand world realms with form beings concentration' arises from 'three thousand great thousand world realms with form beings concentration' (the root of beings with form in the three thousand great thousand world realms); the arising of 'three thousand great thousand with form beings concentration' arises from 'hundred million and three thousand great thousand world realms with form beings concentration' (the root of beings with form in the hundred million and three thousand great thousand world realms); the arising of 'hundred million and three thousand great thousand world realms with form beings concentration' arises from 'limitless world realms with form beings concentration' (the root of beings with form in limitless world realms); the arising of 'limitless world realms with form beings concentration' arises from 'countless world realms with form beings concentration' (the root of beings with form in countless world realms); the arising of 'countless world realms with form beings concentration' arises from 'immeasurable Buddha world realms with form beings concentration' (the root of beings with form in immeasurable Buddha world realms); the arising of 'immeasurable Buddha world realms with form beings concentration' arises from 'boundless Buddha world realms with form beings concentration' (the root of beings with form in boundless Buddha world realms); the arising of 'boundless Buddha world realms with form beings concentration' arises from 'unnameable Buddha world realms with form beings concentration' (the root of beings with form in unnameable Buddha world realms); the arising of 'unnameable Buddha world realms with form beings concentration' arises from 'inconceivable Buddha world realms with form beings concentration' (the root of beings with form in inconceivable Buddha world realms); the arising of 'inconceivable Buddha world realms with form beings concentration', 'limitless immeasurable inconceivable Buddha world realms with form beings concentration' arises from 'limitless immeasurable inconceivable Buddha world realms with form beings concentration'; the arising of 'extremely distant with form beings concentration' arises from 'extremely distant beings concentration'; the arising of 'extremely near beings concentration' arises from 'extremely near beings concentration'; the arising of 'eye entering concentration' arises from 'eye entering concentration'; the arising of 'ear entering concentration' arises from 'ear entering concentration'; the arising of 'eye entering concentration', 'nose entering concentration' arises from 'tongue entering concentration'; the arising of 'tongue entering concentration' arises from 'nose entering concentration'; the arising of 'body entering concentration' arises from 'mind entering concentration'; the arising of 'self entering concentration' arises from 'self entering concentration'; entering...
【English Translation】 The arising of 'seed concentration' arises from 'sea fire seed concentration'; 'sea fire seed concentration' arises from 'sea wind seed concentration'; 'sea wind seed concentration' arises from 'four great elements concentration'; 'four great elements concentration' arises from 'no fixed law concentration'; 'no fixed law concentration' arises from 'Mount Sumeru concentration'; 'Mount Sumeru concentration' arises from 'seven treasures mountain concentration'; 'seven treasures mountain concentration' arises from 'hundreds of herbs, trees, mountains, rivers, and stone walls concentration'; 'hundreds of herbs, trees, mountains, rivers, and stone walls concentration' arises from 'pure and clean fragrant flowers and all precious vessels concentration'; 'pure and clean fragrant flowers and all precious vessels concentration' arises from 'all beings in all four directions, above and below, vehicles and food concentration'; 'all beings in all four directions, above and below, vehicles and food concentration' arises from 'three thousand world realms with form beings body concentration'; 'three thousand world realms with form beings concentration' arises from 'three thousand great thousand world realms with form beings concentration'; 'three thousand great thousand with form beings concentration' arises from 'hundred million and three thousand great thousand world realms with form beings concentration'; 'hundred million and three thousand great thousand world realms with form beings concentration' arises from 'limitless world realms with form beings concentration'; 'limitless world realms with form beings concentration' arises from 'countless world realms with form beings concentration'; 'countless world realms with form beings concentration' arises from 'immeasurable Buddha world realms with form beings concentration'; 'immeasurable Buddha world realms with form beings concentration' arises from 'boundless Buddha world realms with form beings concentration'; 'boundless Buddha world realms with form beings concentration' arises from 'unnameable Buddha world realms with form beings concentration'; 'unnameable Buddha world realms with form beings concentration' arises from 'inconceivable Buddha world realms with form beings concentration'; 'inconceivable Buddha world realms with form beings concentration', 'limitless immeasurable inconceivable Buddha world realms with form beings concentration' arises from 'limitless immeasurable inconceivable Buddha world realms with form beings concentration'; 'extremely distant with form beings concentration' arises from 'extremely distant beings concentration'; 'extremely near beings concentration' arises from 'extremely near beings concentration'; 'eye entering concentration' arises from 'eye entering concentration'; 'ear entering concentration' arises from 'ear entering concentration'; 'eye entering concentration', 'nose entering concentration' arises from 'tongue entering concentration'; 'tongue entering concentration' arises from 'nose entering concentration'; 'body entering concentration' arises from 'mind entering concentration'; 'self entering concentration' arises from 'self entering concentration'; entering...
他入定從他入定起，入自入定、入一切有形眾生定從阿僧祇剎土復及無限無量不可稱計剎土定起，入阿僧祇剎土復及無限無量不可稱計剎土定從一切有形眾生定起，入聲聞定從辟支佛定起，入辟支佛定從聲聞定起，入自身定從佛身定起，入佛身定從自身定起，入一念定從百億劫定起，入百億劫定從一念定起，入現在定從現在定起，入過去定從過去定起，入未來定復入三世定，如是菩薩隨所入定，隨所從起，入虛空界定從虛空界起。
「最勝當知！猶如有人為鬼所著，隨彼鬼神持身所詣不自覺知，然彼鬼神托彼人身不自現形。菩薩摩訶薩亦復如是，意入內定從外定起，入外定從內定起，猶如有人身死神去無所依猗更不動搖，身亦不知神之所在，神自受形不知故身今為所在。最勝當知！菩薩摩訶薩亦復如是，初入有定分別等觀，復入空定永不見有，前生后滅各不相知。菩薩復當觀，猶如心自在度無極人，一身能化作眾多身，眾多身還合為一，識不從一身沒即時生眾多身，亦復不得識從眾多身沒生一身中，不從一至眾多，不從眾多至一。菩薩摩訶薩亦如是，入一身定眾多定起，入眾多定一身定起。譬如地界所潤以水為本，所生萬物各各不同，人界鬼界悉同其潤，萬物亦不自知我為所生，水亦不知我為所潤。菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 他從禪定中起身，進入他自己的禪定，進入一切有形眾生的禪定，從無數（阿僧祇）的佛土以及無限無量不可計數佛土的禪定中起身，進入無數佛土以及無限無量不可計數佛土的禪定，從一切有形眾生的禪定中起身，進入聲聞（Sravaka）的禪定，從辟支佛（Pratyekabuddha）的禪定中起身，進入辟支佛的禪定，從聲聞的禪定中起身，進入自身禪定，從佛身禪定中起身，進入佛身禪定，從自身禪定中起身，進入一念禪定，從百億劫的禪定中起身，進入百億劫的禪定，從一念禪定中起身，進入現在禪定，從現在禪定中起身，進入過去禪定，從過去禪定中起身，進入未來禪定，又進入三世禪定。菩薩就是這樣，隨著所入的禪定，隨著所從起的禪定，進入虛空界禪定，從虛空界起身。 『最勝（指佛陀）應當知道！就像有人被鬼附身，隨著那鬼神控制身體去往各處，自己卻不知道，然而那鬼神依附在那人身上卻不顯現自己的形體。菩薩摩訶薩（Bodhisattva Mahasattva）也是這樣，意識進入內在的禪定，從外在的禪定起身，進入外在的禪定，從內在的禪定起身，就像有人身死神識離去，沒有所依附，不再動搖，身體也不知道神識在哪裡，神識自己受生，不知道原來的身體現在在哪裡。最勝應當知道！菩薩摩訶薩也是這樣，最初進入有相的禪定，分別觀察，又進入空相的禪定，永遠不見有相，前生后滅，彼此互不相知。菩薩還應當觀察，就像心自在度無極的人，一身能化作眾多身，眾多身還能合為一身，意識不從一身消失就立即在眾多身中產生，也不能說意識從眾多身消失就產生在了一身中，不是從一到眾多，也不是從眾多到一。菩薩摩訶薩也是這樣，進入一身禪定，從眾多禪定起身，進入眾多禪定，從一身禪定起身。譬如地界被水滋潤，以水為根本，所生萬物各不相同，人界鬼界都同樣被滋潤，萬物也不知道自己是被什麼所生，水也不知道自己滋潤了什麼。菩薩摩訶薩也是這樣，
【English Translation】 English version He arises from his samadhi, enters his own samadhi, enters the samadhi of all sentient beings with form, arises from the samadhi of countless (Asankhya) Buddha lands and immeasurable, uncountable Buddha lands, enters the samadhi of countless Buddha lands and immeasurable, uncountable Buddha lands, arises from the samadhi of all sentient beings with form, enters the samadhi of Sravakas, arises from the samadhi of Pratyekabuddhas, enters the samadhi of Pratyekabuddhas, arises from the samadhi of Sravakas, enters his own samadhi, arises from the samadhi of the Buddha's body, enters the samadhi of the Buddha's body, arises from his own samadhi, enters the samadhi of one thought, arises from the samadhi of hundreds of millions of kalpas, enters the samadhi of hundreds of millions of kalpas, arises from the samadhi of one thought, enters the present samadhi, arises from the present samadhi, enters the past samadhi, arises from the past samadhi, enters the future samadhi, and then enters the samadhi of the three times. Thus, the Bodhisattva, according to the samadhi he enters, according to the samadhi he arises from, enters the samadhi of the space realm, and arises from the space realm. 『Most Excellent One (referring to the Buddha), you should know! It is like a person possessed by a ghost, who, as the ghost controls his body to go to various places, is not aware of it himself. However, that ghost relies on that person's body but does not show its own form. The Bodhisattva Mahasattva is also like this, his consciousness enters inner samadhi, arises from outer samadhi, enters outer samadhi, arises from inner samadhi, just like a person whose body dies and whose consciousness departs, having nothing to rely on, no longer moving, the body does not know where the consciousness is, the consciousness itself is reborn, not knowing where the original body is now. Most Excellent One, you should know! The Bodhisattva Mahasattva is also like this, initially entering the samadhi of form, observing and distinguishing, then entering the samadhi of emptiness, never seeing form, the previous life and the next life extinguishing, not knowing each other. The Bodhisattva should also observe, like a person whose mind is free and boundless, one body can transform into many bodies, and many bodies can also merge into one body, the consciousness does not disappear from one body and immediately arise in many bodies, nor can it be said that the consciousness disappears from many bodies and arises in one body, not from one to many, nor from many to one. The Bodhisattva Mahasattva is also like this, entering the samadhi of one body, arising from many samadhis, entering many samadhis, arising from the samadhi of one body. For example, the earth realm is moistened by water, with water as its root, and the myriad things that are born are all different, the human realm and the ghost realm are all equally moistened, and the myriad things do not know what they are born from, and the water does not know what it has moistened. The Bodhisattva Mahasattva is also like this,
亦復如是，得是三昧，一為無數無數為一，無數不知所以為一，一亦不知所以為無數！是謂，最勝！菩薩摩訶薩一切眾生碎身三昧，第八菩薩之所修行。
「住是三昧者，菩薩便獲佛十號，加十功德而見嘆譽。云何為十？所謂號如來，如如修如；號名為佛，佛者于諸法悉覺知，從此岸至彼岸；號名最勝，眾生尊貴興供養故；號名一切智，於一切智德悉具足故；號名無盡，為一切眾生作覆護故；號名導師，令眾生類示其正路故；號無等倫，於一切眾生法界及諸眾智皆具足故；號曰妙光，一切眾生被蒙照故；號曰十力，所愿成辦分別法智無著不可污故；號一切現，使一切法同一自在度無極故。是謂，最勝！菩薩摩訶薩獲佛十號及十稱歎功德，皆是三昧威神力恩也。
「菩薩摩訶薩住是三昧者，獲十光明而自照曜。何謂為十？謂一切諸佛光明而自照曜，一切世界乘無不乘道場光明以自纏絡，一切眾生及教誡光以為香薰：四無所畏無量光明，法界處所法界光明，出要之明一切無慾除愛之光，化一切眾生感動光明，諸佛無猗無染著光，善思光明，等正覺度無極光，一切法性如爾真際光，說除結患無上之光。若菩薩摩訶薩住是三昧者，得此十光明而自照曜。
「菩薩復當善學十無跡行。云何為十？意之所念身無
【現代漢語翻譯】 現代漢語譯本 也是這樣，獲得這種三昧（samadhi，禪定），一可以變為無數，無數可以變為一，無數不知道如何變為一，一也不知道如何變為無數！這被稱為最殊勝的！菩薩摩訶薩（bodhisattva mahasattva，大菩薩）的『一切眾生碎身三昧』，是第八地菩薩所修行的。
『安住于這種三昧的菩薩，便能獲得佛的十種稱號，加上十種功德而受到讚歎。哪十種呢？就是被稱為如來（Tathagata，佛的稱號之一），如如地修行；被稱為佛（Buddha，覺悟者），佛是對一切法都覺知，從彼岸到達彼岸；被稱為最勝，因為眾生尊貴而興起供養；被稱為一切智（Sarvajna，遍知者），因為對一切智慧功德都具足；被稱為無盡，因為為一切眾生作庇護；被稱為導師，引導眾生顯示正路；被稱為無等倫，因為對一切眾生法界及諸種智慧都具足；被稱為妙光，因為一切眾生都被光芒照耀；被稱為十力（Dasabala，佛的十種力量），所愿成就，分別法智無所執著，不可被污染；被稱為一切現，使一切法同一自在，度無邊際。這被稱為最殊勝的！菩薩摩訶薩獲得佛的十種稱號和十種稱讚功德，都是三昧的威神力恩惠。
『菩薩摩訶薩安住于這種三昧，能獲得十種光明而自我照耀。哪十種呢？就是一切諸佛的光明而自我照耀，一切世界乘坐無不乘坐道場的光明而自我纏繞，一切眾生及教誡的光作為香薰：四無所畏的無量光明，法界處所的法界光明，出離要道的明亮，一切無慾除愛之光，化度一切眾生感動的光明，諸佛無所依無染著的光，善思的光明，等正覺度無邊際的光明，一切法性如實真際的光明，宣說除去結縛煩惱無上的光明。如果菩薩摩訶薩安住于這種三昧，就能獲得這十種光明而自我照耀。
『菩薩還應當善於學習十種無跡之行。哪十種呢？意念所想，身體沒有
【English Translation】 English version It is also like this, having attained this samadhi (meditative absorption), one can become countless, and countless can become one. The countless do not know how they become one, and the one does not know how it becomes countless! This is called the most excellent! The 'Shattering the Body of All Beings Samadhi' of the Bodhisattva Mahasattva (great bodhisattva) is practiced by the eighth-stage bodhisattva.
'A bodhisattva who dwells in this samadhi obtains the ten titles of the Buddha, plus ten merits, and is praised. What are the ten? They are called Tathagata (one of the titles of the Buddha), practicing as it is; called Buddha (the awakened one), the Buddha is aware of all dharmas, reaching from this shore to the other shore; called the most excellent, because beings are honored and make offerings; called Sarvajna (all-knowing), because all wisdom and merits are complete; called endless, because they protect all beings; called the guide, leading beings to show the right path; called incomparable, because they are complete in all beings' dharma realms and all kinds of wisdom; called wondrous light, because all beings are illuminated by the light; called the ten powers (Dasabala, the ten powers of the Buddha), fulfilling wishes, distinguishing the wisdom of the dharma without attachment, and being unpolluted; called all-manifesting, making all dharmas the same in freedom, and crossing the boundless. This is called the most excellent! The Bodhisattva Mahasattva obtains the ten titles of the Buddha and the ten merits of praise, all due to the power and grace of the samadhi.
'A Bodhisattva Mahasattva who dwells in this samadhi obtains ten lights that illuminate themselves. What are the ten? They are the light of all Buddhas illuminating themselves, the light of all worlds riding on the path of enlightenment, the light of all beings and teachings as incense: the immeasurable light of the four fearlessnesses, the light of the dharma realm in the place of the dharma realm, the light of the path of liberation, the light of all desirelessness and removal of love, the light that moves and transforms all beings, the light of the Buddhas without reliance or attachment, the light of good thought, the light of equal and correct enlightenment that crosses the boundless, the light of the true nature of all dharmas, the light of proclaiming the removal of afflictions and the unsurpassed. If a Bodhisattva Mahasattva dwells in this samadhi, they obtain these ten lights that illuminate themselves.
'A bodhisattva should also be skilled in learning the ten traceless practices. What are the ten? What the mind thinks, the body has no
行跡，口無行跡，意無行跡，空欲立處所，無行欲成行，不為有為法，不壞敗法，不毀智業習無生智，學不學法應智辯智，無形之智義味清凈。是謂菩薩摩訶薩住是三昧，有若干差特能斷緣著，從一入若干種定，或起或思惟等分，于等分亦不等分，從小至大從大至小，從狹至廣從廣至狹，屈而使舒舒而使屈，無身使有身有身使無身，或起或定或定或起，有垢使無垢無垢使有垢。覺此三昧者，能壞一切境界，如人壞壞瓶，猶如大咒之術防護為驗，若干種色若干種聲，或為咒所禁，或為幻聲所使，咒者使役於神，幻者役於外形，見幻色者眼識所攝，聞幻聲者耳識所攝，嗅幻香者鼻識所攝，幻所作味舌識所攝，幻所作諸形質身識所攝，有幻大幻回上為下回下為上，所作追尋不可思量，意識所攝。如是菩薩摩訶薩住是三昧者，或散或聚現若干變。
「最勝當知！今當引喻，有目之士乃達此耳。猶如諸天與阿須倫共鬥，諸天得勝阿須倫不如，是時阿須倫自知不如，便設權計化作浴池生種種蓮花，阿須倫身長七千由旬，還隱其形及諸兵眾，卻退入蓮花莖節糸孔中藏，諸天求而不見，所謂阿須倫善解幻法。菩薩摩訶薩亦復如是，成就一切智慧之幻，從一地至一地，智無耗減，彼彼菩薩自相招致，號菩薩者，皆以智慧幻法而攝取
【現代漢語翻譯】 現代漢語譯本：菩薩的行跡，口沒有行跡，意念也沒有行跡，想要安立處所，卻無行跡可成行，不屬於有為法，不壞滅法，不毀壞智慧的修行，沒有生起智慧，學習不學習的法，應智辯智，無形之智的意義和味道清凈。這就是菩薩摩訶薩安住于這種三昧的狀態，具有若干不同的特點，能夠斷除執著，從一種禪定進入多種禪定，或者起身或者思惟等分，對於等分也能夠不等分，從小到大，從大到小，從狹窄到廣闊，從廣闊到狹窄，彎曲能夠使之伸展，伸展能夠使之彎曲，沒有身體能夠使之有身體，有身體能夠使之沒有身體，或者起身或者入定，或者入定或者起身，有垢能夠使之無垢，無垢能夠使之有垢。覺悟這種三昧的人，能夠破壞一切境界，就像人破壞破瓶子一樣，就像強大的咒術能夠起到防護作用一樣，各種顏色，各種聲音，或者被咒語所禁止，或者被幻聲所驅使，施咒的人役使神靈，幻術的人役使外形，看到幻色的是眼識所攝，聽到幻聲的是耳識所攝，聞到幻香的是鼻識所攝，幻術所作的味道是舌識所攝，幻術所作的各種形體是身識所攝，有幻術能夠使大的變小，使小的變大，使上變下，使下變上，所作所為追尋起來不可思量，都是意識所攝。像這樣安住于這種三昧的菩薩摩訶薩，或者散開或者聚集，顯現各種變化。 『最勝，你應該知道！現在我來打個比喻，有眼睛的人才能明白這個道理。就像諸天和阿修羅（非天神）戰鬥，諸天得勝，阿修羅不如，這時阿修羅自知不如，便設下權宜之計，化作浴池，生出各種蓮花，阿修羅身長七千由旬（古印度長度單位），隱藏自己的形體和兵眾，退入蓮花莖節的孔洞中藏起來，諸天尋找卻找不到，這就是阿修羅善於幻術。菩薩摩訶薩也是這樣，成就一切智慧的幻術，從一個境界到另一個境界，智慧沒有損耗減少，那些菩薩互相招引，被稱為菩薩的人，都用智慧的幻術來攝取。』
【English Translation】 English version: The Bodhisattva's path has no trace, the mouth has no trace, the mind has no trace. Wanting to establish a place, there is no trace to form a path. It does not belong to conditioned phenomena, does not destroy phenomena, does not ruin the practice of wisdom, has no arising of wisdom, learns the non-learning dharma, responds with wisdom and eloquence, the meaning and taste of formless wisdom are pure. This is how a Bodhisattva Mahasattva dwells in this samadhi, possessing several distinct characteristics, able to sever attachments, entering various samadhis from one, either arising or contemplating equally, and also unequally in equality, from small to large, from large to small, from narrow to wide, from wide to narrow, bending to extend, extending to bend, making the bodiless have a body, making the bodied have no body, either arising or entering samadhi, or entering samadhi or arising, making the defiled undefiled, making the undefiled defiled. One who awakens to this samadhi can destroy all realms, like a person breaking a broken bottle, just as a powerful mantra can provide protection. Various colors, various sounds, either prohibited by mantras or driven by illusory sounds, the one who casts the mantra employs spirits, the one who uses illusion employs external forms. Seeing illusory colors is grasped by eye consciousness, hearing illusory sounds is grasped by ear consciousness, smelling illusory fragrances is grasped by nose consciousness, the taste created by illusion is grasped by tongue consciousness, the various forms created by illusion are grasped by body consciousness. There are illusions that can make the large small, the small large, the top bottom, the bottom top, what is done is pursued and cannot be measured, all grasped by consciousness. Thus, a Bodhisattva Mahasattva dwelling in this samadhi, either scattering or gathering, manifests various transformations. 'Most Excellent One, you should know! Now I will give an analogy, only those with eyes can understand this. Just like the gods and Asuras (demi-gods) fighting, the gods were victorious, and the Asuras were not as good. At this time, the Asuras, knowing they were not as good, devised a plan, transforming into a bathing pool, growing various lotus flowers. The Asuras, with bodies seven thousand yojanas (ancient Indian unit of length) long, hid their forms and troops, retreating into the holes of the lotus stems, hiding there. The gods searched but could not find them, this is because the Asuras are skilled in illusion. The Bodhisattva Mahasattva is also like this, accomplishing all the illusions of wisdom, going from one realm to another, wisdom not diminishing. Those Bodhisattvas attract each other, those called Bodhisattvas, all use the illusions of wisdom to gather others.'
之，如是菩薩入全身定，現散法定。譬如有人若在人界若在鬼界，以種子著地，隨時溉灌令得長大，子入于地果生於上，前子非后子，后子非前子，前子不離后子，后子不離前子。菩薩大士亦復如是，獨受有形住此三昧，便能離有不處於有，亦如男女交會，男清女濁識處其中，在母胎中漸經十月，宿行清凈福愿追隨，形體支節轉轉充足，六根成就種性均正，識與六根源本各異，六根者受有之相，隨行善惡而來受形，尋本來生如幻如化。菩薩大士亦復如是，以增上解脫心以為父母，智慧之識而住受生，入無有定從有定起，或入有定從無地而住，便能乘雲虛空雷電，隨時降雨多所潤澤。然彼龍宮不在虛空非龍住處，于虛空中現若干變化，或奣或隨使眾生類仰而觀之，宮舍依地降雨于上，變易之法何其奇哉。菩薩大士亦復如是，住此三昧及幻化之法，入無相定從有相起，入有相定從無相起。
「如是最勝！菩薩住此三昧，使空為地使地為空，亦無有難。猶如天上水精光殿舍眾寶所成，若彼大自在梵天升此殿時，舉目觀見千世界、十千世界、百千世界、三千大千世界，其中所有天宮龍宮、閱叉、犍沓和、阿須倫、迦留羅、旃陀羅、摩休勒，人及非人至三惡趣，須彌山鐵圍山大鐵圍山，黑山大黑山及七寶山，江河海源城郭
【現代漢語翻譯】 現代漢語譯本：如此，菩薩進入全身禪定，卻顯現出散亂的定相。譬如有人，無論在人界還是鬼界，將種子種入土中，隨時澆灌使其長大，種子入土，果實生於地上，之前的種子不是之後的果實，之後的果實也不是之前的種子，之前的種子不離之後的果實，之後的果實也不離之前的種子。菩薩大士也是如此，獨自承受有形之身住於此三昧（samadhi，禪定），便能脫離有形而不執著于有形，也像男女交合，男方清凈，女方渾濁，識處在其中，在母胎中逐漸經過十個月，宿世所行的清凈福德願力隨之而來，形體肢節逐漸充足，六根成就，種性均正，識與六根的來源各不相同，六根是承受有形之相，隨著所行善惡而受形，追尋本來之生，如幻如化。菩薩大士也是如此，以增上解脫心為父母，以智慧之識而住受生，入于無有定，從有定而起，或入于有定，從無定而住，便能乘雲虛空雷電，隨時降雨，滋潤萬物。然而那龍宮不在虛空中，並非龍所居住之處，在虛空中顯現各種變化，或明亮或隨順，使眾生仰望觀看，宮殿依地而降雨于上，變化的法則何其奇妙。菩薩大士也是如此，住於此三昧及幻化之法，入于無相定，從有相而起，入于有相定，從無相而起。 『如此最勝！菩薩住於此三昧，使空變地，使地變空，也沒有什麼困難。猶如天上水精光殿舍，由眾寶所成，如果彼大自在梵天（Mahābrahmā，色界初禪天之主）升入此殿時，舉目觀見千世界、十千世界、百千世界、三千大千世界，其中所有天宮龍宮、閱叉（Yaksa，夜叉，守護神）、犍沓和（Gandharva，乾闥婆，天樂神）、阿須倫（Asura，阿修羅，非天）、迦留羅（Garuda，迦樓羅，金翅鳥）、旃陀羅（Candala，旃陀羅，賤民）、摩休勒（Mahoraga，摩睺羅伽，大蟒神），人及非人，乃至三惡趣，須彌山（Sumeru，宇宙中心之山）鐵圍山（Cakravāda，環繞須彌山的鐵山）大鐵圍山，黑山大黑山及七寶山，江河海源城郭』
【English Translation】 English version: Thus, when a Bodhisattva enters the samadhi (meditative absorption) of the whole body, he manifests the appearance of a scattered mind. It is like a person, whether in the human realm or the ghost realm, who plants a seed in the ground, and waters it regularly to make it grow. The seed enters the ground, and the fruit grows above. The former seed is not the latter fruit, and the latter fruit is not the former seed. The former seed is not separate from the latter fruit, and the latter fruit is not separate from the former seed. The Bodhisattva Mahasattva is also like this. He alone receives a physical form and dwells in this samadhi, and is able to detach from form without clinging to form. It is also like the union of a man and a woman, where the man is pure and the woman is impure, and consciousness resides within. In the mother's womb, gradually over ten months, the pure merit and vows of past lives follow, the limbs and body gradually become complete, the six senses are perfected, and the nature is balanced. The source of consciousness and the six senses are different. The six senses are the appearance of receiving form, and they receive form according to the good and evil actions performed. Seeking the original birth is like an illusion or a transformation. The Bodhisattva Mahasattva is also like this. He takes the mind of supreme liberation as his parents, and dwells in the wisdom of consciousness to receive birth. He enters the samadhi of non-existence and arises from the samadhi of existence, or enters the samadhi of existence and dwells from the samadhi of non-existence. He is then able to ride on clouds, empty space, thunder, and lightning, and send down rain at any time, nourishing many things. However, that dragon palace is not in empty space, nor is it the place where dragons dwell. In empty space, it manifests various transformations, sometimes bright, sometimes compliant, causing sentient beings to look up and observe. The palace descends upon the earth, raining down upon it. How wondrous are the laws of transformation! The Bodhisattva Mahasattva is also like this. Dwelling in this samadhi and the methods of transformation, he enters the samadhi of non-form and arises from the samadhi of form, and enters the samadhi of form and arises from the samadhi of non-form. 'Thus, O Most Excellent One! When a Bodhisattva dwells in this samadhi, making emptiness into earth and earth into emptiness, there is no difficulty. It is like the crystal palace in the heavens, made of many treasures. When the great Brahma (Mahābrahmā, the lord of the first dhyana heaven in the realm of form) ascends to this palace, he can see with his eyes a thousand worlds, ten thousand worlds, a hundred thousand worlds, and the three thousand great thousand worlds. Within them are all the heavenly palaces, dragon palaces, Yakshas (Yaksa, guardian deities), Gandharvas (Gandharva, celestial musicians), Asuras (Asura, demigods), Garudas (Garuda, mythical birds), Candala (Candala, outcastes), Mahoragas (Mahoraga, great serpent deities), humans and non-humans, even the three evil realms, Mount Sumeru (Sumeru, the central mountain of the universe), Mount Cakravāda (Cakravāda, the iron mountain surrounding Sumeru), the great Mount Cakravāda, the black mountains, the great black mountains, and the seven jeweled mountains, rivers, seas, and city walls.'
村聚，山川樹木藥草花實，好醜清濁，三千大千所有形質，至虛空界微細之形，梵天于彼宮殿悉遙見之，光光相照亦無微翳。猶如在此人間服飾懸在架上，亦如明鏡見其面像。彼天宮者亦復如是，坐起往來飲食睡眠，悉在目前如掌觀珠。菩薩摩訶薩亦復如是，住一切眾生碎身定者，于諸三昧而得自在，獲佛自在定，化眾生自在定，游諸法自在定，成就行自在定，具足增上解脫自在定，于諸正受自在定，出入坐起自在定，得諸智慧自在定，彈指之頃以為一劫自在定。是謂菩薩摩訶薩住此三昧者，等正覺十自在定而自娛樂。
「菩薩摩訶薩顯威無畏有十事。云何為十？謂顯佛威曜過虛空界不壞精進于諸壞法得度無極；顯菩薩行弘誓無畏游如來戲口度無極；顯世界凈顯凈塵垢照曜世界；顯在眾生示不思議；顯諸菩薩不斷經法；顯至佛國供養禮事；顯智慧業行本不可思議故；顯分別三昧而無所畏；顯入微妙定知所進趣以菩薩度而度脫之；顯凈佛國不斷菩薩誓願之法而自顯照亦無所畏。菩薩摩訶薩處在俗中，現佛形像復無所畏，現轉法輪為受化故，顯諸如來善根之本，立在佛乘皆使成就，顯意威足致度無極。複次，菩薩摩訶薩思惟不起法忍，一一了達無數無限億百千劫所修行法皆悉在前，顯法威曜燃熾道教。複次，菩薩摩
【現代漢語翻譯】 現代漢語譯本 村落聚集之處，山川樹木藥草花果，美好醜陋清凈污濁，三千大千世界所有有形之物，乃至虛空界中微小的形態，梵天（Brahma，印度教的創造之神）在他的宮殿里都能遙遙看見，光芒相互照耀，沒有絲毫遮蔽。就像在人間，衣服懸掛在架子上，又像明鏡能照見自己的面容一樣。梵天的宮殿也是如此，坐立行走、飲食睡眠，一切都清晰可見，如同在手掌中觀看珠子一般。菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）也是如此，安住於一切眾生碎身定（一種禪定狀態）中，對於各種三昧（Samadhi，禪定）都能自在運用，獲得佛的自在定，教化眾生的自在定，遊歷諸法的自在定，成就行為的自在定，具足增上解脫的自在定，對於各種正受（正確的感受）的自在定，出入坐起的自在定，獲得各種智慧的自在定，彈指之間能視為一劫的自在定。這就是菩薩摩訶薩安住於此三昧，以等正覺的十種自在定而自娛自樂。 菩薩摩訶薩展現威德無畏有十件事。哪十件呢？就是：展現佛的威光，超越虛空界，不壞的精進，對於各種壞滅之法都能度脫，沒有窮盡；展現菩薩的行愿，弘大的誓願，無所畏懼，遊歷如來的遊戲，度脫眾生，沒有窮盡；展現世界的清凈，顯現清凈，照耀世界；展現對於眾生，示現不可思議；展現諸菩薩不斷絕經法；展現到達佛國，供養禮敬；展現智慧的業行，其根本不可思議；展現分別三昧而無所畏懼；展現進入微妙的禪定，知道所要前進的方向，以菩薩的度化來度脫眾生；展現清凈的佛國，不斷絕菩薩的誓願之法，而自我顯現照耀，也無所畏懼。菩薩摩訶薩身處世俗之中，顯現佛的形象也無所畏懼，顯現轉法輪（Dharmachakra，佛法的教義）是爲了教化眾生，顯現諸如來善根的根本，立於佛乘，都使他們成就，顯現意念的威德，足以達到度脫，沒有窮盡。再次，菩薩摩訶薩思惟不起法忍（一種對佛法的深刻理解），一一了達無數無限億百千劫所修行的法，都清晰地呈現在眼前，展現法威的光芒，燃起熾盛的道教。再次，菩薩摩
【English Translation】 English version In villages, gatherings, mountains, rivers, trees, herbs, flowers, and fruits, whether beautiful or ugly, pure or impure, all forms and substances in the three thousand great thousand worlds, even the subtle forms in the realm of emptiness, Brahma (the Hindu god of creation) can see them all from afar in his palace. The lights shine upon each other without any obstruction. It is like clothes hanging on a rack in the human world, or like a clear mirror reflecting one's face. The heavenly palace is also like this; sitting, standing, walking, eating, and sleeping, everything is clearly visible, like watching a pearl in the palm of one's hand. Bodhisattva Mahasattvas (great Bodhisattvas) are also like this. They dwell in the Samadhi of shattering the body of all beings (a state of meditation), and they are free to use all kinds of Samadhi (meditation). They attain the Samadhi of the Buddha's freedom, the Samadhi of liberating beings, the Samadhi of traveling through all dharmas, the Samadhi of accomplishing actions, the Samadhi of complete and supreme liberation, the Samadhi of all correct perceptions, the Samadhi of entering and exiting, sitting and standing, the Samadhi of attaining all wisdom, and the Samadhi of making a finger snap equal to a kalpa (an eon). This is how Bodhisattva Mahasattvas, dwelling in this Samadhi, enjoy themselves with the ten Samadhis of perfect enlightenment. Bodhisattva Mahasattvas manifest ten things of majestic power and fearlessness. What are the ten? They are: manifesting the Buddha's majestic light, surpassing the realm of emptiness, unyielding diligence, being able to liberate from all destructive dharmas without end; manifesting the Bodhisattva's practice, vast vows, fearlessness, traveling in the play of the Tathagata (Buddha), liberating beings without end; manifesting the purity of the world, revealing purity, illuminating the world; manifesting the inconceivable to beings; manifesting that Bodhisattvas never cease studying the scriptures; manifesting going to the Buddha's land to make offerings and pay respects; manifesting the inconceivable nature of the actions of wisdom; manifesting the ability to distinguish Samadhi without fear; manifesting entering subtle Samadhi, knowing the direction to advance, and liberating beings through the Bodhisattva's liberation; manifesting the pure Buddha land, never ceasing the Bodhisattva's vows, and manifesting self-illumination without fear. Bodhisattva Mahasattvas, while in the secular world, manifest the image of the Buddha without fear, manifest the turning of the Dharma wheel (the teachings of the Buddha) for the sake of teaching beings, manifest the root of the good deeds of all Tathagatas, establish them in the Buddha's vehicle, and enable them to achieve enlightenment, manifesting the power of intention, sufficient to achieve liberation without end. Furthermore, Bodhisattva Mahasattvas contemplate the non-arising of Dharma-kshanti (a profound understanding of the Dharma), and they clearly understand all the dharmas they have practiced for countless, limitless, billions, hundreds of thousands of kalpas, all of which are clearly present before them, manifesting the light of the Dharma, igniting the blazing teachings. Furthermore, Bodhisattva Mahas
訶薩晝夜日月時節年歲，悉能算知。菩薩用心彈指之頃所用等智，知三世事了無差違現其無畏。是謂最勝菩薩摩訶薩住此三昧者，便能顯曜諸度無極得十無畏，在大眾中入定正受，碎身如塵善權方便，第八菩薩之所修行。」
身入品第十六
是時世尊告最勝曰：「複次菩薩摩訶薩，還自觀身身持身入，悉能分別了無處所。是時菩薩入身入持法界定意，于諸定中最得自在，身諸毛孔，一一毛孔入法界定意三昧而得自在，于諸法界示現幻法，知有前世後世分別世法，了知世界億百千事，無數無限阿僧祇劫諸佛世界，其中好惡悉能達了，觀等正覺眷屬成就，于凈不凈亦悉平等，不斷善法大乘不損，心意牢固復不移動，于彼一劫百劫百千劫，億劫百千億劫，無限無量阿僧祇不可稱計，非籌所算非意所度，如是劫數諸佛世界入正受三昧，復從中起入此間定，從彼間起游彼世界，便能成熟彼眾生行，不失法界體之正法，三世往來無所掛閡，說法教化有限閡者，令知歸趣慧眼碎入法，于諸法界而得自在，具足壞耳定度無極亦無掛礙，入鼻入定意不損善權，善入舌根定意解味所著，成就碎身定往來無礙，入碎意定而順智識。彼菩薩摩訶薩作如是觀，作如是知，住此身入定者，便獲菩薩十千億總持，於世轉法輪隨俗而入，復
【現代漢語翻譯】 現代漢語譯本：菩薩能夠計算出晝夜、日月、時節和年歲。菩薩用心念一彈指的時間所使用的智慧，就能知道過去、現在、未來三世的事情，沒有絲毫差錯，並展現出無畏。這就是最殊勝的菩薩摩訶薩安住于這種三昧（samadhi，禪定）的狀態，便能顯現出各種波羅蜜（paramita，度）的無盡力量，獲得十種無畏，在大眾之中入定正受，即使粉身碎骨如塵土，也能善巧方便地運用。這是第八地菩薩所修行的境界。
這時，世尊告訴最勝菩薩說：『此外，菩薩摩訶薩還能觀察自身，以自身持身而入定，能夠清楚地分辨身體的各個部分，沒有遺漏之處。這時，菩薩進入身入持法界定意，在各種禪定中獲得最自在的境界。身體的每一個毛孔，都能進入法界定意三昧而得自在，在各個法界中示現種種幻化之法，知道前世和後世，分辨世間法，瞭解世界中億萬千的事情，無數無量的阿僧祇劫（asamkhya kalpa，無數大劫）中諸佛的世界，其中的好壞都能通達瞭解，觀察等正覺（samyak-sambodhi，正等覺悟）的眷屬成就，對於清凈和不清凈的事物都能平等對待，不中斷善法，不損害大乘佛法，心意牢固不移動。在彼一劫、百劫、百千劫、億劫、百千億劫，乃至無限無量阿僧祇不可稱計，無法用籌碼計算，無法用心意度量的劫數中，進入諸佛世界正受三昧，又從三昧中起身，進入此間的禪定，從彼世界起身遊歷其他世界，便能成熟那裡的眾生修行，不失去法界本體的正法，在三世往來沒有障礙，說法教化那些有障礙的人，讓他們知道歸趣，用智慧之眼洞察法，在各個法界中獲得自在，具足壞耳定（通過禪定克服聽覺障礙）的無盡力量，也沒有障礙，進入鼻入定（通過禪定控制嗅覺）的意念不損害善巧方便，善於進入舌根定（通過禪定控制味覺）的意念，解脫對味道的執著，成就碎身定（通過禪定控制身體）往來無礙，進入碎意定（通過禪定控制意念）而順應智慧的認識。』
『那位菩薩摩訶薩作這樣的觀察，作這樣的認知，安住于這種身入定中，便能獲得菩薩十千億總持（dharani，總持），在世間轉法輪（dharma-cakra，佛法之輪），隨順世俗而入，又』
【English Translation】 English version: The Bodhisattva is able to calculate the day and night, the sun and moon, the seasons, and the years. With the wisdom used in the time it takes for a Bodhisattva to snap their fingers, they can know the events of the past, present, and future without any error, and manifest fearlessness. This is what it means for the most excellent Bodhisattva Mahasattva to abide in this samadhi (meditative absorption), they can then manifest the boundless power of all the paramitas (perfections), attain the ten fearlessnesses, enter into meditative absorption in the midst of the assembly, and even if their body is shattered into dust, they can skillfully use expedient means. This is the realm of practice of the eighth-stage Bodhisattva.
At that time, the World Honored One said to the Most Excellent One: 'Furthermore, the Bodhisattva Mahasattva can also observe their own body, enter into samadhi by holding their body, and can clearly distinguish all parts of the body without any omissions. At this time, the Bodhisattva enters the samadhi of holding the dharma realm with their body, and attains the most freedom among all samadhis. Every pore of the body can enter the samadhi of the dharma realm and attain freedom, manifesting various illusory dharmas in all dharma realms, knowing the past and future lives, distinguishing worldly dharmas, understanding the billions of things in the world, and in the countless asamkhya kalpas (incalculable eons) of the Buddha worlds, they can understand all the good and bad, observe the accomplishments of the retinue of the samyak-sambodhi (perfect enlightenment), treat both pure and impure things equally, not interrupt good dharmas, not harm the Mahayana Dharma, and their minds are firm and unmoving. In one kalpa, a hundred kalpas, a thousand kalpas, a billion kalpas, a hundred billion kalpas, and even in countless, immeasurable, asamkhya, incalculable, and immeasurable kalpas, they enter the samadhi of the Buddha worlds, and then rise from samadhi, enter the samadhi of this world, rise from that world and travel to other worlds, and then they can mature the practice of the sentient beings there, not losing the true dharma of the essence of the dharma realm, traveling in the three times without any obstacles, teaching and transforming those who have obstacles, letting them know the destination, using the eye of wisdom to penetrate the dharma, and attaining freedom in all dharma realms, possessing the boundless power of the broken ear samadhi (overcoming auditory obstacles through meditation), without any obstacles, entering the nose samadhi (controlling the sense of smell through meditation) without harming expedient means, skillfully entering the tongue root samadhi (controlling the sense of taste through meditation), liberating from attachment to taste, achieving the shattered body samadhi (controlling the body through meditation) without any obstacles, entering the shattered mind samadhi (controlling the mind through meditation) and conforming to the knowledge of wisdom.'
'That Bodhisattva Mahasattva, making such observations and such recognitions, abiding in this body-entering samadhi, can then obtain ten billion dharanis (mantras) of the Bodhisattva, turn the dharma-cakra (wheel of dharma) in the world, and enter in accordance with worldly customs, and then'
得十千億篋藏之行清凈無污，復得十千億根門越一切智，復得十千億神通周遊無礙，復得十千億定超過眾定，復得十千億神足游至虛空無邊際界，復得十千億力于諸眾行漸漸增多，復得十千億求望永斷眾想，復得十千億止處現無所有，復得十千億顯威神變而現在前。是謂，最勝！菩薩摩訶薩獲此十千億行而不虧損。
「複次，菩薩當念修行十千億支節瓔珞而自纏裹。復當修行十千億具度眾生者。復當修行十千億乘，使眾生類乘此乘得至彼岸。復當修行十千億炎定三昧，照曜世界無闇冥處。復得十千億義辯無應不應。復得十千億弘誓，有來觀者心不移轉。復得十千億信愿無邪倒見。復得十千億正路，菩薩所可往來周遊之處而凈其跡。復得十千億光明從面門出。復得十千億典訓顯菩薩德。復得十千億清凈之本而凈道場。是謂最勝菩薩摩訶薩無量功德而自纏絡，莊嚴道樹不失本際，皆是菩薩趣道之具。若菩薩成就此眾具者，便上菩薩位而得稱譽，熏以德香為人所敬，所行眾中輒得利養，現世德業不可窮盡。
「若有菩薩住此法界定意自在三昧者，生豪族家不處卑賤，眾菩薩等以為眷屬，住三昧已，遙見東方十億阿僧祇等如來、至真、等正覺，名字姓號國土大小皆悉分明，南西北方四維上下，十億阿僧祇諸佛剎土
【現代漢語翻譯】 現代漢語譯本 獲得十千億清凈無染的法藏修行，又獲得十千億根門超越一切智慧，又獲得十千億神通自在周遊無礙，又獲得十千億禪定超越一切禪定，又獲得十千億神足游至虛空無邊際的境界，又獲得十千億力量在各種修行中逐漸增長，又獲得十千億求愿永遠斷絕各種妄想，又獲得十千億止息處顯現空無所有，又獲得十千億顯現威神變化而出現在眼前。這被稱為，最殊勝！菩薩摩訶薩獲得這十千億種修行而沒有虧損。 『此外，菩薩應當念修行十千億種支節瓔珞（比喻菩薩的各種修行功德）來纏繞自身。又應當修行十千億種能度化眾生的人。又應當修行十千億種乘（比喻佛法），使眾生乘坐此乘到達彼岸。又應當修行十千億種火焰禪定三昧（一種禪定），照耀世界沒有黑暗之處。又獲得十千億種義理辯才，能分辨應與不應。又獲得十千億種弘大誓願，有來觀看的人心不改變。又獲得十千億種信念和願望，沒有邪見和顛倒見。又獲得十千億種正道，菩薩所往來周遊之處都清凈無染。又獲得十千億種光明從面門發出。又獲得十千億種典範訓誡，彰顯菩薩的德行。又獲得十千億種清凈的根本來清凈道場。這被稱為最殊勝的菩薩摩訶薩，以無量功德纏繞自身，莊嚴菩提樹而不失根本，這些都是菩薩趨向菩提的資具。如果菩薩成就這些資具，便登上菩薩的果位而得到稱讚，被德行的芬芳薰染而受人尊敬，在所行的眾生中都能得到利益供養，現世的德業不可窮盡。 『如果有菩薩安住於此法界定意自在三昧（一種禪定）中，會出生在豪門貴族之家，不會處於卑賤的地位，眾菩薩都以他為眷屬。安住於三昧之後，遙見東方十億阿僧祇（無數）等如來（佛的稱號）、至真（佛的稱號）、等正覺（佛的稱號），他們的名字、姓氏、國土大小都清清楚楚。南方、西方、北方、四維、上下，十億阿僧祇諸佛剎土（佛的國土）
【English Translation】 English version Obtaining ten thousand billion pure and undefiled practices of the Dharma treasury, and further obtaining ten thousand billion root faculties that transcend all wisdom, and further obtaining ten thousand billion supernatural powers to travel freely without hindrance, and further obtaining ten thousand billion samadhis that surpass all samadhis, and further obtaining ten thousand billion divine feet to travel to the boundless realms of emptiness, and further obtaining ten thousand billion powers that gradually increase in all practices, and further obtaining ten thousand billion aspirations to forever cut off all delusive thoughts, and further obtaining ten thousand billion places of cessation where nothingness appears, and further obtaining ten thousand billion manifestations of majestic transformations that appear before one's eyes. This is called, the most excellent! A Bodhisattva Mahasattva obtains these ten thousand billion practices without any loss. 『Furthermore, a Bodhisattva should contemplate and practice ten thousand billion branch-like ornaments (a metaphor for the Bodhisattva's various meritorious practices) to adorn oneself. Also, one should practice ten thousand billion beings who can liberate sentient beings. Also, one should practice ten thousand billion vehicles (a metaphor for the Dharma), enabling sentient beings to ride these vehicles to reach the other shore. Also, one should practice ten thousand billion flames of samadhi (a type of meditation), illuminating the world without any darkness. Also, one obtains ten thousand billion eloquent arguments, able to discern what is appropriate and inappropriate. Also, one obtains ten thousand billion great vows, so that those who come to observe will not change their minds. Also, one obtains ten thousand billion beliefs and aspirations, without any wrong views or inverted views. Also, one obtains ten thousand billion right paths, so that the places where the Bodhisattva travels are pure and undefiled. Also, one obtains ten thousand billion lights emanating from the face. Also, one obtains ten thousand billion exemplary teachings, manifesting the Bodhisattva's virtues. Also, one obtains ten thousand billion pure foundations to purify the Bodhimanda (place of enlightenment). This is called the most excellent Bodhisattva Mahasattva, who adorns oneself with immeasurable merits, embellishes the Bodhi tree without losing its root, all of which are the means for the Bodhisattva to approach enlightenment. If a Bodhisattva achieves these means, then one ascends to the Bodhisattva's position and receives praise, is perfumed by the fragrance of virtue and is respected by others, and in the assemblies where one practices, one receives benefits and offerings, and one's virtuous deeds in this life are inexhaustible. 『If a Bodhisattva dwells in this Dharma realm of samadhi of self-mastery (a type of meditation), one will be born into a noble family, not in a lowly position, and all Bodhisattvas will regard one as their kin. Having dwelt in samadhi, one will remotely see ten billion Asankhyas (countless) Tathagatas (title of a Buddha), Sugatas (title of a Buddha), Samyaksambuddhas (title of a Buddha) in the East, their names, surnames, and the sizes of their lands all clearly known. In the South, West, North, four intermediate directions, and above and below, ten billion Asankhyas of Buddha lands (Buddha's realms).
及諸如來，皆能識知一一姓號，立菩薩行指示道門，使彼菩薩而凈佛土，放如來身無量光明，現如來眼不可思議，如來耳通無能限量，如來鼻通倍不可計，如來舌通廣無邊際，如來心通非無形觀，如來神足無上之法所度無限，如來之道無上中下具成就故，如來名稱遠流佈故，如來法輪常轉不轉現世轉故，如來翼從現咨受故，如來正法無量無能中絕故，如來善根現稱歎故，如來行普遍論無堪當故，如來種成就於三世無不降伏故，如來生一切諸法宣示愚人故，如來法處所顯現智明故。
「如是最勝！菩薩摩訶薩現界清凈為立處所，以佛重陰雨法甘露，一切諸佛境界示有言教現諸佛法，幻形不真了諸法性，興起自然不動轉故，諸法形像分別義理，如來無量功德具足不可窮盡。是謂菩薩摩訶薩住此三昧，所游之方無所掛礙。複次菩薩住此三昧，游陰持入亦無障蔽，心為幻法，知無量無限無邊之法，安處諸菩薩。入此定意自在三昧，便能知諸佛如來等正覺名號姓字一一名號，至十千億阿僧祇等諸佛如來一一名號，至百千億佛剎，安處菩薩身皆在中住，無量無限心想意想，復以無為巧便為立處所。一切諸法亦不忘失得度知見故，常親近智海希現智故，住亦有處示現諸法無處所故，為立佛處示現廣普諸法無前後故，示現根門無
【現代漢語翻譯】 現代漢語譯本：以及諸佛如來，都能知曉每一個菩薩的姓名，建立菩薩的修行，指示菩薩修行的道路，使那些菩薩能夠清凈佛土，釋放如來身體的無量光明，顯現如來不可思議的眼睛，如來的耳朵通達無礙，如來的鼻子通達更是不可計數，如來的舌頭通達廣大無邊，如來的心通不是沒有形體的觀察，如來的神足是無上的法所度化的無限，如來的道是無上、中、下都成就的緣故，如來的名稱遠播流傳的緣故，如來的法輪常轉而不停息，在現世中轉動的緣故，如來的侍從現在接受教誨的緣故，如來的正法無量無邊，沒有能夠中斷的緣故，如來的善根現在被稱讚的緣故，如來的修行普遍論述沒有能夠匹敵的緣故，如來的種性成就於三世，沒有不被降伏的緣故，如來出生，向一切愚人宣示諸法，如來法處所顯現智慧光明的緣故。 如是最殊勝！菩薩摩訶薩在現世清凈的境界中建立處所，以佛陀重重降下的法雨甘露，一切諸佛的境界顯示有言教，顯現諸佛的法，如同幻化不真實，了知諸法的本性，興起自然而不動轉的緣故，諸法的形像分別義理，如來無量的功德具足不可窮盡。這就是菩薩摩訶薩安住於此三昧，所遊歷的方所沒有障礙。再次，菩薩安住於此三昧，遊歷陰、持、入也沒有障礙，心如同幻化之法，知道無量無限無邊的法，安頓諸菩薩。進入此定意自在三昧，便能知道諸佛如來等正覺的名號姓氏，一個一個的名號，乃至十千億阿僧祇等諸佛如來一個一個的名號，乃至百千億佛剎，安頓菩薩的身體都在其中安住，無量無限的心想意想，又以無為的巧妙方便建立處所。一切諸法也不忘失，得到度脫的知見，常常親近智慧之海，希望顯現智慧的緣故，安住也有處所，顯示諸法沒有處所的緣故，為建立佛的處所，顯示廣普的諸法沒有前後的緣故，顯示根門沒有
【English Translation】 English version: And all the Tathagatas (如來, Thus Come Ones), are able to recognize each and every name, establish the practice of Bodhisattvas, indicate the path of practice for Bodhisattvas, enabling those Bodhisattvas to purify the Buddha lands, release the immeasurable light of the Tathagata's body, manifest the inconceivable eyes of the Tathagata, the Tathagata's ears are unobstructed, the Tathagata's nose is even more immeasurable, the Tathagata's tongue is vast and boundless, the Tathagata's mind is not without form of observation, the Tathagata's divine feet are the infinite that is delivered by the supreme Dharma, the Tathagata's path is the reason for the accomplishment of the supreme, middle, and lower, the reason for the Tathagata's name to spread far and wide, the reason for the Tathagata's Dharma wheel to constantly turn without ceasing, turning in the present world, the reason for the Tathagata's attendants to now receive teachings, the reason for the Tathagata's true Dharma to be immeasurable and without end, the reason for the Tathagata's good roots to now be praised, the reason for the Tathagata's practice to be universally discussed without any match, the reason for the Tathagata's lineage to be accomplished in the three times, without anything not being subdued, the reason for the Tathagata's birth to proclaim all Dharmas to all ignorant people, the reason for the Tathagata's Dharma place to manifest wisdom and light. Most excellent is this! The Bodhisattva Mahasattva (菩薩摩訶薩, Great Bodhisattva) establishes a place in the pure realm of the present world, with the Dharma rain and nectar heavily poured down by the Buddha, the realms of all Buddhas are shown with verbal teachings, manifesting the Buddhas' Dharma, like illusions that are not real, understanding the nature of all Dharmas, arising naturally without moving, the forms of all Dharmas are distinguished with meanings, the Tathagata's immeasurable merits are complete and inexhaustible. This is what it means for a Bodhisattva Mahasattva to abide in this Samadhi (三昧, meditative absorption), the places they travel to are without obstruction. Furthermore, when a Bodhisattva abides in this Samadhi, traveling through the skandhas (陰, aggregates), the ayatanas (持, sense bases), and the dhatus (入, elements) is also without obstruction, the mind is like an illusionary Dharma, knowing the immeasurable, infinite, and boundless Dharmas, settling all Bodhisattvas. Entering this Samadhi of self-mastery in concentration, one can know the names and surnames of all Buddhas, Tathagatas, and Samyaksambuddhas (等正覺, Perfectly Enlightened Ones), one by one, up to ten thousand billion Asamkhyas (阿僧祇, countless) of Buddhas, Tathagatas, one by one, up to hundreds of thousands of billions of Buddha lands, settling the bodies of Bodhisattvas all within them, immeasurable and infinite thoughts and intentions, and also establishing places with skillful means of non-action. All Dharmas are not forgotten, obtaining the knowledge of liberation, constantly approaching the sea of wisdom, hoping to manifest wisdom, abiding also has a place, showing that all Dharmas have no place, establishing the place of the Buddha, showing the vast and universal Dharmas without before or after, showing that the sense doors have no
礙智慧利法善用智分別故，不毀威儀為立諸界無往還故，為示現慧處所凈無礙智故，示現成等正覺故，顯曜法界無增減故。是謂菩薩摩訶薩住此三昧中，便能發趣于大乘跡。
「菩薩摩訶薩復當修習十趣海門而無厭足。云何為十？所謂佛海現無厭足，人海動轉不動轉化無厭足，法海增益智無厭足，善田海生無厭足，住無有法亦無觀行神足功德海無處所亦無厭足，顯智明海執慧無分散故，住根門海，從一地至一地慧無亂錯故，住心意海，盡能覺知一切眾生，若干種心若干種意，知無量心有增有減，住修行海，具足眾愿故住弘誓海，要成就究竟清凈出要故。是謂菩薩摩訶薩住此三昧，便能獲此十趣海門而無厭足，菩薩大士之所修行。
「菩薩摩訶薩復當思惟十第一無生。云何為十？所謂觀眾生類第一，一無生；觀天豪尊第一，二無生；觀最上梵天第一，三無生；觀世護心不壞第一，四無生；觀在眾生獨步無侶第一，五無生；觀降魔眾心定不亂第一，六無生；觀五趣無形第一，七無生；觀諸眾生亦無染污第一，八無生；觀尊貴諸佛法第一，九無生；觀自在出要顯曜第一，十無生。是謂菩薩摩訶薩當念思惟此十第一無生。
「菩薩復當思惟眾生界所趣生有十事。云何為十？所謂出家堅固化諸眾生，立不退轉
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩因為善用智慧，能夠分辨各種法，所以不會毀壞威儀；爲了建立各種界限，使其沒有往來；爲了顯示智慧的處所，使其清凈無礙；爲了示現成就正等正覺；爲了彰顯法界沒有增減。這就是菩薩摩訶薩安住於此三昧中，便能發起趣向大乘的足跡。 菩薩摩訶薩還應當修習十種趣入大海之門，而沒有厭足。哪十種呢？就是：對於佛的智慧大海，顯現無有厭足；對於眾生大海的動轉、不動轉、轉化，沒有厭足；對於法的大海，增長智慧沒有厭足；對於善田的大海，生起功德沒有厭足；安住于沒有法的境界，也沒有觀行的神足功德大海，沒有處所也沒有厭足；顯現智慧光明的大海，執持智慧沒有分散的緣故；安住于根門的大海，從一個地到另一個地，智慧沒有錯亂的緣故；安住於心意的大海，能夠完全覺知一切眾生，各種不同的心和各種不同的意，知道無量的心有增有減；安住于修行的海洋，具足各種願望的緣故；安住于弘誓的大海，要成就究竟清凈的出離之道。這就是菩薩摩訶薩安住於此三昧，便能獲得這十種趣入大海之門而沒有厭足，這是菩薩大士所修行的。 菩薩摩訶薩還應當思惟十種第一無生。哪十種呢？就是：觀察眾生種類，第一無生；觀察天上的豪尊，第二無生；觀察最上的梵天，第三無生；觀察世間守護的心不壞，第四無生；觀察在眾生中獨步無侶，第五無生；觀察降伏魔眾，心定不亂，第六無生；觀察五趣沒有形體，第七無生；觀察諸眾生也沒有染污，第八無生；觀察尊貴諸佛的法，第九無生；觀察自在出離，顯耀光明，第十無生。這就是菩薩摩訶薩應當念思惟的這十種第一無生。 菩薩還應當思惟眾生界所趣向的出生有十種事。哪十種呢？就是：出家修行，堅定地教化眾生，建立不退轉的地位。
【English Translation】 English version: Because Bodhisattva Mahasattvas skillfully use wisdom to discern various dharmas, they do not destroy their dignified conduct; to establish various realms, so that there is no coming and going; to reveal the place of wisdom, making it pure and unobstructed; to manifest the attainment of complete and perfect enlightenment; to illuminate the dharma realm without increase or decrease. This is how Bodhisattva Mahasattvas, abiding in this samadhi, can embark on the path of the Mahayana. Bodhisattva Mahasattvas should also cultivate the ten entrances to the ocean without satiety. What are the ten? They are: regarding the ocean of Buddha's wisdom, manifesting no satiety; regarding the movement, non-movement, and transformation of the ocean of beings, no satiety; regarding the ocean of dharma, increasing wisdom without satiety; regarding the ocean of good fields, generating merit without satiety; abiding in the realm of no dharma, also without the ocean of miraculous powers of contemplation, without a place and without satiety; manifesting the ocean of wisdom's light, holding wisdom without dispersion; abiding in the ocean of the sense faculties, from one stage to another, wisdom without confusion; abiding in the ocean of mind and intention, being able to fully perceive all beings, various different minds and various different intentions, knowing that immeasurable minds have increase and decrease; abiding in the ocean of practice, fulfilling various vows; abiding in the ocean of great vows, to achieve the ultimate pure path of liberation. This is how Bodhisattva Mahasattvas, abiding in this samadhi, can obtain these ten entrances to the ocean without satiety, which is what great Bodhisattvas cultivate. Bodhisattva Mahasattvas should also contemplate the ten foremost non-arising. What are the ten? They are: observing the types of beings, the first non-arising; observing the noble and honored in the heavens, the second non-arising; observing the highest Brahma, the third non-arising; observing the world-protecting mind that does not break, the fourth non-arising; observing being alone and without companion among beings, the fifth non-arising; observing subduing the demon hosts, with a mind that is stable and not confused, the sixth non-arising; observing the five realms without form, the seventh non-arising; observing that all beings are also without defilement, the eighth non-arising; observing the dharma of the noble Buddhas, the ninth non-arising; observing the freedom of liberation, illuminating light, the tenth non-arising. These are the ten foremost non-arisings that Bodhisattva Mahasattvas should contemplate. Bodhisattvas should also contemplate that the realm of beings has ten aspects of birth. What are the ten? They are: leaving home to practice, firmly transforming beings, establishing a position of non-retrogression.
行精進力，清凈無著力無染污一切法空故，休息力成就諸法自在故，成就心心轉不轉力分別議故，具足自然法力成大智慧故，成辦無礙力以說法故，無畏力成就為法立處故，成就意斷力未知已知，智成就無二力無生滅故，是謂最勝菩薩摩訶薩思惟此十力，最大力、無比力、不上不下力、無量力、育養力、不動力、善趣生力、不怒力、智熾盛力、勤苦積行力，是謂十力當念修行。
「複次菩薩當善思惟十力。云何為十？所謂善入空力、善清凈力、善微妙力、善法身力、善世法力、善燃法力、善根寂力、善未曾有力、善覺寤力、善超度力。是謂菩薩摩訶薩住此十力便能攝持定意。
「菩薩摩訶薩復當思惟二十力得至定門。云何為二十？所謂大人之力、親近善知識力、等正覺究竟力、本修善根得親近力、無量善根被薰香力、得如來度不度力、降心穢垢無生滅力、增益菩薩念不斷力、莊嚴菩薩得歡喜力、助菩薩善不斷法力、除菩薩心無緣著力、充菩薩愿無所求力、成菩薩意思惟定力、獲菩薩根無錯亂力、立法王力、無著無量身力、得善權方便智慧之力、於一切法無畏難力、立眾生本不漏失力、于諸眾生獨步不嬈彼力。是謂菩薩摩訶薩住此定者，乃應無所有力，過諸羅漢辟支佛上，乃能入于菩薩定力。」
辯
【現代漢語翻譯】 現代漢語譯本：行精進力，因為一切法本性為空，所以清凈無著力，無染污；休息力，成就諸法自在；成就心念轉與不轉的力量，能夠分別思議；具足自然法力，成就大智慧；成就無礙力，能夠說法；成就無畏力，能夠為法而立；成就意斷力，對於未知和已知都能明智決斷；成就無二力，因為無生滅；這就是最殊勝的菩薩摩訶薩所思惟的十種力量：最大力、無比力、不上不下力、無量力、育養力、不動力、善趣生力、不怒力、智慧熾盛力、勤苦積行力，這十種力量應當念茲在茲地修行。 『此外，菩薩應當善於思惟十種力量。哪十種呢？即：善入空力、善清凈力、善微妙力、善法身力、善世法力、善燃法力、善根寂力、善未曾有力、善覺寤力、善超度力。這就是菩薩摩訶薩安住于這十種力量，便能攝持定意。 『菩薩摩訶薩還應當思惟二十種力量，以達到禪定之門。哪二十種呢？即：大人之力、親近善知識力、等正覺究竟力、本修善根得親近力、無量善根被薰香力、得如來度不度力、降心穢垢無生滅力、增益菩薩念不斷力、莊嚴菩薩得歡喜力、助菩薩善不斷法力、除菩薩心無緣著力、充菩薩愿無所求力、成菩薩意思惟定力、獲菩薩根無錯亂力、立法王力、無著無量身力、得善權方便智慧之力、於一切法無畏難力、立眾生本不漏失力、于諸眾生獨步不嬈彼力。這就是菩薩摩訶薩安住於此禪定，才能擁有無所有力，超越諸羅漢（Arhat）和辟支佛（Pratyekabuddha），才能進入菩薩的禪定力量。』 辯
【English Translation】 English version: The power of diligent practice, the power of purity without attachment because all dharmas are empty in nature, the power of rest, accomplishing the freedom of all dharmas, the power of accomplishing the turning and non-turning of the mind, being able to distinguish and contemplate, possessing the power of natural dharma, accomplishing great wisdom, accomplishing unobstructed power, being able to preach the dharma, accomplishing fearless power, being able to stand for the dharma, accomplishing the power of intention, being able to make wise decisions about the unknown and the known, accomplishing the power of non-duality because there is no birth and death; these are the ten powers that the most excellent Bodhisattva Mahasattva contemplates: the greatest power, the incomparable power, the power that is neither above nor below, the immeasurable power, the nurturing power, the unmoving power, the power of being born in good realms, the power of non-anger, the power of blazing wisdom, the power of diligent accumulation of practice, these ten powers should be practiced with mindfulness. 'Furthermore, a Bodhisattva should contemplate ten powers well. What are the ten? They are: the power of skillful entry into emptiness, the power of skillful purification, the power of skillful subtlety, the power of skillful dharma body, the power of skillful worldly dharma, the power of skillful burning dharma, the power of skillful root tranquility, the power of skillful unprecedentedness, the power of skillful awakening, and the power of skillful transcendence. This is how a Bodhisattva Mahasattva, abiding in these ten powers, can gather and hold the mind in concentration.' 'A Bodhisattva Mahasattva should also contemplate twenty powers to reach the gate of samadhi. What are the twenty? They are: the power of a great person, the power of associating with good teachers, the power of ultimate perfect enlightenment, the power of being close due to the roots of good deeds cultivated in the past, the power of being perfumed by immeasurable good roots, the power of attaining the Tathagata's (Tathagata) deliverance and non-deliverance, the power of subduing the defilements of the mind without birth and death, the power of increasing the Bodhisattva's continuous mindfulness, the power of adorning the Bodhisattva with joy, the power of assisting the Bodhisattva's continuous good dharma, the power of removing the Bodhisattva's mind from causeless attachment, the power of fulfilling the Bodhisattva's vows without seeking anything, the power of accomplishing the Bodhisattva's mind in contemplation, the power of obtaining the Bodhisattva's roots without confusion, the power of establishing the Dharma King, the power of unattached immeasurable body, the power of obtaining skillful means and wisdom, the power of fearlessness in all dharmas, the power of establishing the fundamental nature of beings without loss, and the power of being unique among all beings without harming them. This is how a Bodhisattva Mahasattva, abiding in this samadhi, can possess the power of non-existence, surpass all Arhats (Arhat) and Pratyekabuddhas (Pratyekabuddha), and then enter the power of the Bodhisattva's samadhi.' Debate
才品第十七
爾時最勝菩薩前白佛言：「云何菩薩具足眾德斷眾生望，充飽一切令無嫌恨？」佛告最勝：「諦聽諦聽，善思念之！今當與汝善分別之。菩薩從初發心以來至於成佛，要當莊嚴清凈道場，放大光明照彼境界，幽冥之處皆蒙其光，其見光者心不懷懼無所畏難，心遂熾盛倍加歡喜，增益功德不離凈行，自凈其行修無上道，使功德業不可窮盡智無邊崖。菩薩行法亦無有邊，行菩薩乘亦無有底，菩薩境界不可思議，非是羅漢、辟支佛所能籌量。菩薩所度復無邊幅，成就眾德復無崖畔。菩薩所凈不捨弘誓，菩薩出要指示道門，欲論菩薩諸法端緒而不可得。菩薩摩訶薩從無數劫方得為菩薩，然後乃成菩薩之道。有來親近奉菩薩者，增益勸發成菩薩德名稱遠聞，其聞名者皆來承事宿衛供養，欲為後世良祐福田。若有眾生見菩薩者，輒為說法無上之智，前聞法者而無厭足，廣佈慧明不毀法性。所以然者，聞法眾生承受正教倍增智業，頒宣正訓無有耗盡。菩薩摩訶薩住此三昧中，便能廣佈諸善功德，菩薩以無限無量不可稱計曠大之意，一一施意隨其前緣入三昧定，復從定起自省法性之觀，因此三昧而知三昧境界，分別無數三昧，定意觀三昧、廣普觀三昧、無慾觀三昧、相觀三昧、所現觀三昧、威儀觀三昧、猗觀三昧、
【現代漢語翻譯】 現代漢語譯本 才品第十七 那時，最勝菩薩在佛前說道：『菩薩如何才能具足各種德行，斷絕眾生的期望，使一切眾生都感到滿足而沒有怨恨呢？』 佛告訴最勝菩薩：『仔細聽，仔細聽，好好思考！我現在將為你詳細地解釋。菩薩從最初發心直到成佛，應當莊嚴清凈的道場，放出大光明照耀那個境界，使幽暗的地方都蒙受光明。那些見到光明的人心中不會懷有恐懼，沒有畏懼和困難，內心會更加熾盛，倍加歡喜，增長功德而不離開清凈的行為。自己凈化自己的行為，修習無上的道，使功德事業不可窮盡，智慧沒有邊際。菩薩所修行的法也沒有邊際，菩薩所行的菩薩乘也沒有底，菩薩的境界不可思議，不是羅漢、辟支佛所能衡量的。菩薩所度化的眾生也沒有邊際，成就的各種德行也沒有邊際。菩薩所凈化的不捨棄弘大的誓願，菩薩指出解脫的道路，想要討論菩薩諸法的開端卻不可得。菩薩摩訶薩從無數劫才能成為菩薩，然後才能成就菩薩之道。有來親近侍奉菩薩的人，會增長勸發，成就菩薩的德行，名聲遠揚，那些聽到名聲的人都會前來侍奉、守護和供養，想要為後世種下良好的福田。如果有眾生見到菩薩，菩薩就會為他們宣說無上的智慧，先前聽聞佛法的人不會感到厭倦，廣泛傳播智慧光明而不毀壞佛法的本性。之所以這樣，是因為聽聞佛法的眾生接受正教，會倍增智慧，宣揚正訓而不會耗盡。菩薩摩訶薩安住于這種三昧（samadhi，禪定）中，便能廣泛傳播各種善的功德。菩薩以無限無量不可稱量廣大的心意，一一施予，隨其前緣進入三昧禪定，又從禪定中起來，自己觀察法性的實相，因此三昧而知三昧的境界，分別無數的三昧，定意觀三昧、廣普觀三昧、無慾觀三昧、相觀三昧、所現觀三昧、威儀觀三昧、猗觀三昧、』
【English Translation】 English version Chapter 17: The Chapter on Talents At that time, the Bodhisattva Most Excellent addressed the Buddha, saying: 'How does a Bodhisattva perfect all virtues, cut off the expectations of sentient beings, and satisfy all beings without causing resentment?' The Buddha told Most Excellent: 'Listen carefully, listen carefully, and contemplate well! Now I will explain it to you in detail. From the initial arising of the Bodhi mind until Buddhahood, a Bodhisattva should adorn a pure and clean Bodhimanda (place of enlightenment), emit great light to illuminate that realm, so that even the darkest places are bathed in its radiance. Those who see the light will not harbor fear in their hearts, nor will they have any dread or difficulty. Their minds will become more fervent, their joy will increase, and they will grow in merit without abandoning pure conduct. They purify their own conduct, cultivate the unsurpassed path, so that their meritorious deeds are inexhaustible and their wisdom is boundless. The practices of a Bodhisattva are also boundless, the Bodhisattva vehicle they travel has no bottom, and the realm of a Bodhisattva is inconceivable, not something that Arhats or Pratyekabuddhas can fathom. The sentient beings that a Bodhisattva liberates are also boundless, and the virtues they achieve are also limitless. The Bodhisattva's purification does not abandon the great vows, the Bodhisattva points out the path of liberation, and the beginning of the Bodhisattva's dharmas cannot be grasped. A Bodhisattva Mahasattva becomes a Bodhisattva only after countless kalpas (eons), and then they achieve the path of a Bodhisattva. Those who come to be close to and serve a Bodhisattva will increase their encouragement and develop the virtues of a Bodhisattva, their name will be heard far and wide, and those who hear their name will come to serve, protect, and make offerings, wishing to plant good seeds of merit for future lives. If sentient beings see a Bodhisattva, the Bodhisattva will preach the unsurpassed wisdom to them. Those who have previously heard the Dharma will not be weary, and they will widely spread the light of wisdom without destroying the nature of the Dharma. The reason for this is that sentient beings who hear the Dharma receive the true teachings, their wisdom will increase, and the propagation of the true teachings will not be exhausted. A Bodhisattva Mahasattva, abiding in this samadhi (meditative absorption), can widely spread all good merits. With an immeasurable, boundless, and incalculable vast intention, a Bodhisattva bestows each intention according to the previous conditions, enters samadhi, and then arises from samadhi to contemplate the true nature of dharmas. Through this samadhi, they understand the realm of samadhi, distinguishing countless samadhis, such as samadhi of focused intention, samadhi of universal observation, samadhi of desirelessness, samadhi of form observation, samadhi of manifestation observation, samadhi of dignified conduct observation, and samadhi of peaceful observation.'
念觀三昧、待觀三昧、喜觀三昧、安隱觀三昧、護觀三昧、出要觀三昧，棄捨已生，未生皆舍，應禪悅定意，雖游于定亦不染定。
「最勝當知！猶如阿耨達大龍王宮殿皆七寶成，阿耨達泉出四大河，四門流盈不傷生苗，泉水清徹亦如虛空之色。是時四河從四門出，而趣四方皆歸於海。其四河者，一名恒伽，從象口出；二名私頭，從師子口出；三名私陀，從牛口出；四名婆叉，從馬口出。此四大河從四口出，趣於四方歸於四海。恒伽大河者，車𤦲真寶以為象身流出其水；私頭大河者，真金剛寶以為師子身流出其水；私陀大河者，以瑪瑙寶以為牛身流出其水；婆叉大河者，青琉璃寶以為馬身流出其水。此四寶者，皆天上寶非人間寶。此四大河當初出處各各廣一由旬，流時庠序寂無聲響，一一大河各各右繞神泉七匝皆投于海，七匝中間相去一由旬，間生若干雜種蓮花、優缽蓮花、缽頭牟花、須犍提花、滿愿犍提花，眾寶雜珍皆生其中；復有種種微妙薰香，其色香美，若干種寶自相照明，其有睹者觀無厭足，珍奇異寶視表見里，一由旬內寶寶相照，如摩尼珠靡所不曜。其七重內異類眾鳥，悲哀和鳴共相娛樂；復有百種神樹藥草，香風遠布徹彼隨沙門境界。然彼阿耨達龍宮殿舍，東西南北各五十由旬，純以七寶以為挍飾
【現代漢語翻譯】 現代漢語譯本 念觀三昧（通過專注思維進行禪定的狀態）、待觀三昧（等待時機進行禪定的狀態）、喜觀三昧（因禪定而感到喜悅的狀態）、安隱觀三昧（在禪定中感到安穩平靜的狀態）、護觀三昧（守護禪定狀態的狀態）、出要觀三昧（從禪定中解脫的狀態），捨棄已經產生的念頭，對於尚未產生的念頭也一併捨棄，應當專注于禪悅和定意，即使在禪定中游走也不執著于禪定。 『最勝應當知道！就像阿耨達（Anavatapta，無熱惱）大龍王的宮殿都是用七寶構成，阿耨達泉流出四大河，四門流淌充盈而不傷害幼苗，泉水清澈如同虛空的顏色。這時，四條河流從四門流出，流向四方，最終都歸於大海。這四條河分別是：第一條叫恒伽（Ganga，恒河），從象口流出；第二條叫私頭（Sita，悉多河），從獅子口流出；第三條叫私陀（Sindhu，印度河），從牛口流出；第四條叫婆叉（Vaksu，縛芻河），從馬口流出。這四大河從四個口流出，流向四方，歸於四海。恒伽大河，用車𤦲（一種珍寶）真寶做成象身，從中流出水；私頭大河，用真金剛寶做成獅子身，從中流出水；私陀大河，用瑪瑙寶做成牛身，從中流出水；婆叉大河，用青琉璃寶做成馬身，從中流出水。這四種寶物，都是天上的寶物，不是人間的寶物。這四大河最初流出的地方各自寬一由旬（Yojana，古印度長度單位），流動時安靜有序，沒有聲響，每一條大河都各自右繞神泉七圈，最終都流入大海，七圈之間相隔一由旬，其間生長著各種雜色蓮花、優缽蓮花（Utpala，青蓮花）、缽頭牟花（Padma，紅蓮花）、須犍提花（Sugandhika，香蓮花）、滿愿犍提花（Maha-sugandhika，大香蓮花），各種珍寶都生長在其中；還有各種微妙的薰香，其顏色和香味都很美好，各種寶物互相照耀，看到的人觀賞而不厭倦，珍奇的寶物從表面就能看到內部，一由旬內寶物互相照耀，如同摩尼珠（Mani，如意寶珠）一樣無處不照耀。這七重之內有各種不同的鳥類，悲鳴和唱，共同娛樂；還有上百種神樹藥草，香風遠播，到達那些隨順沙門（Sramana，修行者）的境界。然而，那阿耨達龍宮殿舍，東西南北各五十由旬，完全用七寶來裝飾。'
【English Translation】 English version The Samadhi of Mindfulness Contemplation, the Samadhi of Waiting Contemplation, the Samadhi of Joyful Contemplation, the Samadhi of Peaceful Contemplation, the Samadhi of Protective Contemplation, the Samadhi of Essential Contemplation, abandoning what has already arisen, and abandoning what has not yet arisen, one should focus on the joy of meditation and the state of concentration, and even while wandering in concentration, one should not be attached to concentration. 『Most Excellent One, you should know! Just like the palace of the great dragon king Anavatapta (Anavatapta, meaning 'without heat or affliction') is made of seven treasures, and the Anavatapta spring flows out into four great rivers, the four gates flow abundantly without harming the young sprouts, and the spring water is clear like the color of the void. At this time, the four rivers flow out from the four gates, heading in four directions, and all return to the sea. These four rivers are: the first is called Ganga (Ganga, the Ganges), which flows from the mouth of an elephant; the second is called Sita (Sita, the Sita River), which flows from the mouth of a lion; the third is called Sindhu (Sindhu, the Indus River), which flows from the mouth of a bull; and the fourth is called Vaksu (Vaksu, the Oxus River), which flows from the mouth of a horse. These four great rivers flow from four mouths, heading in four directions, and return to the four seas. The Ganga River has a body made of carnelian (a type of precious stone) and flows out of the elephant's body; the Sita River has a body made of true diamond and flows out of the lion's body; the Sindhu River has a body made of agate and flows out of the bull's body; and the Vaksu River has a body made of blue lapis lazuli and flows out of the horse's body. These four treasures are all heavenly treasures, not earthly treasures. The initial source of these four great rivers is each one Yojana (Yojana, an ancient Indian unit of distance) wide, and when they flow, they are orderly and silent, without any sound. Each great river circles the sacred spring seven times to the right, and all flow into the sea. The distance between the seven circles is one Yojana, and in between, various kinds of lotuses, Utpala (Utpala, blue lotus) flowers, Padma (Padma, red lotus) flowers, Sugandhika (Sugandhika, fragrant lotus) flowers, and Maha-sugandhika (Maha-sugandhika, great fragrant lotus) flowers grow. Various treasures grow within them; there are also various subtle fragrances, their colors and scents are beautiful, and various treasures illuminate each other. Those who see them are never tired of looking. The precious treasures can be seen from the surface to the inside. Within one Yojana, the treasures illuminate each other, like a Mani (Mani, wish-fulfilling jewel) that shines everywhere. Within these seven layers, there are various kinds of birds, singing and playing together; there are also hundreds of divine trees and herbs, and the fragrant wind spreads far and wide, reaching the realm of those who follow the Sramanas (Sramana, ascetics). However, the palace of the dragon king Anavatapta is fifty Yojanas in each direction, east, west, south, and north, and is entirely decorated with seven treasures.'
；復以若干種異色摩尼寶雜廁其間；復以摩尼寶珠懸在虛空，以為日月星辰羅列虛空，牛頭栴檀薪以用供廚，于宮殿中一日三時雨眾香花，優缽蓮花、拘牟頭花、分陀利花、須犍提花、滿愿犍提花。若干種寶以成宮殿，光光相照明明相續，如彼阿耨達泉出四大河，從四口流趣於四海。菩薩摩訶薩亦復如是，得四辯才無滯之河，分別四道歸於智海。如彼恒伽河者車𤦲真寶所成，從象口出水流至於海。菩薩摩訶薩亦復如是，從青白法口出無量義，儘是如來秘藏之篋解暢深義，皆令諸法各得名字，布現法味燃智光明，皆使投于無邊智海。譬猶如彼私頭大河真金剛寶以成其體，從師子口流至於海。菩薩大士亦復如是，演出法辯御佛金剛，護諸生類使得照明，執智金剛投無礙海。如彼私陀大河馬瑙寶所成，從牛口出流至於海。菩薩摩訶薩亦復如是，演出應辯有疑滯者永無猶豫，亦使眾生無諍訟者，隨機報應分別義趣，使眾生類純熟其行，皆令歸趣無緣著海。猶如婆槎大河青琉璃所成，從馬口出悉投于海。菩薩摩訶薩亦復如是，得無盡辯思惟諸法，億百千劫于中示現而無窮盡，善法營護將至善道，令諸守禁之人悉歸佛海而同一味。如彼四大江河右繞阿耨達泉七匝，趣於四方而歸四海。菩薩大士亦復如是，身行成就亦不有左，口行成
就亦不有左，意行成就亦不有左，意志所修智慧為首，如彼四河趣於四方而歸於海，菩薩大士亦復如是，乘四智慧之辯趣於四方。於是菩薩當觀一切諸佛所住之方，承事禮敬不失威儀；複次當現一切諸佛之法光曜，執總持法使不忘失；複次現諸智度，具足菩薩眾行之本；複次現大慈悲，處在眾生現轉法輪。如彼四河繞阿耨達七匝，于其中間有諸雜種，優缽蓮花、拘牟頭花、分陀利花、須犍提花、滿愿犍提花，及諸香花香薰四方。菩薩摩訶薩亦復如是，從初發意至成作佛，于其中間化導未被訓眾生，勸進說法至不退轉，為演正受從億百千劫亦無疲極，一人不度終不捨之，凈佛國土嚴治住地，入師子步定意三昧，進向道樹意如金剛而無異難。如彼阿耨達泉，七重之內生七寶樹以自莊飾，眾果香花不可稱量。菩薩摩訶薩亦復如是，莊嚴佛土清凈之國，生三十七道樹之花，覺觀道心思惟正法。如彼阿耨達宮殿縱廣五十由旬，清凈無瑕穢亦無風塵坌垢。菩薩摩訶薩亦復如是，道心清凈而無瑕穢，內懷種種善本功德，具足無量定意法門。猶如阿耨達泉，以牛頭栴檀及眾雜寶以為垣墻。菩薩摩訶薩亦復如是，道心所念十億百千智所見圍繞，不缺所誓本無心通，成心通行智業成就，眾善根本悉為清凈。猶如阿耨達宮內純以真珠虎珀以廁
其地，出若干種光靡不照曜。菩薩摩訶薩亦復如是，入極微智意所規度不可思議，將護眾生出無憂澤，以若干種珍寶瓔珞而自莊嚴，亦不毀壞法界體性，住諸如來無為之室，意之所趣終不退轉。如彼阿耨達龍王，與諸小龍而作覆護，有恐懼者使無所畏，左右神龍皆有威德，及海中諸小龍王皆來朝賀。菩薩摩訶薩亦復如是，為一切有形眾生懷恐怖者而作覆護，隨時將育令無怨恨，界內越界心等如空，雖處於世布慧光明，將護萌類如身無異。如彼阿耨達泉出四江河遍閻浮地，詰屈周障而歸於海，所經過處多所潤澤。菩薩摩訶薩亦復如是，乘四智之海，載諸天及人魔若魔天釋梵諸天人及非人，皆使趣于大智之海，發於無上正真之道，十力無畏十八事不共，至道樹下終不退轉。所謂四智河者，一曰愿智之河，恒常誓願度眾生故，亦不猗內身無所著；二曰具足智度無邊之河，凈菩薩道攝一切界，來往周旋亦無所著，所聞無盡亦不有盡，出三世智演非常苦空非身之義；三曰菩薩定意智海，以無央數定而自莊嚴，游至十方諸佛剎土禮事供養諸佛世尊，演出諸佛無源之海；第四名曰大慈悲河，使眾生類安處慈悲立不退轉，拔一切苦使無熱惱，復以無數善權方便，導彼前進無所顧戀，十力之海多積珍寶，有緣著者知趣所歸。如彼阿耨達泉
【現代漢語翻譯】 現代漢語譯本：其地，散發出各種光芒，無不照耀。菩薩摩訶薩（偉大的菩薩）也是如此，進入極微細的智慧，意念所及之處不可思議，護佑眾生脫離憂愁，用各種珍寶瓔珞來莊嚴自身，也不破壞法界的本體，安住在諸如來（佛）無為的境界，心之所向永不退轉。如同阿耨達龍王（傳說中的龍王），庇護著眾多小龍，使恐懼者不再畏懼，左右的神龍都具有威德，以及海中的小龍王都來朝拜祝賀。菩薩摩訶薩也是如此，為一切有形眾生中懷有恐懼者提供庇護，隨時教導養育，使他們沒有怨恨，內心境界超越世俗，如同虛空一般，雖然身處世間，卻散發智慧的光芒，愛護眾生如同愛護自身一樣。如同阿耨達泉流出四條江河，遍佈閻浮提（我們所居住的世界），曲折環繞最終歸於大海，所經過的地方都得到滋潤。菩薩摩訶薩也是如此，乘坐四種智慧之海，承載著諸天、人、魔、魔天、釋梵諸天人以及非人，都使他們趨向大智慧之海，發起無上正真之道，具備十力（佛的十種力量）、無畏（佛的無畏懼）、十八不共法（佛獨有的十八種功德），在菩提樹下永不退轉。所謂的四智河，第一條是愿智之河，恒常發誓要度化眾生，也不執著于自身，沒有任何貪戀；第二條是具足智度無邊之河，清凈菩薩之道，攝受一切境界，來往周旋也沒有任何執著，所聞的佛法無盡，也不認為有盡頭，闡述三世（過去、現在、未來）的智慧，演說無常、苦、空、非身的道理；第三條是菩薩定意智海，用無數的禪定來莊嚴自身，遊歷十方諸佛剎土，禮敬供養諸佛世尊，演說諸佛無盡的智慧；第四條名為大慈悲河，使眾生安住于慈悲之中，建立不退轉的信心，拔除一切痛苦，使他們沒有熱惱，又用無數的善巧方便，引導他們前進，沒有任何顧戀，十力之海積聚了許多珍寶，有緣的人知道應該歸向何處。如同阿耨達泉。 現代漢語譯本：其地，出種種光，靡不照耀。菩薩摩訶薩亦復如是，入極微智，意所規度不可思議，將護眾生出無憂澤，以種種珍寶瓔珞而自莊嚴，亦不毀壞法界體性，住諸如來無為之室，意之所趣終不退轉。如彼阿耨達龍王，與諸小龍而作覆護，有恐懼者使無所畏，左右神龍皆有威德，及海中諸小龍王皆來朝賀。菩薩摩訶薩亦復如是，為一切有形眾生懷恐怖者而作覆護，隨時將育令無怨恨，界內越界心等如空，雖處於世布慧光明，將護萌類如身無異。如彼阿耨達泉出四江河遍閻浮地，詰屈周障而歸於海，所經過處多所潤澤。菩薩摩訶薩亦復如是，乘四智之海，載諸天及人魔若魔天釋梵諸天人及非人，皆使趣于大智之海，發於無上正真之道，十力無畏十八事不共，至道樹下終不退轉。所謂四智河者，一曰愿智之河，恒常誓願度眾生故，亦不猗內身無所著；二曰具足智度無邊之河，凈菩薩道攝一切界，來往周旋亦無所著，所聞無盡亦不有盡，出三世智演非常苦空非身之義；三曰菩薩定意智海，以無央數定而自莊嚴，游至十方諸佛剎土禮事供養諸佛世尊，演出諸佛無源之海；第四名曰大慈悲河，使眾生類安處慈悲立不退轉，拔一切苦使無熱惱，復以無數善權方便，導彼前進無所顧戀，十力之海多積珍寶，有緣著者知趣所歸。如彼阿耨達泉
【English Translation】 English version: In that place, various kinds of light emanate, illuminating everything. Bodhisattva Mahasattvas (great Bodhisattvas) are also like this, entering into the most subtle wisdom, their intentions immeasurable, protecting sentient beings from sorrow, adorning themselves with various precious jewels, without destroying the essence of the Dharma realm, dwelling in the unconditioned abode of the Tathagatas (Buddhas), their minds never retreating from their chosen path. Like the Anavatapta Dragon King (a legendary dragon king), who shelters many small dragons, making the fearful fearless, the divine dragons on his left and right possessing great power, and the small dragon kings in the sea all come to pay homage. Bodhisattva Mahasattvas are also like this, providing shelter for all sentient beings who harbor fear, teaching and nurturing them at all times, so that they have no resentment, their inner realm transcending the mundane, like the void, although living in the world, they radiate the light of wisdom, caring for all beings as if they were their own bodies. Like the Anavatapta spring, from which four rivers flow, spreading throughout Jambudvipa (the world we live in), winding and encircling before returning to the sea, nourishing all the places they pass. Bodhisattva Mahasattvas are also like this, riding the sea of four wisdoms, carrying gods, humans, demons, demon gods, Shakra, Brahma, gods, humans, and non-humans, leading them all towards the sea of great wisdom, initiating the supreme and true path, possessing the ten powers (ten powers of a Buddha), fearlessness (fearlessness of a Buddha), and the eighteen unique qualities (eighteen unique qualities of a Buddha), never retreating under the Bodhi tree. The so-called four rivers of wisdom are: first, the river of aspirational wisdom, constantly vowing to liberate sentient beings, without clinging to oneself, without any attachment; second, the river of complete wisdom, immeasurable, purifying the Bodhisattva path, encompassing all realms, coming and going without any attachment, the Dharma they hear is endless, and they do not consider it to have an end, expounding the wisdom of the three times (past, present, and future), explaining the principles of impermanence, suffering, emptiness, and non-self; third, the sea of Bodhisattva's meditative wisdom, adorning themselves with countless samadhis (meditative states), traveling to the Buddha lands in the ten directions, paying homage and making offerings to the Buddhas, expounding the endless wisdom of the Buddhas; fourth, called the river of great compassion, enabling sentient beings to dwell in compassion, establishing unwavering faith, removing all suffering, so that they have no distress, and using countless skillful means, guiding them forward, without any attachment, the sea of ten powers has accumulated many treasures, those with affinity know where to return. Like the Anavatapta spring. English version: In that place, various lights emerge, illuminating everything. Bodhisattva Mahasattvas are also like this, entering into the most subtle wisdom, their intentions immeasurable, protecting sentient beings from sorrow, adorning themselves with various precious jewels, without destroying the essence of the Dharma realm, dwelling in the unconditioned abode of the Tathagatas, their minds never retreating from their chosen path. Like the Anavatapta Dragon King, who shelters many small dragons, making the fearful fearless, the divine dragons on his left and right possessing great power, and the small dragon kings in the sea all come to pay homage. Bodhisattva Mahasattvas are also like this, providing shelter for all sentient beings who harbor fear, teaching and nurturing them at all times, so that they have no resentment, their inner realm transcending the mundane, like the void, although living in the world, they radiate the light of wisdom, caring for all beings as if they were their own bodies. Like the Anavatapta spring, from which four rivers flow, spreading throughout Jambudvipa, winding and encircling before returning to the sea, nourishing all the places they pass. Bodhisattva Mahasattvas are also like this, riding the sea of four wisdoms, carrying gods, humans, demons, demon gods, Shakra, Brahma, gods, humans, and non-humans, leading them all towards the sea of great wisdom, initiating the supreme and true path, possessing the ten powers, fearlessness, and the eighteen unique qualities, never retreating under the Bodhi tree. The so-called four rivers of wisdom are: first, the river of aspirational wisdom, constantly vowing to liberate sentient beings, without clinging to oneself, without any attachment; second, the river of complete wisdom, immeasurable, purifying the Bodhisattva path, encompassing all realms, coming and going without any attachment, the Dharma they hear is endless, and they do not consider it to have an end, expounding the wisdom of the three times, explaining the principles of impermanence, suffering, emptiness, and non-self; third, the sea of Bodhisattva's meditative wisdom, adorning themselves with countless samadhis, traveling to the Buddha lands in the ten directions, paying homage and making offerings to the Buddhas, expounding the endless wisdom of the Buddhas; fourth, called the river of great compassion, enabling sentient beings to dwell in compassion, establishing unwavering faith, removing all suffering, so that they have no distress, and using countless skillful means, guiding them forward, without any attachment, the sea of ten powers has accumulated many treasures, those with affinity know where to return. Like the Anavatapta spring.
出四大河悉歸於海，無盡無窮不可思議。菩薩摩訶薩亦復如是，得增上弘誓成就愿智，修菩薩行智慧觀法亦不可盡，成無上道而無疑滯，亦知諸佛普集定意，以佛所樂而娛樂之。如彼阿耨達泉出四大河，夫一河者分為五百支，一一五百悉歸於海，不嬈眾生無所傷害。菩薩摩訶薩亦復如是，依猗弘誓之慧志不移動，修普濟之行慈及一切，現有相無相覺一切法，行無礙智不斷法本，教令出要住無礙地。猶如阿耨達泉七重中間生若干種珍奇寶物，光光相照與日光同明，所照之處百倍千倍悉蒙其明，有目之士觀阿耨達宮五色玄黃，如日在空靡不蒙賴，各各形質自有光明不相逼迮，寶寶相𢴤出若干聲，聲甚柔軟聽無厭足。菩薩摩訶薩亦復如是，住此法界自在定意，觀一一毛孔無數無量億百千如來，及佛剎土菩薩弟子眾會多少聽聞法味，執持不忘晝夜諷誦，如救彼人溺於深淵，現如來身遍諸世界，不可思議不可度量，復往親近諸佛世界，禮事供養現聞法味，于百千劫所入定意，亦不見長亦不見短，亦不見大復不見小。菩薩觀見一一毛孔諸佛如來國土城郭，弟子翼從眾生多少，若干種形言辭不同，周旋往來隨意所造，各隨志願共相娛樂，亦不見迮復不見寬。所以者何？其有菩薩入法界定意者，心微難見亦無形質，行跡極細無以為喻，
【現代漢語翻譯】 現代漢語譯本 四大河流都歸於大海，無盡無邊，不可思議。菩薩摩訶薩（菩薩中的大菩薩）也是如此，獲得增長的弘大誓願，成就願力智慧，修習菩薩的修行，以智慧觀察諸法，也是不可窮盡的，成就無上道而沒有疑惑滯礙，也知道諸佛普遍聚集於禪定之中，以諸佛所喜悅的來娛樂他們。如同阿耨達泉（傳說中的大湖）流出四大河流，每一條河流又分為五百支流，每一條支流都歸於大海，不擾亂眾生，沒有傷害。菩薩摩訶薩也是如此，依靠弘大誓願的智慧和志向而不動搖，修習普遍救濟的慈悲行為，對待一切眾生，覺悟有相和無相的一切法，以無礙的智慧行事，不間斷法的根本，教導眾生脫離苦難，安住于無礙的境界。猶如阿耨達泉七重中間生長著各種珍奇寶物，光芒相互照耀，與日光一樣明亮，所照之處，百倍千倍都蒙受光明，有眼睛的人看到阿耨達宮五彩斑斕，如同太陽在空中，沒有不蒙受恩澤的，各自的形體自有光明，不相互擁擠，寶物相互碰撞發出各種聲音，聲音非常柔和，聽了不會厭倦。菩薩摩訶薩也是如此，安住於此法界自在的禪定之中，觀察每一個毛孔都有無數無量億百千如來（佛的稱號），以及佛的剎土（佛的國土），菩薩弟子眾會多少，聽聞佛法，執持不忘，晝夜諷誦，如同救助那些溺於深淵的人，顯現如來之身遍佈各個世界，不可思議，不可度量，又前往親近諸佛世界，禮敬供養，聽聞佛法，在百千劫中所入的禪定，也不見增長，也不見減少，也不見增大，也不見縮小。菩薩觀察到每一個毛孔都有諸佛如來，國土城郭，弟子跟隨，眾生多少，各種不同的形體，不同的語言，周旋往來，隨意所造，各自隨著自己的意願互相娛樂，也不見擁擠，也不見寬闊。這是為什麼呢？因為那些進入法界禪定的菩薩，他們的心微妙難以看見，也沒有形體，他們的行跡極其細微，無法用比喻來形容。 English version The four great rivers all flow into the sea, boundless, endless, and inconceivable. Bodhisattva Mahasattvas (great Bodhisattvas) are also like this, obtaining increased great vows, accomplishing the wisdom of aspiration, cultivating the practice of Bodhisattvas, observing all dharmas with wisdom, which is also inexhaustible, achieving the unsurpassed path without doubt or hindrance, and also knowing that all Buddhas universally gather in samadhi, entertaining them with what the Buddhas delight in. Just as the Anavatapta Lake (a legendary great lake) gives rise to four great rivers, and each river is divided into five hundred tributaries, and each tributary flows into the sea, not disturbing sentient beings, causing no harm. Bodhisattva Mahasattvas are also like this, relying on the wisdom and aspiration of great vows without wavering, cultivating the practice of universal salvation, being compassionate to all beings, awakening to all dharmas with form and without form, acting with unobstructed wisdom, not interrupting the root of dharma, teaching sentient beings to escape suffering, and dwelling in the unobstructed realm. Just as in the seven layers of the Anavatapta Lake, various rare and precious treasures grow, their light shines upon each other, as bright as the sunlight, and where they shine, a hundredfold, a thousandfold receive their light, those with eyes see the Anavatapta Palace in five colors, like the sun in the sky, none are not blessed, each form has its own light, not crowding each other, the treasures collide with each other, emitting various sounds, the sounds are very soft, and listening to them is never tiring. Bodhisattva Mahasattvas are also like this, dwelling in the samadhi of freedom in this dharma realm, observing that in each pore there are countless, immeasurable, billions of trillions of Tathagatas (titles of the Buddha), as well as the Buddha's lands, the number of Bodhisattva disciples, hearing the taste of the Dharma, holding it without forgetting, reciting it day and night, like rescuing those who are drowning in a deep abyss, manifesting the body of the Tathagata throughout all worlds, inconceivable, immeasurable, and also going to be close to the worlds of the Buddhas, paying homage and making offerings, hearing the taste of the Dharma, the samadhi entered in hundreds of thousands of kalpas, neither appears to increase, nor appears to decrease, neither appears to be large, nor appears to be small. Bodhisattvas observe that in each pore there are Tathagatas, lands, cities, disciples following, the number of sentient beings, various different forms, different languages, moving around, doing as they please, each following their own wishes, entertaining each other, neither appearing crowded, nor appearing spacious. Why is this so? Because those Bodhisattvas who enter the samadhi of the dharma realm, their minds are subtle and difficult to see, and have no form, their traces are extremely subtle, and cannot be described by any analogy.
【English Translation】 The four great rivers all flow into the sea, boundless, endless, and inconceivable. Bodhisattva Mahasattvas (great Bodhisattvas) are also like this, obtaining increased great vows, accomplishing the wisdom of aspiration, cultivating the practice of Bodhisattvas, observing all dharmas with wisdom, which is also inexhaustible, achieving the unsurpassed path without doubt or hindrance, and also knowing that all Buddhas universally gather in samadhi, entertaining them with what the Buddhas delight in. Just as the Anavatapta Lake (a legendary great lake) gives rise to four great rivers, and each river is divided into five hundred tributaries, and each tributary flows into the sea, not disturbing sentient beings, causing no harm. Bodhisattva Mahasattvas are also like this, relying on the wisdom and aspiration of great vows without wavering, cultivating the practice of universal salvation, being compassionate to all beings, awakening to all dharmas with form and without form, acting with unobstructed wisdom, not interrupting the root of dharma, teaching sentient beings to escape suffering, and dwelling in the unobstructed realm. Just as in the seven layers of the Anavatapta Lake, various rare and precious treasures grow, their light shines upon each other, as bright as the sunlight, and where they shine, a hundredfold, a thousandfold receive their light, those with eyes see the Anavatapta Palace in five colors, like the sun in the sky, none are not blessed, each form has its own light, not crowding each other, the treasures collide with each other, emitting various sounds, the sounds are very soft, and listening to them is never tiring. Bodhisattva Mahasattvas are also like this, dwelling in the samadhi of freedom in this dharma realm, observing that in each pore there are countless, immeasurable, billions of trillions of Tathagatas (titles of the Buddha), as well as the Buddha's lands, the number of Bodhisattva disciples, hearing the taste of the Dharma, holding it without forgetting, reciting it day and night, like rescuing those who are drowning in a deep abyss, manifesting the body of the Tathagata throughout all worlds, inconceivable, immeasurable, and also going to be close to the worlds of the Buddhas, paying homage and making offerings, hearing the taste of the Dharma, the samadhi entered in hundreds of thousands of kalpas, neither appears to increase, nor appears to decrease, neither appears to be large, nor appears to be small. Bodhisattvas observe that in each pore there are Tathagatas, lands, cities, disciples following, the number of sentient beings, various different forms, different languages, moving around, doing as they please, each following their own wishes, entertaining each other, neither appearing crowded, nor appearing spacious. Why is this so? Because those Bodhisattvas who enter the samadhi of the dharma realm, their minds are subtle and difficult to see, and have no form, their traces are extremely subtle, and cannot be described by any analogy.
生生自壞亦不自知，三昧境界不可思議，思惟禪行所游境界無能思議，諸佛住處亦無處所，顯佛威儀不可窮極難為難行，終不中舍失菩薩行。越諸魔界，不牢固者安處無為獲清凈德，具足如來十力大要，欲求無上無限之業，修行正法深妙之義，不以為難。菩薩摩訶薩亦復如是，隨其心意，一念之頃從三昧起知三世事，尋能分別善惡所趣，于諸法界而得自在，亦不猗內復不猗外，推尋本末不見端緒，都無處所亦不見想，以度眾想辯諸義辯，游佛國界禮事供養亦無厭足，入諸法界思惟分別盡其原本，不處無為不墮邊際，修一切智不著于智，雖有往來不見周旋，觀智如化實無有化，眾生等分亦復如是，尋其根本無能齊限，凈諸世界不見有凈，宣示眾生苦為何生為從何起，苦空非身無我人壽悉無所有，為現若干無常之變，不處生死不著泥洹，越一切劫度諸死地，觀諸相貌意不迷惑。然彼菩薩以善權方便諦滿眾智，至竟清凈志不移易，觀諸世界及諸眾生，有往還者無往還者悉令度脫，使諸眾生智無減少，一切世間法界威儀，次法得法不失次第，觀佛積行亦無厭足，依諸佛藏致大珍寶，于諸三昧權現無礙，如爾自然守護無滯，深法句義所暢道教不可窮盡，辯才大智分別字型，演出總持暢若干種諸佛秘藏，己已離淫亦使眾生無淫怒癡
。
「菩薩大士無數劫中行權方便，現顯若干種種之道，隨類化之令得度脫。一切諸法自然度脫不見自然，度不度故立大慈悲，于諸眾生亦不見有眾生之想，數出入息，有息出時有息入時，了諸世界性本自然法自常住，前人行者自起識者謂為不定，不見動轉言法流馳，雖化眾生不見有化，凈三戒場入如來室，興諸法想心獲無畏，說法清凈而轉法輪不可毀壞，道心隆盛終無羅漢辟支之意。是謂最勝！菩薩摩訶薩得此法界自在定意三昧，大事增益上菩薩位終不虛勞。◎◎
權智品第十八
「複次最勝！菩薩摩訶薩復當思惟第十權智定慧三昧，當念修行。云何菩薩修行第十權智定慧三昧？於是，最勝！菩薩摩訶薩有三昧名無量定意，菩薩住此三昧者，觀知無量身行，觀知無量口行，觀知無量意行，觀知無量佛剎而往莊嚴，觀知無量眾生以知往降，觀知無量受化眾生智業成就，觀知無量放大光明接未度者，觀知無量放大人威相之光靡所不照。觀知無量轉正法輪，諸天世人魔若魔天梵釋四天王所不能轉而獨能轉，觀知無量菩薩游諸佛剎，與諸眾生而作導首，雖得佛力不依于力，自放身意如無所放，獲佛智慧亦不猗慧，以佛興起而發起之，執佛神足度無量境，以佛清凈而清眾行，以佛所行而過其行，以佛之量過
【現代漢語翻譯】 現代漢語譯本 『菩薩大士在無數劫中運用權巧方便，顯現種種不同的道，隨順眾生的類別來教化他們，使他們得以解脫。一切諸法自然解脫，卻不執著于自然，因為不執著于度與不度，所以才建立大慈悲心。對於一切眾生，也不執著于有眾生的概念。數出入息時，有息出時，也有息入時，明瞭諸世界的本性是自然常住的。先前修行的人，如果執著于自己的意識，就會認為法是不定的，看不到法的流動，反而說它是流逝的。雖然教化眾生，卻不執著于有教化的行為。清凈三戒的場所，進入如來室，生起諸法的想法，內心獲得無畏。說法清凈，轉動法輪，不可毀壞。道心隆盛，最終沒有成為羅漢（arhat，小乘修行者）或辟支佛（pratyekabuddha，獨覺者）的想法。這才是最殊勝的！菩薩摩訶薩（bodhisattva mahāsattva，大菩薩）獲得這種法界自在的定意三昧（samadhi，禪定），大事增益，在菩薩的果位上最終不會徒勞。』
權智品第十八
『再者，最勝！菩薩摩訶薩應當進一步思維第十權智定慧三昧，應當唸誦修行。菩薩如何修行第十權智定慧三昧呢？於是，最勝！菩薩摩訶薩有一種三昧，名為無量定意。菩薩安住于這種三昧時，觀察並知曉無量的身行，觀察並知曉無量的口行，觀察並知曉無量的意行，觀察並知曉無量的佛剎（buddhakṣetra，佛的國土）並前往莊嚴，觀察並知曉無量的眾生並前往降伏，觀察並知曉無量接受教化的眾生智慧和事業成就，觀察並知曉無量放大光明接引未得度者，觀察並知曉無量放大威相之光無所不照。觀察並知曉無量轉正法輪，諸天、世人、魔（māra，魔王）若魔天、梵釋（brahma，梵天；indra，帝釋）四天王所不能轉而菩薩獨能轉。觀察並知曉無量菩薩遊歷諸佛剎，為諸眾生作引導，雖然得到佛力，卻不依賴於佛力，自己放出身體和意念，如同沒有放出一樣。獲得佛的智慧，也不執著于智慧，以佛的興起而發起，執持佛的神足，度化無量境界，以佛的清凈來清凈自己的行為，以佛所行來超越自己的行為，以佛的度量來超越自己的度量。
【English Translation】 English version 'Bodhisattva mahasattvas (great bodhisattvas) throughout countless kalpas (eons) practice skillful means, manifesting various paths to transform beings according to their kind, enabling them to attain liberation. All dharmas (teachings, phenomena) are naturally liberated, yet they do not cling to this naturalness. Because they do not cling to liberation or non-liberation, they establish great compassion. Towards all sentient beings, they do not hold the concept of sentient beings. When counting the in-and-out breaths, there is an out-breath and an in-breath. They understand that the nature of all worlds is naturally abiding. Those who previously practiced, if they cling to their own consciousness, will consider the dharma to be impermanent, not seeing its flow, but instead saying it is fleeting. Although they transform sentient beings, they do not cling to the act of transforming. They purify the three precepts, enter the Tathagata's (Buddha's) chamber, and generate thoughts of all dharmas, their minds gaining fearlessness. They speak the dharma purely, turn the wheel of dharma, which cannot be destroyed. Their aspiration for the path is flourishing, and they ultimately have no intention of becoming an arhat (a Hinayana practitioner) or a pratyekabuddha (a solitary buddha). This is called the most supreme! Bodhisattva mahasattvas who attain this samadhi (meditative absorption) of the dharma realm's freedom, greatly increase their merit, and will ultimately not labor in vain on the bodhisattva path.'
Chapter 18: The Power of Skillful Means
'Furthermore, most supreme one! Bodhisattva mahasattvas should further contemplate the tenth samadhi of skillful means, wisdom, and meditative absorption, and should practice it. How does a bodhisattva practice the tenth samadhi of skillful means, wisdom, and meditative absorption? Then, most supreme one! Bodhisattva mahasattvas have a samadhi called immeasurable meditative intention. When a bodhisattva dwells in this samadhi, they observe and know immeasurable bodily actions, observe and know immeasurable verbal actions, observe and know immeasurable mental actions, observe and know immeasurable buddha-ksetras (buddha-fields) and go to adorn them, observe and know immeasurable sentient beings and go to subdue them, observe and know the immeasurable sentient beings who receive teachings and achieve wisdom and deeds, observe and know the immeasurable great light emitted to guide those who have not yet been liberated, observe and know the immeasurable great majestic light that shines everywhere. They observe and know the immeasurable turning of the true dharma wheel, which neither gods, humans, maras (demons), nor mara-gods, nor Brahma (the creator god), nor Indra (the king of gods), nor the four heavenly kings can turn, but only the bodhisattva can turn. They observe and know the immeasurable bodhisattvas who travel through buddha-ksetras, acting as guides for all sentient beings. Although they obtain the power of the Buddha, they do not rely on that power. They release their bodies and minds as if they have not released anything. They obtain the wisdom of the Buddha, but do not cling to that wisdom. They are initiated by the Buddha's arising, they hold the Buddha's divine feet, and liberate immeasurable realms. They purify their actions with the Buddha's purity, surpass their own actions with the Buddha's actions, and surpass their own measure with the Buddha's measure.'
諸所量，以佛奮迅之定不懷怯弱，得佛清凈而行佛事。菩薩摩訶薩住此三昧已，普觀一切智，以觀一切智，復觀一切智業，已觀智業尋能修智，以能修智便受智教，已受智教思惟妙智，已思妙智便求智緣，已與智緣便得解脫之智，以得解脫便得解脫無餘，以得無餘便應法律無上正要，長菩薩行成菩薩業，進菩薩意忍菩薩苦，退菩薩惡入菩薩藏，執菩薩明除菩薩冥，住菩薩地現菩薩相，擿菩薩聾凈菩薩聲。菩薩聞是亦不動還，復不懷懼亦不退轉，心不患厭不念有益，亦不捨離復不有疑，亦不中斷亦不依猗菩薩聞見。所以然者，菩薩摩訶薩在諸眾生隨類而入，觀察法則成弘誓心，與彼眾生而作模範，御大乘法入佛江海，直至所趣不失於徹。
「菩薩摩訶薩常當思惟三大弘誓，執弘誓心導引眾生，而從此岸將至彼岸。何謂名為三大弘誓？一名增上弘誓，二名增中弘誓，三名增下弘誓。複次菩薩復有三弘誓。何謂為三？所謂一名中上，二名中中，三名中下，是謂三弘誓。複次菩薩復有三弘誓。何謂為三？所謂一名下上，二名下中，三名下下，是謂三弘誓。
「最勝當知！菩薩摩訶薩獲此第十權智定慧三昧者，乃能逮此第一增上大弘誓心，育養眾生凈佛國土，執權行智離愛慾縛，善學深入菩薩一相，解知諸相亦無有
【現代漢語翻譯】 現代漢語譯本 菩薩所衡量的一切，都以佛陀奮迅的禪定為基礎，不懷有怯弱之心，獲得佛陀的清凈，從而行佛事。菩薩摩訶薩安住於此三昧之後，普遍觀察一切智慧，通過觀察一切智慧，又觀察一切智慧的業，觀察了智慧的業之後，隨即能夠修習智慧，通過能夠修習智慧，便接受智慧的教導，接受了智慧的教導后，思惟微妙的智慧，思惟了微妙的智慧后，便尋求智慧的因緣，與智慧的因緣相應后，便獲得解脫的智慧，通過獲得解脫，便獲得無餘的解脫，通過獲得無餘的解脫，便應合於無上正要的法則，增長菩薩的修行，成就菩薩的功業，增進菩薩的意念，忍受菩薩的苦難，捨棄菩薩的惡行，進入菩薩的寶藏，執持菩薩的明燈，消除菩薩的黑暗，安住于菩薩的地位，顯現菩薩的形象，揭示菩薩的聾聵，凈化菩薩的聲音。菩薩聽到這些，也不會動搖，也不會恐懼，也不會退轉，心中不會厭倦，也不會貪戀利益，也不會捨棄，也不會疑惑，也不會中斷，也不會依賴菩薩所見所聞。之所以如此，是因為菩薩摩訶薩在各種眾生中，隨其類別而進入，觀察法則，成就弘大的誓願，為那些眾生樹立榜樣，駕馭大乘佛法，進入佛陀的江海，直至所要到達的地方，不會失去徹底的領悟。 菩薩摩訶薩應當常常思惟三大弘誓，執持弘誓之心，引導眾生，從這岸到達彼岸。什麼叫做三大弘誓呢？第一叫做增上弘誓，第二叫做增中弘誓，第三叫做增下弘誓。其次，菩薩還有三種弘誓。哪三種呢？第一叫做中上，第二叫做中中，第三叫做中下，這就是三種弘誓。再次，菩薩還有三種弘誓。哪三種呢？第一叫做下上，第二叫做下中，第三叫做下下，這就是三種弘誓。 最勝應當知道！菩薩摩訶薩獲得這第十權智定慧三昧，才能獲得這第一增上大弘誓心，培育養護眾生，清凈佛的國土，執持權巧的智慧，脫離愛慾的束縛，善於學習深入菩薩的一相，瞭解諸相，也無有（執著）。
【English Translation】 English version All that a Bodhisattva measures is based on the Buddha's vigorous Samadhi, without harboring timidity, attaining the Buddha's purity, and thereby performing the Buddha's work. Having dwelt in this Samadhi, the Bodhisattva Mahasattva universally observes all wisdom; through observing all wisdom, they further observe the actions of all wisdom. Having observed the actions of wisdom, they are then able to cultivate wisdom; through being able to cultivate wisdom, they receive the teachings of wisdom. Having received the teachings of wisdom, they contemplate the subtle wisdom; having contemplated the subtle wisdom, they seek the causes and conditions of wisdom. Having aligned with the causes and conditions of wisdom, they attain the wisdom of liberation; through attaining liberation, they attain liberation without remainder. Through attaining liberation without remainder, they conform to the supreme and essential law, increasing the Bodhisattva's practice, accomplishing the Bodhisattva's work, advancing the Bodhisattva's intention, enduring the Bodhisattva's suffering, abandoning the Bodhisattva's evil, entering the Bodhisattva's treasury, holding the Bodhisattva's light, dispelling the Bodhisattva's darkness, dwelling in the Bodhisattva's stage, manifesting the Bodhisattva's form, revealing the Bodhisattva's deafness, and purifying the Bodhisattva's voice. Upon hearing these things, the Bodhisattva does not waver, nor fear, nor retreat. Their mind does not weary, nor crave benefit, nor abandon, nor doubt, nor interrupt, nor rely on what the Bodhisattva sees or hears. The reason for this is that the Bodhisattva Mahasattva enters among all beings according to their kind, observes the Dharma, fulfills their great vows, sets an example for those beings, navigates the Great Vehicle Dharma, enters the Buddha's ocean, and until they reach their destination, they do not lose their thorough understanding. The Bodhisattva Mahasattva should always contemplate the three great vows, holding the mind of these vows, guiding beings from this shore to the other shore. What are the three great vows? The first is called the 'Superior Vow', the second is called the 'Middle Vow', and the third is called the 'Inferior Vow'. Furthermore, the Bodhisattva has three more vows. What are these three? The first is called 'Middle-Superior', the second is called 'Middle-Middle', and the third is called 'Middle-Inferior'. These are the three vows. Again, the Bodhisattva has three more vows. What are these three? The first is called 'Inferior-Superior', the second is called 'Inferior-Middle', and the third is called 'Inferior-Inferior'. These are the three vows. O Most Excellent One, know that the Bodhisattva Mahasattva who attains this tenth expedient wisdom, Samadhi, and Prajna, is able to attain this first superior great vow, nurturing and caring for beings, purifying the Buddha's land, holding expedient wisdom, freeing themselves from the bonds of desire, skillfully learning and deeply entering the one aspect of the Bodhisattva, understanding all aspects, and having no (attachment).
相，善了菩薩幻化之法，立眾生意在於堅固，施心繫意盡為萌類，當來過去現在諸如來無所著等正覺，行大慈悲普覆一切，其無智者為現慧明，盲無目者為作眼目，無救護者為作覆護，充足一切諸佛之法，使有希望眾生除法之想。所以然者，猶如長者積財千億，金銀珍寶車𤦲馬瑙，真珠虎珀庫藏之中，加有如意明月珠寶，所至著處靡不照曜色像第一，彼珠性分體自明故。菩薩亦復如是，得心意珠出智慧門，以智光明普有所照，通達往來無所掛礙，入此定意亦無留難，如彼明珠光明所照，自現志能本性自爾，無能制使令不爾者。何以故？體性自然無能使不然，然亦不然，不然亦不然，不見眾生然，不見眾生不然。
「最勝當知！眾生亦出於然，亦出於不然。云何眾生亦出於然亦出於不然？所言眾生出于然者，五道科限流轉不斷，一身百身或千萬身，一劫百劫或千萬劫舍身受身，成就四大長育五陰，是謂眾生出于然也。云何眾生出于不然？於是眾生體性本空，空亦無識復無想念，時彼四方有四風起，一為地氣風吹至空，二為水氣風吹至空，三為火氣風吹至空，四為風氣即空風是也，神交識礙忽然相值，五法交集乃成形體，遇天為天遇人為人，隨形所染即成其身。設有地氣無水火風亦不得成，設有水氣無地火風亦不得
【現代漢語翻譯】 現代漢語譯本：『（菩薩）善於瞭解菩薩幻化的法門，使眾生的心意堅定，施予關懷，心繫一切有情眾生，對於過去、現在、未來諸佛的無所執著的等正覺，行使大慈大悲普覆一切，為沒有智慧的人展現智慧光明，為盲人做眼睛，為沒有救護的人做庇護，圓滿一切諸佛的法，使有希望的眾生去除對法的執著。這是為什麼呢？就像一位富有的長者，積累了千億財富，金銀珠寶、車乘瑪瑙、珍珠琥珀都藏在庫房中，還擁有一顆如意明月寶珠，它所照耀之處，無不光彩奪目，因為這顆寶珠的本性就是光明。菩薩也是如此，得到心意寶珠，開啟智慧之門，用智慧的光明普照一切，通達往來，沒有障礙，進入這種禪定也沒有困難，就像那顆明珠的光明所照耀，自然顯現其能力，本性就是如此，沒有誰能阻止它不這樣。為什麼呢？因為它的體性自然如此，無法使其不如此，然而也不是不如此，不如此也不是不如此，不見眾生是如此，也不見眾生不是如此。 『最勝，你應當知道！眾生也出於如此，也出於不如此。為什麼說眾生也出於如此也出於不如此呢？所說的眾生出于如此，是指在五道中輪迴流轉，不斷地經歷一身、百身或千萬身，一劫、百劫或千萬劫，捨棄此身又受彼身，成就四大，長養五陰，這就是所謂的眾生出于如此。為什麼說眾生出于不如此呢？這是因為眾生的體性本空，空無所識，也無念想，這時四方有氣興起，一是地氣被風吹到空中，二是水氣被風吹到空中，三是火氣被風吹到空中，四是風氣本身就是空風，神識交合，忽然相遇，五法交集才形成形體，遇到天就成為天，遇到人就成為人，隨著所染的形態就形成其身。如果只有地氣而沒有水火風，也不能形成；如果只有水氣而沒有地火風，也不能形成；
【English Translation】 English version: 『(Bodhisattvas) are skilled in understanding the Dharma of Bodhisattva's transformations, establishing the minds of sentient beings in firmness, bestowing care, and being mindful of all sentient beings. Regarding the unattached perfect enlightenment of all Buddhas of the past, present, and future, they practice great compassion, universally covering all. For those without wisdom, they manifest the light of wisdom; for the blind, they act as eyes; for the unprotected, they provide shelter, fulfilling all the Dharmas of the Buddhas, and causing hopeful sentient beings to relinquish their attachment to the Dharma. Why is this so? It is like a wealthy elder who has accumulated billions in wealth, with gold, silver, jewels, carriages, agate, pearls, and amber stored in his treasury, and also possesses a wish-fulfilling moon jewel. Wherever it shines, it is dazzling, because the nature of this jewel is to be luminous. Bodhisattvas are also like this; they obtain the mind-jewel, open the gate of wisdom, and use the light of wisdom to illuminate all, understanding comings and goings without hindrance. Entering this samadhi is also without difficulty, just as the light of that bright jewel shines, naturally manifesting its ability. Its nature is such, and no one can prevent it from being so. Why is this? Because its nature is naturally so, it cannot be made not so, yet it is also not not so, and not not so is also not not so. One does not see sentient beings as being so, nor does one see sentient beings as not being so.』 『Most Excellent One, you should know! Sentient beings also arise from being so, and also arise from not being so. Why is it said that sentient beings arise from being so and also arise from not being so? What is meant by sentient beings arising from being so is that they continuously transmigrate through the five paths, experiencing one body, a hundred bodies, or a thousand bodies, one kalpa, a hundred kalpas, or a thousand kalpas, abandoning one body and receiving another, accomplishing the four great elements, and nurturing the five aggregates. This is what is meant by sentient beings arising from being so. Why is it said that sentient beings arise from not being so? This is because the nature of sentient beings is originally empty, empty of consciousness, and without thought. At this time, the four directions have energies arising: first, earth energy is blown by the wind into the sky; second, water energy is blown by the wind into the sky; third, fire energy is blown by the wind into the sky; and fourth, wind energy is the empty wind itself. The spirit and consciousness interact, suddenly encountering each other, and the five dharmas converge to form a physical body. If it encounters heaven, it becomes a deva; if it encounters a human, it becomes a human. It takes on the form it is influenced by and becomes that body. If there is only earth energy without water, fire, and wind, it cannot form; if there is only water energy without earth, fire, and wind, it cannot form;』
成，設有火氣無地水風亦不得成，設有風氣無地水火亦不得成，設有神識猗空自管無地水火風亦不得成。菩薩當觀識為空性法界所攝，有識四大五法相應，成五陰身健利速疾，即于空界識自覺冷粗澀堅䩕，尋知離空專意思惟，心念空想寂然無為，即自開寤于虛空中不來此世，入無為無餘泥洹界而取滅度。若彼識神遲鈍不利，𧄼瞢恍惚不信離空，謂為己身即是虛空，因形受對當趣生門，遇善則善遇惡則惡，遇善眾生信有善惡，知今世後世尊卑長幼，厭患世苦習善不惓久乃得道，遇惡神識永離於善，甘心行惡流轉生死涉地獄苦，識神受惱暫無停息，方自覺寤念本所行不應禁律，漸自改責舍惡就善，從初發心涉歷劫數積功累德，具一切行乃得成道，是謂眾生亦出於不然。
「菩薩摩訶薩常當思惟一心觀察然與不然。云何菩薩觀然不然？然者世法，不然是道；然者是累，不然無著；然者是有，不然是空；然者有識，不然已離；然者有名有生有老有病有死，不然無生無起滅法，亦不流轉馳趣五道。菩薩當念，舍然有法修無然行，眾知光明無所掛礙，舍滅己法自然不起亦不見滅，凈於十方一切世界未度者度，雖有親近亦不見近，為人執勞不計有苦，荷負重擔常為元首，引入法海求無亂定，采致無限無量珍寶，五分法性空無想
【現代漢語翻譯】 現代漢語譯本：如果只有火氣，沒有地、水、風，也不能形成；如果只有風氣，沒有地、水、火，也不能形成；如果只有神識依附於空，獨自存在，沒有地、水、火、風，也不能形成。菩薩應當觀察到，識的本性是空，屬於法界所攝。有識，則與四大五法相應，形成五陰之身，使其敏捷迅速。當識在空界中自覺到冷、粗、澀、堅硬時，便會知道這是離開了空，而專注于思考。心中想著空，寂靜無為，便會自然開悟，在虛空中不再來此世，進入無為無餘的涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）界而取滅度（Parinirvana，佛教術語，指佛或阿羅漢的最終死亡）。如果那個識神遲鈍不利，昏聵恍惚，不相信離開空，認為自身就是虛空，就會因形體而感受對境，將要進入生門。遇到善則行善，遇到惡則行惡。遇到善良的眾生，會相信有善惡，知道今世後世的尊卑長幼，厭惡世間的痛苦，勤習善行而不懈怠，久而久之才能得道。遇到惡，神識將永遠遠離善，甘心行惡，在生死中流轉，經歷地獄的痛苦，識神受苦惱，暫時沒有停息。這時才自覺醒悟，想到自己原本的行為不應違背戒律，逐漸自我改正，捨棄惡行，走向善道。從最初發心開始，經歷無數劫數，積累功德，具足一切修行，才能成就道果。這就是眾生出離的方式，也有不是這樣的情況。 菩薩摩訶薩（Bodhisattva-Mahasattva，佛教術語，指大菩薩）應當常常思考，一心觀察『然』與『不然』。菩薩如何觀察『然』與『不然』呢？『然』指的是世間法，『不然』指的是道；『然』指的是束縛，『不然』指的是無執著；『然』指的是有，『不然』指的是空；『然』指的是有識，『不然』指的是已離識；『然』指的是有名、有生、有老、有病、有死，『不然』指的是無生、無起滅之法，也不流轉馳騁於五道（五道輪迴，指天道、人道、阿修羅道、畜生道、地獄道）。菩薩應當念及，捨棄『然』的有法，修習『不然』的行，眾知光明無所掛礙，舍滅自己的法，自然不起也不見滅，凈化十方一切世界，度化未被度化者。雖然有親近，也不見親近，為他人辛勞而不計較辛苦，肩負重擔，常常作為領導者，引入法海，尋求無亂的禪定，採集無限無量的珍寶，五分法性（五蘊，指色、受、想、行、識）空無想。
【English Translation】 English version: If there is only the element of fire, without earth, water, and wind, it cannot be formed; if there is only the element of wind, without earth, water, and fire, it cannot be formed; if there is only consciousness relying on emptiness, existing alone, without earth, water, fire, and wind, it cannot be formed. A Bodhisattva should observe that the nature of consciousness is emptiness, belonging to the realm of Dharma. With consciousness, it corresponds to the four great elements and the five aggregates, forming the five aggregates of the body, making it agile and swift. When consciousness in the realm of emptiness becomes aware of coldness, roughness, astringency, and hardness, it will know that it has departed from emptiness and will focus on contemplation. With the mind thinking of emptiness, stillness, and non-action, it will naturally awaken, no longer coming to this world in the void, entering the realm of non-action and non-residual Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) and attaining Parinirvana (Parinirvana, a Buddhist term referring to the final death of a Buddha or Arhat). If that consciousness is dull and unfavorable, confused and doubtful, not believing in leaving emptiness, thinking that the self is emptiness, it will experience the environment due to the form, and will enter the gate of birth. Encountering good, it will do good; encountering evil, it will do evil. Encountering good beings, it will believe in good and evil, knowing the hierarchy of this life and the next, and will be disgusted with the suffering of the world, diligently practicing good without laziness, and will eventually attain the Way. Encountering evil, the consciousness will forever depart from good, willingly doing evil, transmigrating in birth and death, experiencing the suffering of hell, and the consciousness will suffer without rest. Then it will awaken, thinking that its original actions should not violate the precepts, gradually correcting itself, abandoning evil and turning to good. From the initial aspiration, going through countless kalpas, accumulating merit and virtue, and fulfilling all practices, it will attain Buddhahood. This is how beings are liberated, but there are also cases that are not like this. A Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a Buddhist term referring to a great Bodhisattva) should always contemplate and observe with one mind 'that which is so' and 'that which is not so'. How does a Bodhisattva observe 'that which is so' and 'that which is not so'? 'That which is so' refers to worldly dharmas, 'that which is not so' refers to the path; 'that which is so' refers to bondage, 'that which is not so' refers to non-attachment; 'that which is so' refers to existence, 'that which is not so' refers to emptiness; 'that which is so' refers to having consciousness, 'that which is not so' refers to having left consciousness; 'that which is so' refers to having name, birth, old age, sickness, and death, 'that which is not so' refers to the dharma of no birth, no arising, and no cessation, and does not transmigrate in the five paths (the five paths of reincarnation, referring to the paths of gods, humans, asuras, animals, and hell). A Bodhisattva should remember to abandon the dharmas of 'that which is so' and cultivate the practice of 'that which is not so', knowing that the light is unobstructed, abandoning one's own dharmas, naturally not arising and not seeing cessation, purifying all the worlds in the ten directions, and liberating those who have not been liberated. Although there is closeness, there is no perception of closeness, working hard for others without counting the hardship, bearing heavy burdens, always being a leader, leading into the sea of Dharma, seeking undisturbed samadhi, collecting infinite and immeasurable treasures, and the five aggregates (the five skandhas, referring to form, feeling, perception, mental formations, and consciousness) are empty and without thought.
愿、禪定解脫相好神足，以此為寶，心不懷懼亦不恐怖。
「復有三昧名無為定，菩薩摩訶薩住此三昧者，以顯曜正受凈眾生跡不以為厭，于諸眾生演法性空，解空眾生乃得時寤，迴心就道終不退還。」
爾時世尊告最勝曰：「如我今日住此法界自在定意，以天眼觀上虛空際，不然眾生所處之界，彈指之頃，億百千眾生不可稱計，始欲受形來趣生門。爾時十方無數恒沙諸佛世尊，皆以化身住虛空界，與彼四氣神識說虛無之法，適空復離空，造離識亦然，我空計我有，永以離空矣。若彼猗空受識之形思惟空觀者，即于空界舍識形質，入無餘境而取滅度，不來此世受五陰形涉諸苦惱。如來權智無形，度識入虛空界，現其奇特神變德化，或現諸佛清凈國土，或時住立賢聖默然，或時經行諷誦不惓。識雖不睹，但諸佛世尊威儀禮節初不有廢。菩薩當觀虛空所覆無邊剎土，虛空亦無是念，我今乃覆爾許剎土；空亦不自念極有功勞。何以故？空之所覆本性自爾，法不變易自然常住，法不動轉亦不若干，不生不滅復不變異。所以然者，虛空法界性自然故。
「菩薩復當思惟虛空神識，識有三相。云何為三？一趣，二悔，三亦不趣亦不悔。云何虛空神識一趣？所謂一趣者，趣向生門長育陰種，隨類染神便受其形。菩
【現代漢語翻譯】 現代漢語譯本：願力、禪定、解脫、相好和神通，以此為珍寶，心中不懷有恐懼和害怕。
『又有三昧名為無為定，菩薩摩訶薩安住於此三昧時，以顯耀的正受來凈化眾生的行為，不以此為厭倦，為眾生演說諸法性空之理，理解空性的眾生才能適時覺悟，迴心向道，最終不會退轉。』
那時，世尊告訴最勝菩薩說：『就像我今天安住於此法界自在的禪定中，用天眼觀察上方的虛空之際，無數眾生所處的境界，在彈指之間，有億百千不可計數的眾生，開始想要受生，來到出生的門檻。那時，十方無數恒河沙數的諸佛世尊，都以化身安住在虛空界，為那些具有四氣神識的眾生宣說虛無之法，既說空又離空，說造作離識也是如此，我執著于有，最終會遠離空性。如果那些執著于空而受識之形的眾生，思維空觀，就會在空界捨棄識和形質，進入無餘涅槃的境界而獲得解脫，不再來到這個世界承受五陰之形，經歷各種苦惱。如來的權巧智慧是無形的，引導識進入虛空界，展現其奇特的神變德化，有時顯現諸佛清凈的國土，有時安住于賢聖的寂靜之中，有時經行諷誦而不疲倦。雖然識不能看見，但諸佛世尊的威儀禮節始終沒有廢棄。菩薩應當觀察虛空所覆蓋的無邊剎土，虛空也沒有這樣的念頭，說我今天覆蓋了這麼多的剎土；空也不自認為有極大的功勞。為什麼呢？因為空所覆蓋的本性本來就是如此，法不變易，自然常住，法不移動轉變，也不增減，不生不滅，也不變異。之所以如此，是因為虛空法界的本性就是如此。』
『菩薩還應當思維虛空中的神識，識有三種狀態。哪三種呢？一是趣向，二是悔恨，三是不趣向也不悔恨。什麼是虛空神識的趣向呢？所謂趣向，就是趣向出生的門檻，增長陰的種子，隨著類別染上神識，便會接受相應的形體。』
【English Translation】 English version: May, Samadhi, liberation, auspicious marks, and spiritual powers be regarded as treasures, and the mind not harbor fear or terror.
'Furthermore, there is a Samadhi called the Unconditioned Samadhi. When a Bodhisattva Mahasattva dwells in this Samadhi, they purify the actions of sentient beings with radiant right reception, not being weary of it. They expound the emptiness of all dharmas to sentient beings, and those who understand emptiness can awaken in due time, turn their minds towards the path, and ultimately not regress.'
At that time, the World Honored One said to the Most Excellent One: 'Just as I am dwelling in this Dharma Realm's Self-Mastery Samadhi today, using my heavenly eye to observe the expanse of the upper void, the realms where countless sentient beings reside, in the snap of a finger, there are billions upon billions of countless sentient beings who are beginning to desire to take form and approach the gate of birth. At that time, countless Buddhas, World Honored Ones, as numerous as the sands of the Ganges, all manifest transformation bodies and dwell in the void, speaking the Dharma of emptiness to those sentient beings with the four elements and consciousness. They speak of emptiness and also of being apart from emptiness, and of creating separation from consciousness. The attachment to 'I' will ultimately lead away from emptiness. If those sentient beings who are attached to emptiness and receive the form of consciousness contemplate emptiness, they will abandon consciousness and form in the realm of emptiness, enter the realm of no remainder, and attain liberation, no longer coming to this world to endure the form of the five aggregates and experience various sufferings. The Tathagata's skillful wisdom is formless, guiding consciousness into the realm of emptiness, displaying its extraordinary spiritual transformations and virtuous influence, sometimes manifesting the pure lands of the Buddhas, sometimes dwelling in the silence of the sages, and sometimes walking and chanting without weariness. Although consciousness cannot see, the dignified conduct and rituals of the Buddhas, World Honored Ones, are never abandoned. Bodhisattvas should observe the boundless lands covered by the void, and the void does not have the thought, 'I am covering so many lands today'; nor does the void consider itself to have great merit. Why is this so? Because the nature of what the void covers is inherently so, the Dharma does not change, it is naturally abiding, the Dharma does not move or transform, nor does it increase or decrease, it is neither born nor does it perish, nor does it change. The reason for this is that the nature of the void Dharma Realm is naturally so.'
'Furthermore, Bodhisattvas should contemplate the consciousness in the void. Consciousness has three states. What are the three? One is inclination, two is regret, and three is neither inclination nor regret. What is the inclination of consciousness in the void? The so-called inclination is the inclination towards the gate of birth, increasing the seeds of the aggregates, and as it is stained by consciousness according to its kind, it will receive the corresponding form.'
薩當知！虛空神識亦有中止，識合四氣來趣中止，中止受形，或經半月或經滿月，或經三四五六七八九十十一十二月，便從虛空中止來趣五道，五道中止便現在前。入五道中止已，或經一二三四至十二月，天化中止亦無日月年歲之期，地獄餓鬼畜生亦有中止，各各不同。空識中止澹然無形而不可見，至阿維顏諸佛世尊乃能見耳。是謂菩薩摩訶薩虛空中止趣向生門。云何虛空神識識有二悔？所謂二悔者，四氣以合識處其中，悔受其形心念空想，泊然無為不計想著。又諸佛世尊以化佛性住教尋時得寤，于無餘泥洹界而般泥洹。最勝當知！諸佛世尊於三世中教誡眾生，令得至彼無為岸者不可稱數，為一眾生周旋三世執勞勤苦，無數方便化令得度，雖處苦惱不以為勞，亦復無有疲厭之心。如來出世化諸佛身，在虛空界神識中止，為說極微無上道教，中止父母神識覺寤，受化法言即于彼處，入無餘泥洹界而般泥洹不可稱計，多於十方諸佛世尊，所度眾生無以為喻。是謂菩薩摩訶薩住此法界定意自在三昧者，便能執權行智，修無量法乃上菩薩位。云何第三虛空神識亦不有趣亦不有悔？所謂亦不有趣亦不有悔者，空界法性識處其中，中止形質如影如光，極微極細念空意識，不逮無為之境，退不及人間之有。是謂菩薩摩訶薩亦不有趣亦
【現代漢語翻譯】 現代漢語譯本：薩當知！虛空中的神識也有中止的時候，神識與四大元素結合，來到中止的狀態。中止之後，開始受形，或者經過半個月，或者經過整一個月，或者經過三四五六七八九十十一個月，甚至十二個月，便從虛空中的中止狀態來到五道（天道、人道、阿修羅道、地獄道、餓鬼道）。五道的中止狀態便會顯現。進入五道中止狀態后，或者經過一二三四到十二個月不等。天道化生的中止狀態沒有日月年歲的限制。地獄、餓鬼、畜生道也有中止狀態，各自不同。空識中止狀態是淡然無形的，不可見的，只有到達阿維顏（佛的境界）的諸佛世尊才能看見。這就是菩薩摩訶薩在虛空中止狀態趨向生門的情況。那麼，虛空神識的『識』為何會有兩種悔恨呢？所謂的兩種悔恨，是指四大元素結合，神識處於其中，後悔接受這個形體，心中空想，淡泊無為，不計較執著。而且，諸佛世尊以化佛的佛性住世教化，尋時得悟，在無餘涅槃界進入涅槃。最勝應當知道！諸佛世尊在三世中教誡眾生，令他們到達無為彼岸的，不可計數。爲了一位眾生，周旋三世，辛勤勞苦，用無數方便教化令其得度。即使身處苦惱，也不認為勞累，也沒有疲憊厭倦之心。如來出世，化現諸佛之身，在虛空界神識中止狀態，為他們宣說極微無上的道教，中止狀態的父母神識覺悟，接受教化，就在那裡，進入無餘涅槃界而般涅槃的，不可計數，比十方諸佛世尊所度的眾生還要多，無法比喻。這就是菩薩摩訶薩安住於此法界，定意自在三昧，便能執掌權柄，運用智慧，修習無量法，最終登上菩薩果位。那麼，第三種虛空神識，為何既不趨向生，也不存在悔恨呢？所謂的既不趨向生，也不存在悔恨，是指空界法性，神識處於其中，中止的形質如影如光，極其微細，念空意識，達不到無為的境界，退不到人間有為的狀態。這就是菩薩摩訶薩既不趨向生，也不存在悔恨的情況。 亦不有悔。
【English Translation】 English version: Sā (a term of address) should know! The consciousness in the void also has a cessation. The consciousness combines with the four elements and comes to a state of cessation. After cessation, it begins to take form, either after half a month, or a full month, or three, four, five, six, seven, eight, nine, ten, eleven, or even twelve months, and then from the cessation in the void, it comes to the five paths (gods, humans, asuras, hell, hungry ghosts). The cessation of the five paths will then appear. Having entered the cessation of the five paths, it may take one, two, three, four up to twelve months. The cessation of heavenly beings has no limit of days, months, or years. Hell, hungry ghosts, and animals also have cessation, each different. The cessation of void consciousness is faint, formless, and invisible, only the Buddhas, the World Honored Ones who have reached Avīci (the realm of Buddha), can see it. This is how a Bodhisattva Mahāsattva (a great Bodhisattva) in the cessation of the void tends towards the gate of birth. Then, why does the 'consciousness' of the void consciousness have two regrets? The so-called two regrets refer to the combination of the four elements, the consciousness being in it, regretting accepting this form, the mind thinking of emptiness, being indifferent and non-active, not calculating or clinging. Moreover, the Buddhas, the World Honored Ones, dwell in the world with the Buddha-nature of transformation, and upon finding the time, they attain enlightenment, and enter Nirvana in the realm of no remainder Nirvana. The most excellent one should know! The Buddhas, the World Honored Ones, in the three times (past, present, future) teach sentient beings, causing them to reach the shore of non-action, which is countless. For the sake of one sentient being, they revolve through the three times, working diligently and laboriously, using countless skillful means to teach and liberate them. Even when in suffering, they do not consider it to be labor, nor do they have a sense of fatigue or weariness. The Tathagata (another name for Buddha) appears in the world, manifesting the bodies of Buddhas, in the cessation of consciousness in the void, speaking to them the most subtle and supreme teachings, the parents' consciousness in the cessation awakens, accepts the teachings, and right there, enters the realm of no remainder Nirvana and passes into Nirvana, which is countless, more than the sentient beings liberated by the Buddhas, the World Honored Ones in the ten directions, beyond comparison. This is how a Bodhisattva Mahāsattva dwells in this Dharma realm, with the samadhi (meditative absorption) of free will, and is able to wield power, use wisdom, cultivate immeasurable dharmas, and finally ascend to the Bodhisattva position. Then, why does the third type of void consciousness neither tend towards birth nor have regret? The so-called neither tending towards birth nor having regret refers to the nature of the void realm, the consciousness being in it, the form of cessation being like a shadow or light, extremely subtle, the thought of empty consciousness, not reaching the realm of non-action, not retreating to the state of being in the human world. This is how a Bodhisattva Mahāsattva neither tends towards birth nor has regret. nor has regret.
不有悔。」
爾時最勝菩薩前白佛言：「世尊！如是世尊所說，虛空神識虛空中止形如光影，阿維顏菩薩諸佛世尊乃得見耳。若使四氣神識及空中止有往來者，彼泥洹界及第一義，亦當有神識亦當有中止。設有識有中止者，彼泥洹界與虛空識及空中止，有何差別？設無差別則無泥洹，以無泥洹則無道果及三乘法，生死法界及泥洹界則無有異，泥洹則是生死，生死則是泥洹。世尊！如我從佛所聞虛空神識，及空虛中止倍增疑惑。」
爾時世尊告最勝曰：「彼泥洹界及第一義，亦有神識亦有中止，泥洹神識及彼中止，與空神識中止法性各別。泥洹神識泊然不動，亦不移易亦無生門，當所趣向亦復無有生老病死愁憂苦惱，言識永滅亦不永滅，言識更生亦復不生。彼中止者以永寂為中止。」
佛告最勝：「如來出現於世，過去當來現在恒沙諸如來等正覺，不取泥洹亦不永滅。若佛世尊入泥洹者，則非正覺非具弘誓。」
佛告最勝：「三世諸佛世尊有名號以來，吾未見有入泥洹者。正使將來諸佛出現法界，周旋止住有餘泥洹，不入無餘泥洹之境。最勝當知！如來神識泥洹神識則無有異，但為泥洹神識無形無影亦無光相，不動而不可移；如來識者，有動有移。彼識此識一而不異，唯有動不動而有異耳。菩
【現代漢語翻譯】 『不會有後悔。』
那時，最勝菩薩向前對佛說：『世尊！像世尊所說的，虛空中的神識停留在虛空中，形狀像光影，只有阿維顏菩薩（Avirala Bodhisattva）和諸佛世尊才能看見。如果四氣（四大元素）的神識以及在空中停留的有往來，那麼涅槃界（Nirvana）和第一義（Paramartha），也應當有神識，也應當有停留。如果存在神識和停留，那麼涅槃界與虛空的神識以及在空中停留的，有什麼差別？如果沒有差別，那就沒有涅槃，因為沒有涅槃，就沒有道果和三乘法（三種修行方式），生死法界和涅槃界就沒有區別，涅槃就是生死，生死就是涅槃。世尊！像我從佛那裡聽到的虛空神識，以及在虛空中停留，更加增添了我的疑惑。』
那時，世尊告訴最勝菩薩說：『涅槃界和第一義，也有神識，也有停留，涅槃的神識和那停留，與虛空的神識和停留的法性各自不同。涅槃的神識寂靜不動，也不轉移，也沒有生門，所趨向的地方也沒有生老病死愁憂苦惱，說神識永遠滅亡，也不是永遠滅亡，說神識再次產生，也不是再次產生。那停留是以永遠寂靜為停留。』
佛告訴最勝菩薩：『如來出現在世間，過去、未來、現在恒河沙數（無數）的如來等正覺（Samyak-sambuddha），不取涅槃，也不永遠滅亡。如果佛世尊進入涅槃，那就不是正覺，也不是具足弘誓（偉大的誓願）。』
佛告訴最勝菩薩：『三世諸佛世尊有名號以來，我沒有見過有進入涅槃的。即使將來諸佛出現在法界，周旋止住于有餘涅槃（Sopadhisesa-nirvana），不進入無餘涅槃（Anupadhisesa-nirvana）的境界。最勝，你應當知道！如來的神識和涅槃的神識沒有不同，只是涅槃的神識沒有形狀，沒有影子，也沒有光相，不動而不可轉移；如來的神識，有動有轉移。那個神識和這個神識，一而不異，只是因為動與不動而有不同罷了。』
【English Translation】 'There will be no regret.'
At that time, Bodhisattva Supreme Victory addressed the Buddha, saying: 'World Honored One! As the World Honored One has said, the consciousness in space dwells in space, taking the form of light and shadow, and only Avirala Bodhisattva and the Buddhas, World Honored Ones, can see it. If the consciousness of the four elements and that which dwells in space have comings and goings, then the realm of Nirvana and the ultimate truth (Paramartha) should also have consciousness and also have dwelling. If there is consciousness and dwelling, what is the difference between the realm of Nirvana and the consciousness in space and that which dwells in space? If there is no difference, then there is no Nirvana, and because there is no Nirvana, there is no fruit of the path and no three vehicles (Triyana). The realm of birth and death and the realm of Nirvana would be no different; Nirvana would be birth and death, and birth and death would be Nirvana. World Honored One! As I have heard from the Buddha about the consciousness in space and that which dwells in space, my doubts have only increased.'
At that time, the World Honored One said to Supreme Victory: 'The realm of Nirvana and the ultimate truth also have consciousness and also have dwelling. The consciousness of Nirvana and that dwelling are each different in nature from the consciousness in space and its dwelling. The consciousness of Nirvana is still and unmoving, neither shifting nor having a gate of birth. Where it tends, there is also no birth, old age, sickness, death, sorrow, or suffering. To say that consciousness is eternally extinguished is not eternal extinction, and to say that consciousness is reborn is not rebirth. That dwelling takes eternal stillness as its dwelling.'
The Buddha told Supreme Victory: 'When a Tathagata appears in the world, the Tathagatas, Samyak-sambuddhas (perfectly enlightened ones) as numerous as the sands of the Ganges in the past, future, and present, do not take Nirvana, nor are they eternally extinguished. If the Buddha, World Honored One, were to enter Nirvana, then he would not be a Samyak-sambuddha, nor would he have fulfilled his great vows.'
The Buddha told Supreme Victory: 'Since the time that the Buddhas, World Honored Ones, of the three times have had names, I have not seen one who has entered Nirvana. Even if future Buddhas appear in the Dharma realm, they dwell in Sopadhisesa-nirvana (Nirvana with remainder), not entering the realm of Anupadhisesa-nirvana (Nirvana without remainder). Supreme Victory, you should know! The consciousness of the Tathagata and the consciousness of Nirvana are not different, but the consciousness of Nirvana has no form, no shadow, and no light, unmoving and unshifting; the consciousness of the Tathagata has movement and shifting. That consciousness and this consciousness are one and not different, only differing in that one is moving and the other is not.'
薩當觀空，空有識有止，有有識有止。若復有法在泥洹外者有識有止，是謂最勝！虛空神識、虛空中止，泥洹神識、泥洹中止，是謂各各差別。」◎
十住斷結經卷第六 大正藏第 10 冊 No. 0309 最勝問菩薩十住除垢斷結經
十住斷結經卷第七
姚秦涼州沙門竺佛念譯
◎化眾生品第十九
爾時最勝菩薩白佛言：「世尊！云何菩薩摩訶薩涉歷生死執勤苦行，從一佛國至一佛國，育養眾生莊嚴道場，雖化眾生亦不見化，亦不見眾生，亦不自見我有所化？所以然者，以法性觀虛無寂寞無所有故。」
佛告最勝：「如是如是，如汝所言！菩薩摩訶薩執大弘誓無邊幅意，育養眾生凈佛國土，雖化眾生亦不見化，亦不見眾生。所以然者，以法性觀虛無寂寞悉無所有，皆空皆寂無形無相不可見故。一切諸法法亦自空，眾生眾生自空，國土國土自空，泥洹泥洹自空，菩薩菩薩自空。如是最勝！菩薩當作是觀，深入法要解知諸法一相如爾。諸法眾智虛寂無為無所染著，菩薩摩訶薩亦復如是。御意趣道心難沮壞，必至無上正真之道為最正覺，志如金剛亦不轉還，瓔珞道樹以無為法，從初發意至於道場坐樹王下，已降當降，未降之徒于其中間不興慢意，我勝彼不如慢，我與彼等慢
【現代漢語翻譯】 現代漢語譯本：薩當（Sattva，有情）觀察空性，空性中存在意識的止息，有（存在）中存在意識的止息。如果還有一種法存在於涅槃（Nirvana，寂滅）之外，那麼其中也存在意識的止息，這被稱為最殊勝的！虛空中的神識，在虛空中止息；涅槃中的神識，在涅槃中止息，這被稱為各自的差別。
爾時，最勝菩薩（Sarvottama Bodhisattva）對佛說：『世尊！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）如何經歷生死，執持勤苦的修行，從一個佛國到另一個佛國，培育眾生，莊嚴道場，雖然教化眾生，卻不見有被教化的，也不見有眾生，也不自見我有所教化？之所以如此，是因為以法性（Dharmata，諸法實相）觀察，一切皆虛無寂寞，無所有。』
佛告訴最勝：『是這樣的，是這樣的，正如你所說！菩薩摩訶薩執持大弘誓，具有無邊無際的意願，培育眾生，清凈佛國土，雖然教化眾生，卻不見有被教化的，也不見有眾生。之所以如此，是因為以法性觀察，一切皆虛無寂寞，完全沒有，皆空皆寂，無形無相，不可見。一切諸法，法本身也是空的，眾生本身也是空的，國土本身也是空的，涅槃本身也是空的，菩薩本身也是空的。像這樣，最勝！菩薩應當這樣觀察，深入法要，理解諸法一相，就是如此。諸法以眾智觀察，虛寂無為，無所染著，菩薩摩訶薩也是如此。御意趣道，心難以沮壞，必定到達無上正真之道，成為最正覺，意志如金剛般不可動搖，以無為法莊嚴道樹，從最初發心到道場，坐在菩提樹下，已經降伏、將要降伏、尚未降伏的眾生，在這期間不生起我勝過他們，我不如他們，我與他們平等的慢心。』
【English Translation】 English version: Sattva (sentient being) observes emptiness, in emptiness there is cessation of consciousness, in existence there is cessation of consciousness. If there is another dharma (phenomenon) outside of Nirvana (extinction), then there is also cessation of consciousness, this is called the most excellent! The consciousness in space, ceases in space; the consciousness in Nirvana, ceases in Nirvana, this is called their respective differences.
At that time, Sarvottama Bodhisattva said to the Buddha: 'World Honored One! How does a Bodhisattva-Mahasattva (great Bodhisattva) go through birth and death, uphold diligent practice, from one Buddha-land to another Buddha-land, nurture sentient beings, adorn the Bodhi-mandala (enlightenment place), although transforming sentient beings, does not see those being transformed, nor see sentient beings, nor see oneself as having transformed? The reason for this is that, observing with Dharmata (the true nature of phenomena), all is empty and still, without anything.'
The Buddha told Sarvottama: 'It is so, it is so, as you have said! A Bodhisattva-Mahasattva upholds great vows, with boundless intention, nurtures sentient beings, purifies Buddha-lands, although transforming sentient beings, does not see those being transformed, nor see sentient beings. The reason for this is that, observing with Dharmata, all is empty and still, completely without anything, all is empty and still, without form or appearance, invisible. All dharmas, the dharma itself is empty, sentient beings themselves are empty, lands themselves are empty, Nirvana itself is empty, Bodhisattvas themselves are empty. Like this, Sarvottama! A Bodhisattva should observe in this way, deeply understand the essence of the Dharma, understand that all dharmas are of one form, just like that. All dharmas, observed with the wisdom of the many, are empty and still, without action, without attachment, a Bodhisattva-Mahasattva is also like this. Controlling the mind towards the path, the mind is difficult to destroy, will certainly reach the unsurpassed true path, becoming the most perfect enlightenment, the will is like diamond, unshakeable, adorns the Bodhi tree with non-action, from the initial aspiration to the Bodhi-mandala, sitting under the Bodhi tree, those who have already been subdued, those who will be subdued, those who have not yet been subdued, in the meantime do not arise the arrogance of 'I am superior to them', 'I am inferior to them', 'I am equal to them'.
，彼勝我不如慢，增上慢增中慢增下慢，中上慢中中慢中下慢，下上慢下中慢下下慢。如是菩薩摩訶薩當念思惟除此諸慢，亦不嫉妒隱貢高心。菩薩入定觀察眾生應度不度，以善權方便入於五道八無閑處，若有眾生應受化者，便與彼人作朋友知識，或為父母兄弟眷屬，或為大富豪尊長者，隨前眾生給施窮乏，出無量藏金銀珍寶、𤥭𤦲瑪瑙、真珠琥珀、好明月珠及如意寶珠，或以飯食床褥臥具病瘦醫藥，悉以給施無所吝惜。或復有人至菩薩所，慇勤求索頭目手足國財妻子七珍之具，悉能惠施亦無施想。是時菩薩，便入法界自在定意三昧正受，以權方便與彼眾生說虛無法：『汝等當知，法者無為亦無所為，分別六情都無有主，若眼見色色亦無對，眾生愚惑于中起識，分別思惟眼識無主。若耳聞聲鼻嗅香，舌知味身知細滑，意分別法，菩薩觀察都無所有。法起隨所處起，法滅隨所處滅，起不知起滅不知滅，十二因緣十八本持亦復如是。』或時菩薩入師子奮迅三昧，復能示現若干種變，于中演暢清凈音聲，現已國土眾寶莊飾，香花芬熏五色玄黃，威儀清白，志如安明不可移轉。復現無量定意法門，如來恒常所娛樂者，一切諸法眾生根本，皆現在前。是時菩薩復以神足，入無量定而自示現，處一蓮華結加趺坐，現其色身無限無量
阿僧祇劫諸法功德，凈除眾生想著之跡，導引菩薩出要之路，依一切智演甘露法，暢慧光明示現佛慧無所染著。或以珍寶起七寶塔滿一天下，或二天下或三或四，或至梵天至一究竟天，住壽經劫不取滅度。或時菩薩以權方便，入無為靜定具諸善根，不捨如來具一切智，以三昧力訓誨眾生。或有眾生應聞聲教而得度者，或有眾生應聞香教而得度者，或有眾生知其味義而得度者，或有眾生身獲柔軟而得度者，或有眾生體法意悟而得度者。是時菩薩復作是念：『聞聲眾生必欲聞我清凈之義，我今當演如來八音音演八句，苦音習音盡音道音，見苦向苦，見習向習，見盡向盡，見道向道。』是時眾生聞如此聲，意不開悟，欲睹光明及其身體。菩薩入定以平等觀，便化地種山河石壁、樹木華果盡為七寶，車𤦲馬瑙、水精琉璃、珊瑚虎珀皆放光明，明明相照翳日月光。是時眾生意不開悟，復欲得見日月光明。菩薩觀察知彼心念，即入無礙心念三昧，放千億無數毛孔光明，一一光明有七寶蓮花，一一蓮華有七寶臺，一一臺上有七寶蓋，一一蓋下有七寶座，一一座上皆有如來，與彼眾生說苦原本，生苦無苦是無苦諦，生習無習是無習諦，生盡無盡是無盡諦，生道無道是無道諦。彼聞聲眾生及見光者，聞苦音響心懷厭患，各興苦空無我之想
【現代漢語翻譯】 現代漢語譯本 菩薩以阿僧祇劫（無數劫）所修的諸法功德，清凈去除眾生執著于表象的習性，引導菩薩走上解脫之路。他們依據一切智（佛的智慧）宣說甘露妙法，以智慧的光芒展現佛的智慧，使其不受任何污染。菩薩或者用珍寶建造七寶塔，遍佈一個、兩個、三個、四個乃至梵天，直至一究竟天（最高的天界），在那裡住世無數劫而不入涅槃。或者，菩薩以權巧方便，進入無為的寂靜禪定，具足各種善根，不捨棄如來的一切智慧，以三昧（禪定）的力量教化眾生。有些眾生應聽聞佛的聲音教導而得度，有些眾生應聞到佛的香氣教導而得度，有些眾生通過領悟佛法的味道而得度，有些眾生通過身體獲得柔軟而得度，有些眾生通過體悟佛法真諦而得度。這時，菩薩又這樣想：『聽聞聲音的眾生必定想聽我宣說清凈的真義，我現在應當宣說如來的八種音聲，每種音聲演說八句，即苦音、習音、盡音、道音，使眾生見苦向苦，見習向習，見盡向盡，見道向道。』這時，眾生聽聞這樣的聲音，心意仍然不開悟，想要看到光明以及菩薩的身體。菩薩入定，以平等心觀照，於是將地種、山河、石壁、樹木、花果都化為七寶，車𤦲、馬瑙（瑪瑙）、水精（水晶）、琉璃、珊瑚、虎珀（琥珀）都放出光明，光芒相互照耀，遮蔽了日月的光輝。這時，眾生心意仍然不開悟，又想看到日月的光明。菩薩觀察到他們的心念，立即進入無礙心念三昧，放出千億無數毛孔的光明，每一道光明中都有一朵七寶蓮花，每一朵蓮花上都有一個七寶臺，每一個臺上都有一個七寶蓋，每一個蓋下都有一個七寶座，每一個座上都有一位如來，為那些眾生宣說苦的根源，生是苦，無苦是苦諦；生是習，無習是習諦；生是盡，無盡是盡諦；生是道，無道是道諦。那些聽聞聲音的眾生以及看到光明的眾生，聽到苦的聲音，心中產生厭離，各自生起苦、空、無我的想法。
【English Translation】 English version Bodhisattvas, through the merits of all dharmas accumulated over asamkhya kalpas (countless eons), purify the traces of attachment in sentient beings, guiding them onto the path of liberation. They expound the nectar of dharma based on sarvajna (Buddha's wisdom), manifesting the Buddha's wisdom with the light of prajna (wisdom), making it unblemished. Bodhisattvas may build seven-jeweled pagodas with precious gems, filling one, two, three, or four worlds, even up to the Brahma heaven and the ultimate heaven, residing there for countless eons without entering nirvana. Alternatively, Bodhisattvas, through skillful means, enter the stillness of non-action samadhi, possessing all good roots, not abandoning the Buddha's all-knowing wisdom, and using the power of samadhi (meditation) to teach sentient beings. Some beings are liberated by hearing the Buddha's voice, some by smelling the Buddha's fragrance, some by understanding the taste of the dharma, some by their bodies becoming soft, and some by realizing the true meaning of the dharma. At this time, the Bodhisattva thinks: 'Those who hear my voice must want to hear my pure meaning, I should now expound the eight sounds of the Tathagata, each sound expounding eight phrases, namely the sound of suffering, the sound of origin, the sound of cessation, and the sound of the path, so that beings see suffering and turn towards suffering, see origin and turn towards origin, see cessation and turn towards cessation, see the path and turn towards the path.' At this time, the beings, hearing such sounds, still do not awaken, desiring to see the light and the Bodhisattva's body. The Bodhisattva enters samadhi, observing with equanimity, and transforms the earth, mountains, rivers, stone walls, trees, flowers, and fruits into seven treasures. Chariots, agate (carnelian), crystal, lapis lazuli, coral, and amber all emit light, illuminating each other, obscuring the light of the sun and moon. At this time, the beings still do not awaken, desiring to see the light of the sun and moon. The Bodhisattva, observing their thoughts, immediately enters the samadhi of unobstructed thought, emitting light from countless pores, each light containing a seven-jeweled lotus, each lotus having a seven-jeweled platform, each platform having a seven-jeweled canopy, each canopy having a seven-jeweled seat, and each seat having a Tathagata, who explains to those beings the root of suffering: birth is suffering, no suffering is the truth of suffering; birth is origin, no origin is the truth of origin; birth is cessation, no cessation is the truth of cessation; birth is the path, no path is the truth of the path. Those beings who hear the sound and see the light, hearing the sound of suffering, develop aversion in their hearts, each generating the thought of suffering, emptiness, and no-self.
、無生滅想，便於坐上盡苦原底應清凈響。
「是時座上聞香眾生，意不開悟復生斯念：『我等意樂極妙之香，然今大聖乃說聲教。』菩薩知彼眾生心念，便入極微眾香定意正受三昧，便化地種山河石壁、樹木華果盡為香薰，牛頭栴檀、雞舌艾納，跋香夢經、木榓酥合，分陀利花、須干提花、滿願幹提花、青蓮芳花，如是眾花數千百種，普遍四方靡不聞香。是時眾生雖聞此香意不開寤，欲使香中出於道教。爾時菩薩知彼眾生心中所念，便於香中說六重之法。是時聞香眾生心開意寤，畢此世患更不來生，盡于苦際即成道果。
「是時座上貪味眾生意不開寤，便作是念：『我意在於樂著妙味，然今大聖乃說香教，實非本心之所貪慕。』菩薩知彼眾生所念，便入極微凈味定意正受三昧，便化地種山河石壁樹木花果，盡為甘露自然飲食，香氣芬熏甘美無量。爾時眾生雖獲此味意不開寤，意欲貪前自然奉送，及見其形乃果我願。菩薩知彼眾生心念，便入速疾無礙三昧，便化地種山河石壁樹木華果盡為眾生，一一眾生擎若干種自然甘露，甘露食中出斯輩聲：『甘味在外舌識而嘗，二法交會乃興塵勞，我今自節知足為上，趣欲支形使痛不生，如車須膏以致過載，瘡痍得藥勉濟其痛。』如此法教皆出於味，眾生聞之心開意
【現代漢語翻譯】 現代漢語譯本：
『無生滅之想』，是爲了讓修行者在禪坐時徹底擺脫痛苦，達到清凈的境界。
當時，在座聞香的眾生，心中沒有開悟，反而生起這樣的念頭：『我們喜歡的是極其美妙的香氣，然而現在大聖卻在講說聲音的教誨。』菩薩知道這些眾生的心念，便進入極微眾香定意正受三昧（一種禪定狀態），於是將地上的植物、山河石壁、樹木花果都化為香氣薰染之物，如牛頭栴檀（一種珍貴的香木）、雞舌艾納（一種香料）、跋香夢經（一種香料）、木榓酥合（一種香料），分陀利花（白蓮花）、須干提花（一種香花）、滿願幹提花（一種香花）、青蓮芳花（青色的蓮花），像這樣數千百種花，普遍散佈四方，沒有不聞到香氣的。這時，眾生雖然聞到這些香氣，心中卻沒有開悟，希望香氣中能出現佛法的教誨。這時，菩薩知道這些眾生心中的想法，便在香氣中宣說六重之法。當時，聞到香氣的眾生心開意解，徹底擺脫了世間的煩惱，不再輪迴轉生，最終達到解脫的境界，成就道果。
當時，在座貪戀美味的眾生，心中沒有開悟，便產生這樣的想法：『我喜歡的是享受美妙的滋味，然而現在大聖卻在講說香的教誨，這實在不是我內心所貪求的。』菩薩知道這些眾生的想法，便進入極微凈味定意正受三昧，於是將地上的植物、山河石壁、樹木花果，都化為甘露般的自然飲食，香氣芬芳，甘美無比。這時，眾生雖然得到了這種美味，心中卻沒有開悟，希望能夠貪求之前自然奉送的食物，並且看到食物的形狀，才覺得滿足了自己的願望。菩薩知道這些眾生的心念，便進入速疾無礙三昧，於是將地上的植物、山河石壁、樹木花果都化為眾生，每一個眾生都捧著各種各樣的自然甘露，甘露食物中發出這樣的聲音：『甘美的味道在外面，通過舌頭來辨識品嚐，兩種法相交會就會產生塵勞，我現在自我節制，知足為上，只是爲了維持身體，使痛苦不再產生，就像車子需要潤滑油才能承載重物，瘡痍需要藥物才能勉強減輕痛苦。』這樣的佛法教誨都從美味中發出，眾生聽到後心開意解。 English version:
'The thought of no birth and no death' is to enable practitioners to completely get rid of suffering during meditation and reach a state of purity.
At that time, the sentient beings in the assembly who smelled the fragrance did not attain enlightenment. Instead, they had this thought: 'What we desire is the most exquisite fragrance, but now the Great Sage is speaking about the teachings of sound.' The Bodhisattva, knowing the thoughts of these sentient beings, entered the Samadhi of the extremely subtle multitude of fragrances, and then transformed the plants on the ground, the mountains, rivers, stone walls, trees, flowers, and fruits into things permeated with fragrance, such as sandalwood (a precious fragrant wood), chicken-tongue cloves (a spice), fragrant dream scriptures (a type of incense), wood-mace paste (a type of incense), white lotus flowers, fragrant flowers, wish-fulfilling fragrant flowers, and blue lotus flowers. In this way, thousands of kinds of flowers were spread everywhere, and there was no place where the fragrance was not smelled. At this time, although the sentient beings smelled these fragrances, they did not attain enlightenment. They hoped that the teachings of the Dharma would emerge from the fragrance. At this time, the Bodhisattva, knowing the thoughts in the minds of these sentient beings, then spoke the sixfold Dharma within the fragrance. At that time, the sentient beings who smelled the fragrance had their minds opened and understood, completely got rid of the troubles of the world, no longer reincarnated, and finally reached the state of liberation, achieving the fruit of the Path.
At that time, the sentient beings in the assembly who were greedy for taste did not attain enlightenment. They then had this thought: 'What I desire is to enjoy the wonderful taste, but now the Great Sage is speaking about the teachings of fragrance, which is really not what my heart desires.' The Bodhisattva, knowing the thoughts of these sentient beings, entered the Samadhi of the extremely subtle pure taste, and then transformed the plants on the ground, the mountains, rivers, stone walls, trees, flowers, and fruits into natural food like sweet dew, with a fragrant aroma and immeasurable sweetness. At this time, although the sentient beings obtained this taste, they did not attain enlightenment. They hoped to be able to greedily seek the food that was naturally offered before, and only when they saw the shape of the food did they feel that their wishes were fulfilled. The Bodhisattva, knowing the thoughts of these sentient beings, entered the Samadhi of swift and unobstructed speed, and then transformed the plants on the ground, the mountains, rivers, stone walls, trees, flowers, and fruits into sentient beings. Each sentient being held various kinds of natural sweet dew, and from the sweet dew food came these sounds: 'The sweet taste is outside, and it is discerned and tasted through the tongue. When the two dharmas meet, they will produce defilements. I now restrain myself, and contentment is the best. I only want to maintain my body so that suffering will not arise, just as a car needs lubricant to carry heavy loads, and wounds need medicine to barely alleviate the pain.' Such teachings of the Dharma all came from the taste, and the sentient beings, upon hearing them, had their minds opened and understood.
【English Translation】 'The thought of no birth and no death' is to enable practitioners to completely get rid of suffering during meditation and reach a state of purity. At that time, the sentient beings in the assembly who smelled the fragrance did not attain enlightenment. Instead, they had this thought: 'What we desire is the most exquisite fragrance, but now the Great Sage is speaking about the teachings of sound.' The Bodhisattva, knowing the thoughts of these sentient beings, entered the Samadhi of the extremely subtle multitude of fragrances, and then transformed the plants on the ground, the mountains, rivers, stone walls, trees, flowers, and fruits into things permeated with fragrance, such as sandalwood (a precious fragrant wood), chicken-tongue cloves (a spice), fragrant dream scriptures (a type of incense), wood-mace paste (a type of incense), white lotus flowers, fragrant flowers, wish-fulfilling fragrant flowers, and blue lotus flowers. In this way, thousands of kinds of flowers were spread everywhere, and there was no place where the fragrance was not smelled. At this time, although the sentient beings smelled these fragrances, they did not attain enlightenment. They hoped that the teachings of the Dharma would emerge from the fragrance. At this time, the Bodhisattva, knowing the thoughts in the minds of these sentient beings, then spoke the sixfold Dharma within the fragrance. At that time, the sentient beings who smelled the fragrance had their minds opened and understood, completely got rid of the troubles of the world, no longer reincarnated, and finally reached the state of liberation, achieving the fruit of the Path. At that time, the sentient beings in the assembly who were greedy for taste did not attain enlightenment. They then had this thought: 'What I desire is to enjoy the wonderful taste, but now the Great Sage is speaking about the teachings of fragrance, which is really not what my heart desires.' The Bodhisattva, knowing the thoughts of these sentient beings, entered the Samadhi of the extremely subtle pure taste, and then transformed the plants on the ground, the mountains, rivers, stone walls, trees, flowers, and fruits into natural food like sweet dew, with a fragrant aroma and immeasurable sweetness. At this time, although the sentient beings obtained this taste, they did not attain enlightenment. They hoped to be able to greedily seek the food that was naturally offered before, and only when they saw the shape of the food did they feel that their wishes were fulfilled. The Bodhisattva, knowing the thoughts of these sentient beings, entered the Samadhi of swift and unobstructed speed, and then transformed the plants on the ground, the mountains, rivers, stone walls, trees, flowers, and fruits into sentient beings. Each sentient being held various kinds of natural sweet dew, and from the sweet dew food came these sounds: 'The sweet taste is outside, and it is discerned and tasted through the tongue. When the two dharmas meet, they will produce defilements. I now restrain myself, and contentment is the best. I only want to maintain my body so that suffering will not arise, just as a car needs lubricant to carry heavy loads, and wounds need medicine to barely alleviate the pain.' Such teachings of the Dharma all came from the taste, and the sentient beings, upon hearing them, had their minds opened and understood.
寤，畢此世患更不來生，盡于苦際即成道果。
「是時座上眾生之類，貪細滑者意不開寤，便作是念：『我今意在貪著細滑，然今大聖乃說妙味，實非本心之所貪慕。』菩薩知彼眾生心念，便入極欲微細柔順定意正受三昧，便化地種山河石壁樹木花果，盡為眾生，一一眾生皆被自然劫波育衣，天繒天彩以自纏絡。眾生見之以手親近，自覺柔軟不可獲持，意念一衣百副自至，眾生心寤方自克責：『咄哉何為貪著此衣？將非自墜增于塵勞，形為枯骨纏以血肉。』便聞空中出斯輩聲：『男子當知，人間五樂非真非有，心著細滑漸興牽縺，念自克責舍此貪愛。』爾時眾生聞空中聲方乃得寤，畢此世苦更不來生，盡于苦際即成道果。
「是時座上眾生之類，貪於法者意不開寤便作是念：『我今意在微妙之法，今日大聖乃說細滑，實非本心之所貪慕。』菩薩知彼眾生所念，便入無量法界定意三昧正受，便化地種山河石壁樹木華果，盡為眾生，一一眾生皆說六度無極，空無想愿禪定解脫，有為無為有漏無漏，生滅著斷斯無所有。或時菩薩觀眾生心意之所趣，便設權計現身色相隱沒自由，騰在虛空作十八變，從空往來無所掛礙。或復示現國土城郭演說佛法，使眾生類逮不思議諸佛要定。是時菩薩所化城郭，人民周旋各各無
【現代漢語翻譯】 現代漢語譯本 覺悟，結束此生的苦難，不再來世，在苦的盡頭成就道果。 「這時，座上的眾生，貪戀細滑的，心意不開悟，便這樣想：『我現在的意念在於貪著細滑，然而現在大聖卻說妙味，實在不是我本心所貪慕的。』菩薩知道這些眾生的心念，便進入極欲微細柔順的定意正受三昧（一種禪定狀態），便化現地上的植物、山河、石壁、樹木、花果，都爲了眾生，每一個眾生都自然地被劫波育衣（一種柔軟的衣服），天繒天彩（天上的絲綢和綵帶）纏繞。眾生看見後用手觸控，感覺柔軟得無法抓住，心中想著一件衣服，一百件衣服就自己來到，眾生心意覺悟，才自我責備：『唉，為什麼貪著這衣服？難道不是自己墮落，增加塵世的勞苦，形體成為枯骨，纏繞著血肉。』便聽到空中發出這樣的聲音：『男子應當知道，人間五樂（指色、聲、香、味、觸五種感官享樂）並非真實存在，心執著于細滑，會逐漸產生牽絆，應當自我責備，捨棄這種貪愛。』這時眾生聽到空中的聲音才得以覺悟，結束此生的苦難，不再來世，在苦的盡頭成就道果。 「這時，座上的眾生，貪戀佛法的，心意不開悟，便這樣想：『我現在的意念在於微妙的佛法，今天大聖卻說細滑，實在不是我本心所貪慕的。』菩薩知道這些眾生的心念，便進入無量法界定意三昧正受（一種禪定狀態），便化現地上的植物、山河、石壁、樹木、花果，都爲了眾生，每一個眾生都說六度無極（佈施、持戒、忍辱、精進、禪定、智慧六種修行方法），空無想愿（佛教的三種解脫門），禪定解脫，有為無為（有造作和無造作），有漏無漏（有煩惱和無煩惱），生滅著斷（生起、滅去、執著、斷滅）這些都是虛無的。有時菩薩觀察眾生心意的趨向，便設定方便之計，顯現身體的色相，隱沒自由，騰在虛空，作十八變（佛教中菩薩所能展現的十八種神通變化），從空中往來，沒有障礙。或者又示現國土城郭，演說佛法，使眾生能夠達到不可思議的諸佛要定（諸佛所證得的禪定）。這時菩薩所化現的城郭，人民往來，各自沒有
【English Translation】 English version Awakening, ending the suffering of this life, not coming to another life, and achieving the fruit of the path at the end of suffering. At that time, the beings on the seat, those who were greedy for the subtle and smooth, their minds were not awakened, and they thought: 'My mind is now focused on being greedy for the subtle and smooth, but now the Great Sage is talking about wonderful flavors, which is really not what my original mind desires.' The Bodhisattva, knowing the thoughts of these beings, entered the Samadhi (a state of meditative absorption) of extremely subtle and gentle intention, and transformed the plants, mountains, rivers, stone walls, trees, flowers, and fruits on the ground, all for the sake of beings. Each being was naturally wrapped in Kalpaka-cloth (a kind of soft clothing), and heavenly silk and ribbons. When the beings saw it, they touched it with their hands, feeling it so soft that they could not grasp it. Thinking of one piece of clothing, a hundred pieces of clothing would come by themselves. The beings' minds awakened, and they blamed themselves: 'Alas, why be greedy for this clothing? Isn't this falling into degradation, increasing the toil of the world, the body becoming withered bones wrapped in flesh and blood?' Then they heard a voice from the sky saying: 'Men should know that the five pleasures of the human world (referring to the five sensory pleasures of sight, sound, smell, taste, and touch) are not real. The mind attached to the subtle and smooth will gradually create entanglements. You should blame yourselves and abandon this greed.' At this time, the beings heard the voice from the sky and were awakened, ending the suffering of this life, not coming to another life, and achieving the fruit of the path at the end of suffering. At that time, the beings on the seat, those who were greedy for the Dharma, their minds were not awakened, and they thought: 'My mind is now focused on the subtle Dharma, but today the Great Sage is talking about the subtle and smooth, which is really not what my original mind desires.' The Bodhisattva, knowing the thoughts of these beings, entered the Samadhi of immeasurable Dharma realms, and transformed the plants, mountains, rivers, stone walls, trees, flowers, and fruits on the ground, all for the sake of beings. Each being spoke of the Six Perfections (generosity, morality, patience, diligence, meditation, and wisdom), emptiness, no-thought, no-desire (the three doors of liberation in Buddhism), meditative absorption, liberation, conditioned and unconditioned, defiled and undefiled, arising and ceasing, attachment and detachment, all of which are non-existent. Sometimes the Bodhisattva, observing the direction of the beings' minds, would set up expedient means, manifesting the appearance of the body, hiding freely, soaring in the sky, performing the eighteen transformations (the eighteen kinds of supernatural powers that Bodhisattvas can manifest), coming and going from the sky without hindrance. Or they would manifest countries and cities, expounding the Dharma, enabling beings to attain the inconceivable essential Samadhi of the Buddhas (the meditative absorption attained by the Buddhas). At this time, the cities transformed by the Bodhisattva, the people coming and going, each had no
限共相敬待，如父如母如兄如弟，謙恭卑下常先興敬。菩薩爾時復入無喻光明，令諸菩薩入此光明結加趺坐，或坐高座或坐蓮華，遍滿世界無空缺處。或現佛身坐寶蓮花，皆演諸佛六度無極，空無相愿禪定解脫，復以如來十八不共四無所畏，加被眾生各蒙得濟。爾時菩薩復以神足之力放大光明，現佛世界億百千國，一一光明各各引致億百千眾生，乘光至此聞法得度。一一毛孔有十億光明，一一光明有十億國土，時化國土有自然自寤摩尼寶，以種種珍寶雜廁其間，其摩尼寶懸在虛空去地十仞，珠光明徹靡不照曜。復有奇異摩尼之寶以為莊嚴，一一寶上十億江河沙剎諸佛國土，十億百千樓觀臺閣，一一樓觀有十億百千佛土寶蓮華師子之座，一一寶師子座有十億百千國土神寶蓮華，一一花上有十億百千如來坐師子座，一一如來放大光明覆十億百千佛土。一一佛剎土有十億百千如來師子無畏之德，一一無畏之德有十億百千眾生居處，一一眾生有十億百千現諸佛國，一一佛國有十億百千法句義味及諸佛法，一一法句義味之法，有十億百千生諸經法熾然塵勞，乃至諸法定門亦復如是，一一諸法門中演出無量眾智相貌不退轉法，若干種智義味不同。一一所轉法輪之中，度十億百千眾生得純熟行，一一眾生剎土復有十億百千佛國，各化
【現代漢語翻譯】 現代漢語譯本：相互之間要以恭敬之心相待，如同對待父母、兄弟姐妹一般，謙虛恭敬，總是先表達敬意。菩薩此時再次進入無與倫比的光明之中，使所有菩薩進入這光明中結跏趺坐，或坐于高座，或坐于蓮花之上，遍滿世界，沒有空缺之處。有的菩薩顯現佛身，坐于寶蓮花之上，都演說諸佛的六度波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧，到達彼岸的方法），空、無相、無愿三解脫門，禪定和解脫之法，又以如來的十八不共法（佛獨有的十八種功德）和四無所畏（佛的四種無畏的自信）加持眾生，使他們各自得到救度。那時，菩薩又以神通之力放出大光明，顯現佛世界億百千個國土，每一道光明各自引導億百千眾生，乘著光明來到這裡聽聞佛法，得到度脫。每一個毛孔都放出十億光明，每一道光明都有十億國土，這些化現的國土中有自然覺悟的摩尼寶珠（如意寶珠），各種珍寶雜錯其間，摩尼寶珠懸在虛空中，離地十仞（古代長度單位，一仞約八尺），珠光透徹，無不照耀。又有奇異的摩尼寶珠作為莊嚴，每一顆寶珠上都顯現十億恒河沙數佛剎國土，十億百千樓觀臺閣，每一座樓觀都有十億百千佛土的寶蓮花獅子座，每一個寶獅子座都有十億百千國土的神寶蓮花，每一朵花上都有十億百千如來坐于獅子座上，每一位如來都放出光明，覆蓋十億百千佛土。每一個佛剎土都有十億百千如來獅子無畏的功德，每一個無畏的功德都有十億百千眾生居住，每一個眾生都有十億百千顯現的佛國，每一個佛國都有十億百千法句義味以及諸佛的教法，每一個法句義味之法，都有十億百千生出各種經法，熾盛如塵勞，乃至各種法門也是如此，每一個法門中都演說出無量眾智的相貌和不退轉之法，各種智慧的意義和味道各不相同。在每一個轉法輪之中，度化十億百千眾生得到純熟的修行，每一個眾生的剎土又有十億百千佛國，各自化現 現代漢語譯本：教化眾生。
【English Translation】 English version: They should treat each other with mutual respect, like fathers, mothers, elder brothers, and younger brothers, always being humble and respectful, and always showing reverence first. At that time, the Bodhisattva again entered into incomparable light, causing all Bodhisattvas to enter this light and sit in the lotus position, or sit on high seats, or sit on lotuses, filling the world without any empty space. Some Bodhisattvas manifested as Buddhas, sitting on jeweled lotuses, all expounding the Six Paramitas (giving, morality, patience, diligence, meditation, and wisdom, the methods to reach the other shore) of all Buddhas, the three gates of liberation of emptiness, signlessness, and wishlessness, the meditation and liberation methods, and also using the eighteen unique qualities of the Tathagata (Buddha's eighteen unique merits) and the four fearlessnesses (Buddha's four fearless confidences) to bless sentient beings, so that each of them could be saved. At that time, the Bodhisattva again used the power of spiritual feet to emit great light, manifesting hundreds of thousands of millions of Buddha worlds, each light leading hundreds of thousands of millions of sentient beings, riding the light to come here to hear the Dharma and be liberated. Each pore emitted ten million lights, and each light had ten million lands. In these manifested lands, there were naturally awakened Mani jewels (wish-fulfilling jewels), with various treasures interspersed among them. The Mani jewels hung in the void, ten ren (an ancient unit of length, about eight feet) above the ground, their light shining through, illuminating everything. There were also extraordinary Mani jewels used as adornments, and on each jewel, there appeared ten million Ganges River sand-like Buddha lands, hundreds of thousands of millions of pavilions and terraces. Each pavilion had hundreds of thousands of millions of Buddha land's jeweled lotus lion seats, and each jeweled lion seat had hundreds of thousands of millions of divine jeweled lotuses of the lands. On each flower, there were hundreds of thousands of millions of Tathagatas sitting on lion seats, and each Tathagata emitted light, covering hundreds of thousands of millions of Buddha lands. Each Buddha land had hundreds of thousands of millions of Tathagata's lion-like fearlessness virtues, and each fearlessness virtue had hundreds of thousands of millions of sentient beings residing. Each sentient being had hundreds of thousands of millions of manifested Buddha lands, and each Buddha land had hundreds of thousands of millions of Dharma phrases, meanings, and the teachings of all Buddhas. Each Dharma phrase and meaning had hundreds of thousands of millions of sutras arising, blazing like dust and toil, and the same was true for all Dharma gates. In each Dharma gate, countless aspects of wisdom and non-retrogression Dharma were expounded, with different meanings and flavors of various wisdoms. In each turning of the Dharma wheel, hundreds of thousands of millions of sentient beings were liberated and attained pure practice, and each sentient being's land had hundreds of thousands of millions of Buddha lands, each manifesting English version: and teaching sentient beings.
己界使趣善處，令眾生類咸至佛道。菩薩大士入此三昧，自現無量威神之變，三昧境界未曾所有未曾所見，所化窮異非心所度非意所圖，內外中間睹無處所，亦不見來時亦不見去時。所以者何？斯由諸法體自然故。百劫修行欲盡其垢，行如來誓加於眾生，復于無量無限數劫，無著無住亦無所染，亦復無能為立名字，尋其根本永無處所。若使有人慾設權詐尋究此定造化形相，義極甚深不可思議，乃是諸佛所應行法，非是羅漢辟支所修。
「最勝！復當思惟此理。菩薩謙苦游於八難，觀眾生意有愛慾心無愛慾心，有多有少亦悉知之；有瞋恚心無瞋恚心，有多有少亦悉知之；有愚癡心無愚癡心，有多有少亦悉知之。若彼眾生有愛慾心，偏著女色計好肥白，心玩不能去離。是時菩薩，復現權詐廣設方謀，輒為示現覺觀惡露不凈之想，于眾生前現身無常，四大散落落在異處，一日二日乃至七日，形體膀脹臭處不凈，或時死屍血肉消盡筋骨相連；復現異變若干種形，或現髑髏髀骨臂肘各在一處，久久轉變似白鴿色，歲月轉久與糞土同。如是菩薩眾生觀已，便自開寤乃知妄欲，是凡夫行墮入惡趣，非歸正道心自改悔，追昔不及乃投大聖，遵修梵行入清凈淵，洗淫慾垢練神棄縛，逮成無上至真正覺，凈己國土育養眾生，是謂菩薩
【現代漢語翻譯】 現代漢語譯本：菩薩以自身所證悟的境界，引導眾生前往善處，使一切眾生都能達到佛道。菩薩大士進入這種三昧（專注的禪定狀態）時，會展現出無量威神變化，這種三昧的境界是前所未有、前所未見的。他們所教化的對象極其多樣，無法用心思量，也無法用意圖揣測。他們所見的內外中間，都找不到確定的處所，也看不到來處，看不到去處。這是為什麼呢？因為一切法的本體本來就是如此自然。菩薩經過百劫的修行，想要徹底清除自身的污垢，他們實踐如來的誓願，加持于眾生。又在無量無數劫中，他們無所執著，無所停留，也無所染污，也無法為他們設立名字，追尋他們的根本，永遠找不到確定的處所。如果有人想要用權巧詐術來探究這種禪定所造化的形相，其義理極其深奧，不可思議，乃是諸佛所應修行的法門，不是羅漢（小乘修行者）和辟支佛（獨覺者）所能修行的。 最勝！你應當進一步思考這個道理。菩薩以謙卑之心，在八難（難以修行佛法的八種障礙）中游化，觀察眾生的心意。他們知道眾生有愛慾心或無愛慾心，有多少愛慾心；知道眾生有瞋恚心或無瞋恚心，有多少瞋恚心；知道眾生有愚癡心或無愚癡心，有多少愚癡心。如果那些眾生有愛慾心，偏執于女色，認為她們美好、肥胖、白皙，內心貪戀而不能捨離。這時，菩薩會運用權巧方便，廣設種種方法，為他們示現覺觀惡露不凈的景象。在眾生面前，菩薩會示現自身無常，四大（地、水、火、風）散落各處，一日、二日乃至七日，形體腫脹，發出惡臭，污穢不堪。有時，死屍的血肉消盡，只剩下筋骨相連；菩薩還會示現各種不同的變化，有時示現頭骨、大腿骨、手臂骨、肘骨各在一處，久而久之，顏色變得像白鴿一樣，歲月更久，就與糞土無異。當衆生看到這些景象后，就會醒悟，明白自己過去的貪慾是虛妄的，是凡夫的行為，會墮入惡道，不能迴歸正道。他們會真心悔改，追悔過去，投靠大聖，遵循清凈的修行，進入清凈的深淵，洗滌淫慾的污垢，鍛鍊精神，捨棄束縛，最終成就無上至真正覺悟，凈化自己的國土，養育眾生。這就是菩薩的修行。
【English Translation】 English version: Bodhisattvas, through their own enlightened state, guide sentient beings to virtuous realms, enabling all to attain Buddhahood. When great Bodhisattvas enter this samadhi (a state of deep meditative concentration), they manifest immeasurable majestic and divine transformations. The realm of this samadhi is unprecedented and unseen. The beings they teach are incredibly diverse, beyond the grasp of thought or intention. They perceive no fixed location in the internal, external, or intermediate realms, nor do they see a point of arrival or departure. Why is this so? Because the essence of all dharmas is naturally such. After hundreds of kalpas of practice, Bodhisattvas seek to completely purify their defilements. They fulfill the vows of the Tathagata, bestowing blessings upon sentient beings. Over countless, immeasurable kalpas, they remain unattached, unconfined, and undefiled. They cannot be given a name, and their origin is forever untraceable. If someone were to try to use cunning and deceit to investigate the forms created by this samadhi, its meaning is profoundly deep and inconceivable. It is a practice for Buddhas, not for Arhats (Hinayana practitioners) or Pratyekabuddhas (solitary realizers). Most Excellent One! You should further contemplate this principle. Bodhisattvas, with humility, wander through the eight difficulties (eight obstacles to practicing the Dharma), observing the minds of sentient beings. They know when beings have desires or are without desires, and the extent of their desires. They know when beings have anger or are without anger, and the extent of their anger. They know when beings have ignorance or are without ignorance, and the extent of their ignorance. If those beings have desires, clinging to the beauty of women, considering them beautiful, plump, and fair, their minds are infatuated and unable to let go. At this time, Bodhisattvas employ skillful means, devising various methods to show them the repulsive and impure aspects of the body. In front of these beings, Bodhisattvas manifest their own impermanence, the four elements (earth, water, fire, and wind) scattering in different directions. For one, two, or even seven days, the body swells, emits a foul odor, and becomes filthy. Sometimes, the flesh and blood of the corpse disappear, leaving only the bones connected by tendons. Bodhisattvas also manifest various transformations, sometimes showing the skull, thigh bone, arm bone, and elbow bone each in a separate place. Over time, the bones turn a color like a white dove, and after many years, they become like dirt. When sentient beings see these sights, they awaken, realizing that their past desires were illusory, the actions of ordinary beings that lead to evil realms, not the path to righteousness. They sincerely repent, regretting the past, and take refuge in the Great Sage, following pure practices, entering the pure depths, washing away the defilements of lust, refining their spirit, and abandoning their bonds. Ultimately, they attain unsurpassed, true enlightenment, purifying their own lands and nurturing sentient beings. This is the practice of a Bodhisattva.
觀愛慾心，便為說法得成道果。菩薩當知或有眾生無愛慾心，意局在小不至大道；菩薩勸勉成就平等正覺道也，以智慧藏無二之法，導引指示令知正路，安立大乘不取小道，從無數劫積功立德行善不惓，意迷心惑不別真偽，今乃自覺不到究竟。云何菩薩無二之道？菩薩修行不二道者，菩薩常凈不處於凈，于凈遊樂外化眾生，是不二道；菩薩常寂外現如亂，于寂遊樂而化眾生，是不二道；菩薩入定未始有錯，從定意起外化眾生，是不二道；菩薩施心初不懷悔，持無想報牢固之意，外化眾生使除三想，是不二道；菩薩戒具未始有缺復以禁律外化眾生，是不二道；菩薩甚深智慮廣遠，不自嘆說有所成辦，內常一心無所玷汙，是不二道；執智造化實無邊崖，于中撿意使不分散，亦以此法誨化眾生，令過曠野無憂之澤，是不二道。
「菩薩修忍正定三昧，現身勤苦處在山澤無人之處，或近村聚現行乞食，或經一歲至百千歲，或經一劫至百千劫，于中現身受無量苦。爾時山中人及非人，或羅叉鬼二足四足及無數足，各赍刀杖來觸菩薩，或以利刀而截其鼻，鼻尋還生如閻浮果。最勝當知！閻浮果者，取一生兩取兩生四，取四生八取八生十六，取十六生三十二，如是展轉樹盡為果無復樹形，亦復不見枝葉莖節。菩薩入定行忍如是
【現代漢語翻譯】 現代漢語譯本：觀察愛慾之心，便可為此說法，從而成就道果。菩薩應當知道，或許有些眾生沒有愛慾之心，他們的心意侷限在小乘，不能達到大道。菩薩應當勸勉他們，成就平等正覺之道。菩薩以智慧寶藏中無二之法，引導指示他們，讓他們知道正確的道路，安立於大乘，不取小道。菩薩從無數劫以來積累功德，行善不倦，但因為心意迷惑，不能分辨真偽，所以至今未能自覺達到究竟。什麼是菩薩的無二之道呢？菩薩修行無二之道，是菩薩常處於清凈，但不執著于清凈，在清凈中游樂，以此教化眾生，這是不二之道；菩薩常處於寂靜，但外在顯現如同紛亂，在寂靜中游樂，以此教化眾生，這是不二之道；菩薩入定，從未有過錯誤，從定中起身，以此教化眾生，這是不二之道；菩薩施捨，心中從不後悔，持有無想報的堅定意念，以此教化眾生，使他們去除三想（欲想、恚想、害想），這是不二之道；菩薩持戒圓滿，從未有缺失，又以戒律教化眾生，這是不二之道；菩薩的智慧深遠，不自誇說自己有所成就，內心常保持一心，不被污染，這是不二之道；執持智慧造化，實則無邊無際，從中檢視自己的心意，使之不分散，也用此法教誨化導眾生，讓他們度過曠野，到達無憂的境界，這是不二之道。 菩薩修習忍辱、正定、三昧（samadhi，禪定），現身在勤苦之處，處在山澤無人之地，或者靠近村落，現行乞食，或者經歷一年到百千歲，或者經歷一劫到百千劫，在其中現身承受無量的苦難。那時，山中的人以及非人，或者羅剎（rakshasa，惡鬼）鬼，二足、四足以及無數足的眾生，各自拿著刀杖來觸碰菩薩，或者用利刀割斷菩薩的鼻子，鼻子隨即又像閻浮果（jambudvipa，一種果實）一樣重新生長出來。最勝應當知道！閻浮果的生長方式是，取一生兩，取兩生四，取四生八，取八生十六，取十六生三十二，如此輾轉，直到樹木全部變成果實，不再有樹的形狀，也看不到枝葉莖節。菩薩入定修行忍辱就是這樣。
【English Translation】 English version: Observing the mind of desire, one can expound the Dharma and achieve the fruit of the Path. Bodhisattvas should know that some beings may not have desires, their minds are confined to the Small Vehicle, and they cannot reach the Great Path. Bodhisattvas should encourage them to achieve the Path of Equal and Right Enlightenment. Bodhisattvas, with the non-dual Dharma from the treasury of wisdom, guide and instruct them, letting them know the correct path, establishing them in the Mahayana, and not taking the Small Path. Bodhisattvas have accumulated merit from countless kalpas, tirelessly doing good deeds, but because their minds are confused and they cannot distinguish between truth and falsehood, they have not yet consciously reached the ultimate. What is the non-dual path of a Bodhisattva? A Bodhisattva practicing the non-dual path is one who is always in purity but does not cling to purity, enjoying themselves in purity, and using this to transform sentient beings; this is the non-dual path. A Bodhisattva is always in stillness but outwardly appears as if in chaos, enjoying themselves in stillness, and using this to transform sentient beings; this is the non-dual path. A Bodhisattva enters samadhi (meditative absorption) without ever making a mistake, and rises from samadhi to transform sentient beings; this is the non-dual path. A Bodhisattva gives without ever regretting, holding firm to the intention of rewardless giving, and uses this to transform sentient beings, causing them to remove the three thoughts (desire, anger, and harm); this is the non-dual path. A Bodhisattva's precepts are complete without any deficiency, and they use these precepts to transform sentient beings; this is the non-dual path. A Bodhisattva's wisdom is profound and far-reaching, they do not boast about their accomplishments, their inner mind is always focused and unpolluted; this is the non-dual path. Holding onto the wisdom of creation, which is truly boundless, they examine their own mind to prevent it from being scattered, and they also use this method to teach and transform sentient beings, allowing them to cross the wilderness and reach a state of no worry; this is the non-dual path. Bodhisattvas cultivate patience, right concentration, and samadhi, manifesting themselves in places of hardship, in mountains and marshes where there are no people, or near villages, begging for food, or spending from one year to hundreds of thousands of years, or from one kalpa to hundreds of thousands of kalpas, during which they manifest themselves enduring immeasurable suffering. At that time, people and non-humans in the mountains, or rakshasa (demons), beings with two feet, four feet, and countless feet, each carrying knives and staffs, come to touch the Bodhisattva, or cut off the Bodhisattva's nose with sharp knives, and the nose immediately grows back like a jambudvipa (a kind of fruit). The most excellent one should know! The way the jambudvipa grows is that one produces two, two produce four, four produce eight, eight produce sixteen, and sixteen produce thirty-two, and so on, until the entire tree becomes fruit, and there is no longer the shape of a tree, nor can one see branches, leaves, or stems. This is how a Bodhisattva enters samadhi and practices patience.
，若有人來截菩薩鼻，取一生兩取兩生四，取四生八取八生十六，取十六生三十二，如是展轉身盡為鼻無復身形，亦復不見手足頭目。眾生但見鼻無央數，尋時生念悔取其鼻，愿樂欲見菩薩本體。是時菩薩舍三昧已，心意安詳而從定起，還現其形如本無異，漸漸動搖現出入息，轉復開目如有所說。眾生見已，皆投于地五體自歸，愿為給使在菩薩側。是時菩薩觀察眾生內心所念，隨時應適而度脫之，菩薩復還入定三昧，內心寂靜無他余念。
「復有眾生至菩薩所，盡共圍繞而挑其目，目尋還生，如散成融琉璃。設當有人取成融琉璃，如毗羅果許而灑地者，散如芥子不可收拾，然明明相照各有精光。眾生但見菩薩形體盡為眼目，不復見本形體相貌，尋時生念悔本所作，即自克責，愿樂欲見菩薩本體。是時菩薩尋舍三昧，心意安詳而從定起，還現其形如本無異，漸漸動搖示出入息，如有所說。眾生見已，皆投于地五體自歸，愿為給使在菩薩側。是時菩薩觀察眾生內心所念，隨時應適而度脫之。是時菩薩復還入定，內心靜寂無他異念。
「復有眾生至菩薩所，手執利刀扤其首足，首足還生如瞿多羅樹。瞿多羅樹者，若有人來誅伐其樹枝葉莖節，諸觚段段各在異處，彈指之頃尋因地氣還生如舊，枝葉莖節各各成樹。
【現代漢語翻譯】 現代漢語譯本：如果有人來割菩薩的鼻子，割一個會生出兩個，割兩個會生出四個，割四個會生出八個，割八個會生出十六個，割十六個會生出三十二個，這樣不斷地增長，直到整個身體都變成鼻子，不再有原來的身形，也看不到手、腳、頭、眼睛。眾生只能看到無數的鼻子，這時他們會後悔割了菩薩的鼻子，希望看到菩薩的本來面目。這時，菩薩會從禪定中出來，心意安詳地從定中起身，恢復原來的樣子，和之前沒有任何不同，然後慢慢地動起來，顯示出呼吸，接著睜開眼睛，好像要說話一樣。眾生看到后，都跪倒在地，五體投地地歸順，願意在菩薩身邊做侍者。這時，菩薩會觀察眾生內心的想法，隨時適當地引導他們解脫。菩薩又會回到禪定中，內心寂靜，沒有其他雜念。 現代漢語譯本：又有一些眾生來到菩薩面前，一起圍著菩薩挖他的眼睛，眼睛會立刻再生出來，像散開又融合成的琉璃一樣。如果有人把這些融合成的琉璃，像毗羅果（一種水果）那麼大，灑在地上，會散開像芥菜籽一樣無法收拾，但它們都明亮發光，各自有精光。眾生只能看到菩薩的身體都變成了眼睛，看不到原來的身體和相貌，這時他們會後悔自己所做的事情，責備自己，希望看到菩薩的本來面目。這時，菩薩會立刻從禪定中出來，心意安詳地從定中起身，恢復原來的樣子，和之前沒有任何不同，然後慢慢地動起來，顯示出呼吸，好像要說話一樣。眾生看到后，都跪倒在地，五體投地地歸順，願意在菩薩身邊做侍者。這時，菩薩會觀察眾生內心的想法，隨時適當地引導他們解脫。這時，菩薩又會回到禪定中，內心平靜，沒有其他雜念。 現代漢語譯本：又有一些眾生來到菩薩面前，手持利刀砍斷菩薩的頭和腳，頭和腳會立刻再生出來，像瞿多羅樹（一種樹）一樣。瞿多羅樹是這樣的，如果有人來砍伐這棵樹的枝葉莖節，把各個部分都砍成段，散落在不同的地方，只要彈一下手指的時間，這些部分就會因為地氣而恢復原樣，枝葉莖節各自長成一棵樹。
【English Translation】 English version: If someone were to come and cut off a Bodhisattva's nose, cutting one would produce two, cutting two would produce four, cutting four would produce eight, cutting eight would produce sixteen, and cutting sixteen would produce thirty-two. This would continue to multiply until the entire body became noses, with no original form remaining, and no hands, feet, head, or eyes visible. The beings would only see countless noses. At that moment, they would regret cutting off the Bodhisattva's nose and wish to see the Bodhisattva's original form. Then, the Bodhisattva would emerge from samadhi (meditative absorption), peacefully rising from the state of concentration, restoring their original form, no different from before. They would then slowly move, showing breath, and then open their eyes as if to speak. Upon seeing this, the beings would all prostrate themselves on the ground, surrendering with their five limbs, willing to serve by the Bodhisattva's side. At that time, the Bodhisattva would observe the thoughts in the beings' hearts and appropriately guide them to liberation. The Bodhisattva would then return to samadhi, their mind tranquil and free from other thoughts. English version: Again, some beings would come to the Bodhisattva and together surround them, gouging out their eyes. The eyes would immediately regrow, like scattered and then fused glass. If someone were to take this fused glass, as large as a 'pila' fruit (a type of fruit), and scatter it on the ground, it would disperse like mustard seeds, impossible to gather, yet each would shine brightly with its own light. The beings would only see the Bodhisattva's body entirely transformed into eyes, no longer seeing the original form and appearance. At that moment, they would regret their actions, blaming themselves, and wish to see the Bodhisattva's original form. Then, the Bodhisattva would immediately emerge from samadhi, peacefully rising from the state of concentration, restoring their original form, no different from before. They would then slowly move, showing breath, as if to speak. Upon seeing this, the beings would all prostrate themselves on the ground, surrendering with their five limbs, willing to serve by the Bodhisattva's side. At that time, the Bodhisattva would observe the thoughts in the beings' hearts and appropriately guide them to liberation. Then, the Bodhisattva would return to samadhi, their mind peaceful and free from other thoughts. English version: Again, some beings would come to the Bodhisattva, wielding sharp knives to cut off the Bodhisattva's head and feet. The head and feet would immediately regrow, like a 'Gotala' tree (a type of tree). The 'Gotala' tree is such that if someone were to come and cut down its branches, leaves, stems, and joints, scattering the pieces in different places, within the snap of a finger, these parts would regrow due to the earth's energy, with each branch, leaf, stem, and joint becoming a tree.
爾時菩薩亦復如是，形體肢節盡為首足無複本形，眾生但見菩薩形體盡為首足，不復見本相貌之像，尋時生念悔本所作，即自克責，愿樂欲見菩薩本體。尋舍三昧心意安詳而從定起，還現其形如本無異，漸漸動搖示出入息，轉復開目如有所說。眾生見已，皆投于地五體自歸，愿為給使在菩薩側。是時菩薩觀察眾生內心所念，隨時應適而度脫之。是謂菩薩有愛慾心無愛慾心，有多有少皆悉知之，亦不自念吾在塵勞唐捐其功，亦復不念斯眾生等而易誘進，菩薩所行行不見行，亦復不見有受教者，行教二業都自虛寂，亦不見一亦不見無一，一自無一，況言有一言一法者，亦自假號。言眼，眼自假號，耳鼻舌身意法及以色聲香味細滑法，亦復如是。菩薩所以言一法者，欲開法門現無量門，引至無法訓于眾生。」
是時最勝復白佛言：「云何眾生有瞋恚心無瞋恚心，有多有少皆悉知之？」
佛告最勝：「菩薩大士游入世界無量佛土，一一觀察有形之類，蜎飛蠕動蚑行喘息下至蟻子，有瞋恚心無瞋恚心，有多有少皆悉分別，一一料簡而投其藥。設有眾生瞋恚多者，便見苦空非常之變，或有蟲獸所見啖食，或有盜賊兵刃所害，或為水火橫見燒煮，如是眾變不可稱計。設彼眾生心得寤者，隨彼教誡而受其化，尋于彼處即得
【現代漢語翻譯】 現代漢語譯本：那時，菩薩也像這樣，身體四肢都變成頭和腳，不再有原來的形狀。眾生只能看到菩薩的身體都變成了頭和腳，看不到他本來的相貌。他們立刻產生後悔自己所作所為的念頭，開始自我責備，希望能夠見到菩薩的本體。菩薩隨即捨棄三昧，心意安詳地從禪定中起身，恢復了原來的樣子，和之前沒有任何不同。他漸漸地動搖身體，顯示出呼吸，然後睜開眼睛，好像要說話一樣。眾生看到后，都跪倒在地，五體投地地歸順，願意在菩薩身邊做他的僕人。這時，菩薩觀察眾生內心的想法，隨時根據情況來引導他們，使他們得到解脫。這就是說，菩薩知道眾生有愛慾心或沒有愛慾心，有多少愛慾心，他都知道。他也不會認為自己身處塵世是白費功夫，也不會認為這些眾生很容易被引導。菩薩所做的事情，他不會認為自己在做，也不會認為有接受教導的人。教導和被教導這兩種行為，在他看來都是空寂的。他既不認為有一個，也不認為沒有一個。一個本身就沒有一個，更何況說有一個或一個法呢？這些都只是假借的名號。說眼睛，眼睛也只是假借的名號。耳朵、鼻子、舌頭、身體、意識、法，以及顏色、聲音、香味、細滑的觸感，也都是這樣。菩薩之所以說一個法，是爲了開啟法門，展現無量的法門，引導眾生達到無法的境界，教導他們。 這時，最勝菩薩又問佛說：『眾生有嗔恚心或沒有嗔恚心，有多少嗔恚心，您是如何知道的呢？』 佛告訴最勝菩薩說：『菩薩大士遊歷在無量佛土的世界中，一一觀察有形體的眾生，包括飛行的、蠕動的、爬行的、喘息的，下至螞蟻，他們有嗔恚心或沒有嗔恚心，有多少嗔恚心，菩薩都能一一分辨，仔細分析，然後對癥下藥。如果有的眾生嗔恚心很重，就會看到苦、空、無常的變化，或者被蟲獸吞食，或者被盜賊兵刃所害，或者被水火燒煮，像這樣的各種變故，數不勝數。如果這些眾生能夠醒悟，就會按照菩薩的教誨接受教化，立刻就能在那個地方得到解脫。』
【English Translation】 English version: At that time, the Bodhisattva was also like this, his body and limbs all transformed into heads and feet, no longer having their original form. Beings could only see that the Bodhisattva's body had become all heads and feet, and could not see his original appearance. They immediately had thoughts of regretting what they had done, began to blame themselves, and hoped to see the Bodhisattva's true form. The Bodhisattva then abandoned the samadhi, peacefully arose from meditation, and restored his original form, no different from before. He gradually moved his body, showed his breathing, and then opened his eyes as if to speak. Upon seeing this, all beings knelt on the ground, prostrating themselves in reverence, willing to serve as his attendants. At this time, the Bodhisattva observed the thoughts in the minds of beings, and guided them accordingly to liberate them. This means that the Bodhisattva knows whether beings have desires or not, and how much desire they have. He does not think that his presence in the world is a waste of effort, nor does he think that these beings are easily guided. The Bodhisattva does not see himself as acting, nor does he see anyone receiving instruction. The acts of teaching and being taught are both empty and still to him. He does not see one, nor does he see not one. One itself is not one, let alone saying there is one or one dharma. These are all just borrowed names. Speaking of the eye, the eye is also just a borrowed name. The ear, nose, tongue, body, mind, dharma, as well as color, sound, smell, taste, and touch, are all the same. The reason the Bodhisattva speaks of one dharma is to open the dharma gate, reveal countless dharma gates, guide beings to the realm of no dharma, and teach them. At this time, the most excellent Bodhisattva asked the Buddha again, 'How do you know whether beings have anger or not, and how much anger they have?' The Buddha told the most excellent Bodhisattva, 'The great Bodhisattva travels through the worlds of countless Buddha lands, observing all beings with form, including those that fly, crawl, creep, and breathe, down to the ants. He can distinguish whether they have anger or not, and how much anger they have. He analyzes them carefully and then prescribes the appropriate medicine. If some beings have a lot of anger, they will see the changes of suffering, emptiness, and impermanence. They may be eaten by insects or beasts, harmed by thieves or weapons, or burned by fire or water. Such changes are countless. If these beings can awaken, they will accept the teachings of the Bodhisattva and be liberated immediately in that place.'
度脫。若有眾生見無常變心不覺悟，菩薩爾時復以權慧入忍三昧，其三昧名無常觀；復有三昧，名慈降伏去恚三昧；若菩薩摩訶薩入此三昧正受者，便能降伏除瞋恚心。若有極惡羅叉鬼神虎狼盜賊弊惡之部，來趣菩薩欲取傷害，未到之間中道便還。所以然者，慈定之力覆護方界，億垓剎土莫不蒙濟。以得入慈三昧者，法度有十事，云何為十？所謂修甚深智行無量業，總持強記意難沮壞，自無有量，以法界為量入于無量，當來過去現在諸佛之所修習，無上法印而封印之，依如來力增益佛土，恒自立志凈修道場建菩薩業。如是行者，為應法律應無所生，得開眼目㸌然大寤，慧眼清凈永無塵曀，獲種姓眼、得佛凈眼，慧眼無外，議眼深遠，法眼常定，善知識眼以為營護，道眼甚深獲辯才眼，言無滯礙致無疑眼，心無彼此亦無猶豫，入法門眼導示盲類，分別義味開露法門，親真知識成就道心，所建境界無能障蔽，亦復無能有求毀呰，是謂菩薩分別諸眼成辦道業，為諸世間作良祐善友，豫了未生顯示威相，立於善根所化無礙，功德清凈所愿必果，胞胎真正遇諸解脫斷諸疑網，布慧重云遍滿空界，以賢聖法解暢心垢，所建志願恒現在前，心所作為終不疑難，信根堅固功業無盡，親奉諸佛除憂樂想，道心轉深采慧珍寶，供奉智士猶妙
【現代漢語翻譯】 現代漢語譯本 度脫（使眾生脫離苦海）。如果有的眾生見到無常變化而內心不覺悟，菩薩那時就用權巧智慧進入忍辱三昧，這個三昧名為無常觀；又有三昧，名為慈悲降伏嗔恚三昧；如果菩薩摩訶薩進入這個三昧並安住其中，就能降伏並去除嗔恚心。如果有極其兇惡的羅剎鬼神、虎狼、盜賊等邪惡之徒，前來侵犯菩薩想要傷害他，在還沒到達之前就會中途返回。之所以這樣，是因為慈定的力量覆蓋保護著整個區域，無數的剎土都得到救濟。因為進入慈三昧的人，在佛法修行上有十件事，哪十件呢？就是修習甚深的智慧，行持無量的善業，總持一切法義，記憶力強大難以破壞，自身無量，以法界為量進入無量境界，這是未來、過去、現在諸佛所修習的，用無上的法印來印證它，依靠如來的力量增益佛土，恒常立志清凈修行道場，建立菩薩的功業。像這樣修行的人，符合佛法的規律，應無所生，能開啟眼目，豁然大悟，慧眼清凈永遠沒有塵埃，獲得種姓眼（瞭解眾生根性的智慧之眼）、得到佛的清凈之眼，慧眼沒有內外之分，議眼深遠，法眼常住于定，以善知識的眼光來護持自己，道眼甚深獲得辯才之眼，言語沒有障礙達到無疑之眼，心中沒有彼此的分別也沒有猶豫，進入法門之眼引導盲昧的眾生，分別法義開顯法門，親近真正的善知識成就道心，所建立的境界沒有能障礙的，也沒有能求得譭謗的，這就是菩薩分別諸眼成就道業，為世間眾生作良善的朋友，預先了解未發生的徵兆，立於善根所教化沒有障礙，功德清凈所愿必定實現，胎藏真實遇到各種解脫，斷除各種疑惑，佈施智慧的重云遍滿虛空，用賢聖的佛法解開內心的污垢，所建立的志願恒常在眼前，心中所做的事情終不疑惑，信根堅固功業沒有窮盡，親近奉侍諸佛除去憂愁和快樂的執著，道心更加深入採擷智慧的珍寶，供奉有智慧的人如同珍寶。 English version Liberation. If there are sentient beings who, seeing impermanence, do not awaken in their minds, the Bodhisattva then enters the Samadhi of forbearance with skillful wisdom. This Samadhi is called the contemplation of impermanence. There is also another Samadhi called the Samadhi of compassion that subdues anger. If a Bodhisattva Mahasattva enters and abides in this Samadhi, they can subdue and eliminate anger. If extremely evil Rakshasa demons, tigers, wolves, thieves, or other wicked beings approach the Bodhisattva intending to harm them, they will turn back midway before reaching them. The reason for this is that the power of the Samadhi of compassion covers and protects the region, and countless Buddha lands are benefited. Those who have entered the Samadhi of compassion have ten aspects in their practice of Dharma. What are these ten? They are: cultivating profound wisdom, performing immeasurable good deeds, upholding all Dharma teachings, having a strong and indestructible memory, being immeasurable themselves, entering the immeasurable realm by taking the Dharma realm as their measure, this is what all Buddhas of the past, present, and future have practiced, sealing it with the supreme Dharma seal, increasing the Buddha lands by relying on the power of the Tathagata, constantly aspiring to purify the practice place, and establishing the Bodhisattva's work. Those who practice in this way are in accordance with the laws of Dharma, should have no arising, can open their eyes, have a sudden great awakening, have pure wisdom eyes that are forever free from dust, obtain the eye of lineage (the wisdom eye that understands the roots of sentient beings), obtain the pure eye of the Buddha, the wisdom eye has no inside or outside, the eye of deliberation is profound, the Dharma eye is always in Samadhi, using the eye of a good teacher to protect oneself, the eye of the path is profound and obtains the eye of eloquence, speech is without hindrance and reaches the eye of no doubt, the mind has no distinction of self and other and no hesitation, entering the eye of the Dharma gate to guide the blind, distinguishing the meaning of the Dharma and revealing the Dharma gate, being close to true good teachers and accomplishing the mind of the path, the realm established has no obstruction, and there is no one who can seek to slander it. This is how Bodhisattvas distinguish the various eyes and accomplish the work of the path, becoming good and beneficial friends to the world, foreseeing the signs of what has not yet arisen, standing on good roots, and their teachings are without obstruction, their merits are pure and their wishes are sure to be fulfilled, their womb is true and they encounter all kinds of liberation, cutting off all doubts, spreading the heavy clouds of wisdom throughout the void, using the Dharma of the sages to resolve the defilements of the mind, the vows they have made are always before them, and what they do in their minds is never doubted, their roots of faith are firm and their merits are endless, they are close to and serve all Buddhas, removing the attachments to sorrow and joy, their mind of the path deepens and they gather the treasures of wisdom, and they serve the wise as if they were precious jewels.
【English Translation】 Liberation. If there are sentient beings who, seeing impermanence, do not awaken in their minds, the Bodhisattva then enters the Samadhi of forbearance with skillful wisdom. This Samadhi is called the contemplation of impermanence. There is also another Samadhi called the Samadhi of compassion that subdues anger. If a Bodhisattva Mahasattva enters and abides in this Samadhi, they can subdue and eliminate anger. If extremely evil Rakshasa demons, tigers, wolves, thieves, or other wicked beings approach the Bodhisattva intending to harm them, they will turn back midway before reaching them. The reason for this is that the power of the Samadhi of compassion covers and protects the region, and countless Buddha lands are benefited. Those who have entered the Samadhi of compassion have ten aspects in their practice of Dharma. What are these ten? They are: cultivating profound wisdom, performing immeasurable good deeds, upholding all Dharma teachings, having a strong and indestructible memory, being immeasurable themselves, entering the immeasurable realm by taking the Dharma realm as their measure, this is what all Buddhas of the past, present, and future have practiced, sealing it with the supreme Dharma seal, increasing the Buddha lands by relying on the power of the Tathagata, constantly aspiring to purify the practice place, and establishing the Bodhisattva's work. Those who practice in this way are in accordance with the laws of Dharma, should have no arising, can open their eyes, have a sudden great awakening, have pure wisdom eyes that are forever free from dust, obtain the eye of lineage (the wisdom eye that understands the roots of sentient beings), obtain the pure eye of the Buddha, the wisdom eye has no inside or outside, the eye of deliberation is profound, the Dharma eye is always in Samadhi, using the eye of a good teacher to protect oneself, the eye of the path is profound and obtains the eye of eloquence, speech is without hindrance and reaches the eye of no doubt, the mind has no distinction of self and other and no hesitation, entering the eye of the Dharma gate to guide the blind, distinguishing the meaning of the Dharma and revealing the Dharma gate, being close to true good teachers and accomplishing the mind of the path, the realm established has no obstruction, and there is no one who can seek to slander it. This is how Bodhisattvas distinguish the various eyes and accomplish the work of the path, becoming good and beneficial friends to the world, foreseeing the signs of what has not yet arisen, standing on good roots, and their teachings are without obstruction, their merits are pure and their wishes are sure to be fulfilled, their womb is true and they encounter all kinds of liberation, cutting off all doubts, spreading the heavy clouds of wisdom throughout the void, using the Dharma of the sages to resolve the defilements of the mind, the vows they have made are always before them, and what they do in their minds is never doubted, their roots of faith are firm and their merits are endless, they are close to and serve all Buddhas, removing the attachments to sorrow and joy, their mind of the path deepens and they gather the treasures of wisdom, and they serve the wise as if they were precious jewels.
香花，為風所吹靡不聞者，其有穢惡悉為清凈。
「最勝當知！吾今居此閻浮利內，所居之國名毗舍離，以肉眼觀諸方剎土，諸苦憂惱不過此處，然復出于如來種性。今此眾生不馨之臭，上徹虛空十千由延，然天於人人為天種，天亦自知觀于宿命，吾所積德皆由人身，設不從人殖眾德本者不蒙福慶。最勝當知！爾時諸天各將營從，欲來世間咸來到空，人間臭氣重云之際，便聞人間腥臊不凈，即還彼去不至人間。所以然者，以其香潔不堪住故。菩薩大士行大慈悲，所化國土亦不選擇是好是醜是凈是不凈，亦不心念我今愿樂堪教化此不堪彼處。如我今日處此忍界，教化眾生緣畢無餘，十方諸如來等正覺皆遙讚歎，各各自於彼剎告四部眾，某方某甲稱佛姓字，名號能仁如來，于彼忍界五鼎沸中、五刺鐵中、五刀劍中、五盛焰中、五荒亂中、五無救中、五難債中，能處其中訓誨眾生甚奇甚特，分別賢聖諸度無極。諸天清凈身無垢穢，至臭雲際輒還天上，至宮殿中出到後園，入無憂池七日七夜而自灑浴，猶恐人間臭氣著身，心不願樂人間周旋。是時諸天香風遠布，下至空界萬八千由旬，復過此數有隨嵐風，香氣下過至空風香界二千由旬。諸天雖有眾德之香，猶不如此無慾之人持戒香也。菩薩當觀諸天食福謂為永久，天使在
【現代漢語翻譯】 現代漢語譯本：香花被風吹散，沒有聞不到的，那些污穢之物都會變得清凈。 『最勝（指佛陀的弟子）應當知道！我現在居住在這閻浮利（Jambudvipa，指我們所居住的這個世界）之內，我所居住的國家名叫毗舍離（Vaishali，古印度城市名）。用肉眼觀察各方剎土（Buddha-field，佛所教化的世界），所有的痛苦憂愁沒有超過這裡的，然而這裡又會產生如來（Tathagata，佛的稱號）的種性（gotra，指成佛的潛力）。現在這裡的眾生不潔的臭氣，向上直達虛空十千由延（yojana，古印度長度單位），然而天人（deva，天神）在人中是天人的種子，天人也自己知道觀察宿命（purva-nivasa，前世的生命），我所積累的功德都是由人身而來，如果不是從人身種植各種功德根本，就不能得到福慶。最勝應當知道！那時諸天各自帶領隨從，想要來到世間，都來到空中，人間臭氣像濃雲一樣的時候，就聞到人間腥臊不凈，就返回天上不來到人間。之所以這樣，是因為他們香潔的身體不能忍受這裡的污穢。菩薩大士（Bodhisattva-mahasattva，指發大心的菩薩）行大慈悲，所教化的國土也不選擇是好是醜是凈是不凈，也不心想我現在願意教化這個地方，不願意教化那個地方。就像我今天處在這個忍界（Saha world，指我們所居住的這個世界），教化眾生緣分完畢沒有剩餘，十方諸如來等正覺（Samyak-sambuddha，指完全覺悟的佛）都遙遠地讚歎，各自在他們的剎土告訴四部眾（指比丘、比丘尼、優婆塞、優婆夷），某方某甲稱佛姓字，名號能仁如來（Shakyamuni Tathagata，釋迦牟尼佛），在這個忍界五鼎沸中、五刺鐵中、五刀劍中、五盛焰中、五荒亂中、五無救中、五難債中，能夠處在其中訓誨眾生，非常奇特，分別賢聖各種度無極。諸天清凈身體沒有污垢，到達臭云邊緣就返回天上，到達宮殿中出來到後園，進入無憂池七日七夜自己洗浴，還恐怕人間臭氣沾染身體，心裡不願意在人間周旋。這時諸天香風遠布，下到空中一萬八千由旬，又超過這個數目有隨嵐風，香氣下到空風香界二千由旬。諸天雖然有各種功德的香，還不如沒有慾望的人持戒的香。菩薩應當觀察諸天享受福報以為是永久的，天人使者在'
【English Translation】 English version: Fragrant flowers, blown by the wind, are not unheard of; all that is foul and evil becomes pure. 'Most Excellent One, know this! I now dwell within this Jambudvipa (the world we inhabit), and the country where I dwell is called Vaishali (an ancient Indian city). With my physical eyes, I observe the Buddha-fields (the worlds where Buddhas teach) in all directions, and the suffering and distress here are unsurpassed. Yet, from here arises the lineage of the Tathagata (the Buddha). Now, the impure odor of the beings here rises up to ten thousand yojanas (an ancient Indian unit of distance) into the void. However, the devas (gods) are the seeds of devas among humans, and they themselves know and observe their past lives (purva-nivasa). All the merits I have accumulated come from the human body. If one does not cultivate the roots of merit from the human body, one will not receive blessings. Most Excellent One, know this! At that time, the devas, each with their retinue, wished to come to the world and arrived in the sky. When the foul odor of the human world was like a thick cloud, they smelled the stench and impurity of the human world and returned to the heavens without coming down. The reason for this is that their pure and fragrant bodies cannot endure the impurity here. The Bodhisattva-mahasattvas (great Bodhisattvas) practice great compassion, and the lands they teach are not chosen based on whether they are good or bad, pure or impure. They do not think, 'I wish to teach here but not there.' Just as I am now in this Saha world (the world of suffering), teaching beings until the end of their karmic connections, all the Tathagatas, the Samyak-sambuddhas (fully enlightened Buddhas) in the ten directions praise me from afar. Each of them tells their fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) in their own Buddha-fields that in a certain direction, a certain person, known by the Buddha's family name, is called Shakyamuni Tathagata (the Buddha), and in this Saha world, amidst the five boiling cauldrons, the five iron spikes, the five swords, the five raging flames, the five chaotic states, the five helpless states, and the five difficult debts, he is able to dwell and teach beings. This is truly extraordinary, distinguishing the wise and the holy, and the various perfections without limit. The devas, with their pure and undefiled bodies, return to the heavens at the edge of the foul cloud. They go to their palaces, then to their gardens, and enter the Anavatapta Lake, bathing themselves for seven days and seven nights, still fearing that the human odor might cling to their bodies. They are unwilling to linger in the human world. At this time, the fragrant winds of the devas spread far and wide, reaching eighteen thousand yojanas into the sky. Beyond this, there are winds that carry the fragrance down to the fragrant realm of the sky, two thousand yojanas away. Although the devas have various meritorious fragrances, they are not as fragrant as the fragrance of the precepts of those without desire. Bodhisattvas should observe that the devas enjoy their blessings as if they were permanent. The messengers of the devas are in'
前乃悔不及，愿貪人中興功福業，是時意豈在香臭間乎？菩薩大士亦復如是，雖處苦惱五盛焰中，心不疲厭亦不悔還，意常念在度脫眾生。若有賢聖神通之人，以其神力接一凡夫至上虛空香薰之界，還復來下在此世間，身體香薰經三七時香氣乃歇。無慾之人戒完具者，經劫去劫戒德之香終不斷絕。然菩薩大士，同處世間於世間長，復於世間作大炬明，雖有勤勞不以為苦，道意興盛心不缺減，是謂菩薩觀察眾生，有瞋恚心無瞋恚心，有多有少皆悉知之。」
爾時最勝復白佛言：「世尊！云何菩薩一心思惟觀察眾生，有愚癡心無愚癡心，有多有少皆悉知之？」
「於是菩薩便入明慧正受三昧，普觀世界至虛空際，其中所有眾生之類，一足二足至無數足，天、龍、鬼神、阿須倫、迦留羅、栴陀羅、摩休勒、人若非人，知其原本，一一分別尋究審實。若有眾生愚癡多者，便為挍計，演說因緣十二根本：無明緣行，行緣識，識緣名色，名色緣六入，六入緣更樂，更樂緣痛，痛緣愛，愛緣受，受緣有，有緣生，生緣死愁憂苦惱。有諸不凈亂想之心，逆順暢演無盡之智：無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則更樂滅，更樂滅則痛滅，痛滅則愛滅，愛滅則受滅，受滅則有滅，有滅則生滅，
【現代漢語翻譯】 現代漢語譯本：以前後悔已經來不及了，希望貪婪的人們能夠興起功德福業，這個時候他們的心思難道還在香臭之間嗎？菩薩大士也是這樣，即使身處苦惱的五盛火焰之中，內心也不會疲憊厭倦，也不會後悔退縮，他們的心思常常在於度脫眾生。如果有賢聖有神通的人，用他的神通力量接引一個凡夫到上方的虛空香薰世界，再讓他回到這個世間，他的身體香氣會持續三七天才會消散。沒有慾望的人，戒律圓滿的人，經過無數劫，他的戒德之香也不會斷絕。然而菩薩大士，他們與世間同處，在世間成長，又在世間作為巨大的火炬照明，即使有勤勞也不會覺得辛苦，道心興盛，內心不會減少，這就是菩薩觀察眾生，知道他們有嗔恚心或者沒有嗔恚心，有多少嗔恚心，都完全知道。 這時，最勝又對佛說：『世尊！菩薩如何能夠一心思維觀察眾生，知道他們有愚癡心或者沒有愚癡心，有多少愚癡心，都完全知道呢？』 『這時，菩薩就進入明慧正受三昧（一種禪定狀態），普遍觀察世界直到虛空邊際，其中所有的眾生種類，一足的、二足的，乃至無數足的，天、龍、鬼神、阿修羅（一種神道）、迦樓羅（一種神鳥）、旃陀羅（賤民）、摩休勒（一種巨蟒）、人或者非人，都知道他們的原本，一一分別尋究，審察真實。如果有的眾生愚癡很多，就為他們計算，演說十二因緣的根本：無明（對真理的無知）緣起行（身口意的行為），行緣起識（意識），識緣起名色（精神和物質），名色緣起六入（眼耳鼻舌身意六種感覺器官），六入緣起更樂（接觸），更樂緣起痛（感受），痛緣起愛（渴愛），愛緣起受（執取），受緣起有（存在），有緣起生（出生），生緣起老死愁憂苦惱。有各種不凈的混亂想法，逆向和順向地演說無盡的智慧：無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則更樂滅，更樂滅則痛滅，痛滅則愛滅，愛滅則受滅，受滅則有滅，有滅則生滅，'
【English Translation】 English version: It's too late to regret the past. May greedy people arouse meritorious deeds and blessings. At that time, would their minds still be on fragrance and foulness? Bodhisattvas are also like this. Even though they are in the midst of the burning flames of the five aggregates of suffering, their minds will not be weary or tired, nor will they regret or retreat. Their minds are always focused on liberating sentient beings. If there are virtuous and holy people with supernatural powers, they could use their powers to take an ordinary person to the fragrant realm of the upper void, and then bring them back to this world. The fragrance on their body would last for twenty-one days before dissipating. Those without desires, those who have fully observed the precepts, their fragrance of virtue will never cease, even after countless eons. However, Bodhisattvas, they live in the world, grow in the world, and also act as great torches of light in the world. Even if they work hard, they do not consider it suffering. Their aspiration for the path is flourishing, and their minds do not diminish. This is how Bodhisattvas observe sentient beings, knowing whether they have anger or not, and how much anger they have. At that time, the Most Excellent One again said to the Buddha, 'World Honored One! How can a Bodhisattva observe sentient beings with a single mind, knowing whether they have ignorance or not, and how much ignorance they have?' 'At this time, the Bodhisattva enters the Samadhi of Bright Wisdom and Right Reception (a state of meditation), universally observing the world to the edge of the void. Among all the kinds of sentient beings, those with one foot, two feet, and even countless feet, including gods, dragons, ghosts, Asuras (a type of demigod), Garudas (a type of divine bird), Chandalas (outcasts), Mahoragas (a type of giant serpent), humans, and non-humans, they know their origins, examining and investigating each one to ascertain the truth. If there are sentient beings with much ignorance, they will calculate for them and explain the twelve fundamental causes: ignorance (lack of knowledge of the truth) conditions volitional actions, volitional actions condition consciousness, consciousness conditions name and form (mind and matter), name and form condition the six sense bases (eye, ear, nose, tongue, body, and mind), the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, and birth conditions old age, death, sorrow, lamentation, pain, grief, and despair. There are various impure and confused thoughts, and they expound endless wisdom in both forward and reverse order: when ignorance ceases, volitional actions cease; when volitional actions cease, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases;'
生滅則死滅，死滅則無復有愁憂苦惱諸不凈行，漏為大患泥洹為妙。如是菩薩觀諸相貌，而為演說究盡原本。若有眾生癡心彌固識不了朗，漸進導引將至靜處，復與解暢本無之法，無生滅法無著斷法，分別三世興衰之相，癡行過去識不可滅，廣曜法門出現妙智，興起佛道眾德具足，不捨菩薩善知識行，常游菩薩閑靜之堂，入諸如來深要之觀。
「復當思惟十牢要法。云何思惟十牢要法？親近佛藏法身之相，念不思議還攝為一，解空無念亦無若干，自起自滅亦無主質，過行無緒不可護持出生諸道，法界虛空境界亦無窮盡，縛解自解去眾生著，依于善根成一切智，越于無量智慧之境，捷疾之智皆悉成就，充足菩薩希望之心，凈諸菩薩言跡之行，如來道義未曾漏失，不捨一切法性之相，所入極微意不謬誤，心若金剛力不可壞，諸佛之所授其號莂，悉無眾生應可度者，所說無二不可轉還，是謂菩薩十牢要法，進成道果取道不難。是謂最勝菩薩上妙無盡之法，當念修行。」◎◎
三道滅度品第二十
爾時最勝菩薩即從座起長跪叉手，前白佛言：「唯然世尊！如來至真道德無崖，不猗道門求出解脫，于清凈學勤修慕及，金剛三昧不可稱量。今聞如來說滅度凈三道歸一，更無二名亦不著二。若審然者，何求無上至
【現代漢語翻譯】 現代漢語譯本：生滅的現象終將消亡，當生滅消亡時，就不會再有憂愁、痛苦、煩惱等不凈的行為。煩惱如同巨大的禍患，而涅槃（Nirvana，佛教術語，指解脫、寂滅的境界）才是最美好的。菩薩如此觀察諸法現象，併爲眾生闡述其根本的起源。如果有些眾生愚癡之心根深蒂固，不能明瞭通達，菩薩會逐步引導他們到達清凈之處，再為他們開解原本就無生滅的法理，無執著、無斷滅的法理，並分析過去、現在、未來三世的興衰變化。過去的愚癡行為無法磨滅，菩薩會廣開法門，展現微妙的智慧，興起佛道，使眾德圓滿具足。菩薩不捨棄善知識的修行，常在菩薩清凈的場所遊歷，進入諸佛如來深奧的觀照之中。 菩薩還應當思維十種堅固重要的法門。如何思維這十種堅固重要的法門呢？親近佛的法身（Dharmakaya，佛教術語，指佛的真理之身）之相，將不可思議的念頭收攝歸一，理解空性（Sunyata，佛教術語，指一切事物無自性的空虛本質）無念，也無任何差別。自生自滅的現象也無主宰的實體，過去的修行沒有頭緒，無法守護，卻能從中生出各種道法。法界（Dharmadhatu，佛教術語，指一切諸法所依止的境界）虛空的境界也是無窮無盡的。束縛與解脫都是自解，去除眾生的執著。依靠善根成就一切智慧，超越無量智慧的境界，迅速的智慧都能成就，滿足菩薩的希望，凈化菩薩的言行。如來的道義從未遺漏，不捨棄一切法性的現象，所進入的極微之處，心意不會有任何謬誤。心如金剛般堅固不可摧毀，諸佛會為菩薩授記（Vyakarana，佛教術語，指佛對菩薩未來成佛的預言），實際上沒有眾生需要被度化。所說的法理是無二的，不可改變。這就是菩薩的十種堅固重要的法門，以此進修成就道果並不困難。這就是最殊勝的菩薩無上微妙無盡的法門，應當常常唸誦修行。 三道滅度品第二十 這時，最勝菩薩即從座位起身，長跪合掌，向前對佛說：『世尊！如來至真至善的道德無邊無際，不依賴任何道門來尋求解脫，在清凈的學問上勤奮修習，金剛三昧（Vajrasamadhi，佛教術語，指一種堅固不可摧毀的禪定）不可稱量。現在聽聞如來說滅度清凈的三道歸於一，不再有第二個名稱，也不執著於二。如果真是這樣，為何還要追求無上至
【English Translation】 English version: The phenomena of arising and ceasing will eventually perish. When arising and ceasing cease, there will be no more sorrow, suffering, afflictions, and other impure actions. Afflictions are like a great calamity, while Nirvana (the Buddhist term for liberation and the state of extinction) is the most wonderful. Bodhisattvas observe all phenomena in this way and explain their fundamental origins to sentient beings. If some sentient beings have deeply rooted ignorance and cannot understand clearly, Bodhisattvas will gradually guide them to a place of purity. Then, they will explain the principle that there is originally no arising or ceasing, the principle of non-attachment and non-extinction, and analyze the rise and fall of the past, present, and future three periods. Past ignorant actions cannot be erased. Bodhisattvas will widely open the Dharma gates, reveal subtle wisdom, initiate the path of Buddhahood, and make all virtues complete. Bodhisattvas do not abandon the practice of good teachers, often travel in the pure places of Bodhisattvas, and enter the profound contemplation of all Buddhas and Tathagatas. Bodhisattvas should also contemplate the ten firm and essential Dharmas. How should one contemplate these ten firm and essential Dharmas? Draw near to the Dharma body (Dharmakaya, the Buddhist term for the body of truth of the Buddha) of the Buddha, gather the inconceivable thoughts into one, understand emptiness (Sunyata, the Buddhist term for the empty nature of all things) and non-thought, and there is no difference. The phenomena of arising and ceasing have no master entity. Past practices have no beginning or end, cannot be protected, but can give rise to various paths. The realm of the Dharma realm (Dharmadhatu, the Buddhist term for the realm where all Dharmas rely) and emptiness is also endless. Bondage and liberation are self-liberation, removing the attachments of sentient beings. Rely on good roots to achieve all wisdom, transcend the realm of immeasurable wisdom, and swift wisdom can be achieved, fulfilling the hopes of Bodhisattvas, and purifying the words and actions of Bodhisattvas. The meaning of the Tathagata's path has never been missed, not abandoning the phenomena of all Dharma natures. The mind will not have any errors in the extremely subtle places entered. The mind is as firm as a diamond and cannot be destroyed. All Buddhas will give predictions (Vyakarana, the Buddhist term for the Buddha's prediction of a Bodhisattva's future Buddhahood) to Bodhisattvas. In reality, there are no sentient beings who need to be liberated. The Dharma spoken is non-dual and cannot be changed. These are the ten firm and essential Dharmas of Bodhisattvas. By practicing them, achieving the fruit of the path is not difficult. This is the most supreme, wonderful, and endless Dharma of Bodhisattvas, and one should always recite and practice it. Chapter Twenty: The Extinction of the Three Paths At this time, the most victorious Bodhisattva rose from his seat, knelt down with his palms together, and said to the Buddha: 'World Honored One! The Tathagata's true and virtuous morality is boundless, not relying on any path to seek liberation, diligently practicing in pure learning, and the Vajrasamadhi (the Buddhist term for a firm and indestructible meditation) is immeasurable. Now, having heard the Tathagata say that the three pure paths of extinction return to one, there is no second name, and there is no attachment to two. If this is true, why should one still seek the supreme to'
真道乎？唯然世尊！愿為敷演令渴道家永忘識惑。」
是時世尊，回金體身四面顧眄諸來會者，寂靜無名各無眾念，微視最勝而告之曰：「快哉問矣！誠難得聞。如來為汝一一暢演，令將來學永無猶豫。」
最勝白佛：「愿樂欲聞。」
佛告最勝：「清凈道根不生穢枝，體性凈故則諸法凈，復於法性亦悉清凈，漸當分別有數無數，無數凈者得三世凈，以了三世空觀三界。是謂名曰微凈三昧。最勝當知！三道滅度其品不同志趣各異，身為垢本，念為垢池，想為游塵，識為結首，一滅三存不致清凈，二滅二存亦不至凈，三滅一存亦不至凈，四滅空存乃至於凈，至一切智清凈亦爾。從初道跡上至無著，復從一住乃至十住，皆滅四還四歸四礙。云何為四？所謂四者，身為垢本凡夫滿足，念為垢池縱逸四流，想為游塵興八萬愛，識為結首繫於三有。是以大聖，現有三道像如優劣，其實滅度無若干差別。道在泥洹不離虛寂，菩薩泥洹以度人為名，辟支佛泥洹現神足為名，聲聞泥洹現狹劣為名。複次最勝！菩薩泥洹慈悲喜護育養眾生，設導一人入道撿者，諸根容悅欣怡無量。當時意識澄靜無為，無道俗念諸情悉凈凈若泥洹，于彼永盡而無所有，是謂無念，應無所念亦不見唸唸亦無念，無念學者學亦無學，色亦無色
【現代漢語翻譯】 現代漢語譯本：這是真正的道嗎？是的，世尊！希望您能為我們詳細闡述，讓那些渴求真理的人永遠忘卻迷惑和疑惑。 這時，世尊轉動他金色的身體，環顧四周前來集會的人們，他們寂靜無聲，心中沒有任何雜念。世尊微微地看著最勝菩薩，說道：『你問得好啊！這樣的問題實在難得聽到。如來會為你們一一詳細地闡述，讓未來的學人永遠不再猶豫。』 最勝菩薩對佛說：『我非常樂意聽聞。』 佛告訴最勝菩薩：『清凈的道根不會生出污穢的枝條，因為本體是清凈的，所以一切法都是清凈的，而且在法性上也是完全清凈的。逐漸地，應當分別有數和無數。無數的清凈能夠獲得三世的清凈，通過了解三世皆空來觀察三界。這被稱為微凈三昧（一種禪定狀態）。最勝，你應該知道！三道的滅度，它們的品級不同，志向和追求也各不相同。身體是污垢的根本，念頭是污垢的池塘，想像是飄浮的塵埃，意識是束縛的根源。如果只滅除一個，而保留三個，就不能達到清凈；滅除兩個，保留兩個，也不能達到清凈；滅除三個，保留一個，也不能達到清凈；只有滅除全部四個，才能達到清凈，乃至達到一切智（佛的智慧）的清凈也是如此。從最初的道跡（修行之路）向上直到無著（沒有任何執著），又從一住（菩薩修行的一個階段）乃至十住（菩薩修行的最高階段），都是滅除四種障礙，迴歸四種清凈。什麼是四種障礙呢？所謂的四種障礙是：身體是污垢的根本，凡夫因此而滿足；念頭是污垢的池塘，放縱四種慾望；想像是飄浮的塵埃，產生八萬種愛慾；意識是束縛的根源，被束縛在三有（欲界、色界、無色界）。因此，大聖（佛）雖然示現三道（聲聞道、緣覺道、菩薩道）的形象，好像有優劣之分，但實際上它們的滅度並沒有任何差別。道存在於涅槃（解脫）中，不離虛無寂靜。菩薩的涅槃以度化眾生為名，辟支佛（緣覺）的涅槃以示現神通為名，聲聞的涅槃以示現狹隘和低劣為名。此外，最勝！菩薩的涅槃是慈悲喜捨，護佑和養育眾生，如果引導一個人進入佛道，那麼他的諸根（眼、耳、鼻、舌、身、意）都會感到愉悅和欣喜，這種喜悅是無量的。那時，意識澄澈平靜，沒有任何作為，沒有世俗的念頭，所有的情感都清凈得像涅槃一樣，在那裡永遠消盡，一無所有，這就是所謂的無念。應該沒有所念，也看不到念頭，念頭本身也是無念的。學習無念的人，他的學習也是無學，色（物質）也是無色。』
【English Translation】 English version: Is this the true path? Yes, World Honored One! We wish that you would elaborate on it, so that those who thirst for the path may forever forget their confusion and doubts. At that time, the World Honored One turned his golden body and looked around at all those who had come to the assembly. They were silent and without any thoughts in their minds. The World Honored One looked gently at the Bodhisattva Most Excellent and said, 'Well asked! Such a question is truly rare to hear. The Tathagata will explain it to you in detail, one by one, so that future learners will never hesitate.' Bodhisattva Most Excellent said to the Buddha, 'I am very eager to hear it.' The Buddha told Most Excellent, 'A pure root of the path does not produce defiled branches. Because its essence is pure, all dharmas are pure, and in the nature of dharma, it is also completely pure. Gradually, one should distinguish between the countable and the countless. The countless pure ones can attain the purity of the three times (past, present, and future). By understanding that the three times are empty, one observes the three realms. This is called the Subtle Purity Samadhi (a state of meditation). Most Excellent, you should know! The extinction of the three paths differs in their grades, and their aspirations and pursuits are also different. The body is the root of defilement, thoughts are the pool of defilement, imagination is the floating dust, and consciousness is the source of bondage. If only one is extinguished while three remain, one cannot attain purity. If two are extinguished while two remain, one also cannot attain purity. If three are extinguished while one remains, one also cannot attain purity. Only when all four are extinguished can one attain purity, and even the purity of all-knowing wisdom (Buddha's wisdom) is the same. From the initial path of practice up to non-attachment, and from the first stage of dwelling (a stage of Bodhisattva practice) up to the tenth stage of dwelling (the highest stage of Bodhisattva practice), all are extinguishing the four hindrances and returning to the four purities. What are the four hindrances? The so-called four hindrances are: the body is the root of defilement, and ordinary people are satisfied with it; thoughts are the pool of defilement, indulging in the four desires; imagination is the floating dust, giving rise to eighty-four thousand kinds of love and desire; consciousness is the source of bondage, being bound to the three existences (desire realm, form realm, formless realm). Therefore, the Great Sage (Buddha), although manifesting the images of the three paths (the path of Sravakas, the path of Pratyekabuddhas, and the path of Bodhisattvas), which seem to have superior and inferior distinctions, in reality, their extinction is without any difference. The path exists in Nirvana (liberation), not separate from emptiness and stillness. The Nirvana of Bodhisattvas is named for saving sentient beings, the Nirvana of Pratyekabuddhas (Solitary Buddhas) is named for manifesting supernatural powers, and the Nirvana of Sravakas is named for manifesting narrowness and inferiority. Furthermore, Most Excellent! The Nirvana of Bodhisattvas is compassion, joy, and equanimity, protecting and nurturing sentient beings. If one guides a single person onto the path of Buddhism, then their senses (eyes, ears, nose, tongue, body, and mind) will feel joy and delight, and this joy is immeasurable. At that time, consciousness is clear and calm, without any action, without worldly thoughts, and all emotions are as pure as Nirvana. There, they are forever extinguished, and nothing remains. This is what is called no-thought. There should be no thought, and one should not see thoughts. Thoughts themselves are also no-thought. Those who learn no-thought, their learning is also no-learning, and form (matter) is also formless.'
亦不見色，心意識念亦無識念，從五陰身乃至無形，法體清凈不見有念而無所念。
「最勝當知！夫言泥洹，泥洹爾者豈為遠乎？莫作斯觀。所以然者，無念法體無形觀體則是泥洹，泥洹性體則是法觀，一而不二亦無差別，泥洹無名而不可見，亦無能立泥洹名號。是謂，最勝！菩薩大士學是泥洹清凈道者，而應于道應念無念。最勝！復當分別，菩薩大士欲行了達斯清凈道泥洹體性者，當修凈行。云何菩薩修其凈行？恒使身口意清凈無瑕穢。何謂身凈而無瑕穢？於是菩薩己身已凈，解諸外身亦復清凈，己身虛寂解諸身空，身之寂靜知諸身寂，己身解脫諸身亦然。菩薩復當思惟法觀，了知懈慢亦無懈慢，己身無慢道豈有慢？是故菩薩解身無慢。菩薩興念世惡露觀，身如影響不見凈想，達凈無想方應泥洹。是謂菩薩摩訶薩清凈泥洹道無差別。」
最勝菩薩復白佛言：「云何菩薩體凈無慾欲而無慾？」
佛告最勝：「菩薩大士周旋五趣流轉生死，方便權現適化應時，有說身凈則論無生，其睹生死則無生死，解知無生，生死一而不異，亦無若干差別之名。菩薩復當了別身行彼達無生，此等生死則知身行達內外法。何謂身行？去來現在三世興衰，過去無跡、現在無記、當來無號。複次最勝！去者永盡、來者無窮
【現代漢語翻譯】 現代漢語譯本：也看不到色（rupa，物質現象），心、意識的念頭也沒有識別的念頭，從五蘊之身乃至無形，法體清凈，看不到有念頭而無所念。 『最勝（the most excellent one）應當知道！所說的涅槃（nirvana），涅槃難道是遙遠的嗎？不要這樣認為。之所以這樣說，是因為無念的法體，無形的觀照體就是涅槃，涅槃的自性就是法觀，一而不二也沒有差別，涅槃沒有名稱而不可見，也沒有能建立涅槃名稱的。這就是，最勝！菩薩大士學習這涅槃清凈之道，應當在道中應念無念。最勝！還要分別，菩薩大士想要通達這清凈道涅槃的體性，應當修習清凈的行為。菩薩如何修習清凈的行為呢？常常使身、口、意清凈沒有瑕疵污穢。什麼是身凈而沒有瑕疵污穢呢？於是菩薩自身已經清凈，理解到所有外在的身體也同樣清凈，自身虛空寂靜，理解到所有身體都是空性的，身體的寂靜知道所有身體都是寂靜的，自身解脫，所有身體也是這樣。菩薩還要思維法觀，了知懈怠和慢心也沒有懈怠和慢心，自身沒有慢心，道怎麼會有慢心呢？所以菩薩理解到身體沒有慢心。菩薩生起觀察世間醜惡的念頭，身體如同影子，看不到清凈的想法，達到清凈無想才應證涅槃。這就是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）清凈涅槃之道沒有差別。』 最勝菩薩又對佛說：『菩薩如何身體清凈沒有慾望，慾望而沒有慾望呢？』 佛告訴最勝：『菩薩大士在五道（gati，輪迴的五種途徑）中周旋，流轉生死，方便權巧地顯現，適應時機，有說身體清凈就論無生，他們看到生死就無生死，理解到無生，生死是一而不是異，也沒有若干差別的名稱。菩薩還要分別身體的行為，他們通達無生，這些生死就知道身體的行為通達內外之法。什麼是身體的行為呢？過去、現在、未來三世的興衰，過去沒有軌跡，現在沒有記號，未來沒有名稱。再次，最勝！過去的永遠消盡，未來的無窮無盡。
【English Translation】 English version: Also, one does not see form (rupa), and the thoughts of mind and consciousness have no recognition of thoughts. From the five aggregates of the body to the formless, the essence of Dharma is pure, and one does not see that there is a thought and yet nothing to be thought of. 'Most Excellent One, you should know! When speaking of nirvana, is nirvana far away? Do not think like this. The reason is that the formless body of Dharma without thought, the formless body of contemplation, is nirvana. The nature of nirvana is the contemplation of Dharma. It is one and not two, and there is no difference. Nirvana has no name and is invisible, and there is no way to establish a name for nirvana. This is, Most Excellent One! When a Bodhisattva-Mahasattva (great bodhisattva) learns this pure path of nirvana, they should be mindful of non-mindfulness in the path. Most Excellent One! You should also distinguish that if a Bodhisattva-Mahasattva wants to understand the essence of this pure path of nirvana, they should cultivate pure conduct. How does a Bodhisattva cultivate pure conduct? They should always keep their body, speech, and mind pure and without flaws or defilements. What is it to have a pure body without flaws or defilements? Thus, the Bodhisattva's own body is already pure, and they understand that all external bodies are also pure. Their own body is empty and still, and they understand that all bodies are empty. The stillness of the body knows that all bodies are still. Their own body is liberated, and all bodies are the same. The Bodhisattva should also contemplate the Dharma, understanding that there is no laziness or arrogance, and if their own body has no arrogance, how can the path have arrogance? Therefore, the Bodhisattva understands that the body has no arrogance. The Bodhisattva generates the thought of observing the ugliness of the world, and the body is like a shadow, and they do not see the thought of purity. Only by reaching the state of pure non-thought can they attain nirvana. This is the undifferentiated pure path of nirvana of a Bodhisattva-Mahasattva.' The Most Excellent Bodhisattva then asked the Buddha, 'How can a Bodhisattva have a pure body without desire, desiring without desire?' The Buddha told the Most Excellent One, 'Bodhisattva-Mahasattvas revolve in the five realms (gati), transmigrating through birth and death, manifesting expediently and adapting to the times. Some say that if the body is pure, then there is no birth. When they see birth and death, there is no birth and death. Understanding no birth, birth and death are one and not different, and there are no different names. Bodhisattvas should also distinguish the actions of the body. They understand no birth, and these births and deaths know that the actions of the body reach the inner and outer Dharma. What are the actions of the body? The rise and fall of the past, present, and future three times. The past has no trace, the present has no mark, and the future has no name. Furthermore, Most Excellent One! The past is forever exhausted, and the future is endless.'
、現在遷轉。亦當思惟盡不盡法。云何思惟盡不盡法？於是菩薩分別了達虛空凈想，其無盡者淡然無為無有想念，有想念者于賢戒律乃有大缺。」
佛告最勝：「吾昔成佛坐道樹下，七日七夜觀樹不眴，心念過去恒沙諸佛，由何自覺先達何法？時我，最勝！復作是念，過佛恒沙先達身法逮最正覺，因緣合會有識有想，其知緣者則空無想無所染著，亦復不見生滅著斷。若此，最勝！如斯觀者是謂身凈，夫身凈者悉歸智海。最勝當知！歸海之義其事有十。云何為十？一者歸佛之海法無形觀，歸眾生海超越有難，歸法之海集眾智故，歸福田海立本無根，歸五陰海示現穢法，歸智慧海分別若干教誡所趣，歸根義海增善根故，歸住心海了知眾生若干心意所念無量解知無礙，歸於行海不違愿故，歸弘誓海究生死原。是謂，最勝！菩薩摩訶薩歸海十門之義。當念修行悉歸如來無漏法身。又觀如來無漏身者，不住本無不墮三界，達知本無為一法身，觀身無漏如本無住，住不見住亦無所住，以無漏身入生死海，示現色身如無色身，無邊無際無形不可睹現，色身滅已亦不見滅，亦不見生身之本無如本無住。如來身凈亦無瑕穢，入眾生聚隨前形質隨像而現，了達眾生身之清凈，己身清凈眾生身凈，一而不二亦不若干，平等本無。本無無
【現代漢語翻譯】 現代漢語譯本：現在要轉變觀念。也應當思考『盡』與『不盡』的法則。如何思考『盡』與『不盡』的法則呢？這時，菩薩要分別了達虛空清凈的意念，那無盡的境界是淡然無為，沒有絲毫的念頭；如果有念頭，在賢聖的戒律中就會有大的缺失。 佛告訴最勝：『我過去成佛，坐在菩提樹下，七天七夜眼睛不眨地看著樹，心中思念過去恒河沙數般的諸佛，他們是如何自覺，先領悟了什麼法？』當時，最勝！我又這樣想，過去的恒河沙數般的佛，先領悟了身法，獲得了最正覺，因緣和合，有識有想，那知道因緣的人，就空無所想，沒有執著，也不見生滅和斷滅。如果這樣觀察，最勝！這就是所謂的『身凈』，所謂『身凈』，都歸於智慧之海。最勝應當知道！歸海的意義有十種。哪十種呢？一是歸於佛的海，觀察法無形；二是歸於眾生的海，超越有難；三是歸於法的海，聚集眾多的智慧；四是歸於福田的海，建立根本而無根；五是歸於五陰的海，示現污穢的法；六是歸於智慧的海，分別若干教誡所趨向；七是歸於根義的海，增長善根；八是歸於住心海，了知眾生若干心意所念，無量解知無礙；九是歸於行海，不違背誓願；十是歸於弘誓海，探究生死的根源。這就是，最勝！菩薩摩訶薩歸海的十種意義。應當念修行，都歸於如來無漏的法身。又觀察如來無漏的法身，不住于本無，不墮入三界，通達本無即為一法身，觀察身無漏如本無所住，住不見住，也沒有所住，以無漏身進入生死之海，示現色身如同無色身，無邊無際，無形不可見，色身滅后也不見滅，也不見生身之本無，如同本無所住。如來的身清凈，也沒有瑕疵污穢，進入眾生之中，隨著眾生的形體而顯現，了達眾生身的清凈，自身清凈，眾生身也清凈，一而不二，也不若干，平等本無。本無無
【English Translation】 English version: Now, there should be a shift in perspective. One should also contemplate the laws of 'exhaustion' and 'non-exhaustion'. How does one contemplate the laws of 'exhaustion' and 'non-exhaustion'? At this point, the Bodhisattva should distinctly understand the pure thought of emptiness. The boundless state is serene and inactive, without any thoughts. If there are thoughts, there will be a great deficiency in the precepts of the virtuous. The Buddha told the Most Excellent One: 'When I became a Buddha in the past, sitting under the Bodhi tree, I gazed at the tree without blinking for seven days and seven nights, contemplating the countless Buddhas of the past, like the sands of the Ganges. How did they awaken themselves, and what Dharma did they first realize?' At that time, Most Excellent One! I also thought, the countless Buddhas of the past, like the sands of the Ganges, first realized the Dharma of the body, and attained the most perfect enlightenment. Through the union of causes and conditions, there is consciousness and thought. Those who understand the causes and conditions are empty of thought, without attachment, and do not see birth and death or annihilation. If one observes in this way, Most Excellent One! This is what is called 'purity of the body'. The so-called 'purity of the body' all returns to the sea of wisdom. Most Excellent One, you should know! The meaning of returning to the sea has ten aspects. What are the ten? First, returning to the sea of the Buddha, observing the formless nature of the Dharma; second, returning to the sea of sentient beings, transcending difficulties; third, returning to the sea of the Dharma, gathering numerous wisdoms; fourth, returning to the sea of the field of merit, establishing the rootless foundation; fifth, returning to the sea of the five aggregates, manifesting impure Dharmas; sixth, returning to the sea of wisdom, distinguishing the directions of various teachings; seventh, returning to the sea of the meaning of roots, increasing good roots; eighth, returning to the sea of the dwelling mind, understanding the various thoughts of sentient beings, with boundless understanding and no obstacles; ninth, returning to the sea of practice, not violating vows; tenth, returning to the sea of great vows, exploring the origin of birth and death. This is, Most Excellent One! The ten meanings of the Bodhisattva Mahasattva returning to the sea. One should contemplate practice, all returning to the unconditioned Dharma body of the Tathagata. Furthermore, observing the unconditioned Dharma body of the Tathagata, it does not dwell in the original non-existence, nor does it fall into the three realms. Understanding that the original non-existence is the one Dharma body, observing the unconditioned body as if dwelling in the original non-dwelling, dwelling without seeing dwelling, and without any dwelling. With the unconditioned body, one enters the sea of birth and death, manifesting a form body as if it were a formless body, boundless and without limits, formless and invisible. After the form body is extinguished, one does not see its extinction, nor does one see the original non-existence of the birth body, as if dwelling in the original non-dwelling. The Tathagata's body is pure, without flaws or impurities. Entering among sentient beings, it manifests according to their forms, understanding the purity of the bodies of sentient beings. One's own body is pure, and the bodies of sentient beings are also pure, one and not two, nor are they many, equally non-existent. Non-existence is non-
道不見有道，亦無俗法有漏無漏，亦復不見三乘教誡，斯是羅漢、辟支佛、菩薩、佛道，亦復不見十力、四無所畏、十八不共，于諸賢聖道法都無所著。是謂菩薩行應清凈應無所應。
「複次最勝！菩薩摩訶薩當念思惟口言清凈，何謂口言而應清凈？於是菩薩入虛空界清凈三昧，普觀三千世界其中眾生有形之類，一切賢愚清白好醜，悉歸於空皆悉清凈。菩薩復當思惟等觀，于第一義亦不見等亦不見不等。何以故？以等相觀故，亦不見等與不等相與無相，復以等相觀察諸法，不見道法無限無際，不見俗法有限有際，不見賢聖超過三有，不見凡伕力有優劣。最勝當了！菩薩分別清凈音聲，無有眾生想著意者，善察音響觀了無響，不見憂喜是常非常，樂於顛倒非顛倒者，達知眾生一切皆凈，無慾無染亦無生滅著斷，無淫怒癡三毒根本。復當觀察十二因緣十八本持，從癡至死皆悉清凈，癡亦不知我所造行，行亦不知從癡而有，法法自生法法自滅，法不見法何有癡行。如是最勝！法不相知法生則生法滅則滅，法不自知生與不生滅與不滅，故言無生滅著斷也。」
爾時最勝菩薩白佛言：「世尊！三世癡行隨身迴轉，有身則行隨，無身則行滅，乃至老死亦復如是。唯愿世尊！敷演狐疑，令將來眾生永無疑滯。」
【現代漢語翻譯】 現代漢語譯本：道不認為存在一個固定的『道』，也不認為世俗的法有『有漏』或『無漏』之分，同樣也不執著於三乘（聲聞乘、緣覺乘、菩薩乘）的教誨，不認為存在羅漢、辟支佛、菩薩、佛的境界，也不執著於十力（佛的十種力量）、四無所畏（佛的四種無所畏懼的品質）、十八不共法（佛獨有的十八種功德），對於所有賢聖的修行方法都不執著。這才是菩薩的修行，應當清凈，不應有所執著。 『此外，最勝！菩薩摩訶薩應當思考並保持口語的清凈。什麼是口語的清凈呢？』菩薩進入虛空界清凈三昧（一種禪定狀態），普遍觀察三千大千世界中的眾生，包括有形體的眾生，所有賢能和愚笨的，清白和醜陋的，都歸於空性，都是清凈的。菩薩還應當思考並平等觀察，在第一義諦（最高的真理）中，既不認為有平等，也不認為有不平等。為什麼呢？因為以平等之相觀察，也看不到平等與不平等之相，以及無相。又以平等之相觀察諸法，看不到道法是無限無際的，看不到世俗法是有限有際的，看不到賢聖超越三有（欲界、色界、無色界），看不到凡夫的力量有優劣。最勝，你應當明白！菩薩分別清凈的聲音，沒有眾生執著于自己的想法，善於觀察聲音，明白聲音的本質是無聲的，看不到憂愁和喜悅是常還是無常，樂於顛倒或不顛倒，通達眾生一切都是清凈的，沒有慾望，沒有污染，也沒有生滅和執著于斷滅，沒有淫慾、嗔怒、愚癡這三毒的根本。還應當觀察十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）和十八本持（六根、六塵、六識），從無明到老死都是清凈的，無明也不知道自己所造的行，行也不知道是從無明而來的，法法自生，法法自滅，法不認識法，哪裡有無明和行呢？就像這樣，最勝！法不互相認識，法生則生，法滅則滅，法不自己知道生與不生，滅與不滅，所以說沒有生滅和執著于斷滅。』 這時，最勝菩薩對佛說：『世尊！三世的無明和行隨著身體輪轉，有身體則行隨之而生，沒有身體則行滅，乃至老死也是這樣。希望世尊！詳細解釋我的疑惑，讓未來的眾生永遠不再有疑惑。』
【English Translation】 English version: The Way does not perceive a fixed 'Way,' nor does it consider worldly dharmas to be 'defiled' or 'undefiled.' It also does not cling to the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), nor does it perceive the states of Arhats, Pratyekabuddhas, Bodhisattvas, or Buddhas. It does not cling to the Ten Powers (of a Buddha), the Four Fearlessnesses (of a Buddha), or the Eighteen Unique Qualities (of a Buddha). It is not attached to any of the practices of the wise and holy. This is the practice of a Bodhisattva, which should be pure and without attachment. 'Furthermore, Most Excellent One! A Bodhisattva Mahāsattva should contemplate and maintain purity of speech. What is purity of speech?' The Bodhisattva enters the Samadhi of Pure Space (a state of meditation), universally observing the beings in the three thousand great thousand worlds, including those with form, all the wise and foolish, the pure and the impure, all returning to emptiness, all being pure. The Bodhisattva should also contemplate and observe equally, not seeing equality or inequality in the ultimate truth. Why? Because observing with the aspect of equality, one does not see the aspects of equality and inequality, nor the aspect of non-aspect. Again, observing all dharmas with the aspect of equality, one does not see that the Dharma of the Way is limitless and boundless, nor that worldly dharmas are limited and bounded. One does not see that the wise and holy transcend the three realms of existence (desire realm, form realm, formless realm), nor that the power of ordinary beings has superiority or inferiority. Most Excellent One, you should understand! The Bodhisattva distinguishes pure sounds, without beings clinging to their own thoughts. They skillfully observe sounds, understanding that the essence of sound is soundlessness. They do not see that sorrow and joy are permanent or impermanent, delighting in the inverted or the non-inverted. They understand that all beings are pure, without desire, without defilement, without arising or ceasing, and without clinging to annihilation. There is no root of the three poisons of lust, anger, and ignorance. They should also observe the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) and the eighteen elements (six sense organs, six sense objects, six consciousnesses). From ignorance to old age and death, all are pure. Ignorance does not know the volitional formations it creates, and volitional formations do not know that they arise from ignorance. Dharma arises by itself, and dharma ceases by itself. Dharma does not recognize dharma, so where is ignorance and volitional formations? Just like this, Most Excellent One! Dharmas do not recognize each other. When a dharma arises, it arises; when a dharma ceases, it ceases. Dharma does not know itself whether it arises or does not arise, ceases or does not cease. Therefore, it is said that there is no arising, ceasing, or clinging to annihilation.' At that time, the Bodhisattva Most Excellent One said to the Buddha, 'World Honored One! The ignorance and volitional formations of the three times revolve with the body. If there is a body, then volitional formations arise with it; if there is no body, then volitional formations cease. The same is true even up to old age and death. I beseech the World Honored One to explain my doubts in detail, so that future beings will never have any more doubts.'
爾時世尊告最勝曰：「癡不染身身不染癡，癡亦不見我有身，身亦不見我有癡，各各清凈亦無吾我，言吾我者悉自虛寂，是謂菩薩一切清凈。言清凈者，何者是言？何者非言？言不在內亦不在外，不見言有出有入，便當具足十堅固義，分別眾生陰種所趣。云何為十？於是菩薩先求出要，化一切眾生故；現無數化，精進無著故；現無礙力，以一切法空故；現息意力，於一切法得自在故；現迴心意識，轉不轉故，分別義味故；現自性法力，智慧顯故；現自在力，為眾生說法故；現無畏力，安處正法故；現辯才，現無量智一一布現故；現無二力，無疇匹故。如是最勝！菩薩摩訶薩分別眾生種性所趣，亦不內亦不外亦不在兩中間，欲以言是菩薩耶？」
對曰：「非也。世尊！」
「云何欲淫怒癡是菩薩耶？」
對曰：「非也。世尊！」
「若不以欲怒癡是菩薩者，復以諸垢縛著是菩薩乎？」
對白：「非也。世尊！」
佛告最勝：「菩薩摩訶薩亦不著言亦不著不言，一切諸法皆無著不著，眼耳鼻口身心亦不見著不著，所演音響風動聲出，因緣合會乃有聲響，賢愚好醜聲無若干，亦不住內復不在外，尋其中間而不可得。」
佛告最勝：「菩薩摩訶薩住本無動三昧者，思惟勤念及其所
【現代漢語翻譯】 現代漢語譯本： 那時，世尊告訴最勝菩薩說：『愚癡不會污染身體，身體也不會被愚癡污染。愚癡不會認為身體是「我」的，身體也不會認為愚癡是「我」的。它們各自清凈，也沒有「我」的概念。所謂「我」的概念，都是虛幻寂靜的。這就是菩薩一切清凈的境界。』 『所謂清凈，什麼是言語？什麼不是言語？言語不在內，也不在外，看不見言語有出有入。這樣就能具足十種堅固的意義，分別眾生所處的各種狀態。』 『哪十種呢？菩薩首先尋求出離之道，爲了教化一切眾生；示現無數化身，精進修行而不執著；示現無礙的力量，因為一切法都是空性的；示現止息妄念的力量，對於一切法都得自在；示現迴轉心意識的力量，使其不流轉，從而分別義理；示現自性法的力量，智慧顯現；示現自在的力量，為眾生說法；示現無畏的力量，安住于正法；示現辯才，示現無量智慧一一展現；示現無二的力量，沒有匹敵。』 『最勝啊！菩薩摩訶薩分別眾生的根性所趨，既不在內，也不在外，也不在兩者之間。你認為可以用言語來定義菩薩嗎？』 最勝菩薩回答說：『不是的，世尊！』 『那麼，你認為貪慾、嗔怒、愚癡是菩薩嗎？』 最勝菩薩回答說：『不是的，世尊！』 『如果不是以貪慾、嗔怒、愚癡來定義菩薩，那麼，可以用各種煩惱束縛來定義菩薩嗎？』 最勝菩薩回答說：『不是的，世尊！』 佛告訴最勝菩薩：『菩薩摩訶薩既不執著于言語，也不執著于不言語。一切諸法都沒有執著與不執著。眼、耳、鼻、舌、身、意也不見有執著與不執著。所發出的聲音，風的流動所產生的聲音，都是因緣和合而產生的。賢愚好醜的聲音沒有差別，既不住在內，也不住在外，尋找其中間也是不可得的。』 佛告訴最勝菩薩：『菩薩摩訶薩安住于本無動搖的三昧（Samadhi，禪定），思維勤勉，以及他所』
【English Translation】 English version: At that time, the World Honored One said to the Bodhisattva Most Excellent: 'Ignorance does not defile the body, and the body is not defiled by ignorance. Ignorance does not see the body as 「I」, and the body does not see ignorance as 「I」. They are each pure and without the concept of 「I」. The concept of 「I」 is all illusory and tranquil. This is the state of complete purity for a Bodhisattva.' 'Regarding purity, what is speech? What is not speech? Speech is neither within nor without, and it is not seen to have an origin or a destination. Thus, one can fulfill the ten firm meanings, distinguishing the various states of beings.' 'What are the ten? A Bodhisattva first seeks the path of liberation, for the sake of teaching all beings; manifests countless transformations, practices diligently without attachment; manifests unobstructed power, because all dharmas are empty; manifests the power of ceasing thoughts, attaining freedom in all dharmas; manifests the power of turning the mind and consciousness, preventing their flow, thus distinguishing the meaning of the teachings; manifests the power of self-nature dharma, revealing wisdom; manifests the power of freedom, teaching the dharma to beings; manifests the power of fearlessness, abiding in the true dharma; manifests eloquence, revealing immeasurable wisdom one by one; manifests the power of non-duality, having no equal.' 'Most Excellent! A Bodhisattva Mahasattva distinguishes the tendencies of beings, neither within, nor without, nor in between. Do you think a Bodhisattva can be defined by words?' The Bodhisattva Most Excellent replied: 'No, World Honored One!' 'Then, do you think desire, anger, and ignorance are Bodhisattvas?' The Bodhisattva Most Excellent replied: 'No, World Honored One!' 'If a Bodhisattva is not defined by desire, anger, and ignorance, then can a Bodhisattva be defined by the bonds of various defilements?' The Bodhisattva Most Excellent replied: 'No, World Honored One!' The Buddha told the Bodhisattva Most Excellent: 'A Bodhisattva Mahasattva is neither attached to speech nor to non-speech. All dharmas have neither attachment nor non-attachment. The eyes, ears, nose, tongue, body, and mind are also not seen to have attachment or non-attachment. The sounds that are produced, the sounds caused by the movement of the wind, all arise from the combination of conditions. The sounds of the wise, the foolish, the good, and the bad are not different. They neither abide within nor without, and their middle cannot be found.' The Buddha told the Bodhisattva Most Excellent: 'A Bodhisattva Mahasattva who abides in the Samadhi (禪定) of non-movement, contemplates diligently, and what he'
行，皆如空等無住不住亦無眾想。是謂，最勝！眾生言聲一切音響悉空非真，權詐之法不可恃怙。」
爾時最勝白佛言：「世尊！如來聖諦成賢聖道果，權詐非真，云何成最正覺乎？」
佛告最勝：「如來等正覺道法審諦真實，以獲真實之法故，解知諸法非真非有也。又復最勝！菩薩摩訶薩周旋五道教授眾生，隨前所應而度脫之，觀察眾生名字音聲，轉于無上法輪，隨法句義令達報應，樂苦眾生說苦原本，解了諸法言皆無言。何者為言？言從何出？了知言者無有出生。是時菩薩復與樂習眾生說習根本，是習是生是因是緣，分別因緣本無習緒，不見有習亦不見有字。是謂，最勝！樂習眾生一切音聲皆空非真。又復菩薩隨前眾生報以道教，使聞法者順法而行，亦不知行之所趣報應之果。是謂菩薩行無所行證不見證，如爾一相等滅眾苦。複次菩薩復當思惟樂盡眾生，了達諸法不見出生，言音聲者無所住止，若坐若行常若一心，雖游憒亂常若閑靜，設在大眾賢聖默然，意欲現言言便自止，追尋所言于著無著，不見盡與不盡，一切諸法亦不見盡、生滅著斷，聲出於言永無軌跡。複次菩薩，樂道眾生思惟八行，眾生修習進趣泥洹，正言正業乃至正定，其如法者不如法者，平等一虛空觀無二不有違錯。是謂菩薩摩訶薩口
【現代漢語翻譯】 現代漢語譯本：一切行為都如同虛空一般，無所停留，也無所不停留，也沒有眾多的想法。這被稱為，最殊勝的！眾生所說的言語和一切聲音，都是虛幻不真實的，權宜之法不可依賴。 那時，最勝菩薩對佛說：『世尊！如來以聖諦成就賢聖之道果，但權宜之法並非真實，如何能成就最正覺呢？』 佛告訴最勝：『如來所證悟的等正覺之道法是審慎真實的，因為獲得了真實之法，所以瞭解一切法並非真實存在。而且，最勝！菩薩摩訶薩在五道中周旋，教導眾生，根據他們的情況來度化他們，觀察眾生的名字和聲音，轉動無上的法輪，根據法句的意義使他們明白報應，為喜歡苦的眾生講述苦的根源，讓他們瞭解一切言語都無言。什麼是言語？言語從哪裡來？瞭解言語的人知道言語沒有出生。這時，菩薩又為喜歡習氣的眾生講述習氣的根本，這個習氣是生，是因，是緣，分別因緣，本來沒有習氣的頭緒，看不到有習氣，也看不到有字。這被稱為，最勝！喜歡習氣的眾生所聽到的一切聲音都是虛幻不真實的。而且，菩薩根據眾生的報應給予道教，使聽聞佛法的人順應佛法而行，也不知道行為的去向和報應的結果。這被稱為菩薩的行為無所行，證悟無所證，如同一切法平等，滅除一切痛苦。再次，菩薩應當思考喜歡滅盡的眾生，瞭解一切法沒有出生，言語和聲音沒有停留之處，無論是坐著還是行走，常常保持一心，即使身處喧鬧也如同處於安靜之中，即使在大眾中也像賢聖一樣默然，想要說話時，言語自然停止，追尋所說的話，對於執著和不執著都沒有執著，看不到盡與不盡，一切諸法也看不到盡、生滅、執著和斷滅，聲音從言語中發出，永遠沒有軌跡。再次，菩薩為喜歡道的眾生思考八正道，眾生修習八正道，逐漸趨向涅槃，正語、正業乃至正定，對於如法和不如法，平等地以虛空觀照，沒有二元對立，沒有違背和錯誤。這被稱為菩薩摩訶薩的口。』
【English Translation】 English version: All actions are like the void, without dwelling, without non-dwelling, and without numerous thoughts. This is called, the most excellent! The words and all sounds spoken by sentient beings are empty and not real; expedient methods cannot be relied upon. At that time, the most excellent Bodhisattva said to the Buddha: 'World Honored One! The Tathagata achieves the fruit of the path of the noble sages through the noble truths, but expedient methods are not real, how can one achieve the most perfect enlightenment?' The Buddha told the most excellent one: 'The path of perfect enlightenment that the Tathagata has realized is truly authentic, because one has attained the true Dharma, one understands that all dharmas are neither real nor existent. Moreover, most excellent one! The Bodhisattva Mahasattva travels through the five realms, teaching sentient beings, liberating them according to their circumstances, observing the names and sounds of sentient beings, turning the unsurpassed Dharma wheel, enabling them to understand the meaning of the Dharma verses and the consequences of actions, explaining the origin of suffering to those who like suffering, and making them understand that all words are without words. What are words? Where do words come from? Those who understand words know that words have no birth. At this time, the Bodhisattva also explains the root of habits to those who like habits, that this habit is birth, is cause, is condition, distinguishing the causes and conditions, originally there is no trace of habits, one does not see habits, nor does one see words. This is called, most excellent one! All sounds heard by sentient beings who like habits are empty and not real. Moreover, the Bodhisattva gives teachings according to the retribution of sentient beings, so that those who hear the Dharma follow the Dharma, and do not know the direction of their actions and the result of their retribution. This is called the Bodhisattva's actions without action, realization without realization, like all dharmas being equal, extinguishing all suffering. Furthermore, the Bodhisattva should contemplate sentient beings who like extinction, understanding that all dharmas have no birth, that words and sounds have no place to dwell, whether sitting or walking, always maintaining one-pointedness, even in the midst of chaos, being like being in stillness, even in the midst of the crowd, being silent like a noble sage, when wanting to speak, words naturally stop, pursuing what has been said, there is no attachment to attachment or non-attachment, one does not see extinction or non-extinction, one does not see the end, birth, attachment, and cessation of all dharmas, the sound comes from words, and there is no trace forever. Furthermore, the Bodhisattva contemplates the Eightfold Path for sentient beings who like the path, sentient beings practice the Eightfold Path, gradually moving towards Nirvana, right speech, right action, and even right concentration, for those who are in accordance with the Dharma and those who are not, equally viewing them with the emptiness of space, there is no duality, no contradiction or error. This is called the mouth of the Bodhisattva Mahasattva.'
言清凈而無瑕穢。
「複次菩薩摩訶薩當念思惟意識清凈。云何菩薩意識清凈？於是菩薩心為清凈亦無瑕穢，本無清凈不見有本，其心本者不可染污，無能為心作留難者。何以故？菩薩摩訶薩了心本凈不見有凈，世多愚惑於斯染著，達空思惟不有所著，分別究竟行權方便於本自凈。菩薩當知，又其心本本無往來，不擇高下尊卑貴賤，不見本有今無，不見今有本無，不念德本，念德本者，是謂空是謂無生是謂泥洹。」
問曰：「彼德本者，了識心本乎？」
曰：「非也。」
「內本空解外乎？」
曰：「非也。」
最勝白佛言：「若爾者云何空耶？」
佛言：「心本空，亦非本非不本，亦非心非不心，空心定菩薩者不自見心，己心本無外亦本無，一而不二而無若干差別之名；心非我心無心於心，我心非心無我於我，色非我色無色於色，我非色我無我於我，我心我色非我心我色，色我心我非色我心我，至聲香味細滑意法，非我意我法亦非意我法我也。何以故？心本空外亦空，以知外空達了諸法亦復如空，一而不二無若干相像。一切諸法亦復如是，不見本有今無，亦復不見今有本無，無亦不無有亦不有，有不知所以有，無不知所以無，無無恒自無，有有恒自有，有不出于有，無
【現代漢語翻譯】 現代漢語譯本：言語清凈而沒有瑕疵污穢。
『此外，菩薩摩訶薩應當思念思維意識的清凈。什麼是菩薩的意識清凈呢？』於是，菩薩的心是清凈的，也沒有瑕疵污穢，本來就沒有清凈，也不見有本來，他的心本性是不可染污的，沒有能使心產生障礙的。為什麼呢？菩薩摩訶薩了知心的本性清凈，不見有清凈，世間大多愚昧迷惑，對此產生執著，通達空性思維，不執著于任何事物，分別究竟地實行權巧方便，達到本自清凈。菩薩應當知道，他的心本性本來就沒有往來，不選擇高下尊卑貴賤，不見本來有現在無，不見現在有本來無，不執著于德本，執著于德本，這就是空，這就是無生，這就是涅槃（Nirvana）。』
問：『那個德本，是瞭解認識心的本性嗎？』
答：『不是。』
『內在的本性空，能理解外在嗎？』
答：『不是。』
最勝菩薩對佛說：『如果這樣，那什麼是空呢？』
佛說：『心的本性是空，也不是本性也不是非本性，也不是心也不是非心，空心定的菩薩不自己見心，自己的心本來沒有，外在也本來沒有，一而不是二，沒有若干差別的名稱；心不是我的心，沒有心於心，我的心不是心，沒有我於我，色不是我的色，沒有色於色，我不是色我，沒有我於我，我的心我的色不是我的心我的色，我的心我的非色我的心我的，直到聲香味觸法，不是我的意我的法，也不是意我的法我。為什麼呢？心的本性是空，外在也是空，因為知道外在是空，通達瞭解諸法也如同空，一而不是二，沒有若干相像。一切諸法也是這樣，不見本來有現在無，也不見現在有本來無，無也不是無，有也不是有，有不知道為什麼有，無不知道為什麼無，無無恒常是無，有有恒常是有，有不超出有，無不超出無。』
【English Translation】 English version: Speech is pure and without blemish or defilement.
'Furthermore, a Bodhisattva Mahasattva should contemplate and think about the purity of consciousness. What is the purity of a Bodhisattva's consciousness? Thus, the Bodhisattva's mind is pure and without blemish or defilement. Originally, there is no purity, and one does not see an origin. The nature of his mind is incorruptible, and there is nothing that can hinder the mind. Why? Because the Bodhisattva Mahasattva understands the original purity of the mind and does not see any purity. The world is mostly foolish and deluded, clinging to this. By understanding emptiness and contemplating, one does not cling to anything. One practices skillful means with ultimate discernment, achieving original purity. A Bodhisattva should know that the nature of his mind has no coming or going, does not choose high or low, noble or humble, rich or poor. One does not see that what was originally present is now absent, nor that what is now present was originally absent. One does not cling to the root of virtue. Clinging to the root of virtue is called emptiness, is called non-birth, is called Nirvana (Nirvana).'
Question: 'Is that root of virtue understanding the nature of the mind?'
Answer: 'No.'
'Does understanding the inner nature of emptiness understand the outer?'
Answer: 'No.'
Most Excellent Bodhisattva said to the Buddha: 'If that is so, then what is emptiness?'
The Buddha said: 'The nature of the mind is empty, and it is neither nature nor non-nature, neither mind nor non-mind. A Bodhisattva who is firm in the emptiness of mind does not see his own mind. His own mind is originally non-existent, and the external is also originally non-existent. It is one and not two, without various different names. The mind is not my mind, there is no mind in the mind. My mind is not mind, there is no self in the self. Form is not my form, there is no form in form. I am not form, I have no self in the self. My mind and my form are not my mind and my form. My mind and my non-form are my mind and my. Up to sound, smell, taste, touch, and dharma, it is not my intention, my dharma, nor is it intention, my dharma, and me. Why? The nature of the mind is empty, and the external is also empty. Because one knows that the external is empty, one understands that all dharmas are also like emptiness, one and not two, without various appearances. All dharmas are also like this. One does not see that what was originally present is now absent, nor does one see that what is now present was originally absent. Non-existence is not non-existence, existence is not existence. Existence does not know why it exists, non-existence does not know why it does not exist. Non-existence is always non-existence, existence is always existence. Existence does not go beyond existence, non-existence does not go beyond non-existence.'
不出于無，無無不自無，有有不自有，有不知無無不知有，一切音聲皆空非真，是謂菩薩心為清凈。其心凈者，不可染污三十六湮，心本塵垢永無所著。復以善權方便達本自凈，亦不于凈起于想著。菩薩摩訶薩以了本末凈空定意自在三昧者，便能屈還周旋生死，往來五道殖眾德本；彼德本者，知心意識無心意識。復以本心愍及一切，識了眾生空無所有，我人壽命本末清凈。復以德本普及一切，令眾生類進修于道，眾生及道平等無二觀如是者，斯謂本末清凈。復以此凈等淫怒癡癡等道等，道則是欲怒癡癡則是道，道凈癡凈一無有二亦不若干。菩薩觀察本末自凈不著諸穢。」
爾時世尊告最勝曰：「身行清凈而不作惡，口言清凈恒歸至誠，意念清凈慈悲一切，眾行具足乃稱菩薩。」
爾時世尊說此本無清凈品時，五千菩薩皆得一生補處，無數千人皆發無上平等道意。
乘無相品第二十一
最勝白佛言：「菩薩摩訶薩從初發意至成作佛，云何了達一相無相，復以無相分別一相？云何菩薩以清凈心遊處愛慾，從愛慾中復至清凈？」
佛告最勝：「行權菩薩乘無相凈心，周旋五道十方世界，或生欲界形無形界，雖處於界不染于界，與善男子善女人，以法之樂而娛樂之。復游形界與諸天人同處宮殿
【現代漢語翻譯】 現代漢語譯本： 『無』不是憑空產生，『無』的『無』也不是自己產生的；『有』的『有』也不是自己產生的；『有』不瞭解『無』，『無』也不瞭解『有』。一切聲音都是空虛不實的，這就是菩薩的心清凈的體現。他們的心清凈，就不會被三十六種煩惱所污染，他們的心本來就沒有塵垢，永遠不會被任何事物所束縛。他們進一步運用善巧方便，達到本來的清凈狀態，也不會執著于清凈本身。菩薩摩訶薩通過了解本末皆空，達到禪定自在的三昧境界，就能在生死輪迴中自由往返，在五道中來回，積累各種功德根本。這些功德根本，在於明白心、意識都是無心、無意識的。他們進一步以本來的慈悲心憐憫一切眾生，認識到眾生本性空無，『我』、『人』、『壽命』的本末都是清凈的。他們進一步將功德根本普及一切，使眾生都能精進修行，眾生和道平等無二。能這樣觀察，就叫做本末清凈。他們進一步用這種清凈來平等看待淫慾、嗔怒、愚癡等，道就是欲，欲就是道；道是清凈的，愚癡也是清凈的，兩者沒有分別，也不是各自獨立。菩薩觀察到本末自性清凈，就不會執著于各種污穢。
當時，世尊告訴最勝說：『身體行為清凈而不做惡事，口說清凈的話語，始終真誠，意念清凈，慈悲對待一切眾生，各種行為都圓滿具足，才能稱為菩薩。』
當時，世尊宣說這部《本無清凈品》時，五千位菩薩都獲得了『一生補處』（指下一世將成佛的菩薩）的果位，無數千人發起了無上平等道心。
《乘無相品》第二十一
最勝問佛說：『菩薩摩訶薩從最初發心到成就佛果，如何理解『一相』（唯一的真實相）和『無相』（沒有固定不變的相），又如何用『無相』來分別『一相』？菩薩如何以清凈心在愛慾中游走，又如何從愛慾中回到清凈？』
佛告訴最勝說：『行權菩薩（指爲了度化眾生而示現的菩薩）以無相的清凈心，在五道和十方世界中自由往返，有時會出生在欲界（指有慾望的世界）或無色界（指沒有物質形體的世界），雖然身處這些世界，卻不會被這些世界所污染，他們會用佛法的快樂來娛樂善男子善女人。他們也會在色界（指有物質形體的世界）與諸天人同處宮殿。 English version: 'Non-existence' does not arise from nothing, and the 'non-existence' of 'non-existence' does not arise by itself; the 'existence' of 'existence' does not arise by itself; 'existence' does not understand 'non-existence,' and 'non-existence' does not understand 'existence.' All sounds are empty and unreal; this is what is meant by a Bodhisattva's mind being pure. Their minds are pure, and they will not be defiled by the thirty-six afflictions. Their minds are originally without defilement and will never be bound by anything. They further use skillful means to attain their original state of purity, and they do not become attached to purity itself. Bodhisattva Mahasattvas, through understanding that both the beginning and the end are empty, attain the Samadhi of meditative freedom, and can freely travel through the cycle of birth and death, going back and forth in the five realms, accumulating various roots of merit. These roots of merit lie in understanding that the mind and consciousness are without mind and without consciousness. They further use their original compassionate mind to have pity on all beings, recognizing that the nature of beings is empty, and that the beginning and end of 'self,' 'person,' and 'lifespan' are pure. They further extend the roots of merit to all, enabling all beings to diligently cultivate the path, viewing beings and the path as equal and non-dual. Observing in this way is called the purity of beginning and end. They further use this purity to equally view lust, anger, and ignorance, etc. The path is desire, and desire is the path; the path is pure, and ignorance is also pure; the two are not separate, nor are they different. Bodhisattvas observe that their beginning and end are inherently pure, and they do not become attached to any defilements.
At that time, the World Honored One told the Most Excellent One: 'The body's actions are pure and do not do evil, the mouth speaks pure words, always being sincere, the mind's thoughts are pure, being compassionate to all beings, and all actions are complete and perfect; only then can one be called a Bodhisattva.'
At that time, when the World Honored One was expounding this chapter on 'Original Purity,' five thousand Bodhisattvas all attained the stage of 'Awaiting One More Birth' (referring to Bodhisattvas who will become Buddhas in their next life), and countless thousands of people aroused the mind of supreme and equal enlightenment.
Chapter Twenty-One: 'Riding the Non-Form'
The Most Excellent One asked the Buddha: 'Bodhisattva Mahasattvas, from the initial arising of the mind to the attainment of Buddhahood, how do they understand the 'one form' (the only true form) and 'non-form' (the absence of fixed forms), and how do they use 'non-form' to distinguish 'one form'? How do Bodhisattvas, with pure minds, wander in desire, and how do they return to purity from desire?'
The Buddha told the Most Excellent One: 'Bodhisattvas who practice expedient means (referring to Bodhisattvas who manifest to guide beings) use a pure mind of non-form, freely traveling in the five realms and the ten directions of the world. Sometimes they are born in the desire realm (referring to the world of desires) or the formless realm (referring to the world without material form). Although they are in these realms, they are not defiled by them. They use the joy of the Dharma to entertain good men and good women. They also dwell in palaces in the form realm (referring to the world of material form) with gods and humans.
【English Translation】 'Non-existence' does not arise from nothing, and the 'non-existence' of 'non-existence' does not arise by itself; the 'existence' of 'existence' does not arise by itself; 'existence' does not understand 'non-existence,' and 'non-existence' does not understand 'existence.' All sounds are empty and unreal; this is what is meant by a Bodhisattva's mind being pure. Their minds are pure, and they will not be defiled by the thirty-six afflictions. Their minds are originally without defilement and will never be bound by anything. They further use skillful means to attain their original state of purity, and they do not become attached to purity itself. Bodhisattva Mahasattvas, through understanding that both the beginning and the end are empty, attain the Samadhi of meditative freedom, and can freely travel through the cycle of birth and death, going back and forth in the five realms, accumulating various roots of merit. These roots of merit lie in understanding that the mind and consciousness are without mind and without consciousness. They further use their original compassionate mind to have pity on all beings, recognizing that the nature of beings is empty, and that the beginning and end of 'self,' 'person,' and 'lifespan' are pure. They further extend the roots of merit to all, enabling all beings to diligently cultivate the path, viewing beings and the path as equal and non-dual. Observing in this way is called the purity of beginning and end. They further use this purity to equally view lust, anger, and ignorance, etc. The path is desire, and desire is the path; the path is pure, and ignorance is also pure; the two are not separate, nor are they different. Bodhisattvas observe that their beginning and end are inherently pure, and they do not become attached to any defilements. At that time, the World Honored One told the Most Excellent One: 'The body's actions are pure and do not do evil, the mouth speaks pure words, always being sincere, the mind's thoughts are pure, being compassionate to all beings, and all actions are complete and perfect; only then can one be called a Bodhisattva.' At that time, when the World Honored One was expounding this chapter on 'Original Purity,' five thousand Bodhisattvas all attained the stage of 'Awaiting One More Birth' (referring to Bodhisattvas who will become Buddhas in their next life), and countless thousands of people aroused the mind of supreme and equal enlightenment. Chapter Twenty-One: 'Riding the Non-Form' The Most Excellent One asked the Buddha: 'Bodhisattva Mahasattvas, from the initial arising of the mind to the attainment of Buddhahood, how do they understand the 'one form' (the only true form) and 'non-form' (the absence of fixed forms), and how do they use 'non-form' to distinguish 'one form'? How do Bodhisattvas, with pure minds, wander in desire, and how do they return to purity from desire?' The Buddha told the Most Excellent One: 'Bodhisattvas who practice expedient means (referring to Bodhisattvas who manifest to guide beings) use a pure mind of non-form, freely traveling in the five realms and the ten directions of the world. Sometimes they are born in the desire realm (referring to the world of desires) or the formless realm (referring to the world without material form). Although they are in these realms, they are not defiled by them. They use the joy of the Dharma to entertain good men and good women. They also dwell in palaces in the form realm (referring to the world of material form) with gods and humans.
，或在梵天與梵天王說于微妙乘無相法，處眾梵中或時經行或時賢聖默然，在中獨尊無能及者。又復最勝！菩薩在彼微現道教，漸降諸天使行真諦，除去諸梵計凈之心，住彼形界或經百劫至百千劫，復從形界下生欲界，內常樂靜獨處山林，雖處人中意常禪定。或時菩薩現有居家妻子自隨，復與眾生同世居業，處高現卑在卑現尊，觀眾生心周旋坐起言語，行來進止不興憍慢亦不自毀。所以然者，以其達了本末凈故。又復菩薩復游于百千定正受三昧，以三昧威神，復觀三千大千世界，現身相好光明神足，權慧方便游化自在，心應清凈乃謂無相。菩薩摩訶薩應此定者，乃得求于乘無相道，不相見生不相見無，生以無習道亦不想，于聖無道之相，亦不求相亦不求無相，了達道相無相，起時即起滅時即滅，有趣道相不相行滅有相行滅，是謂菩薩而為道相。菩薩摩訶薩亦不求相以為道相。何以故？道自無相，不求無相為道之相；不見合散以為道相；不見十二緣本我人壽命，從癡有行而有道相；亦復不見無我人壽命，從癡有行有道相也。何以故？道自無相亦不見相，不望所生冀于道相，了知四大是身非身，是常非常是空非空，是我非我取捨合散皆非真實，是謂菩薩摩訶薩應如應爾。亦不異非不異，亦不見異亦不見不異，乃應道相無相
【現代漢語翻譯】 現代漢語譯本：或者，在梵天（Brahma，印度教的創造之神）與梵天王（Brahma Raja，梵天之王）談論微妙乘（Subtle Vehicle）的無相法（Dharma of No-form），在眾梵天中，有時經行（行走），有時賢聖（聖人）默然（安靜），在其中獨尊，無人能及。又，最殊勝的！菩薩（Bodhisattva，佛教中追求覺悟的修行者）在那裡稍微顯現道教，逐漸引導諸天人修行真諦（Truth），除去諸梵天計較清凈的心，住在彼形界（Form Realm）或經百劫（kalpa，佛教時間單位）至百千劫，又從形界下生欲界（Desire Realm），內心常常喜好安靜，獨自處在山林，雖然處在人群中，心意常常禪定（meditation）。有時菩薩顯現有居家妻子跟隨，又與眾生一同生活，處在高位時顯現卑微，處在卑微時顯現尊貴，觀察眾生的心，周旋坐起言語，行走進退，不生驕慢，也不自毀。之所以這樣，是因為他通達了本末清凈的緣故。又，菩薩又游于百千定（samadhi，禪定）正受三昧（samadhi，禪定），以三昧的威神力，又觀察三千大千世界（three thousand great thousand worlds），顯現身相好光明神足（supernatural powers），以權巧智慧方便游化自在，心應清凈，才稱為無相。菩薩摩訶薩（Mahasattva，偉大的菩薩）應此定者，才能求于乘無相之道，不相見生，不相見無，生以無習道也不想，對於聖無道之相，也不求相也不求無相，了達道相無相，起時即起，滅時即滅，有趣道相不相行滅，有相行滅，這稱為菩薩的道相。菩薩摩訶薩也不求相作為道相。為什麼呢？道本身無相，不求無相作為道的相；不見合散作為道相；不見十二緣起（twelve links of dependent origination）的本我人壽命，從癡（ignorance）有行（volitional action）而有道相；也不見無我人壽命，從癡有行有道相。為什麼呢？道本身無相，也不見相，不期望所生而冀求道相，了知四大（four elements）是身非身，是常非常是空非空，是我非我，取捨合散都不是真實，這稱為菩薩摩訶薩應如是。也不異非不異，也不見異也不見不異，才應道相無相。 English version: Or, among the Brahmas (Hindu god of creation) and the Brahma Raja (King of Brahmas), speaking of the Dharma of No-form in the Subtle Vehicle, among the assembly of Brahmas, sometimes walking, sometimes the sages are silent, being the sole honored one among them, none can surpass. Moreover, the most excellent! The Bodhisattva (one who seeks enlightenment) there slightly manifests the teachings of the path, gradually guiding the devas to practice the true Dharma, removing the Brahmas' minds of clinging to purity, dwelling in that Form Realm for hundreds or thousands of kalpas (an eon), then descending from the Form Realm to the Desire Realm, internally always delighting in tranquility, dwelling alone in the mountains and forests, though among people, the mind is always in meditation. Sometimes the Bodhisattva appears with a household and wife, also living among beings, appearing humble when in a high position, and appearing noble when in a humble position, observing the minds of beings, moving about, sitting, speaking, walking, advancing and retreating, without arrogance or self-deprecation. The reason for this is that he has understood the purity of the beginning and the end. Furthermore, the Bodhisattva also wanders in hundreds and thousands of samadhis (meditative states), receiving the power of samadhi, and observes the three thousand great thousand worlds, manifesting auspicious marks, light, and supernatural powers, using skillful wisdom and expedient means to freely transform and guide, the mind should be pure, and then it is called no-form. The Bodhisattva Mahasattva (great Bodhisattva) who is in this samadhi, can then seek the path of no-form, not seeing birth, not seeing non-birth, birth with no practice of the path, also not thinking, regarding the aspect of the holy path of no-path, neither seeking form nor seeking no-form, understanding the aspect of the path as no-form, arising when arising, ceasing when ceasing, having interest in the path of no-practice, having the practice of form cease, this is called the aspect of the path of the Bodhisattva. The Bodhisattva Mahasattva also does not seek form as the aspect of the path. Why? The path itself is no-form, not seeking no-form as the aspect of the path; not seeing union and separation as the aspect of the path; not seeing the original self, person, and life span of the twelve links of dependent origination, from ignorance (avidya) to volitional action (samskara) having the aspect of the path; also not seeing no-self, person, and life span, from ignorance to volitional action having the aspect of the path. Why? The path itself is no-form, also not seeing form, not expecting what is born to hope for the aspect of the path, understanding that the four elements (earth, water, fire, air) are the body and not the body, are permanent and impermanent, are empty and not empty, are self and not self, taking and discarding, union and separation are not real, this is called the Bodhisattva Mahasattva should be like this. Also not different nor not different, also not seeing different nor not seeing not different, then it corresponds to the aspect of the path as no-form.
【English Translation】 Or, among the Brahmas and the Brahma Raja, speaking of the Dharma of No-form in the Subtle Vehicle, among the assembly of Brahmas, sometimes walking, sometimes the sages are silent, being the sole honored one among them, none can surpass. Moreover, the most excellent! The Bodhisattva there slightly manifests the teachings of the path, gradually guiding the devas to practice the true Dharma, removing the Brahmas' minds of clinging to purity, dwelling in that Form Realm for hundreds or thousands of kalpas, then descending from the Form Realm to the Desire Realm, internally always delighting in tranquility, dwelling alone in the mountains and forests, though among people, the mind is always in meditation. Sometimes the Bodhisattva appears with a household and wife, also living among beings, appearing humble when in a high position, and appearing noble when in a humble position, observing the minds of beings, moving about, sitting, speaking, walking, advancing and retreating, without arrogance or self-deprecation. The reason for this is that he has understood the purity of the beginning and the end. Furthermore, the Bodhisattva also wanders in hundreds and thousands of samadhis, receiving the power of samadhi, and observes the three thousand great thousand worlds, manifesting auspicious marks, light, and supernatural powers, using skillful wisdom and expedient means to freely transform and guide, the mind should be pure, and then it is called no-form. The Bodhisattva Mahasattva who is in this samadhi, can then seek the path of no-form, not seeing birth, not seeing non-birth, birth with no practice of the path, also not thinking, regarding the aspect of the holy path of no-path, neither seeking form nor seeking no-form, understanding the aspect of the path as no-form, arising when arising, ceasing when ceasing, having interest in the path of no-practice, having the practice of form cease, this is called the aspect of the path of the Bodhisattva. The Bodhisattva Mahasattva also does not seek form as the aspect of the path. Why? The path itself is no-form, not seeking no-form as the aspect of the path; not seeing union and separation as the aspect of the path; not seeing the original self, person, and life span of the twelve links of dependent origination, from ignorance to volitional action having the aspect of the path; also not seeing no-self, person, and life span, from ignorance to volitional action having the aspect of the path. Why? The path itself is no-form, also not seeing form, not expecting what is born to hope for the aspect of the path, understanding that the four elements are the body and not the body, are permanent and impermanent, are empty and not empty, are self and not self, taking and discarding, union and separation are not real, this is called the Bodhisattva Mahasattva should be like this. Also not different nor not different, also not seeing different nor not seeing not different, then it corresponds to the aspect of the path as no-form.
。善身不善身，記身無記身，漏身無漏身，有為身無為身，成身敗身，合散取捨，以相道相分別悉空而無所有，如夢如影如響如熱時焰。亦不身空亦不身無空，亦不身想亦不身無想，亦不身愿亦不身無愿，不身亦不與無慾相應非不相應，不身亦不與十二因緣相應非不相應，十二因緣亦不相應非不相應，至十八界亦復如是。法性如爾，亦不與道相相應非不相應；從癡生愛亦復如是，不與道相相應亦非不相應；一切諸法名色六入，不與道相相應亦不不相應。
「菩薩摩訶薩復當入于滅盡定意不動三昧，次觀道相不與十八本持相應非不相應；法性不與十二因緣相應非不相應；無限無量不可思議塵勞之垢，不與道相相應亦不不相應；乃至法性諸情，不與十二因緣相應非不相應；乃至老死無淫怒癡法，不與道相相應亦不不相應非不相應；有數無數，不與道相相應亦不不相應；道相無二，不與有數無數相應亦不不相應；于第一義，有俗無俗有漏無漏有為無為有記無記，善法惡法若好若丑，以不二行非不二行，無壞敗意求于道相。求道相者，不與第一義，有俗無俗有漏無漏有為無為有記無記，善法惡法若好若丑，而共相應，亦不不相應。複次菩薩摩訶薩復于諸法無相之相，亦不見相非不無相，是道無相亦不見相，斯謂道相應于
【現代漢語翻譯】 現代漢語譯本：善的身和不善的身，有記別的身和無記別的身，有煩惱的身和無煩惱的身，有為的身和無為的身，會成就的身和會敗壞的身，聚合和離散，取和舍，這些都以『相』和『道』的『相』來分別，實際上都是空無所有的，就像夢境、影子、回聲和熱浪一樣。也不是說身是空，也不是說身沒有空，也不是說身有想，也不是說身沒有想，也不是說身有愿，也不是說身沒有愿，身既不與欲相應，也不與不欲相應，身既不與十二因緣相應，也不與不相應，十二因緣也不與相應，也不與不相應，乃至十八界也是如此。法性也是如此，既不與道相相應，也不與不相應；從癡生愛也是如此，既不與道相相應，也不與不相應；一切諸法，名色六入，既不與道相相應，也不與不相應。 菩薩摩訶薩還要進入滅盡定，意念不動的三昧，然後觀察道相，既不與十八本持相應，也不與不相應；法性既不與十二因緣相應，也不與不相應；無限無量不可思議的塵勞之垢，既不與道相相應，也不與不相應；乃至法性諸情，既不與十二因緣相應，也不與不相應；乃至老死，沒有淫慾、嗔怒、愚癡的法，既不與道相相應，也不與不相應；有數和無數，既不與道相相應，也不與不相應；道相是無二的，既不與有數和無數相應，也不與不相應；在第一義諦中，有世俗和無世俗，有漏和無漏，有為和無為，有記和無記，善法和惡法，好和丑，都以不二的行，而非不二的行，沒有壞敗的意念來求道相。求道相的人，不與第一義諦，有世俗和無世俗，有漏和無漏，有為和無為，有記和無記，善法和惡法，好和丑，共同相應，也不與不相應。再次，菩薩摩訶薩對於諸法無相之相，既不見相，也不見非無相，這就是道無相，也不見相，這稱為道相應于。
【English Translation】 English version: Good body and not good body, marked body and unmarked body, defiled body and undefiled body, conditioned body and unconditioned body, body that will succeed and body that will fail, aggregation and dispersion, taking and discarding, all these are distinguished by 'characteristics' and 'characteristics of the path', and in reality, they are all empty and without substance, like dreams, shadows, echoes, and heat haze. It is not that the body is empty, nor that the body is not empty, nor that the body has thought, nor that the body has no thought, nor that the body has desire, nor that the body has no desire. The body is neither in accordance with desire nor not in accordance with it. The body is neither in accordance with the twelve links of dependent origination nor not in accordance with it. The twelve links of dependent origination are neither in accordance nor not in accordance, and so it is with the eighteen realms. The nature of Dharma is also like this, neither in accordance with the characteristics of the path nor not in accordance with it; the arising of love from ignorance is also like this, neither in accordance with the characteristics of the path nor not in accordance with it; all dharmas, name and form, the six entrances, are neither in accordance with the characteristics of the path nor not in accordance with it. Furthermore, a Bodhisattva Mahasattva should enter the cessation of perception and feeling, the samadhi of unmoving mind, and then observe the characteristics of the path, which are neither in accordance with the eighteen fundamental supports nor not in accordance with them; the nature of Dharma is neither in accordance with the twelve links of dependent origination nor not in accordance with them; the infinite, immeasurable, and inconceivable defilements of dust and labor are neither in accordance with the characteristics of the path nor not in accordance with them; even the various feelings of the nature of Dharma are neither in accordance with the twelve links of dependent origination nor not in accordance with them; even old age and death, the dharmas without lust, anger, and delusion, are neither in accordance with the characteristics of the path nor not in accordance with them; the countable and the uncountable are neither in accordance with the characteristics of the path nor not in accordance with them; the characteristics of the path are non-dual, neither in accordance with the countable and the uncountable nor not in accordance with them; in the ultimate truth, the mundane and the non-mundane, the defiled and the undefiled, the conditioned and the unconditioned, the marked and the unmarked, good dharmas and bad dharmas, good and bad, all are sought with non-dual practice, not non-dual practice, without the intention of destruction. One who seeks the characteristics of the path is neither in accordance with the ultimate truth, the mundane and the non-mundane, the defiled and the undefiled, the conditioned and the unconditioned, the marked and the unmarked, good dharmas and bad dharmas, good and bad, nor not in accordance with them. Furthermore, a Bodhisattva Mahasattva, regarding the characteristic of the absence of characteristics of all dharmas, neither sees a characteristic nor sees the absence of a characteristic, this is the characteristic of the path without characteristics, and neither sees a characteristic, this is called the path in accordance with.
無相。無相之相法自虛寂，如空無相非不有相，當應此相應無所應。如是菩薩摩訶薩得此道相定意者，于諸法界悉得自在。入此定已，分別己身一一毛孔，無限無量不可思議，諸佛世界悉現在前，已現世界，復現翼從弟子，菩薩渴仰聞法聽無厭足，使彼大眾普見三千大千剎土，如來金體出無量光，一一光明無數無量佛土，于彼佛剎現身色相，在彼大眾闡揚大法，聞者牢固不捨金剛定意三昧。復于彼界百千億劫，周旋教化示現權智，如無權智，不見權智所可化者。雖處彼界心如影像，猛焰鏡形心無是念，劫數長遠尋之無原，于其中間生懈慢意。亦復不念眾生易化，吾於一日一夜教化周旋，普遍恒沙諸佛世界億千萬劫，諸佛所化吾為特勝。如是菩薩摩訶薩入道性無相定者，一一分別身體毛孔，周旋教化亦不疲厭，無受化者，于淫怒癡不大慇勤；凈彼世界詣彼如來大會之處，不見長短起不凈念。何以故？菩薩摩訶薩游無量法界降伏心意，忍諸塵勞未曾有行，無方喻行建精進行悉分別故，不思議定無道相定真際相定，一而不二亦無差別，令彼眾生分別道相，有俗無俗有漏無漏，有為無為有記無記有欲無慾，不見與道相相應，亦不不相應；道相不與有俗無俗有漏無漏有記無記有欲無慾相應，亦不不相應；道相不與十二因緣相應，
【現代漢語翻譯】 現代漢語譯本：無相（沒有表象）。無相的法則是從虛無寂靜中產生的，如同虛空一樣沒有表象，但並非不存在表象，應當與此相應，不執著于任何事物。像這樣的菩薩摩訶薩（偉大的菩薩）如果能獲得這種道相（通往真理的道路）的禪定，就能在所有法界（宇宙萬物）中獲得自在。進入這種禪定后，他能分別觀察自己身體的每一個毛孔，這些毛孔無限無量，不可思議，所有佛的世界都呈現在眼前。在已經顯現的世界中，他又顯現出跟隨的弟子，菩薩們渴望聽聞佛法，永不滿足。他使這些大眾普遍看到三千大千世界（佛教宇宙觀），如來（佛）的金身發出無量的光芒，每一道光芒都照耀著無數無量的佛土。在那些佛土中，他顯現出不同的身形和相貌，向大眾闡揚偉大的佛法，聽聞者牢固地保持著金剛定意三昧（堅不可摧的禪定）。他又在那些世界中，經歷百千億劫，周旋教化，示現權智（方便的智慧），如同沒有權智一樣，看不到權智所能教化的人。雖然身處那些世界，他的心卻像影像一樣，像猛烈的火焰和鏡子一樣，心中沒有這樣的念頭，劫數長遠，追溯不到源頭，在其中間產生懈怠和傲慢的想法。他也不認為眾生容易教化，我可以在一日一夜之間教化周旋，普遍到恒河沙數般的諸佛世界，經歷億千萬劫，諸佛所教化的，我最為殊勝。像這樣的菩薩摩訶薩進入道性無相定（沒有表象的禪定）后，分別觀察身體的每一個毛孔，周旋教化也不會感到疲倦，沒有被教化的人，對於淫慾、憤怒和愚癡不會特別在意；凈化那些世界，前往如來大會的地方，不會因為看到長短而產生不凈的念頭。為什麼呢？因為菩薩摩訶薩遊歷無量的法界，降伏自己的心意，忍受各種塵世的勞苦，做著前所未有的修行，沒有固定的修行方式，建立精進的修行，都能分別清楚。不思議定（不可思議的禪定）、無道相定（沒有道路表象的禪定）、真際相定（真實邊界表象的禪定），這三者是一而非二，也沒有差別，使那些眾生分別道路的表象，有世俗和非世俗，有漏和無漏，有為和無為，有記和無記，有欲和無慾，看不到與道路的表象相應，也不不相應；道路的表象不與有世俗和非世俗，有漏和無漏，有記和無記，有欲和無慾相應，也不不相應；道路的表象不與十二因緣（佛教關於生命輪迴的理論）相應。 English version: 'No-form.' The dharma of no-form arises from emptiness and stillness, like space which has no form, yet it is not that there is no form. One should correspond to this, without attachment to anything. If a Bodhisattva Mahasattva (a great Bodhisattva) attains this samadhi (meditative state) of the path-aspect, he will gain freedom in all the dharma realms (the universe). Having entered this samadhi, he can discern each pore of his body, which are infinite, immeasurable, and inconceivable. All the Buddha worlds appear before him. In the worlds that have already appeared, he also manifests his disciples who follow him. The Bodhisattvas eagerly desire to hear the Dharma, never being satisfied. He enables these multitudes to universally see the three thousand great thousand worlds (Buddhist cosmology). The golden body of the Tathagata (Buddha) emits immeasurable light, each ray illuminating countless Buddha lands. In those Buddha lands, he manifests different forms and appearances, expounding the great Dharma to the multitudes. Those who hear it firmly maintain the Vajra Samadhi (indestructible meditative state). He also spends hundreds of thousands of billions of kalpas (eons) in those worlds, teaching and transforming, demonstrating expedient wisdom (skillful means), as if without expedient wisdom, not seeing those who can be transformed by expedient wisdom. Although he is in those worlds, his mind is like an image, like a fierce flame and a mirror, without such thoughts. The kalpas are long, and their origin cannot be traced. In between, he does not generate laziness or arrogance. Nor does he think that sentient beings are easy to transform. 'I can teach and transform in one day and one night, universally reaching the Buddha worlds as numerous as the sands of the Ganges, for billions of kalpas. Among those transformed by the Buddhas, I am the most excellent.' When such a Bodhisattva Mahasattva enters the samadhi of the no-form of the path-nature, he discerns each pore of his body, teaching and transforming without fatigue. There are no beings to be transformed. He is not particularly concerned with lust, anger, and ignorance. He purifies those worlds and goes to the place of the Tathagata's assembly, not generating impure thoughts upon seeing long or short. Why is this so? Because the Bodhisattva Mahasattva travels through immeasurable dharma realms, subduing his mind, enduring all worldly hardships, performing unprecedented practices, without fixed methods of practice, establishing diligent practice, and being able to discern everything clearly. The inconceivable samadhi, the samadhi of no-path-aspect, and the samadhi of the true-boundary-aspect are one and not two, and there is no difference. He enables those sentient beings to discern the aspects of the path, whether there is the mundane or the non-mundane, the defiled or the undefiled, the conditioned or the unconditioned, the marked or the unmarked, the desirous or the non-desirous. He does not see that it corresponds to the aspect of the path, nor that it does not correspond. The aspect of the path does not correspond to the mundane or the non-mundane, the defiled or the undefiled, the marked or the unmarked, the desirous or the non-desirous, nor does it not correspond. The aspect of the path does not correspond to the twelve links of dependent origination (Buddhist theory of the cycle of life).
【English Translation】 'No-form.' The dharma of no-form arises from emptiness and stillness, like space which has no form, yet it is not that there is no form. One should correspond to this, without attachment to anything. If a Bodhisattva Mahasattva (a great Bodhisattva) attains this samadhi (meditative state) of the path-aspect, he will gain freedom in all the dharma realms (the universe). Having entered this samadhi, he can discern each pore of his body, which are infinite, immeasurable, and inconceivable. All the Buddha worlds appear before him. In the worlds that have already appeared, he also manifests his disciples who follow him. The Bodhisattvas eagerly desire to hear the Dharma, never being satisfied. He enables these multitudes to universally see the three thousand great thousand worlds (Buddhist cosmology). The golden body of the Tathagata (Buddha) emits immeasurable light, each ray illuminating countless Buddha lands. In those Buddha lands, he manifests different forms and appearances, expounding the great Dharma to the multitudes. Those who hear it firmly maintain the Vajra Samadhi (indestructible meditative state). He also spends hundreds of thousands of billions of kalpas (eons) in those worlds, teaching and transforming, demonstrating expedient wisdom (skillful means), as if without expedient wisdom, not seeing those who can be transformed by expedient wisdom. Although he is in those worlds, his mind is like an image, like a fierce flame and a mirror, without such thoughts. The kalpas are long, and their origin cannot be traced. In between, he does not generate laziness or arrogance. Nor does he think that sentient beings are easy to transform. 'I can teach and transform in one day and one night, universally reaching the Buddha worlds as numerous as the sands of the Ganges, for billions of kalpas. Among those transformed by the Buddhas, I am the most excellent.' When such a Bodhisattva Mahasattva enters the samadhi of the no-form of the path-nature, he discerns each pore of his body, teaching and transforming without fatigue. There are no beings to be transformed. He is not particularly concerned with lust, anger, and ignorance. He purifies those worlds and goes to the place of the Tathagata's assembly, not generating impure thoughts upon seeing long or short. Why is this so? Because the Bodhisattva Mahasattva travels through immeasurable dharma realms, subduing his mind, enduring all worldly hardships, performing unprecedented practices, without fixed methods of practice, establishing diligent practice, and being able to discern everything clearly. The inconceivable samadhi, the samadhi of no-path-aspect, and the samadhi of the true-boundary-aspect are one and not two, and there is no difference. He enables those sentient beings to discern the aspects of the path, whether there is the mundane or the non-mundane, the defiled or the undefiled, the conditioned or the unconditioned, the marked or the unmarked, the desirous or the non-desirous. He does not see that it corresponds to the aspect of the path, nor that it does not correspond. The aspect of the path does not correspond to the mundane or the non-mundane, the defiled or the undefiled, the marked or the unmarked, the desirous or the non-desirous, nor does it not correspond. The aspect of the path does not correspond to the twelve links of dependent origination (Buddhist theory of the cycle of life).
亦不不相應；緣癡有愛生老病死亦不相應，十二因緣不與道相應亦不不相應，緣癡有愛生老病死，不與道相應，亦不不相應。如是最勝！菩薩摩訶薩得此道相定意者，不見相應不見不相應，是謂菩薩摩訶薩于道相定意應無所應，于無相定亦不見應，亦不見不應，是謂應無所應，非羅漢、辟支佛所能及知。何以故？非彼境界故。諸佛世尊不可思議，普入一切十方世界，現諸相好威儀禮節，十八變化師子奮迅無畏三昧。
「是時，最勝！菩薩摩訶薩具足如來道相定意，不捨金剛誓願定意，過諸佛度無所度，亦不見度亦不見不度。菩薩摩訶薩心一念頃從三昧起，不捨十方苦厄眾生，尋復往至四事供養，衣被飯食象馬七珍，床褥臥具病瘦醫藥權慧調御一切，盡為眾生不自為己，從一佛國至一佛國，教化周旋闡揚正法，亦無厭足。入諸佛土，令彼眾生悉令受化，無覺知者，興隆佛事現一切智，心所周接尋念即至。菩薩摩訶薩入此道相定意，普入十方恒沙無央數剎諸佛世界眾生之類心意識中，觀察所念分別宿行，是趣泥犁，是趣餓鬼，是趣畜生，是趣天道，是趣人道。如是菩薩摩訶薩彈指之頃盡能分別眾生所趣。或有眾生修行善道應道相定，亦知彼眾生有小乘心、辟支佛心、菩薩心。如是菩薩摩訶薩普游諸佛世界，禮拜承事
【現代漢語翻譯】 現代漢語譯本：也不不相應；因無明而有愛，生老病死也不相應，十二因緣與道不相應，也不不不相應，因無明而有愛，生老病死，不與道相應，也不不相應。像這樣是最殊勝的！菩薩摩訶薩得到這種道相定意時，不見相應，也不見不相應，這就是菩薩摩訶薩在道相定意中應無所應，在無相定中也不見應，也不見不應，這就是應無所應，不是羅漢、辟支佛所能達到和知曉的。為什麼呢？因為不是他們的境界。諸佛世尊不可思議，普遍進入一切十方世界，顯現各種相好威儀禮節，十八變化師子奮迅無畏三昧。 這時，最勝！菩薩摩訶薩具足如來道相定意，不捨金剛誓願定意，超越諸佛的度化，無所度，也不見度，也不見不度。菩薩摩訶薩心念一動從三昧中起身，不捨十方受苦眾生，隨即前往提供四事供養，衣被飯食象馬七珍，床褥臥具病瘦醫藥，以權巧智慧調御一切，全部爲了眾生而不為自己，從一個佛國到另一個佛國，教化周旋，闡揚正法，也沒有厭倦。進入諸佛國土，使那裡的眾生都接受教化，沒有覺知者，興隆佛事，顯現一切智，心念所及，瞬間即到。菩薩摩訶薩進入這種道相定意，普遍進入十方恒河沙數無央數剎諸佛世界眾生的心意識中，觀察所念，分別宿世行為，是趣向地獄，是趣向餓鬼，是趣向畜生，是趣向天道，是趣向人道。像這樣，菩薩摩訶薩彈指之間就能分別眾生所趣。或者有眾生修行善道應道相定，也知道那些眾生有小乘心、辟支佛心、菩薩心。像這樣，菩薩摩訶薩普遍遊歷諸佛世界，禮拜承事。
【English Translation】 English version: Nor is it not non-corresponding; due to ignorance, there is love, birth, old age, sickness, and death, which are also not corresponding. The twelve links of dependent origination are not corresponding with the path, nor are they not non-corresponding. Due to ignorance, there is love, birth, old age, sickness, and death, which are not corresponding with the path, nor are they not non-corresponding. Such is the most excellent! When a Bodhisattva Mahasattva attains this Samadhi of the Path Aspect, they do not see correspondence, nor do they see non-correspondence. This is what is meant by a Bodhisattva Mahasattva being without any correspondence in the Samadhi of the Path Aspect. In the Samadhi of No-Aspect, they also do not see correspondence, nor do they see non-correspondence. This is what is meant by being without any correspondence, which is not attainable or knowable by Arhats or Pratyekabuddhas. Why is that? Because it is not their realm. The Buddhas, the World Honored Ones, are inconceivable, universally entering all the ten directions of the world, manifesting various auspicious marks, dignified conduct, and rituals, the eighteen transformations, the lion's roar, the fearless Samadhi. At this time, O Most Excellent One! A Bodhisattva Mahasattva, fully possessing the Samadhi of the Path Aspect of the Tathagata, not abandoning the Samadhi of the Vajra Vow, transcends the deliverance of all Buddhas, without anything to be delivered, nor seeing deliverance, nor seeing non-deliverance. A Bodhisattva Mahasattva, in a single thought, arises from Samadhi, not abandoning the suffering beings of the ten directions, and immediately goes to provide the four requisites: clothing, food, elephants, horses, the seven treasures, bedding, and medicine for the sick. With skillful wisdom, they regulate everything, all for the sake of sentient beings and not for themselves. From one Buddha-land to another, they teach, circulate, and expound the true Dharma, without any weariness. Entering the Buddha-lands, they cause all beings there to receive teachings, without any who are aware, promoting the Buddha's work, manifesting all-knowing wisdom, and reaching wherever their mind goes in an instant. A Bodhisattva Mahasattva, entering this Samadhi of the Path Aspect, universally enters the mind-consciousness of sentient beings in the countless Buddha-worlds of the ten directions, observing their thoughts, distinguishing their past actions, whether they are going to hell, to the realm of hungry ghosts, to the realm of animals, to the heavenly realm, or to the human realm. In this way, a Bodhisattva Mahasattva can distinguish where beings are going in the snap of a finger. Or, if there are beings practicing the good path who are suitable for the Samadhi of the Path Aspect, they also know that those beings have the mind of the Small Vehicle, the mind of a Pratyekabuddha, or the mind of a Bodhisattva. In this way, a Bodhisattva Mahasattva universally travels through the Buddha-worlds, paying homage and serving.
諸佛世尊，凈諸佛土，具滿一切眾生所念。或在諸佛剎土，見慳貪眾生類，輒自示現行於大施，于彼剎土豎大施幢，以清凈梵音告一切曰：『諸賢當知，我名一切施無求報者。』若有乏短衣被、飯食、病瘦醫藥、床臥具等，國財妻子象馬七珍，菩薩佈施從初發意至於成佛，除三不施，餘者盡施。云何為三？一者父，二者母，三者師長，是謂立根菩薩在諸佛剎土行於佈施。
「複次菩薩摩訶薩以善權方便，復游十方恒沙剎土，見彼眾生有懈慢者，現身持戒行十八法，或在樹下曠野冢間，高山深崖隱處林窟，慇勤奉戒不犯眾法。游在人間執持威儀禮節，出入進止若行若坐心常懇惻，初不離戒。達了禁戒本無所有，生者皆盡一切無常，我身與彼一而不異，至竟清凈。從地至地乃至十地，不見十地是礙度十地是無礙，猶如鳥飛虛空亦無足跡。解知萬物皆空如空，物亦非物，非物亦非物。菩薩摩訶薩亦復如是，游于無量諸佛世界，不捨弘誓牢固之心，攝彼懈怠眾生，安處入于道相正受。
「複次菩薩摩訶薩執權智慧，復游十方恒沙剎土，見彼眾生有懈怠者，常懷瞋恚未始有悅；菩薩于彼現身忍辱，若人罵者默而不報，設復有人截其手足，毀辱其形心不變易，不興恚怒持心如地，觀達此身四大合成，神離則散有何可貴
【現代漢語翻譯】 現代漢語譯本 諸佛世尊，爲了凈化各自的佛土，圓滿一切眾生的願望。有時在某些佛國，看到慳吝貪婪的眾生，就示現自己行大布施，在那佛土豎起大布施的旗幟，用清凈的梵音告訴一切眾生：『各位賢者應當知道，我的名字是一切施與而不求回報的人。』如果有人缺少衣服、食物、醫藥、床鋪等生活用品，或者缺少國家財富、妻子、象馬、七寶等，菩薩從最初發心直到成佛，除了三種不佈施的情況，其餘都全部施捨。哪三種不佈施呢？第一是父親，第二是母親，第三是師長，這就是立根菩薩在諸佛國土所行的佈施。 其次，菩薩摩訶薩以善巧方便，再次遊歷十方恒河沙數般的佛土，看到那些懈怠的眾生，就示現自己持戒，修行十八種法，或者在樹下、曠野、墳墓間，高山、深崖、隱蔽的林間、洞穴中，勤勉地奉持戒律，不違犯任何戒條。在人間行走時，保持威儀禮節，出入、進退、行走、坐臥，心中都常懷懇切，從不離開戒律。通達禁戒的本質是空無所有，一切生起的事物終將消逝，一切都是無常的，自身與他人並無差別，最終都將達到清凈。從初地到十地，不認為十地是障礙，也不認為度過十地是無障礙，就像鳥兒飛過天空不留痕跡一樣。理解萬物皆空，如同虛空，事物並非真實存在，非真實存在也並非不存在。菩薩摩訶薩也是如此，遊歷于無量諸佛世界，不捨棄弘揚誓願的堅定之心，攝受那些懈怠的眾生，使他們安住于正道，獲得正受。 再次，菩薩摩訶薩運用權巧智慧，再次遊歷十方恒河沙數般的佛土，看到那些懈怠的眾生，常常懷有嗔恨，從未有過喜悅；菩薩就在他們面前示現忍辱，如果有人辱罵，就默默不迴應，即使有人砍斷他的手腳，毀壞他的身體，他的心也不會改變，不會生起嗔怒，保持心如大地般平靜，觀察到這個身體是由四大元素組成，神識一旦離開就會散壞，有什麼值得珍貴的呢？
【English Translation】 English version The Buddhas, World Honored Ones, purify their respective Buddha lands, fulfilling all the thoughts of sentient beings. Sometimes, in certain Buddha lands, seeing miserly and greedy beings, they manifest themselves practicing great generosity. In that Buddha land, they erect a great banner of generosity, proclaiming to all with a pure Brahma voice: 'Virtuous ones, know that my name is one who gives all without seeking reward.' If there are those lacking clothing, food, medicine, bedding, or national wealth, wives, elephants, horses, or the seven treasures, the Bodhisattva, from the initial aspiration to Buddhahood, gives all except for three types of giving. What are the three? First, one's father; second, one's mother; and third, one's teachers. This is the giving practiced by a Bodhisattva who has established roots in the Buddha lands. Furthermore, the Bodhisattva Mahasattva, with skillful means, travels again to the ten directions of countless Buddha lands. Seeing those beings who are lazy, they manifest themselves upholding precepts, practicing the eighteen dharmas. They may be under trees, in wildernesses, among graves, on high mountains, deep cliffs, in secluded forests, or caves, diligently observing precepts without violating any. When walking among people, they maintain dignified conduct and etiquette. In their comings and goings, whether walking or sitting, their minds are always earnest, never departing from the precepts. They understand that the essence of precepts is emptiness, that all arising things will eventually cease, that all is impermanent, that their own body is no different from others, and that ultimately all will attain purity. From the first stage to the tenth stage, they do not see the tenth stage as an obstacle, nor do they see passing beyond the tenth stage as unobstructed, just as a bird flying through the sky leaves no trace. They understand that all things are empty, like space, that things are not real, and that non-reality is also not non-reality. The Bodhisattva Mahasattva is also like this, traveling through countless Buddha worlds, not abandoning the firm resolve to propagate their vows, embracing those lazy beings, and settling them into the path of right understanding and right reception. Furthermore, the Bodhisattva Mahasattva, wielding skillful wisdom, travels again to the ten directions of countless Buddha lands. Seeing those lazy beings who are often filled with anger and never experience joy, the Bodhisattva manifests forbearance before them. If someone curses them, they remain silent and do not respond. Even if someone cuts off their hands and feet, or disfigures their body, their mind does not change. They do not give rise to anger, maintaining their mind as steady as the earth. They observe that this body is composed of the four great elements, and once the spirit departs, it will disintegrate. What is there to cherish?
，智者分別無一可貪，亦如屠牛之家分牛為四分，了知本末悉無所有。菩薩大士亦復如是，解身無主亦無所有。何者是身？身為誰有？名相號字悉不真實。或有菩薩因禪行忍，在於曠野無人之處，樹下端坐一心思惟。行路之人及牧牛人，擔薪負草逕過其邊，或以草枝而刺其鼻或刺耳門；菩薩尋覺熟觀彼已，還閉其目寂然心意，意無亂念亦無他想。或值行人以瓦石打擲，破傷頭目毀壞形體；菩薩心識亦不移變不興亂想。是謂菩薩摩訶薩因禪行忍，接度眾生不可稱記。
「複次菩薩摩訶薩以不思議力，游至十方恒沙剎土，見有眾生常懷懈慢，菩薩于彼現身精進，攝取眾生安處無為。是時菩薩為一眾生經百千劫，心不懈惓亦不疲厭。何以故？達了法界空無所有，以如來之道而度脫之，雖度眾生亦不見度，亦不見不度，是謂菩薩摩訶薩慇勤精進，心不變移亦不他想。于其中間受諸苦惱，或值剎土劫燒火起焰至梵天，或值水出亦至梵天，或值風動吹諸剎土碎如塵霧，菩薩處彼盡取生類，安處無為令不擾亂，是謂菩薩摩訶薩游恒沙剎土精進不闕。
「複次菩薩摩訶薩復以善權方便，游至十方恒沙剎土，見彼眾生心亂不定，菩薩于彼現乎坐禪，或坐村落或坐樹間，或坐山林深窟之中，或經百千劫心無他想，引取眾生令心
【現代漢語翻譯】 現代漢語譯本：智者洞察一切，無一可貪戀，就像屠夫分割牛一樣，將牛分成四份，明白其根本和末梢都空無所有。菩薩大士也是如此，理解身體沒有主宰，也無任何實在。那麼，什麼是身體？身體屬於誰？名稱、相貌、稱號都並非真實。有些菩薩因為禪定修行忍辱，在曠野無人之處，于樹下端坐，一心思維。路人或牧牛人，挑著柴火或揹著草經過他們身邊，有時用草枝刺他們的鼻子或耳朵；菩薩隨即覺察到，仔細觀察之後，便再次閉上眼睛，內心寂靜，沒有雜念，也沒有其他想法。有時遇到行人用瓦片或石頭投擲，打破他們的頭或眼睛，毀壞他們的身體；菩薩的意識也不會改變，不會產生混亂的想法。這就是菩薩摩訶薩（偉大的菩薩）因為禪定修行忍辱，接引度化無量眾生。 此外，菩薩摩訶薩以不可思議的力量，遊歷十方恒河沙數的世界，看到有些眾生常常懈怠懶散，菩薩就在他們面前示現精進，攝取這些眾生，使他們安住于無為的境界。這時，菩薩爲了一個眾生，經歷百千劫的時間，內心也不會懈怠疲倦。為什麼呢？因為他們通達法界空無所有，用如來的教導來度脫眾生，雖然度化眾生，卻不認為有被度化的眾生，也不認為有未被度化的眾生。這就是菩薩摩訶薩勤奮精進，內心不改變，也沒有其他想法。在這期間，他們承受各種苦惱，有時遇到世界發生劫火，火焰甚至燒到梵天；有時遇到洪水，也淹到梵天；有時遇到狂風，將所有世界吹得粉碎，像塵土一樣。菩薩在這些地方，盡力救度所有眾生，使他們安住于無為的境界，不讓他們受到擾亂。這就是菩薩摩訶薩遊歷恒河沙數的世界，精進不懈。 此外，菩薩摩訶薩又以善巧方便，遊歷十方恒河沙數的世界，看到那些眾生內心混亂不定，菩薩就在他們面前示現禪坐，有時在村落里，有時在樹下，有時在深山老林中，有時經歷百千劫，內心沒有其他想法，引導眾生使他們內心平靜。
【English Translation】 English version: The wise perceive that nothing is to be craved, just as a butcher divides a cow into four parts, understanding that both the beginning and the end are without substance. Bodhisattva Mahasattvas (great Bodhisattvas) are also like this, understanding that the body has no owner and is without any real existence. What then is the body? To whom does the body belong? Names, appearances, and titles are all not real. Some Bodhisattvas, practicing patience through meditation, sit in solitude under trees in deserted wildernesses, contemplating with a focused mind. Travelers or cowherds, carrying firewood or grass, pass by them, sometimes poking their noses or ears with grass stalks; the Bodhisattvas immediately notice, observe carefully, and then close their eyes again, their minds tranquil, without any distractions or other thoughts. Sometimes they encounter people throwing tiles or stones, breaking their heads or eyes, destroying their bodies; the Bodhisattvas' consciousness does not change, and they do not generate confused thoughts. This is how Bodhisattva Mahasattvas, through practicing patience in meditation, guide and liberate countless beings. Furthermore, Bodhisattva Mahasattvas, with inconceivable power, travel to countless worlds in the ten directions, seeing beings who are often lazy and negligent. The Bodhisattvas manifest diligence before them, gathering these beings and settling them in the realm of non-action. At this time, a Bodhisattva, for the sake of one being, spends hundreds of thousands of kalpas (eons), without being lazy or weary. Why is this? Because they understand that the realm of Dharma is empty and without substance, and they liberate beings using the teachings of the Tathagata (Buddha). Although they liberate beings, they do not see beings as being liberated, nor do they see beings as not being liberated. This is how Bodhisattva Mahasattvas are diligent and energetic, their minds unchanging and without other thoughts. During this time, they endure various sufferings. Sometimes they encounter worlds undergoing a kalpa fire, with flames reaching even to the Brahma heaven; sometimes they encounter floods that also reach the Brahma heaven; sometimes they encounter winds that blow all worlds to pieces, like dust. The Bodhisattvas, in these places, do their best to save all beings, settling them in the realm of non-action, not allowing them to be disturbed. This is how Bodhisattva Mahasattvas travel to countless worlds, diligent and unceasing. Furthermore, Bodhisattva Mahasattvas, with skillful means, travel to countless worlds in the ten directions, seeing those beings whose minds are confused and unsettled. The Bodhisattvas manifest meditation before them, sometimes in villages, sometimes under trees, sometimes in deep mountains and forests, sometimes for hundreds of thousands of kalpas, without other thoughts, guiding beings to calm their minds.
不亂。是時菩薩在於路側入定，其三昧名無形想定，入此定者，或經一劫至百千劫，天地融爛山河樹木悉皆散落，海水泉源江河駃流悉皆涸竭，入定菩薩處中坐禪，心不變移亦不腐壞。或放牛人擔薪負草經過其邊，或以木枝而刺鼻者或刺耳孔，或直擘眼而視者，或開口而看齒者，或前取發頂捉而不能得者，或以利刀剪菩薩爪而不能得者。何以故？皆是菩薩定力威神不可沮故，十方諸佛復加威神，令此菩薩不遭苦惱。是謂菩薩摩訶薩游於十方恒沙剎土，見彼亂意便自入定，從劫至劫不以疲惓。
「複次菩薩摩訶薩復以善權方便游至恒沙剎土，觀見眾生有愚惑者，菩薩于彼示現智慧，為彼眾生分別義趣，思惟三世現在之事，越次諸地，從地至無地，從無地至地，猶如飛鳥無所觸礙。菩薩亦復如是，非像為像像為非像，非物為物物為非物。云何非像為像像為非像？於是菩薩入虛空際定意正受，觀他方世界，藥果樹木山河石壁，悉空如空，空亦空無。菩薩摩訶薩亦復如是，一切世界皆如空等，是謂菩薩摩訶薩非像為像像為非像；非物為物亦復如是。復入眾智自在定意，示現眾生除愚闇想，皆悉安處令至彼岸，是謂菩薩摩訶薩游於十方無量世界，觀彼眾生愚惑想者，為現慧明永無闇昧。」
十住斷結經卷第七 大正
【現代漢語翻譯】 現代漢語譯本 不會擾亂。這時，菩薩在路旁入定，他的三昧（samadhi，禪定）名為無形想定。入此定者，或經歷一劫（kalpa，極長的時間單位）乃至百千劫，天地融化，山河樹木全部散落，海水泉源江河急速流動全部乾涸。入定的菩薩在其中坐禪，心不改變也不腐壞。或者放牛人挑著柴草經過他身邊，或者用木枝刺他的鼻子或刺他的耳孔，或者直接掰開他的眼睛看，或者張開嘴看他的牙齒，或者上前抓他的頭髮卻抓不到，或者用利刀剪菩薩的指甲卻剪不到。為什麼呢？都是因為菩薩的定力威神不可動搖的緣故，十方諸佛又加持威神，使這位菩薩不遭受苦惱。這就是菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）遊歷十方恒河沙數國土，見到那些心意散亂的人就自己入定，從一劫到一劫也不感到疲倦。 再次，菩薩摩訶薩又以善巧方便遊歷到恒河沙數國土，觀察到眾生有愚癡迷惑的，菩薩就在那裡示現智慧，為那些眾生分別解釋義理，思考過去、現在、未來三世的事情，超越次第的各個菩薩階位，從有地到無地，從無地到有地，就像飛鳥一樣沒有阻礙。菩薩也是這樣，非像示現為像，像示現為非像，非物示現為物，物示現為非物。什麼是非像示現為像，像示現為非像呢？這時，菩薩進入虛空際定意正受，觀察其他世界，藥果樹木山河石壁，都空如虛空，虛空也空無。菩薩摩訶薩也是這樣，一切世界都如虛空一樣，這就是菩薩摩訶薩非像示現為像，像示現為非像；非物示現為物也是這樣。又進入眾智自在定意，示現眾生去除愚癡黑暗的想法，都使他們安穩地到達彼岸，這就是菩薩摩訶薩遊歷十方無量世界，觀察那些眾生有愚癡迷惑想法的，為他們示現智慧光明，永遠沒有黑暗。
【English Translation】 English version Not disturbed. At that time, the Bodhisattva was in samadhi (meditative absorption) by the roadside, and his samadhi was named the Formless Samadhi. Those who enter this samadhi, whether it be for one kalpa (an extremely long period of time) or even hundreds of thousands of kalpas, the heavens and earth melt, mountains, rivers, and trees all scatter, the seawater, springs, and rapidly flowing rivers all dry up. The Bodhisattva in samadhi sits in meditation, his mind does not change nor does it decay. Or a cowherd carrying firewood and grass passes by his side, or someone pokes his nose or ear holes with a wooden stick, or directly opens his eyes to look, or opens his mouth to look at his teeth, or tries to grab his hair from the top of his head but cannot, or tries to cut the Bodhisattva's nails with a sharp knife but cannot. Why is this so? It is all because the Bodhisattva's samadhi power and majestic virtue cannot be shaken, and the Buddhas of the ten directions further add their majestic power, causing this Bodhisattva not to suffer distress. This is how a Bodhisattva-Mahasattva (great Bodhisattva) travels through the countless lands of the ten directions, and upon seeing those with scattered minds, he enters samadhi himself, from kalpa to kalpa without feeling weary. Furthermore, the Bodhisattva-Mahasattva again travels to countless lands with skillful means, observing that sentient beings are foolish and deluded. The Bodhisattva then manifests wisdom there, explaining the meaning and purpose to those sentient beings, contemplating the past, present, and future of the three times, transcending the sequential Bodhisattva stages, from the stage of having a ground to the stage of having no ground, and from the stage of having no ground to the stage of having a ground, just like a bird flying without obstruction. The Bodhisattva is also like this, manifesting the non-form as form, and form as non-form, manifesting the non-object as an object, and an object as a non-object. How is it that the non-form is manifested as form, and form as non-form? At this time, the Bodhisattva enters the samadhi of the realm of emptiness, observing other worlds, medicinal fruits, trees, mountains, rivers, and stone walls, all empty like space, and even emptiness is empty. The Bodhisattva-Mahasattva is also like this, all worlds are like emptiness, this is how the Bodhisattva-Mahasattva manifests the non-form as form, and form as non-form; manifesting the non-object as an object is also like this. He also enters the samadhi of the freedom of all wisdom, manifesting to sentient beings to remove their foolish and dark thoughts, and leads them all to the other shore in peace. This is how the Bodhisattva-Mahasattva travels through the countless worlds of the ten directions, observing those sentient beings with foolish and deluded thoughts, manifesting wisdom and light for them, forever without darkness.
藏第 10 冊 No. 0309 最勝問菩薩十住除垢斷結經
十住斷結經卷第八
姚秦涼州沙門竺佛念譯
等慈品第二十二
爾時最勝菩薩前白佛言：「云何菩薩入等慈三昧，遍觀三千大千世界，人陰神陰諸龍鬼界，一身二身至百千身？云何菩薩以神足力，從一佛國至一佛國，如人游虛亦無掛礙？」
爾時世尊告最勝曰：「快哉斯問甚奇甚特，吾今與汝敷演其義，諦聽諦聽善思念之！一切諸法虛寂無本，成道眾智尋亦無跡。菩薩入定正受三昧，遍觀三千大千世界，其中眾生有形之類，觀五陰身生者滅者，為所從生為所從滅？復入空界地水火風，一一分別了無所有，法起則起法滅則滅。最勝當知！昔我久遠修菩薩道，禪定一意執心不亂，入不動三昧觀虛空眾生，無限無量不可稱記，隨其形類而教化之。其中眾生有淫怒癡無淫怒癡，有愛慾意無愛慾意，有瞋恚心無瞋恚心，菩薩權慧隨類而入，形與彼俱稱適一切，心入定意終無亂錯，彈指之頃入于百千諸佛剎土，或以法性慧觀教化，或以空法苦空非常導以正法，菩薩所化亦無邊崖，以十善之行而教授之。云何為十？先凈國土不計其功，敷演其慧明知無礙，坐道樹下心無怯弱，降伏魔怨令知邪趣，游處境界度人無量，心如地界忍而不
【現代漢語翻譯】 現代漢語譯本 《最勝問菩薩十住除垢斷結經》卷第八 姚秦涼州沙門竺佛念譯 等慈品第二十二 那時，最勝菩薩上前對佛說：『菩薩如何進入等慈三昧（Samadhi，一種高度集中的冥想狀態），遍觀三千大千世界（一個巨大的宇宙系統），包括人陰（人的五蘊聚合）、神陰（神靈的五蘊聚合）以及諸龍鬼界，並能化現一身、二身乃至百千身？菩薩又如何以神通之力，從一個佛國到另一個佛國，如同人在虛空中游走一般毫無障礙？』 那時，世尊告訴最勝菩薩說：『你問得好啊，這個問題非常奇特！我現在為你詳細解釋其中的含義，仔細聽，仔細聽，好好思考！一切諸法（Dharma，宇宙的真理或法則）都是虛幻寂靜，沒有根本的，成道（Buddhahood，覺悟的狀態）的智慧也找不到任何痕跡。菩薩進入禪定，正確地進入三昧，遍觀三千大千世界，其中有形體的眾生，觀察他們的五陰身（構成個體的五種要素：色、受、想、行、識）的生滅，思考他們從哪裡生，又從哪裡滅？再進入空界（虛空的狀態），觀察地、水、火、風四大元素，一一分別，發現它們都是空無所有，法生則生，法滅則滅。最勝，你要知道！過去我久遠以來修菩薩道（Bodhisattva path，追求覺悟的道路），禪定一心，執持心念不散亂，進入不動三昧（不動搖的禪定狀態），觀察虛空中的眾生，數量無限無量，無法計數，隨他們的形體種類而教化他們。其中眾生有的有淫慾、嗔怒、愚癡，有的沒有淫慾、嗔怒、愚癡；有的有愛慾意，有的沒有愛慾意；有的有嗔恚心，有的沒有嗔恚心。菩薩運用權巧方便的智慧，隨順眾生的種類而進入，形體與他們相同，適應一切，心入禪定，始終沒有錯亂。彈指之間，就能進入百千諸佛剎土（佛的國土），或者用佛法的智慧來教化，或者用空、苦、無常的道理來引導他們走向正法。菩薩所教化的眾生也是無邊無際的，用十善行（十種善的行為）來教導他們。哪十種呢？首先是凈化國土，不計較功勞；闡述智慧，明白知道沒有障礙；坐在菩提樹下，心中沒有怯弱；降伏魔怨，使他們知道邪惡的道路；遊歷各處境界，度化無量眾生；心像大地一樣，能夠忍受而不動搖。』
【English Translation】 English version The Sutra of the Most Excellent Bodhisattva's Ten Abidings for Removing Defilements and Severing Bonds, Volume 8 Translated by the Śrāmaṇa Dharmarakṣa of Liangzhou during the Yao Qin Dynasty Chapter 22: Equal Compassion At that time, the Bodhisattva Most Excellent approached the Buddha and said, 'How does a Bodhisattva enter the Samadhi (a state of deep meditative concentration) of Equal Compassion, observing the three thousand great thousand worlds (a vast cosmic system), including the realms of human aggregates (skandhas), divine aggregates, and the various dragon and ghost realms, manifesting one body, two bodies, or even hundreds of thousands of bodies? How does a Bodhisattva, through supernatural powers, travel from one Buddha-land to another, like a person moving freely in the void without any hindrance?' Then, the World Honored One said to the Bodhisattva Most Excellent, 'Excellent is your question, it is truly extraordinary! I will now explain its meaning to you. Listen carefully, listen carefully, and contemplate it well! All dharmas (the truths or laws of the universe) are empty and still, without any inherent nature, and the wisdom of enlightenment (Buddhahood) leaves no trace. When a Bodhisattva enters meditation, correctly entering Samadhi, they observe the three thousand great thousand worlds, and among the sentient beings with form, they observe the arising and ceasing of their five aggregates (skandhas: form, feeling, perception, mental formations, and consciousness), contemplating where they come from and where they go to. Then, they enter the realm of emptiness, observing the four great elements of earth, water, fire, and wind, distinguishing them one by one, and realizing that they are all empty and without substance. When a dharma arises, it arises; when a dharma ceases, it ceases. Most Excellent, you should know! In the distant past, I cultivated the Bodhisattva path (the path to enlightenment) for a long time, with my mind focused in meditation, holding my mind without distraction, entering the Samadhi of Immovability, observing the sentient beings in the void, countless and immeasurable, and teaching them according to their forms and kinds. Among these sentient beings, some have lust, anger, and ignorance, while others do not; some have desires, while others do not; some have hatred, while others do not. The Bodhisattva, using skillful means and wisdom, enters according to the kinds of beings, taking on forms similar to theirs, adapting to all, and entering meditation without any confusion. In the snap of a finger, they can enter hundreds of thousands of Buddha-lands, either teaching with the wisdom of the Dharma or guiding them to the right path with the principles of emptiness, suffering, and impermanence. The sentient beings that the Bodhisattva teaches are also boundless, and they are taught through the ten good deeds (ten virtuous actions). What are these ten? First, they purify the land without counting their merits; they expound wisdom, knowing that there are no obstacles; they sit under the Bodhi tree without fear; they subdue the demonic forces, making them aware of the evil paths; they travel to various realms, liberating countless beings; and their minds are like the earth, enduring without wavering.'
動，分別根門難易之相，純熟之行靡不斟酌，一一分別陰持入行、色痛想行識，觀內六情去外六塵，若眼見色不興眼識，外色內識悉了虛無，色為是誰眼識所在？若耳聞聲不興耳識，外聲內識悉了虛無，聲為是誰耳識所在？若鼻嗅香不興鼻識，外香內識悉了虛無，香為是誰鼻識所在？若舌知味不興舌識，外味內識悉了虛無，味為是誰舌識所在？若身知細滑不興識想，外更內識悉了虛無，細滑為誰身識所在？最勝當知！菩薩入定一一分別隨類教化，或以言教或以神足或以權慧，隨類而入無所掛礙。
「是時菩薩復以十法訓化眾生。云何為十？一者慧根具足定意不亂，二者覺意牢固演慧無礙，三者敷暢道品具足義趣，四者解相玄寂眾好不闕，五者解道非道了知虛無，六者意崇法輪誨而不惓，七者行菩薩道不見己身，八者雖度眾生不見有度，九者解內外空一而無二，十者分別身體不見有化。是謂菩薩摩訶薩具足十法，便能周旋諸佛剎土，從一佛國至一佛國，亦未曾離諸佛世尊。
「菩薩當念修諸總持門。云何為總持？諸法印可總持，菩薩得此總持者，於一切法去諸妄想。復有普光總持，菩薩得此總持者，等慈一切不懷顛倒。復有慧明總持，菩薩得此總持者，不凈國土令得清凈。復有照曜總持，菩薩得此總持者，
【現代漢語翻譯】 現代漢語譯本：觀察各種根門（指眼、耳、鼻、舌、身、意六根）的難易程度，以及修行純熟的程度，沒有不仔細斟酌的。一一分別觀察陰（色、受、想、行、識五蘊）的持入和修行，觀察內在的六情（眼、耳、鼻、舌、身、意）如何與外在的六塵（色、聲、香、味、觸、法）互動。如果眼睛看到顏色而不產生眼識，那麼外在的顏色和內在的意識都了知是虛無的，那麼顏色是誰的，眼識又在哪裡呢？如果耳朵聽到聲音而不產生耳識，那麼外在的聲音和內在的意識都了知是虛無的，那麼聲音是誰的，耳識又在哪裡呢？如果鼻子聞到香味而不產生鼻識，那麼外在的香味和內在的意識都了知是虛無的，那麼香味是誰的，鼻識又在哪裡呢？如果舌頭嚐到味道而不產生舌識，那麼外在的味道和內在的意識都了知是虛無的，那麼味道是誰的，舌識又在哪裡呢？如果身體感覺到細滑而不產生意識和想法，那麼外在的觸感和內在的意識都了知是虛無的，那麼細滑是誰的，身識又在哪裡呢？最殊勝的應當知道！菩薩進入禪定，一一分別，隨眾生的類別進行教化，或者用言語教導，或者用神通，或者用權巧的智慧，隨順眾生的類別而進入，沒有任何障礙。 這時，菩薩又用十種方法訓導教化眾生。哪十種呢？第一，智慧的根基具足，禪定的意念不散亂；第二，覺悟的意念牢固，演說智慧沒有障礙；第三，闡述道品（三十七道品）具足義理和趣味；第四，理解諸法的實相是玄妙寂靜的，各種美好的品質沒有缺失；第五，理解什麼是道，什麼不是道，了知一切都是虛無的；第六，心意崇尚佛法，教誨眾生而不疲倦；第七，修行菩薩道，不執著于自己的身體；第八，雖然度化眾生，但不認為有被度化的眾生；第九，理解內外皆空，空性是一而不是二；第十，分別觀察身體，但不認為身體是真實的。這就是菩薩摩訶薩具足的十種方法，便能周遊各個佛的剎土，從一個佛國到另一個佛國，也從未離開諸佛世尊。 菩薩應當唸誦修行各種總持門（陀羅尼）。什麼是總持呢？諸法印可總持，菩薩得到這種總持，對於一切法去除各種虛妄的想法。還有普光總持，菩薩得到這種總持，以平等的慈悲對待一切眾生，不懷顛倒的念頭。還有慧明總持，菩薩得到這種總持，能使不清凈的國土變得清凈。還有照曜總持，菩薩得到這種總持，
【English Translation】 English version: Observing the ease and difficulty of various sense faculties (the six roots: eyes, ears, nose, tongue, body, and mind), and the degree of proficiency in practice, there is nothing that is not carefully considered. One by one, observe the entry and practice of the skandhas (form, feeling, perception, mental formations, and consciousness), and how the inner six senses interact with the outer six objects (form, sound, smell, taste, touch, and dharma). If the eye sees a form without arising eye-consciousness, then both the outer form and the inner consciousness are known to be empty. Then, whose is the form, and where is the eye-consciousness? If the ear hears a sound without arising ear-consciousness, then both the outer sound and the inner consciousness are known to be empty. Then, whose is the sound, and where is the ear-consciousness? If the nose smells a fragrance without arising nose-consciousness, then both the outer fragrance and the inner consciousness are known to be empty. Then, whose is the fragrance, and where is the nose-consciousness? If the tongue tastes a flavor without arising tongue-consciousness, then both the outer flavor and the inner consciousness are known to be empty. Then, whose is the flavor, and where is the tongue-consciousness? If the body feels smoothness without arising consciousness and thought, then both the outer touch and the inner consciousness are known to be empty. Then, whose is the smoothness, and where is the body-consciousness? The most excellent one should know! Bodhisattvas enter samadhi, individually discern, and teach according to the categories of beings, either through words, or through supernatural powers, or through skillful wisdom, entering according to the categories of beings without any hindrance. At this time, the Bodhisattva again uses ten methods to instruct and teach sentient beings. What are the ten? First, the roots of wisdom are complete, and the mind in samadhi is not disturbed; second, the intention of enlightenment is firm, and the exposition of wisdom is without hindrance; third, the exposition of the path factors (the thirty-seven factors of enlightenment) is complete with meaning and interest; fourth, the understanding of the true nature of all dharmas is profound and tranquil, and all good qualities are not lacking; fifth, understanding what is the path and what is not the path, knowing that everything is empty; sixth, the mind reveres the Dharma, teaching sentient beings without fatigue; seventh, practicing the Bodhisattva path, not being attached to one's own body; eighth, although liberating sentient beings, not thinking that there are sentient beings being liberated; ninth, understanding that both inner and outer are empty, and emptiness is one and not two; tenth, observing the body separately, but not thinking that the body is real. These are the ten methods that a Bodhisattva Mahasattva possesses, and with them, they can travel throughout the Buddha lands, from one Buddha land to another, and never leave the Buddhas, the World Honored Ones. Bodhisattvas should contemplate and practice various dharani gates (total retention). What is total retention? The total retention of the seal of all dharmas, when a Bodhisattva obtains this total retention, they eliminate all false thoughts regarding all dharmas. There is also the universal light total retention, when a Bodhisattva obtains this total retention, they treat all sentient beings with equal compassion, without harboring inverted thoughts. There is also the wisdom illumination total retention, when a Bodhisattva obtains this total retention, they can make impure lands pure. There is also the illuminating total retention, when a Bodhisattva obtains this total retention,
于諸亂意悉無塵翳。復有義辯總持，菩薩得此總持者，習觀眾行入定不動。復有法辯總持，菩薩得此總持者，分別句義不失次敘。復有響辯總持，菩薩得此總持者，觀察音響隨類而度。復有應辯總持，菩薩得此總持者，應適一切具足眾行。復有意止總持，菩薩得此總持者，塵勞結縛永息不起。復有意斷總持，菩薩得此總持者，微察諸法亦無猶豫。復有神足總持，菩薩得此總持者，住壽在世經百千劫。復有根本總持，菩薩得此總持者，分別根門興衰不變。復有力勢總持，菩薩得此總持者，脩金剛體無能沮壞。復有覺意總持，菩薩得此總持者，敷演諸法開悟一切。復有道品總持，菩薩得此總持者，觀了三世因緣法本。復有定意總持，菩薩得此總持者，于諸亂想懷來道故。復有權慧總持，菩薩得此總持者，應適無方亦無覺者。復有佈施總持，菩薩得此總持者，解知三事悉無所有。復有持戒總持，菩薩得此總持者，不見修戒及以毀者。復有忍辱總持，菩薩得此總持者，不見恚忍及以亂想。復有精進總持，菩薩得此總持者，不見進業及以懈怠。復有正受總持，菩薩得此總持者，萬響雷震衣毛不豎。復有慧空總持，菩薩得此總持者，包識萬智暢演無礙。復有無礙總持，菩薩得此總持者，于諸通慧無所掛礙。復有曠遠總持，菩薩得此
【現代漢語翻譯】 現代漢語譯本 對於各種散亂的心意，都毫無塵埃污垢。還有義辯總持（指菩薩能理解和闡釋佛法義理的總持），菩薩獲得這種總持后，通過修習觀察眾生的行為而入定，心不為所動。還有法辯總持（指菩薩能辨別佛法真偽的總持），菩薩獲得這種總持后，能分別句子的含義，不遺漏次序。還有響辯總持（指菩薩能理解和運用聲音的總持），菩薩獲得這種總持后，能觀察聲音，根據不同種類來度化眾生。還有應辯總持（指菩薩能隨機應變的總持），菩薩獲得這種總持后，能適應一切情況，具足各種修行。還有意止總持（指菩薩能止息妄念的總持），菩薩獲得這種總持后，塵世的煩惱和束縛永遠止息，不再生起。還有意斷總持（指菩薩能果斷決定的總持），菩薩獲得這種總持后，能細緻地觀察各種法，也不會猶豫。還有神足總持（指菩薩能自由自在神通變化的總持），菩薩獲得這種總持后，能住世百千劫。還有根本總持（指菩薩能把握事物根本的總持），菩薩獲得這種總持后，能分別根門（指眼、耳、鼻、舌、身、意六根）的興衰，而心不改變。還有力勢總持（指菩薩具有強大力量的總持），菩薩獲得這種總持后，修成金剛之身，沒有任何力量可以摧毀。還有覺意總持（指菩薩能覺悟一切的總持），菩薩獲得這種總持后，能敷演各種佛法，開悟一切眾生。還有道品總持（指菩薩能修習佛道的總持），菩薩獲得這種總持后，能觀察瞭解過去、現在、未來三世的因緣法則。還有定意總持（指菩薩能入定的總持），菩薩獲得這種總持后，對於各種散亂的想法，能懷抱正道。還有權慧總持（指菩薩能運用方便智慧的總持），菩薩獲得這種總持后，能隨機應變，而心中沒有執著。還有佈施總持（指菩薩能行佈施的總持），菩薩獲得這種總持后，能理解佈施者、受施者和所施之物這三者都是空無所有的。還有持戒總持（指菩薩能持守戒律的總持），菩薩獲得這種總持后，不見持戒的人和毀戒的人。還有忍辱總持（指菩薩能忍受屈辱的總持），菩薩獲得這種總持后，不見嗔恚、忍辱和散亂的想法。還有精進總持（指菩薩能精進修行的總持），菩薩獲得這種總持后，不見精進和懈怠。還有正受總持（指菩薩能安住正受的總持），菩薩獲得這種總持后，即使萬響雷鳴，也不會汗毛豎立。還有慧空總持（指菩薩能以智慧通達空性的總持），菩薩獲得這種總持后，能包容萬種智慧，暢通無礙地演說佛法。還有無礙總持（指菩薩能通達一切智慧而無障礙的總持），菩薩獲得這種總持后，對於各種神通和智慧，都沒有任何障礙。還有曠遠總持（指菩薩能心量廣大，無邊無際的總持），菩薩獲得這種總持后
【English Translation】 English version In regard to all distracted thoughts, there is no dust or defilement. Furthermore, there is the 'Eloquence in Meaning Dharani' (a dharani where a Bodhisattva can understand and explain the meaning of Buddhist teachings), when a Bodhisattva obtains this dharani, they practice observing the actions of beings and enter into samadhi without being moved. Furthermore, there is the 'Eloquence in Dharma Dharani' (a dharani where a Bodhisattva can distinguish the truth of Buddhist teachings), when a Bodhisattva obtains this dharani, they can distinguish the meaning of sentences without losing the order. Furthermore, there is the 'Eloquence in Sound Dharani' (a dharani where a Bodhisattva can understand and use sounds), when a Bodhisattva obtains this dharani, they can observe sounds and liberate beings according to their kind. Furthermore, there is the 'Responsive Eloquence Dharani' (a dharani where a Bodhisattva can adapt to circumstances), when a Bodhisattva obtains this dharani, they can adapt to all situations and possess all kinds of practices. Furthermore, there is the 'Cessation of Thought Dharani' (a dharani where a Bodhisattva can stop deluded thoughts), when a Bodhisattva obtains this dharani, the afflictions and bonds of the world will cease forever and not arise again. Furthermore, there is the 'Decisive Thought Dharani' (a dharani where a Bodhisattva can make decisive decisions), when a Bodhisattva obtains this dharani, they can observe all dharmas with subtlety and without hesitation. Furthermore, there is the 'Supernatural Power Dharani' (a dharani where a Bodhisattva can have free and unhindered supernatural powers), when a Bodhisattva obtains this dharani, they can live in the world for hundreds of thousands of kalpas. Furthermore, there is the 'Fundamental Dharani' (a dharani where a Bodhisattva can grasp the fundamentals of things), when a Bodhisattva obtains this dharani, they can distinguish the rise and fall of the six sense faculties (eye, ear, nose, tongue, body, and mind) without changing their mind. Furthermore, there is the 'Power and Strength Dharani' (a dharani where a Bodhisattva has great power), when a Bodhisattva obtains this dharani, they cultivate a diamond body that cannot be destroyed by any force. Furthermore, there is the 'Awakening Mind Dharani' (a dharani where a Bodhisattva can awaken all beings), when a Bodhisattva obtains this dharani, they can expound all kinds of Buddhist teachings and awaken all beings. Furthermore, there is the 'Path Factors Dharani' (a dharani where a Bodhisattva can practice the Buddhist path), when a Bodhisattva obtains this dharani, they can observe and understand the causal laws of the past, present, and future. Furthermore, there is the 'Samadhi Mind Dharani' (a dharani where a Bodhisattva can enter samadhi), when a Bodhisattva obtains this dharani, they can embrace the right path in the face of all kinds of distracted thoughts. Furthermore, there is the 'Expedient Wisdom Dharani' (a dharani where a Bodhisattva can use skillful means and wisdom), when a Bodhisattva obtains this dharani, they can adapt to circumstances without any attachment in their mind. Furthermore, there is the 'Giving Dharani' (a dharani where a Bodhisattva can practice giving), when a Bodhisattva obtains this dharani, they can understand that the giver, the receiver, and the gift are all empty and without substance. Furthermore, there is the 'Precepts Dharani' (a dharani where a Bodhisattva can uphold the precepts), when a Bodhisattva obtains this dharani, they do not see those who uphold the precepts or those who break them. Furthermore, there is the 'Patience Dharani' (a dharani where a Bodhisattva can endure humiliation), when a Bodhisattva obtains this dharani, they do not see anger, patience, or scattered thoughts. Furthermore, there is the 'Diligence Dharani' (a dharani where a Bodhisattva can practice diligently), when a Bodhisattva obtains this dharani, they do not see diligence or laziness. Furthermore, there is the 'Right Reception Dharani' (a dharani where a Bodhisattva can abide in right reception), when a Bodhisattva obtains this dharani, even if there are ten thousand thunderclaps, their hair will not stand on end. Furthermore, there is the 'Wisdom of Emptiness Dharani' (a dharani where a Bodhisattva can understand emptiness through wisdom), when a Bodhisattva obtains this dharani, they can encompass all kinds of wisdom and expound the Dharma without hindrance. Furthermore, there is the 'Unobstructed Dharani' (a dharani where a Bodhisattva can understand all wisdom without obstruction), when a Bodhisattva obtains this dharani, they have no obstacles in regard to all kinds of supernatural powers and wisdom. Furthermore, there is the 'Vast and Far-Reaching Dharani' (a dharani where a Bodhisattva has a vast and boundless mind), when a Bodhisattva obtains this dharani
總持者，雖百千身還合為一。復有教授總持，菩薩得此總持者，訓以正法言不煩重。復有不思議總持，菩薩得此總持者，非是羅漢辟支所及。復有道樹總持，菩薩得此總持者，莊嚴剎土不離諸佛。復有降魔總持，菩薩得此總持者，執意牢固心不傾斜。復有容相總持，菩薩得此總持者，一一諸相致百千福。復有眾好總持，菩薩得此總持者，不見相好瓔珞隨身。復有光曜總持，菩薩得此總持者，于百千光見化無量。復有度人總持，菩薩得此總持者，雖度眾生亦無度者。復有廣慧總持，菩薩得此總持者，意如虛空無有偏狹。復有道意總持，菩薩得此總持者，不想泥洹亦不著有。復有滅度總持，菩薩得此總持者，不見有滅及以生者。復有清凈總持，菩薩得此總持者，塵埃以凈無盡不盡。復有無苦總持，菩薩得此總持者，解苦無苦名曰苦諦。復有生習總持，菩薩得此總持者，習本意緣悉了虛無。復有滅盡總持，菩薩得此總持者，滅習塵勞更亦不造。復有聖道總持，菩薩得此總持者，安處無為永寂泥洹。復有止觀總持，菩薩得此總持者，觀了妙法興衰所趣。復有空藏總持，菩薩得此總持者，于深法要無所掛礙。復有法觀總持，菩薩得此總持者，觀了諸法悉知無主。復有凈聲總持，菩薩得此總持者，口言柔軟如梵天音。復有稱可總持
【現代漢語翻譯】 現代漢語譯本 總持（Dharani，一種記憶和理解佛法的能力）的修行者，即使分散成百千個身體，最終也能合而爲一。還有教授總持，菩薩獲得這種總持后，用正法教導他人，言辭不會繁瑣重複。還有不可思議總持，菩薩獲得這種總持后，其境界不是羅漢（Arhat，已證得涅槃的修行者）和辟支佛（Pratyekabuddha，獨自覺悟的修行者）所能達到的。還有道樹總持，菩薩獲得這種總持后，能莊嚴佛土，並且不離諸佛。還有降魔總持，菩薩獲得這種總持后，意志堅定，內心不會動搖。還有容相總持，菩薩獲得這種總持后，每一個相貌都能帶來百千種福報。還有眾好總持，菩薩獲得這種總持后，不會執著于外在的相好和瓔珞。還有光曜總持，菩薩獲得這種總持后，能在百千光明中見到無量的化身。還有度人總持，菩薩獲得這種總持后，雖然度化眾生，但心中沒有『度化』的概念。還有廣慧總持，菩薩獲得這種總持后，心意如同虛空，沒有偏狹。還有道意總持，菩薩獲得這種總持后，不執著于涅槃（Nirvana，解脫）也不執著于存在。還有滅度總持，菩薩獲得這種總持后，不會認為有滅和生。還有清凈總持，菩薩獲得這種總持后，能使塵埃變得清凈，無盡無滅。還有無苦總持，菩薩獲得這種總持后，理解苦的本質，知道無苦才是真正的苦諦（Dukkha Satya，四聖諦之一）。還有生習總持，菩薩獲得這種總持后，明白習性的根源，知道一切都是虛無。還有滅盡總持，菩薩獲得這種總持后，滅除習氣和煩惱，不再造作新的惡業。還有聖道總持，菩薩獲得這種總持后，安住于無為的境界，永遠寂靜于涅槃。還有止觀總持，菩薩獲得這種總持后，能觀察妙法的興衰和去向。還有空藏總持，菩薩獲得這種總持后，對於深奧的佛法要義，沒有任何障礙。還有法觀總持，菩薩獲得這種總持后，觀察諸法，知道一切都沒有主宰。還有凈聲總持，菩薩獲得這種總持后，說話柔和，如同梵天（Brahma，印度教中的創造神）的聲音。還有稱可總持
【English Translation】 English version Those who practice Dharani (a capacity to memorize and understand Buddhist teachings), even if they are scattered into hundreds or thousands of bodies, can eventually reunite as one. There is also the Dharani of teaching, where a Bodhisattva who attains this Dharani can teach others with the correct Dharma without being verbose or repetitive. There is also the inconceivable Dharani, which a Bodhisattva who attains it reaches a state beyond the reach of Arhats (those who have attained Nirvana) and Pratyekabuddhas (those who achieve enlightenment on their own). There is also the Dharani of the Bodhi tree, where a Bodhisattva who attains it can adorn Buddha lands and remain inseparable from all Buddhas. There is also the Dharani of subduing demons, where a Bodhisattva who attains it has a firm will and an unwavering mind. There is also the Dharani of appearance, where a Bodhisattva who attains it gains hundreds of thousands of blessings from each of their features. There is also the Dharani of excellent qualities, where a Bodhisattva who attains it does not cling to external appearances or ornaments. There is also the Dharani of radiance, where a Bodhisattva who attains it can see countless transformations in hundreds of thousands of lights. There is also the Dharani of liberating beings, where a Bodhisattva who attains it, although liberating beings, does not have the concept of 'liberating' in their mind. There is also the Dharani of vast wisdom, where a Bodhisattva who attains it has a mind like the void, without narrowness. There is also the Dharani of the path's intention, where a Bodhisattva who attains it does not cling to Nirvana (liberation) nor to existence. There is also the Dharani of extinction, where a Bodhisattva who attains it does not perceive extinction or birth. There is also the Dharani of purity, where a Bodhisattva who attains it can purify dust, making it endless and inexhaustible. There is also the Dharani of no suffering, where a Bodhisattva who attains it understands the nature of suffering, knowing that no suffering is the true truth of suffering (Dukkha Satya, one of the Four Noble Truths). There is also the Dharani of the habit of birth, where a Bodhisattva who attains it understands the root of habits, knowing that everything is empty. There is also the Dharani of the extinction of all, where a Bodhisattva who attains it extinguishes habits and afflictions, and no longer creates new bad karma. There is also the Dharani of the holy path, where a Bodhisattva who attains it dwells in the realm of non-action, forever silent in Nirvana. There is also the Dharani of cessation and contemplation, where a Bodhisattva who attains it can observe the rise and fall and direction of the wonderful Dharma. There is also the Dharani of the empty treasury, where a Bodhisattva who attains it has no obstacles to the profound essence of the Dharma. There is also the Dharani of observing the Dharma, where a Bodhisattva who attains it observes all dharmas, knowing that everything has no master. There is also the Dharani of pure sound, where a Bodhisattva who attains it speaks softly, like the voice of Brahma (the creator god in Hinduism). There is also the Dharani of approval.
，菩薩得此總持者，為人所說可其心意。復有等意總持，菩薩得此總持者，溫潤流利言不滯礙。復有游處總持，菩薩得此總持者，所可教戒無所傷損。復有威曜總持，菩薩得此總持者，在於大眾亦無怯弱。復有奮迅總持，菩薩得此總持者，為師子吼飛落走伏。復有戒律總持，菩薩得此總持者，降伏一切難悟眾生。復有趣道總持，菩薩得此總持者，解知泥洹無起滅想。復有法性總持，菩薩得此總持者，諸諛諂人令見真道。復有息意總持，菩薩得此總持者，不興憍慠生人自大。復有通達總持，菩薩得此總持者，聞彼聖慧不失法教。復有興敬總持，菩薩得此總持者，即棄貢高承事諸佛。復有空界總持，菩薩得此總持者，漸入本凈寂然法界。復有無礙總持，菩薩得此總持者，以達儀軌解諸法本。復有無量總持，菩薩得此總持者，古昔所說亦無窮盡。復有強記總持，菩薩得此總持者，分別文字知法趣向。復有究竟總持，菩薩得此總持者，解人本性法界亦凈。復有難滅總持，菩薩得此總持者，曉眾生凈內外虛寂。復有無際總持，菩薩得此總持者，解知本無本無亦無。復有瓔珞總持，菩薩得此總持者，所說經法無所掛礙。復有妙要總持，菩薩得此總持者，於盡無盡亦不見盡。復有分別總持，菩薩得此總持者，非是二乘之所籌量。復有
【現代漢語翻譯】 現代漢語譯本 菩薩如果獲得這種總持（dharani，陀羅尼，總攝憶持之意），他所說的話就能符合聽者的心意。還有一種名為『等意』的總持，菩薩如果獲得這種總持，他的言辭就會溫和流暢，沒有阻礙。還有一種名為『游處』的總持，菩薩如果獲得這種總持，他所給予的教誨就不會傷害任何人。還有一種名為『威曜』的總持，菩薩如果獲得這種總持，即使身處大眾之中也不會感到怯懦。還有一種名為『奮迅』的總持，菩薩如果獲得這種總持，就能像獅子吼一樣，飛躍、降落、行走、伏臥自如。還有一種名為『戒律』的總持，菩薩如果獲得這種總持，就能降伏一切難以開悟的眾生。還有一種名為『趣道』的總持，菩薩如果獲得這種總持，就能理解涅槃（nirvana，寂滅，解脫）的境界，不會執著于生滅的觀念。還有一種名為『法性』的總持，菩薩如果獲得這種總持，就能讓那些諂媚的人看到真正的道路。還有一種名為『息意』的總持，菩薩如果獲得這種總持，就不會產生驕傲自大的心態。還有一種名為『通達』的總持，菩薩如果獲得這種總持，聽到聖者的智慧教誨也不會遺失。還有一種名為『興敬』的總持，菩薩如果獲得這種總持，就會捨棄貢高我慢，恭敬地侍奉諸佛。還有一種名為『空界』的總持，菩薩如果獲得這種總持，就能逐漸進入本性清凈寂然的法界（dharma-dhatu，宇宙萬法的本體）。還有一種名為『無礙』的總持，菩薩如果獲得這種總持，就能通達儀軌，理解諸法的根本。還有一種名為『無量』的總持，菩薩如果獲得這種總持，即使講述過去的事情，也能無窮無盡。還有一種名為『強記』的總持，菩薩如果獲得這種總持，就能分辨文字，瞭解佛法的旨趣。還有一種名為『究竟』的總持，菩薩如果獲得這種總持，就能理解人的本性，明白法界也是清凈的。還有一種名為『難滅』的總持，菩薩如果獲得這種總持，就能明白眾生的內外都是虛空寂靜的。還有一種名為『無際』的總持，菩薩如果獲得這種總持，就能理解根本不存在『本無』，連『本無』的概念也不存在。還有一種名為『瓔珞』的總持，菩薩如果獲得這種總持，他所說的經法就不會有任何障礙。還有一種名為『妙要』的總持，菩薩如果獲得這種總持，對於『盡』和『無盡』也不會執著于『盡』的觀念。還有一種名為『分別』的總持，菩薩如果獲得這種總持，就不是二乘（聲聞乘和緣覺乘）所能理解的。
【English Translation】 English version If a Bodhisattva obtains this dharani (total retention, a mnemonic device), what he says will be in accordance with the minds of those who listen. There is another dharani called 'Equal Meaning'; if a Bodhisattva obtains this dharani, his words will be gentle and fluent, without hindrance. There is another dharani called 'Dwelling Place'; if a Bodhisattva obtains this dharani, the teachings he gives will not harm anyone. There is another dharani called 'Majestic Radiance'; if a Bodhisattva obtains this dharani, he will not feel timid even when among a large crowd. There is another dharani called 'Vigorous Swiftness'; if a Bodhisattva obtains this dharani, he can roar like a lion, leaping, descending, walking, and lying down freely. There is another dharani called 'Precepts and Discipline'; if a Bodhisattva obtains this dharani, he can subdue all sentient beings who are difficult to enlighten. There is another dharani called 'Path of Interest'; if a Bodhisattva obtains this dharani, he can understand the state of nirvana (extinction, liberation), without clinging to the concept of arising and ceasing. There is another dharani called 'Dharma Nature'; if a Bodhisattva obtains this dharani, he can lead those who are flattering to see the true path. There is another dharani called 'Cessation of Thoughts'; if a Bodhisattva obtains this dharani, he will not develop arrogance or self-importance. There is another dharani called 'Thorough Understanding'; if a Bodhisattva obtains this dharani, he will not lose the teachings of the holy wisdom he hears. There is another dharani called 'Arousing Respect'; if a Bodhisattva obtains this dharani, he will abandon pride and humbly serve all Buddhas. There is another dharani called 'Space Realm'; if a Bodhisattva obtains this dharani, he will gradually enter the pure and tranquil dharma-dhatu (the essence of all phenomena). There is another dharani called 'Unobstructed'; if a Bodhisattva obtains this dharani, he can understand the rules and the root of all dharmas. There is another dharani called 'Immeasurable'; if a Bodhisattva obtains this dharani, even when speaking of the past, it will be inexhaustible. There is another dharani called 'Strong Memory'; if a Bodhisattva obtains this dharani, he can distinguish words and understand the purpose of the Dharma. There is another dharani called 'Ultimate'; if a Bodhisattva obtains this dharani, he can understand the nature of people and know that the dharma-dhatu is also pure. There is another dharani called 'Difficult to Extinguish'; if a Bodhisattva obtains this dharani, he can understand that the inside and outside of sentient beings are empty and tranquil. There is another dharani called 'Boundless'; if a Bodhisattva obtains this dharani, he can understand that there is no 'original non-existence', and even the concept of 'original non-existence' does not exist. There is another dharani called 'Ornament'; if a Bodhisattva obtains this dharani, there will be no obstacles in the sutras he speaks. There is another dharani called 'Subtle Essence'; if a Bodhisattva obtains this dharani, he will not cling to the concept of 'exhaustion' regarding 'exhaustion' and 'inexhaustion'. There is another dharani called 'Discernment'; if a Bodhisattva obtains this dharani, it is not something that the two vehicles (Sravakayana and Pratyekabuddhayana) can comprehend.
如來總持，菩薩得此總持者，覺寤眾生趣寂寞道。復有十地總持，菩薩得此總持者，恒說無住亦不見住。復有陰種總持，菩薩得此總持者，分別身本不興染著。復有寂寞總持，菩薩得此總持者，譬如呼聲亦無音響。復有識性總持，菩薩得此總持者，悉能思惟不著文字。復有了本總持，菩薩得此總持者，無言無說亦無教戒。復有文字總持，菩薩得此總持者，自識宿命知所從來。復有法輪總持，菩薩得此總持者，無意無想亦無神識。復有甘露總持，菩薩得此總持者，講誦說法亦無掛礙。復有深入總持，菩薩得此總持者，一一分別四句合義。復有法幢總持，菩薩得此總持者，曉了誼理明識法本。復有無盡總持，菩薩得此總持者，究暢本際不離眷屬。復有等覺總持，菩薩得此總持者，常講無量無著正法。復有諸法總持，菩薩得此總持者，玩習諸法不失次緒。復有弘誓總持，菩薩得此總持者，解了智慧悉無逆順。復有善權總持，菩薩得此總持者，隨類適化不懷怯弱。復有道慧總持，菩薩得此總持者，分別頂法修度無極。復有幻化總持，菩薩得此總持者，分別法界無內外性。復有中陰總持，菩薩得此總持者，諸佛世尊所居窠窟。復有道場總持，菩薩得此總持者，十方剎土晃然金色。復有降魔總持，菩薩得此總持者，一切外道靡不降
伏。復有自守總持，菩薩得此總持者，護身口意不見有護。復有說法總持，菩薩得此總持者，具足法本無所缺漏。復有自用總持，菩薩得此總持者，觀察無量眾生心意。復有慇勤總持，菩薩得此總持者，方便所說使入道撿。復有流化總持，菩薩得此總持者，分別諸慧不著古今。復有柔順總持，菩薩得此總持者，受法無厭亦無恚惑。復有進德總持，菩薩得此總持者，于諸法本悉無所有。復有色像總持，菩薩得此總持者，其有睹形未曾忘舍。復有聲聞總持，菩薩得此總持者，挍計諸法無量無著；復有苦順總持，菩薩得此總持者，聽采法味平等無二。」
爾時世尊說此總持法門時，十二億那術人皆得盡信不起法忍，復有無央眾生悉發無上正真道意。是時世尊告最勝曰：「菩薩所行不可思議，非是羅漢、辟支佛所知，等慈三昧定意正受之所感動威神能爾，以是之故說大乘律，導以正化撿以法服。」
是時最勝前白佛言：「善哉善哉！快說斯言，一切諸法習無本末，解了法性虛無寂寞，一一分別皆虛皆寂，大乘所演廣及一切，聞菩薩行壽終之後，皆得生於曠忍世界。」
爾時眾會盡皆猶豫，欲得睹見彼佛剎土。如來神鑒尋知眾生心之所念，即以神足出頂光明，普照三千大千世界，及彼曠忍無量剎土。曠忍佛名
【現代漢語翻譯】 現代漢語譯本： 此外，還有自守總持（自我守護的陀羅尼），菩薩獲得這種總持后，守護身口意卻不執著于守護的行為本身。還有說法總持（宣講佛法的陀羅尼），菩薩獲得這種總持后，能完整地掌握佛法的根本，沒有任何缺失遺漏。還有自用總持（自我運用的陀羅尼），菩薩獲得這種總持后，能觀察無量眾生的心意。還有慇勤總持（精勤努力的陀羅尼），菩薩獲得這種總持后，能方便地引導眾生進入佛道。還有流化總持（流動變化的陀羅尼），菩薩獲得這種總持后，能分辨各種智慧，不執著於過去和現在。還有柔順總持（柔和順從的陀羅尼），菩薩獲得這種總持后，接受佛法不會感到厭倦，也不會產生嗔恨和疑惑。還有進德總持（增進功德的陀羅尼），菩薩獲得這種總持后，對於一切法的根本都了無執著。還有色像總持（色相的陀羅尼），菩薩獲得這種總持后，凡是見到其形像的眾生都不會忘失。還有聲聞總持（聲聞乘的陀羅尼），菩薩獲得這種總持后，能衡量一切法，無量無邊的法都不執著。還有苦順總持（順應苦諦的陀羅尼），菩薩獲得這種總持后，聽聞和領受佛法，能平等對待，沒有分別。
這時，世尊宣說這些總持法門時，有十二億那術（一種數量單位）的人都獲得了完全的信心，證得無生法忍（對法性不再疑惑的智慧），還有無數的眾生都發起了無上正等正覺的菩提心。這時，世尊告訴最勝菩薩說：『菩薩所修行的境界是不可思議的，不是阿羅漢、辟支佛（獨覺）所能理解的，只有等慈三昧（平等慈悲的禪定）的定力才能感應到這種威神之力。因此，我宣說大乘戒律，引導眾生走上正道，用佛法來規範他們的行為。』
這時，最勝菩薩向前對佛說：『太好了，太好了！您說得太好了！一切諸法本來就沒有開始和結束，瞭解了法性的空虛寂靜，一一分別都是虛幻寂滅的。大乘佛法所宣講的道理，廣泛地涵蓋了一切。聽聞菩薩的修行后，眾生在壽命終結之後，都能往生到曠忍世界。』
這時，在場的眾人都感到疑惑，想要親眼見到那個佛國。如來以其神通智慧，立刻知道眾生心中的想法，就從頭頂放出光明，普照三千大千世界，以及曠忍無量的佛國。曠忍佛的名號是...
【English Translation】 English version: Furthermore, there is the 'Self-Guarding Dharani' (self-preservation dharani). When a Bodhisattva obtains this dharani, they protect their body, speech, and mind without clinging to the act of protection itself. There is also the 'Dharma-Speaking Dharani' (dharma-preaching dharani). When a Bodhisattva obtains this dharani, they fully grasp the essence of the Dharma without any omissions or deficiencies. There is also the 'Self-Use Dharani' (self-application dharani). When a Bodhisattva obtains this dharani, they can observe the minds of countless beings. There is also the 'Diligent Dharani' (diligent effort dharani). When a Bodhisattva obtains this dharani, they can skillfully guide beings onto the path of the Dharma. There is also the 'Flowing Transformation Dharani' (flowing transformation dharani). When a Bodhisattva obtains this dharani, they can discern various wisdoms without being attached to the past or present. There is also the 'Gentle Compliance Dharani' (gentle compliance dharani). When a Bodhisattva obtains this dharani, they receive the Dharma without weariness, anger, or confusion. There is also the 'Virtue-Advancing Dharani' (virtue-advancing dharani). When a Bodhisattva obtains this dharani, they have no attachment to the essence of all dharmas. There is also the 'Form-Image Dharani' (form-image dharani). When a Bodhisattva obtains this dharani, those who see their form will never forget it. There is also the 'Sravaka Dharani' (sravaka vehicle dharani). When a Bodhisattva obtains this dharani, they can measure all dharmas without attachment to countless dharmas. There is also the 'Suffering-Compliance Dharani' (suffering-compliance dharani). When a Bodhisattva obtains this dharani, they listen to and receive the taste of the Dharma with equality and without duality.
At that time, when the World Honored One was expounding these dharani teachings, twelve billion nayutas (a unit of quantity) of people all gained complete faith and attained the 'Non-Arising Dharma-Endurance' (wisdom without doubt about the nature of dharma), and countless beings all aroused the aspiration for 'Unsurpassed Perfect Enlightenment' (Anuttara-samyak-sambodhi). At that time, the World Honored One said to the Bodhisattva 'Most Excellent': 'The realm of practice of a Bodhisattva is inconceivable, not understood by Arhats or Pratyekabuddhas (solitary realizers). Only the power of samadhi (meditative concentration) of 'Equal Compassion' (equanimity and compassion) can evoke such divine power. Therefore, I expound the Mahayana precepts, guiding beings onto the right path and regulating their behavior with the Dharma.'
At that time, the Bodhisattva 'Most Excellent' stepped forward and said to the Buddha: 'Excellent, excellent! You have spoken so well! All dharmas originally have no beginning or end. Understanding the emptiness and stillness of the nature of dharma, each and every distinction is illusory and quiescent. The teachings of the Mahayana encompass everything. After hearing about the practice of Bodhisattvas, beings, after their lives end, will be reborn in the 'Vast Endurance World' (Kshanti-loka).'
At that time, the assembly was filled with doubt and wished to see that Buddha-land. The Tathagata, with his divine wisdom, immediately knew the thoughts in the minds of the beings, and emitted light from the crown of his head, illuminating the three thousand great thousand worlds and the countless Buddha-lands of 'Vast Endurance'. The name of the Buddha of 'Vast Endurance' is...
號曰無盡，順執總持強記不忘，殊特之法恒以在前，從恒沙劫供養諸佛，積累道法自致得是無上等正覺。佛告最勝：「菩薩當念修行十住。云何為十？一者分別法界了知虛無，二者解身虛寂內外無主，三者四大覺意不猗有餘，四者於一切法不見滅度，五者身口意行寂寞不住，六者護戒無戒亦不毀戒，七者無放逸行撿心為本，八者誓願成道不捨本志，九者不思議法度難寤者，十者眾行清凈所行不重，是謂菩薩摩訶薩之所修行十法之本。
「複次菩薩次當習於十法之號。云何為十？一者戒具清凈無放逸行，二者聞以施惠不毀法界，三者分別陰入了知虛寂，四者知四非常悉歸磨滅，五者十八難解陰持入病，六者具足誓願諸佛加嘆，七者未立根眾生安處無為，八者菩薩入定無能亂者，九者遍觀一切內外諸行，十者自觀身本生滅之相。是謂菩薩摩訶薩當念修行十法之本，便得自致成最正覺。
「複次菩薩復當習定正受三昧，所謂三昧者等觀三昧，菩薩得此三昧者，建立慧觀不為放逸。復有三昧名曰攝意，菩薩得此三昧者，能攝眾結不令縛著。復有護戒三昧，菩薩得此三昧者，守身口意不生塵勞。復有平等三昧，菩薩得此三昧者，意如虛空不興二想。復有大寶三昧，菩薩得此三昧者，演七覺意無盡之寶。復有道樹三昧
【現代漢語翻譯】 現代漢語譯本：
被稱為『無盡』，他們順應並執持總持（dharani，一種記憶術），擁有強大的記憶力，不會遺忘。他們特殊的修行方法總是擺在面前。從恒河沙劫（kalpa，極長的時間單位）以來，他們供養諸佛，積累道法，最終自己證得無上等正覺（anuttara-samyak-sambodhi，無上正等正覺）。佛告訴最勝菩薩：『菩薩應當修習十住（dasabhumi，菩薩修行的十個階段）。哪十個呢？第一，分別法界（dharma-dhatu，宇宙萬法）了知其虛無；第二，理解身體是虛幻寂靜的，內外都沒有主宰；第三，對四大（地、水、火、風）的覺悟不執著于任何剩餘；第四，在一切法中不見滅度（nirvana，涅槃）；第五，身口意行為寂靜，不執著于任何事物；第六，守護戒律，不執著于有戒或毀戒；第七，不放逸修行，以檢束內心為根本；第八，發誓愿成就佛道，不放棄本來的志向；第九，用不可思議的法度化難以覺悟的人；第十，所有行為清凈，所做的事情不重複。這被稱為菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）所修行的十法之根本。』
『其次，菩薩應當修習十種法的稱號。哪十種呢？第一，戒律具足清凈，沒有放逸的行為；第二，聽聞佛法后施與他人，不毀壞法界；第三，分別五陰（skandha，構成人身的五種要素）、十二入（ayatana，感覺器官和感覺對像）了知其虛幻寂靜；第四，知道四種無常（生、老、病、死）最終都會消滅；第五，十八種難以理解的陰、持、入是疾病的根源；第六，具足誓願，受到諸佛的讚歎；第七，對於尚未建立根基的眾生，讓他們安住于無為（asamskrta，不生不滅的境界）；第八，菩薩入定時，沒有任何事物能夠擾亂；第九，普遍觀察一切內外諸行；第十，自己觀察身體的生滅之相。這被稱為菩薩摩訶薩應當修習的十法之根本，便能自己證得最正覺。』
『其次，菩薩還應當修習禪定正受三昧（samadhi，禪定）。所謂三昧，就是等觀三昧。菩薩得到這種三昧，就能建立智慧的觀察，不會放逸。還有一種三昧叫做攝意三昧。菩薩得到這種三昧，能夠攝持所有的煩惱，不讓它們束縛自己。還有護戒三昧。菩薩得到這種三昧，能夠守護身口意，不產生塵勞。還有平等三昧。菩薩得到這種三昧，心意如同虛空，不產生二元對立的想法。還有大寶三昧。菩薩得到這種三昧，能夠演說七覺支（sapta-bodhyanga，七種覺悟的因素）無盡的寶藏。還有道樹三昧。
【English Translation】 English version:
They are called 'Inexhaustible,' and they follow and uphold the dharani (a mnemonic device), possessing a strong memory and never forgetting. Their special methods of practice are always before them. From kalpas (extremely long periods of time) as numerous as the sands of the Ganges, they have made offerings to all Buddhas, accumulated the Dharma, and ultimately attained the unsurpassed, perfect enlightenment (anuttara-samyak-sambodhi) themselves. The Buddha said to the most excellent Bodhisattva, 'Bodhisattvas should practice the ten abodes (dasabhumi, ten stages of Bodhisattva practice). What are the ten? First, to discern the dharma-dhatu (the realm of all phenomena) and understand its emptiness; second, to understand that the body is illusory and tranquil, with no master within or without; third, to awaken to the four great elements (earth, water, fire, and wind) without clinging to any remainder; fourth, to see no nirvana (extinction) in all dharmas; fifth, to have the actions of body, speech, and mind be tranquil, without clinging to anything; sixth, to guard the precepts without clinging to having precepts or breaking precepts; seventh, to practice without negligence, taking the restraint of the mind as the foundation; eighth, to vow to attain Buddhahood without abandoning the original aspiration; ninth, to use inconceivable dharmas to liberate those who are difficult to awaken; tenth, to have all actions be pure, without repeating what has been done. These are called the ten fundamental practices of a Bodhisattva-mahasattva (great Bodhisattva).'
'Furthermore, Bodhisattvas should next practice the ten titles of dharmas. What are the ten? First, to have precepts that are complete and pure, without negligent actions; second, to give to others what has been heard, without destroying the dharma-dhatu; third, to discern the five skandhas (the five aggregates that constitute a person) and the twelve ayatanas (sense organs and sense objects), understanding their illusory tranquility; fourth, to know that the four impermanences (birth, old age, sickness, and death) will ultimately perish; fifth, that the eighteen difficult-to-understand skandhas, ayatanas, and dhatus are the root of disease; sixth, to have complete vows, praised by all Buddhas; seventh, for beings who have not yet established roots, to settle them in the unconditioned (asamskrta, the realm of non-arising and non-ceasing); eighth, when Bodhisattvas enter samadhi (meditative absorption), nothing can disturb them; ninth, to universally observe all internal and external actions; tenth, to observe the nature of the body's arising and ceasing. These are called the ten fundamental practices that Bodhisattva-mahasattvas should practice, and they will then attain the most perfect enlightenment themselves.'
'Furthermore, Bodhisattvas should also practice the samadhi (meditative absorption) of correct reception. What is called samadhi is the samadhi of equal contemplation. When Bodhisattvas attain this samadhi, they can establish the observation of wisdom without negligence. There is also a samadhi called the samadhi of gathering the mind. When Bodhisattvas attain this samadhi, they can gather all afflictions and not let them bind them. There is also the samadhi of guarding the precepts. When Bodhisattvas attain this samadhi, they can guard their body, speech, and mind, and not generate defilements. There is also the samadhi of equality. When Bodhisattvas attain this samadhi, their minds are like space, without generating dualistic thoughts. There is also the great treasure samadhi. When Bodhisattvas attain this samadhi, they can expound the inexhaustible treasure of the seven factors of enlightenment (sapta-bodhyanga). There is also the Bodhi tree samadhi.
，菩薩得此三昧者，道花敷卓見莫不歡。復有海量三昧，菩薩得此三昧者，非是二乘所可斟量。復有入室三昧，菩薩得此三昧者，深要法藏靡不斟酌。復有月光三昧，菩薩得此三昧者，普游諸佛往來周旋。復有月明三昧，菩薩得此三昧者，普曜一切靡不蒙光。復有玄鑒三昧，菩薩得此三昧者，解了三世無起滅法。復有無憎愛三昧，菩薩得此三昧者，怨仇平等視如赤子。復有大哀三昧，菩薩得此三昧者，視一切眾如父如母。復有悲慈三昧，菩薩得此三昧者，為一切眾為其雨淚。復有愍哀三昧，菩薩得此三昧者，亦無吾我我人壽命。復有無想三昧，菩薩得此三昧者，便能轉于無上法輪。復有行苦三昧，菩薩得此三昧者，于阿僧祇劫不唐其功。復有建力慧戒三昧，菩薩得此三昧者，不見吾我清凈之行。復有離身三昧，菩薩得此三昧者，去離繫縛亦不毀戒復。有吾我三昧，菩薩得此三昧者，于彼此岸亦無染著。復有玄通三昧。菩薩得此三昧者，語法忍辱無寂不寂。復有清白三昧，菩薩得此三昧者，于清白行思惟分別。復有相應三昧，菩薩得此三昧者，與相應法不起不滅。是謂菩薩摩訶薩正受三昧，游至他方諸佛剎土，事事供養諸佛世尊，亦不恐懼無所畏難，正使身壞於中命終節節離解，自觀其身如草木墻壁，不興染著而行忍辱
。彼聞惡言不以為戚，雖遇歡樂亦不為慶，尋其言教亦無處所，曉了所言亦無本末，本無之心各各無實，是謂菩薩摩訶薩清凈定意。彼雖亂心心無所結，亦不在此復不在彼，于內外法皆悉清凈，以觀如此則為忍辱，是謂菩薩摩訶薩身口意凈建立慧忍。
「複次最勝！菩薩摩訶薩當復修行精進定意，長諸善法無所漏失，觀其法界不增不減，無漏慧觀以為法御。復當思惟觀猗世法，不見諸法有成就不成就者，不見正諦及與顛倒，不隨不捨亦無去就，是諸菩薩摩訶薩珍寶積聚無盡之藏，不見去來現在之法，何所從來何所從去，來亦無處去亦無跡。賢聖八道諸法之首，一一分別賢聖四諦，去離顛倒妄想之行，為人說法無所滯礙。解了眾生虛而無實，推尋諸法亦不可得。所以然者，法法相生法法相滅，人不離法法不離人，人自虛寂法亦虛寂，如人自然法亦自然，解自然者乃應無上正真之行，便逮佛法無盡之行。其有求法，若以求者，方當求者，三世無著無所染污，彼以求者彼求此已，亦無所得亦無所失，是謂最勝！菩薩摩訶薩建立妙慧精進之行。
「最勝當知！菩薩摩訶薩復當思惟禪定之行正受三昧，不毀法戒平等無二亦不見二，亦不成就非不成就。彼于禪定而以正受，一切諸定不起亂想，諸法無想亦無放舍，解了
【現代漢語翻譯】 現代漢語譯本：他們聽到惡語不會感到悲傷，即使遇到歡樂也不會感到慶幸，探究他們所說的話也找不到確切的依據，理解他們所說的話也沒有頭緒，原本就沒有的心念各自都沒有實體，這就是菩薩摩訶薩清凈的禪定意念。他們即使心緒紛亂，心也不會被束縛，既不執著於此也不執著于彼，對於內外之法都清凈無染，這樣觀察就是忍辱，這就是菩薩摩訶薩身口意清凈，建立智慧忍辱。 『再者，最勝！菩薩摩訶薩應當進一步修行精進的禪定意念，增長各種善法而不遺漏，觀察法界不增不減，以無漏的智慧觀察作為引導。還應當思考觀察世間法，不認為諸法有成就或不成就，不認為有正諦和顛倒，不隨順也不捨棄，也沒有來去，這些是菩薩摩訶薩珍寶的積聚，是無盡的寶藏，不認為有過去、現在、未來的法，不知道從哪裡來，也不知道從哪裡去，來也沒有處所，去也沒有軌跡。賢聖的八正道是諸法的首要，一一分別賢聖的四諦，去除顛倒妄想的行為，為他人說法沒有障礙。理解眾生是虛幻而沒有實體的，推究諸法也是不可得的。之所以這樣，是因為法法相生，法法相滅，人不能離開法，法也不能離開人，人自身是虛寂的，法也是虛寂的，如同人是自然的，法也是自然的，理解自然的人才能達到無上正真的修行，從而獲得佛法無盡的修行。那些求法的人，如果以求的心去求，或者正要開始求，那麼三世都不會執著，不會被污染，他們以求的心去求，求到之後，也沒有得到什麼，也沒有失去什麼，這就是最勝！菩薩摩訶薩建立妙慧精進的修行。 『最勝，應當知道！菩薩摩訶薩還應當思考禪定的修行，正確地進入三昧（Samadhi，禪定），不毀壞戒律，平等無二，也看不到二，也不認為有成就或不成就。他們以正確的禪定進入禪定，一切禪定都不會產生雜亂的念頭，諸法沒有念想，也沒有放棄，理解了……』
【English Translation】 English version: They do not grieve upon hearing harsh words, nor do they rejoice upon encountering joy. When examining their teachings, there is no fixed place to be found. Understanding their words, there is no beginning or end. The minds that originally do not exist each lack substance. This is what is called the pure meditative intention of a Bodhisattva Mahasattva. Even when their minds are disturbed, their hearts are not bound. They are neither attached to this nor to that. They are pure in both internal and external dharmas. Observing in this way is forbearance. This is what is called the Bodhisattva Mahasattva's purity of body, speech, and mind, establishing wisdom and forbearance. 'Furthermore, O Most Excellent One! A Bodhisattva Mahasattva should further cultivate the meditative intention of diligence, increasing all good dharmas without losing any. They observe the dharma realm as neither increasing nor decreasing, using the wisdom of non-outflow as their guide. They should also contemplate and observe worldly dharmas, not seeing any dharmas as having accomplishment or non-accomplishment, not seeing true truths or inversions, neither following nor abandoning, nor having any coming or going. These are the Bodhisattva Mahasattva's accumulation of treasures, an inexhaustible treasury. They do not see dharmas of the past, present, or future. They do not know where they come from or where they go. There is no place of coming, and no trace of going. The Noble Eightfold Path is the foremost of all dharmas. They distinguish the Noble Four Truths one by one, removing the actions of inverted delusions, and teach the dharma to others without hindrance. They understand that sentient beings are illusory and without substance, and that when investigating all dharmas, they are also unattainable. The reason for this is that dharmas arise from dharmas and dharmas cease from dharmas. People cannot be separated from dharmas, and dharmas cannot be separated from people. People themselves are empty and still, and dharmas are also empty and still. Just as people are natural, so are dharmas natural. Those who understand the natural attain the supreme and true practice, and thus attain the endless practice of the Buddha Dharma. Those who seek the dharma, if they seek with a seeking mind, or are about to seek, will not be attached in the three times, and will not be defiled. They seek with a seeking mind, and after seeking, they have neither gained nor lost anything. This, O Most Excellent One! is the Bodhisattva Mahasattva establishing the practice of wondrous wisdom and diligence.' 'O Most Excellent One, know this! A Bodhisattva Mahasattva should also contemplate the practice of meditation, correctly entering Samadhi (禪定). They do not violate the precepts, are equal and non-dual, and do not see duality. They do not consider there to be accomplishment or non-accomplishment. They enter meditation with correct Samadhi. In all meditations, they do not give rise to confused thoughts. All dharmas are without thought, and there is no abandonment. They understand...'
內外悉無有主，是謂菩薩摩訶薩一意正受不毀禪定。亦復不見有合會，舍諸境界無有去離，行無著禪意趣無難，是謂菩薩摩訶薩不立於法亦不離法。恒以一意諸法自然，解了諸法無生滅想，非身非心所能忖量，思惟定意平等無二，志性所趣無應不應亦不見應。分別十二因緣之本，緣行有癡，緣癡有識，緣識有名色，緣名色有六入，緣六入有更樂，緣更樂有有，緣有有愛，緣愛有受，緣受有生，緣生有死愁憂苦惱，不可稱計，取要言之，五盛陰身危脆之形不可久保。菩薩是時等行本無，分別色痛想行識悉了虛寂，復以正受，于本凈法亦無染著，亦不見色解色無色，度於一切顛倒之行，是謂菩薩摩訶薩禪定一意，非是羅漢辟支佛所及。外道五通雖壽無量，由失神足不至究竟，禪定之人正受三昧，住壽一劫復過一劫不以為難，以得禪定出智慧上，除棄塵勞不興妄見，是謂菩薩摩訶薩志願于道開化眾生。隨形應適隨病投藥，復以空性慧觀之法入等慈三昧，遍觀三千大千世界，轉至恒沙諸佛剎土，應度眾生悉令解脫，是則如來禪定正受，皆使黎庶至於滅度。是謂菩薩摩訶薩建立等慈定意，所濟無量不可稱限。是謂，最勝！如來神德巍巍如是。夫欲觀法當以慧眼，亦非肉眼亦非天眼，亦非羅漢辟支所睹。以觀諸法，解諸法寂、解諸
【現代漢語翻譯】 現代漢語譯本 內外都沒有主宰，這稱為菩薩摩訶薩一心正受不毀壞禪定。也不見有聚合，捨棄一切境界沒有去離，修行無執著的禪定，意趣沒有困難，這稱為菩薩摩訶薩不執著於法也不脫離法。恒常以一心看待諸法自然，理解諸法沒有生滅的念頭，不是身體和心所能衡量，思惟禪定意念平等沒有差別，心志所向沒有應與不應，也不見有應。分別十二因緣的根本，因行為有無明，因無明有識，因識有名色，因名色有六入，因六入有觸，因觸有受，因受有愛，因愛有取，因取有生，因生有老死愁憂苦惱，不可計數，總而言之，五蘊之身危脆之形不可長久保持。菩薩這時平等修行本無，分別色受想行識都了知虛空寂靜，又以正受，對於本凈之法也沒有染著，也不見色解脫色無色，度過一切顛倒的行為，這稱為菩薩摩訶薩禪定一心，不是羅漢（Arhat，小乘佛教修行者最高果位）和辟支佛（Pratyekabuddha，獨覺者）所能達到的。外道五神通雖然壽命無量，由於失去神足不能達到究竟，禪定之人正受三昧，住壽一劫又過一劫不以為難，因為得到禪定超出智慧之上，除去塵勞不生妄見，這稱為菩薩摩訶薩志願于道開化眾生。隨順形態適應，隨順病癥投藥，又以空性智慧觀察之法進入等慈三昧，普遍觀察三千大千世界，轉至恒河沙數諸佛剎土，應度化的眾生都令其解脫，這就是如來禪定正受，都使百姓達到滅度。這稱為菩薩摩訶薩建立等慈定意，所救濟的無量不可稱量。這稱為，最勝！如來的神德巍峨如此。想要觀察法應當用慧眼，也不是肉眼也不是天眼，也不是羅漢和辟支佛所能看到的。用以觀察諸法，理解諸法寂靜，理解諸
【English Translation】 English version There is no master within or without; this is called a Bodhisattva Mahasattva's (great being aspiring to Buddhahood) one-pointed correct reception, not destroying meditative concentration. Nor is there seen any coming together; abandoning all realms, there is no going away or separation. Practicing meditation without attachment, the intention is without difficulty. This is called a Bodhisattva Mahasattva not establishing in the Dharma (teachings) nor departing from the Dharma. Constantly with one-pointed mind, all Dharmas are natural; understanding that all Dharmas have no arising or ceasing thought, not something that body or mind can measure. Meditative intention is equal and without duality; the direction of the will has no should or should not, nor is there seen any should. Discriminating the root of the twelve links of dependent origination: conditioned by ignorance is action, conditioned by ignorance is consciousness, conditioned by consciousness is name and form, conditioned by name and form are the six sense bases, conditioned by the six sense bases is contact, conditioned by contact is feeling, conditioned by feeling is craving, conditioned by craving is grasping, conditioned by grasping is becoming, conditioned by becoming is birth, conditioned by birth are old age, death, sorrow, grief, and suffering, which are immeasurable. In short, the five aggregates of the body are fragile and cannot be maintained for long. At this time, the Bodhisattva equally practices the original non-existence, discriminating that form, feeling, perception, mental formations, and consciousness are all understood as empty and still. Again, with correct reception, there is no attachment to the originally pure Dharma, nor is there seen form, liberation from form, or formlessness, transcending all inverted actions. This is called a Bodhisattva Mahasattva's one-pointed meditative concentration, which is not attainable by Arhats (those who have attained enlightenment in Theravada Buddhism) or Pratyekabuddhas (solitary Buddhas). Although the five supernatural powers of non-Buddhist practitioners have immeasurable lifespans, they cannot reach the ultimate because they have lost their spiritual powers. A person in meditative concentration, with correct reception of Samadhi (meditative absorption), can remain for one kalpa (an eon) or more without difficulty, because they have attained meditative concentration that surpasses wisdom, removing defilements and not giving rise to false views. This is called a Bodhisattva Mahasattva's aspiration for the path to enlighten sentient beings. Adapting to forms and applying medicine to illnesses, they again enter the Samadhi of equal compassion with the wisdom of emptiness, universally observing the three thousand great thousand worlds, turning to the Buddha lands as numerous as the sands of the Ganges, and liberating all sentient beings that should be liberated. This is the Tathagata's (Buddha's) correct reception of meditative concentration, enabling all people to reach Nirvana (extinction of suffering). This is called a Bodhisattva Mahasattva establishing the intention of equal compassion, saving immeasurable beings beyond measure. This is called, O Most Excellent One! The Tathagata's divine virtue is majestic like this. Those who wish to observe the Dharma should use the eye of wisdom, not the physical eye, nor the heavenly eye, nor what Arhats and Pratyekabuddhas can see. Use it to observe all Dharmas, understand the stillness of all Dharmas, understand the
法凈、解諸法虛、解諸法定，是謂菩薩摩訶薩無限無量弘誓之心。無行無處亦無所入諸法寂然，定者所習非亂者所行，普觀諸法悉皆如是，如是觀者是為法觀。法觀菩薩不見諸法之所歸趣，其有觀法而不分別斯等之類，闕于道場不至究竟，不以正法而成定意。菩薩當念除去妄見無求無取，亦不摸貿求受重福，知內外法悉皆虛寂，是為菩薩摩訶薩入等慈三昧，觀了諸法悉無所有，以無所有乃名見法。夫見法者，無我無人無壽無命，斯皆假號非真實法，有為之法非無為境界，無為之界非有為之法。菩薩解知有為無為有漏無漏是常非常，我人壽命悉無所有，是為菩薩摩訶薩分別定意無生滅法。假使菩薩觀諸法相，解知眾相虛寂無二亦不見二，解二無二乃應定意。于顛倒法解無所有，不見有正趣于道者，不見有邪當趣諸見。蓋於眾生無量之慧皆發大哀，凈佛境界凈佛剎土，從一佛國至一佛國，承事供養諸佛世尊，復以神通明慧之觀，普察三千大千世界，頗有眾生諸根純淑，不遇賢聖墜於三涂。是時菩薩要住拔濟使不彫落，或復是時菩薩達士，因庶眾生兼復造緣，周旋往來不唐其功，彈指之頃游于百千正受定意，建立慧觀修諸功德。若行施時，計天人本亦無施者，解知三事悉無所有，是謂菩薩乃應于施。若復菩薩以律訓誨，解知
【現代漢語翻譯】 現代漢語譯本：
清凈佛法，理解一切法皆虛幻，理解一切法皆有其定性，這就是菩薩摩訶薩無限無量弘大誓願的體現。修行時無所執著，無所入，一切法寂靜無為，這種禪定是修行者所習，而非散亂者所為。普遍觀察一切法皆是如此，如此觀察即為法觀。進行法觀的菩薩，不會執著于諸法的歸宿，那些觀察法卻又分別諸法類別的人，會缺失道場，無法達到究竟，不能以正法成就禪定。菩薩應當念及去除虛妄的見解，無所求無所取，也不應貪圖求受厚重的福報，明白內外一切法皆是虛幻寂靜的，這就是菩薩摩訶薩進入等慈三昧的境界。觀察一切法皆無所有，以無所有才稱之為見法。所謂見法，即無我、無人、無壽、無命，這些都是假名而非真實之法，有為之法不是無為的境界，無為的境界也不是有為之法。菩薩理解有為、無為、有漏、無漏是常還是無常，我、人、壽命皆無所有，這就是菩薩摩訶薩分別禪定，理解無生滅之法。假設菩薩觀察諸法之相，理解眾相虛幻寂靜，無二也無不二，理解二與不二才能進入禪定。對於顛倒之法，理解其無所有，不見有正道可趨，也不見有邪道當趨，從而超越一切見解。對於無量眾生，皆發大悲心，清凈佛的境界，清凈佛的剎土，從一個佛國到另一個佛國，承事供養諸佛世尊，又以神通明慧的觀察，普遍觀察三千大千世界，是否有眾生諸根成熟，卻未能遇到賢聖而墮入三惡道。這時菩薩必須住世救拔他們，使他們不至於墮落。或者這時菩薩大士，爲了度化眾生而創造因緣，周旋往來不虛度光陰，彈指之間就能遊歷百千正受禪定，建立智慧觀察，修習各種功德。如果行佈施時，明白天人本無施者，理解施者、受者、施物三者皆無所有，這才是菩薩應有的佈施。如果菩薩以戒律教誨，理解戒律的本質也是空性的。 English version:
Purifying the Dharma, understanding that all dharmas are illusory, understanding that all dharmas have their fixed nature, this is what is meant by the immeasurable and boundless great vows of a Bodhisattva Mahasattva. In practice, there is no attachment, no entry, all dharmas are tranquil and unconditioned. This samadhi is practiced by those who cultivate, not by those who are distracted. Universally observing that all dharmas are like this, such observation is called Dharma contemplation. A Bodhisattva who engages in Dharma contemplation does not cling to the destination of dharmas. Those who observe dharmas but differentiate between their categories will lack the Bodhi-mandala, unable to reach the ultimate, and cannot achieve samadhi through the true Dharma. A Bodhisattva should be mindful to remove false views, without seeking or grasping, and should not greedily seek to receive great blessings. Understanding that all internal and external dharmas are illusory and tranquil, this is the state of a Bodhisattva Mahasattva entering the samadhi of equal compassion. Observing that all dharmas are without substance, it is through this non-existence that one is said to see the Dharma. Seeing the Dharma means there is no self, no person, no lifespan, no life; these are all provisional names, not real dharmas. Conditioned dharmas are not the realm of the unconditioned, and the realm of the unconditioned is not conditioned dharmas. A Bodhisattva understands whether conditioned, unconditioned, defiled, and undefiled are permanent or impermanent, and that self, person, and lifespan are all without substance. This is how a Bodhisattva Mahasattva distinguishes samadhi, understanding the Dharma of no birth and no death. If a Bodhisattva observes the characteristics of all dharmas, understanding that all characteristics are illusory and tranquil, neither dual nor non-dual, understanding duality and non-duality, then one can enter samadhi. Regarding inverted dharmas, understanding their non-existence, not seeing a right path to follow, nor seeing a wrong path to avoid, thus transcending all views. Towards countless sentient beings, they generate great compassion, purify the Buddha's realm, purify the Buddha's land, going from one Buddha-land to another, serving and making offerings to all Buddhas, and through the observation of their spiritual powers and wisdom, universally observing the three thousand great thousand worlds, to see if there are sentient beings whose faculties are mature, but who have not encountered sages and have fallen into the three evil realms. At this time, the Bodhisattva must remain in the world to rescue them, so that they do not fall. Or at this time, the Bodhisattva, a great being, creates conditions to guide sentient beings, moving back and forth without wasting time. In the snap of a finger, they can travel through hundreds of thousands of samadhis, establishing wisdom observation, and cultivating all kinds of merits. If practicing giving, understanding that there is no giver in the heavens or among humans, understanding that the giver, the receiver, and the gift are all without substance, this is how a Bodhisattva should give. If a Bodhisattva teaches with precepts, understanding that the essence of precepts is also emptiness.
【English Translation】 Purifying the Dharma, understanding that all dharmas are illusory, understanding that all dharmas have their fixed nature, this is what is meant by the immeasurable and boundless great vows of a Bodhisattva Mahasattva. In practice, there is no attachment, no entry, all dharmas are tranquil and unconditioned. This samadhi is practiced by those who cultivate, not by those who are distracted. Universally observing that all dharmas are like this, such observation is called Dharma contemplation. A Bodhisattva who engages in Dharma contemplation does not cling to the destination of dharmas. Those who observe dharmas but differentiate between their categories will lack the Bodhi-mandala, unable to reach the ultimate, and cannot achieve samadhi through the true Dharma. A Bodhisattva should be mindful to remove false views, without seeking or grasping, and should not greedily seek to receive great blessings. Understanding that all internal and external dharmas are illusory and tranquil, this is the state of a Bodhisattva Mahasattva entering the samadhi of equal compassion. Observing that all dharmas are without substance, it is through this non-existence that one is said to see the Dharma. Seeing the Dharma means there is no self, no person, no lifespan, no life; these are all provisional names, not real dharmas. Conditioned dharmas are not the realm of the unconditioned, and the realm of the unconditioned is not conditioned dharmas. A Bodhisattva understands whether conditioned, unconditioned, defiled, and undefiled are permanent or impermanent, and that self, person, and lifespan are all without substance. This is how a Bodhisattva Mahasattva distinguishes samadhi, understanding the Dharma of no birth and no death. If a Bodhisattva observes the characteristics of all dharmas, understanding that all characteristics are illusory and tranquil, neither dual nor non-dual, understanding duality and non-duality, then one can enter samadhi. Regarding inverted dharmas, understanding their non-existence, not seeing a right path to follow, nor seeing a wrong path to avoid, thus transcending all views. Towards countless sentient beings, they generate great compassion, purify the Buddha's realm, purify the Buddha's land, going from one Buddha-land to another, serving and making offerings to all Buddhas, and through the observation of their spiritual powers and wisdom, universally observing the three thousand great thousand worlds, to see if there are sentient beings whose faculties are mature, but who have not encountered sages and have fallen into the three evil realms. At this time, the Bodhisattva must remain in the world to rescue them, so that they do not fall. Or at this time, the Bodhisattva, a great being, creates conditions to guide sentient beings, moving back and forth without wasting time. In the snap of a finger, they can travel through hundreds of thousands of samadhis, establishing wisdom observation, and cultivating all kinds of merits. If practicing giving, understanding that there is no giver in the heavens or among humans, understanding that the giver, the receiver, and the gift are all without substance, this is how a Bodhisattva should give. If a Bodhisattva teaches with precepts, understanding that the essence of precepts is also emptiness.
犯戒及以禁律亦無所有，無戒不戒乃應戒也。或復菩薩恒行忍辱，見行忍者代其歡喜，設遭恚怒不懷憂戚，懈怠忍辱悉無所有，亦非一二至於百千，解忍無忍乃應忍辱。複次菩薩常行精進，見精進者代其歡喜，設遭懈怠不以為恨，解知懈怠及以精進，一而不二亦不有二，亦不有進亦不有怠，解進怠虛寂乃應精進。複次菩薩若行若坐常若一心，禪定正受未曾虧損，天雷地震萬響俱作，專心一意無能移轉動菩薩心，解知定亂悉無所有，解定無定乃應定意。複次菩薩智慧所潤澤及黎庶，包識萬機應適無方，暢達演說不毀佛教，平等慧觀不見賢愚，解慧無慧及與愚惑悉無所有，亦不見有亦不見無，有無悉虛空寂無二，是謂菩薩應于智慧。如是清凈諸法之相，亦不見相非不有相，解相無相乃成相好，拔濟眾生至無為岸。
「複次菩薩復入空定游虛空界，一一分別空界眾生，或以言教、或以神足、或以光相、或以苦行，而教化之，趣使眾生得入道撿。複次菩薩行無想法，除去想著顛倒之行，復游他方諸佛剎土，恒以無想不變易法，訓化眾生普至無為。複次菩薩行於無愿，不求三界受有之報，不猗著人不著相好，分別內外五陰成敗，色痛想行識外塵內入，一一分別虛而不真。
「如是，最勝！菩薩大士發大弘誓，度眾生
【現代漢語翻譯】 現代漢語譯本：
關於違犯戒律和遵守禁律，實際上都不存在任何實在的實體。既沒有戒律也沒有不戒律，這才是真正的持戒。或者，菩薩總是實踐忍辱，看到他人行忍辱時會隨之歡喜，即使遭受憤怒也不會感到憂愁，懈怠和忍辱的概念都無實在的實體，並非一或二，甚至百千。理解忍辱的無實體性，才是真正的忍辱。
此外，菩薩總是實踐精進，看到他人精進時會隨之歡喜，即使遭受懈怠也不會感到懊惱。理解懈怠和精進，它們是一而非二，既沒有精進也沒有懈怠。理解精進和懈怠的虛無寂靜，才是真正的精進。
此外，菩薩無論行走還是坐立，總是保持一心，禪定正受從未虧損。即使天雷地震萬響齊發，也能專心一意，無法動搖菩薩的心。理解禪定的動亂都無實在的實體，理解禪定的無定性，才是真正的禪定。
此外，菩薩的智慧滋潤著民眾，包容並識別萬事萬物，應機施教，暢達演說而不毀壞佛教。以平等智慧觀察，不見賢愚之別。理解智慧的無智慧性以及愚癡迷惑的無實體性，既不見有也不見無，有和無都是虛空寂靜，沒有二元對立，這才是菩薩應有的智慧。
像這樣清凈諸法的實相，既不見相，也不是沒有相。理解相的無相性，才能成就相好，救拔眾生到達無為的彼岸。
『此外，最勝！菩薩進入空定，遊歷虛空界，一一分別空界眾生，或用言教、或用神通、或用光相、或用苦行來教化他們，引導眾生進入正道。
此外，菩薩修行無想，去除執著和顛倒的行為，遊歷其他佛的國土，總是以無想不變的法來訓化眾生，普遍到達無為的境界。
此外，菩薩修行無愿，不求三界中有報應，不執著於人，不執著于相好，分別內外五陰的成敗，色、受、想、行、識，外塵內入，一一分別都是虛幻不實的。
如是，最勝！菩薩大士發大弘誓，度眾生。』 English version:
Regarding the violation of precepts and the observance of prohibitions, in reality, there are no substantial entities. There is neither precept nor non-precept; this is the true observance of precepts. Alternatively, a Bodhisattva always practices patience, rejoices when seeing others practice patience, and does not feel sorrow even when encountering anger. The concepts of laziness and patience have no substantial entities, not one or two, even hundreds or thousands. Understanding the non-substantiality of patience is true patience.
Furthermore, a Bodhisattva always practices diligence, rejoices when seeing others practice diligence, and does not feel regret even when encountering laziness. Understanding laziness and diligence, they are one and not two; there is neither diligence nor laziness. Understanding the emptiness and stillness of diligence and laziness is true diligence.
Furthermore, whether walking or sitting, a Bodhisattva always maintains one-pointedness of mind, and the correct reception of meditative concentration is never diminished. Even if thunder and earthquakes occur with a myriad of sounds, they remain focused and unwavering, unable to move the Bodhisattva's mind. Understanding that the disturbances of meditation have no substantial entities, and understanding the non-fixity of meditation, is true meditation.
Furthermore, the Bodhisattva's wisdom nourishes the people, encompasses and discerns all things, teaches according to the situation, speaks fluently without destroying the Buddha's teachings. Observing with equal wisdom, they see no distinction between the wise and the foolish. Understanding the non-wisdom of wisdom and the non-substantiality of ignorance and delusion, seeing neither existence nor non-existence, existence and non-existence are both empty and still, without duality; this is the wisdom a Bodhisattva should possess.
Such is the true nature of all pure dharmas; one sees neither form nor the absence of form. Understanding the formlessness of form is to achieve excellent forms, rescuing sentient beings to reach the shore of non-action.
'Furthermore, Most Excellent One! The Bodhisattva enters the samadhi of emptiness, travels through the realm of emptiness, and individually discerns the beings in the realm of emptiness. They teach them through words, supernatural powers, light, or ascetic practices, guiding them to enter the right path.
Furthermore, the Bodhisattva practices non-thought, removing attachments and inverted actions, travels to other Buddha lands, and always uses the unchanging dharma of non-thought to train sentient beings, universally reaching the state of non-action.
Furthermore, the Bodhisattva practices non-desire, not seeking rewards in the three realms, not clinging to people, not clinging to excellent forms, discerning the success and failure of the five aggregates internally and externally. Form, feeling, perception, mental formations, and consciousness, external dust entering internally, each is discerned as illusory and unreal.
Thus, Most Excellent One! The great Bodhisattva makes a great vow to liberate sentient beings.'
【English Translation】 Regarding the violation of precepts and the observance of prohibitions, in reality, there are no substantial entities. There is neither precept nor non-precept; this is the true observance of precepts. Alternatively, a Bodhisattva always practices patience, rejoices when seeing others practice patience, and does not feel sorrow even when encountering anger. The concepts of laziness and patience have no substantial entities, not one or two, even hundreds or thousands. Understanding the non-substantiality of patience is true patience. Furthermore, a Bodhisattva always practices diligence, rejoices when seeing others practice diligence, and does not feel regret even when encountering laziness. Understanding laziness and diligence, they are one and not two; there is neither diligence nor laziness. Understanding the emptiness and stillness of diligence and laziness is true diligence. Furthermore, whether walking or sitting, a Bodhisattva always maintains one-pointedness of mind, and the correct reception of meditative concentration is never diminished. Even if thunder and earthquakes occur with a myriad of sounds, they remain focused and unwavering, unable to move the Bodhisattva's mind. Understanding that the disturbances of meditation have no substantial entities, and understanding the non-fixity of meditation, is true meditation. Furthermore, the Bodhisattva's wisdom nourishes the people, encompasses and discerns all things, teaches according to the situation, speaks fluently without destroying the Buddha's teachings. Observing with equal wisdom, they see no distinction between the wise and the foolish. Understanding the non-wisdom of wisdom and the non-substantiality of ignorance and delusion, seeing neither existence nor non-existence, existence and non-existence are both empty and still, without duality; this is the wisdom a Bodhisattva should possess. Such is the true nature of all pure dharmas; one sees neither form nor the absence of form. Understanding the formlessness of form is to achieve excellent forms, rescuing sentient beings to reach the shore of non-action. 'Furthermore, Most Excellent One! The Bodhisattva enters the samadhi of emptiness, travels through the realm of emptiness, and individually discerns the beings in the realm of emptiness. They teach them through words, supernatural powers, light, or ascetic practices, guiding them to enter the right path. Furthermore, the Bodhisattva practices non-thought, removing attachments and inverted actions, travels to other Buddha lands, and always uses the unchanging dharma of non-thought to train sentient beings, universally reaching the state of non-action. Furthermore, the Bodhisattva practices non-desire, not seeking rewards in the three realms, not clinging to people, not clinging to excellent forms, discerning the success and failure of the five aggregates internally and externally. Form, feeling, perception, mental formations, and consciousness, external dust entering internally, each is discerned as illusory and unreal. Thus, Most Excellent One! The great Bodhisattva makes a great vow to liberate sentient beings.'
類不見有度，尚無眾生況有度者？是謂菩薩摩訶薩建立等慈定意，普使眾生逮得慧根。」
爾時世尊說此等慈品時，十四那術人皆發無上正真道意，八千菩薩尋于坐上逮得等慈三昧。
法界品第二十三
爾時世尊，放舌相光明普照三千大千世界，復照十方諸佛國土，四維上下靡不蒙照，復照東方八十四億，江河沙數寂寞世界，諸佛普集無有二乘，恒講菩薩殊特之行，分別世界各有次第。「吾亦從彼來至忍界。所以然者，發願探籌無錯亂故。」
佛告最勝：「今我自憶在彼佛眾，一億諸佛同時取籌，我為元首當此世界，慈氏、元吉、師子、勇慧、德普、廣聞、金顏、玄寂、寶雄、常悲、鮮潔、弘誓，如斯等佛一億如來，同時受籌適此忍界。」
佛告最勝及來會者：「諸佛世界不可思議，改形變化權現無方，汝等焉知慈氏菩薩方習菩薩行乎？莫造斯觀。所以然者，慈氏積行恒沙數劫，先以誓願成等正覺，吾方習行而在其後，或現苦行或現光相或現菩薩儒童弟子，隨人本行而為說法。」
慈氏菩薩在彼坐上，佛告彌勒：「現佛光相翼從多少。」
爾時彌勒隱菩薩身，還現佛形剎土國界，弟子菩薩不可思議。眾會見之嘆未曾有，無形自然，色相自然，諸法自然，一切諸佛亦復自然
【現代漢語翻譯】 現代漢語譯本：『如果連「類」這種概念都無法被感知，又怎麼會有眾生被度化呢？』這就是菩薩摩訶薩建立平等慈悲的禪定意念，普遍使眾生獲得智慧的根基。 當時，世尊在宣說這平等慈悲品時，有十四那由他人發起了無上正等正覺的意念，八千菩薩當場就獲得了平等慈悲三昧。 法界品第二十三 當時，世尊放出舌相光明，普遍照耀三千大千世界，又照耀十方諸佛國土，四面八方無不被照耀。又照耀東方八十四億，如恒河沙數般寂靜的世界，諸佛普遍聚集在那裡，沒有二乘，恒常宣講菩薩殊勝的修行，分別講述各個世界的次第。「我也是從那裡來到娑婆世界的。之所以如此，是因為發願探籌時沒有錯亂。」 佛告訴最勝：『現在我回憶起在那個佛的集會中，一億諸佛同時取籌，我為首領來到這個世界，慈氏（彌勒菩薩的別名）、元吉、師子、勇慧、德普、廣聞、金顏、玄寂、寶雄、常悲、鮮潔、弘誓，像這樣的佛有一億如來，同時受籌來到這個娑婆世界。』 佛告訴最勝以及來參加法會的眾人：『諸佛的世界不可思議，改變形態變化，權巧示現沒有定方，你們怎麼知道慈氏菩薩才開始修行菩薩道呢？不要這樣認為。之所以如此，是因為慈氏菩薩積累修行已經有恒河沙數劫了，他先以誓願成就正等正覺，我才開始修行，並且在他之後，有時示現苦行，有時示現光明相，有時示現菩薩儒童弟子，隨著眾生本來的修行而為他們說法。』 慈氏菩薩在那座位上，佛告訴彌勒：『示現佛的光相，以及隨從的弟子有多少。』 當時，彌勒菩薩隱藏菩薩身，顯現佛的形相，剎土國界，弟子菩薩不可思議。大眾見到后讚歎從未見過，無形自然，色相自然，諸法自然，一切諸佛也是如此自然。
【English Translation】 English version: 'If even the concept of 'categories' cannot be perceived, how can there be sentient beings to be liberated?' This is what is meant by a Bodhisattva Mahasattva establishing the intention of equal compassion in meditation, universally enabling sentient beings to attain the roots of wisdom. At that time, when the World Honored One was expounding this chapter on equal compassion, fourteen nayutas of people all generated the intention for unsurpassed, true, and complete enlightenment, and eight thousand Bodhisattvas immediately attained the Samadhi of equal compassion while seated. Chapter Twenty-Three on the Realm of Dharma At that time, the World Honored One emitted light from his tongue, universally illuminating the three thousand great thousand worlds, and also illuminating the Buddha lands of the ten directions. All directions, above and below, were illuminated. He also illuminated eighty-four billion worlds in the east, as numerous as the sands of the Ganges River, which were silent and still. The Buddhas were universally gathered there, without any of the Two Vehicles, constantly expounding the extraordinary practices of the Bodhisattvas, and explaining the order of each world. 'I also came from there to this Saha world. The reason for this is that when making vows and drawing lots, there was no confusion.' The Buddha told the Most Excellent One: 'Now I recall that in that assembly of Buddhas, one hundred million Buddhas simultaneously drew lots. I was the leader to come to this world. Maitreya (another name for Bodhisattva Maitreya), Yuanji, Shizi, Yonghui, Depu, Guangwen, Jinyan, Xuanji, Baoxiong, Changbei, Xianjie, Hongshi, and other Buddhas, one hundred million Tathagatas, simultaneously received lots to come to this Saha world.' The Buddha told the Most Excellent One and those who had come to the assembly: 'The worlds of the Buddhas are inconceivable, changing forms and manifesting expediently without fixed patterns. How do you know that Bodhisattva Maitreya has only just begun to practice the Bodhisattva path? Do not hold such a view. The reason for this is that Maitreya has accumulated practices for countless kalpas, as numerous as the sands of the Ganges River. He first made vows to attain complete and perfect enlightenment, and I began my practice after him. Sometimes he manifests ascetic practices, sometimes he manifests light, sometimes he manifests as a Bodhisattva, a young student, or a disciple, teaching the Dharma according to the original practices of sentient beings.' Bodhisattva Maitreya was on that seat. The Buddha told Maitreya: 'Manifest the light of a Buddha, and how many disciples follow you.' At that time, Bodhisattva Maitreya concealed his Bodhisattva form and manifested the form of a Buddha, with his Buddha land and realm, and his disciples, the Bodhisattvas, were inconceivable. The assembly, upon seeing this, exclaimed that they had never seen anything like it. The formless was natural, the appearance was natural, the dharmas were natural, and all Buddhas are also naturally so.
。時彼大眾復見東方八十四億江河沙數寂寞世界，諸佛世尊論講菩薩殊特之行，千八百微妙法門。何謂千八百微妙法門？菩薩習於本凈法門，獲此法門者，不于本際而受其證。復有無言說法門，菩薩得此法門者，游虛空界無能覺知。復有無所得法門，菩薩得此法門者，雖度眾生亦不見度。復有無所持法門，菩薩得此法門者，解知本凈內外無主。復有名號法門，菩薩得此法門者，一切諸法虛而無實。復有成就法門，菩薩得此法門者，雖處有為不著有想。復有化識法門，菩薩得此法門者，入無形界無形教化。復有現形法門，菩薩得此法門者，現形無數而教化之。復有因緣法門，菩薩得此法門者，為彼眾生而造因緣。復有法聲法門，菩薩得此法門者，但聞音響不見其形。復有離有法門，菩薩得此法門者，不見生滅著斷之法。復有解脫法門，菩薩得此法門者，不見泥洹有趣滅度。復有深奧法門，菩薩得此法門者，分別如來秘要之典。復有無色像法門，菩薩得此法門者，入無色定而教化之。復有無觀行法門，菩薩得此法門者，佛法無教亦無處所。復有數息法門，菩薩得此法門者，諸法無數解息無息。「如是，最勝！菩薩摩訶薩獲如此等千八百微妙法門。」
時諸眾會聞彼諸佛說此微妙法門，盡于坐上得盡信法忍，無數眾生
【現代漢語翻譯】 現代漢語譯本：當時，在場的大眾又看到東方有八十四億恒河沙數那樣多的寂靜世界，諸佛世尊在那裡講述菩薩殊勝的修行，以及一千八百種微妙的法門。什麼是一千八百種微妙的法門呢？菩薩修習本凈法門（指一切事物本性清凈的法門），獲得此法門的人，不會執著于最初的境界而尋求證悟。還有無言說法門（指超越語言文字的說法），菩薩獲得此法門的人，在虛空中游走而無人能察覺。還有無所得法門（指不執著于所得的法門），菩薩獲得此法門的人，雖然度化眾生，卻不認為自己有所度化。還有無所持法門（指不執著于任何事物的法門），菩薩獲得此法門的人，瞭解本性清凈，內外皆無主宰。還有名號法門（指一切事物只是名稱的法門），菩薩獲得此法門的人，明白一切諸法都是虛幻而不真實的。還有成就法門（指成就一切功德的法門），菩薩獲得此法門的人，雖然處於有為的境界，卻不執著于有為的念頭。還有化識法門（指轉化意識的法門），菩薩獲得此法門的人，進入無形的境界，進行無形的教化。還有現形法門（指顯現各種形體的法門），菩薩獲得此法門的人，顯現無數的形體來教化眾生。還有因緣法門（指因果關係的法門），菩薩獲得此法門的人，為眾生創造各種因緣。還有法聲法門（指通過聲音傳法的法門），菩薩獲得此法門的人，只聞其聲而不見其形。還有離有法門（指超越有無概念的法門），菩薩獲得此法門的人，不執著于生滅和斷滅的法。還有解脫法門（指獲得解脫的法門），菩薩獲得此法門的人，不認為涅槃是趣向滅度的過程。還有深奧法門（指深奧難懂的法門），菩薩獲得此法門的人，能夠分辨如來秘密的經典。還有無色像法門（指超越色相的法門），菩薩獲得此法門的人，進入無色定而教化眾生。還有無觀行法門（指不執著于觀想的法門），菩薩獲得此法門的人，明白佛法既無教導也無處所。還有數息法門（指通過數呼吸來修行的法門），菩薩獲得此法門的人，明白諸法無數，而止息也無止息。「像這樣，最勝！菩薩摩訶薩獲得瞭如此一千八百種微妙的法門。」 當時，在場的眾會聽聞諸佛宣說這些微妙的法門，都在座位上獲得了盡信法忍（指對佛法完全相信並能安忍的智慧），無數的眾生也因此受益。
【English Translation】 English version: At that time, the great assembly also saw in the east eighty-four billion Ganges River sands of tranquil worlds, where the Buddhas, the World Honored Ones, were discussing the extraordinary practices of Bodhisattvas, and the one thousand eight hundred subtle Dharma doors. What are these one thousand eight hundred subtle Dharma doors? A Bodhisattva who practices the Dharma door of Original Purity (referring to the Dharma door of the original purity of all things), upon obtaining this Dharma door, does not seek enlightenment by clinging to the original state. There is also the Dharma door of Speechless Teaching (referring to teaching beyond words and language), a Bodhisattva who obtains this Dharma door can travel in the void without being noticed. There is also the Dharma door of Non-Attainment (referring to the Dharma door of not clinging to what is attained), a Bodhisattva who obtains this Dharma door, although liberating sentient beings, does not see that they are being liberated. There is also the Dharma door of Non-Holding (referring to the Dharma door of not clinging to anything), a Bodhisattva who obtains this Dharma door understands that the original nature is pure, and there is no master inside or outside. There is also the Dharma door of Names (referring to the Dharma door that all things are just names), a Bodhisattva who obtains this Dharma door understands that all Dharmas are illusory and unreal. There is also the Dharma door of Accomplishment (referring to the Dharma door of accomplishing all merits), a Bodhisattva who obtains this Dharma door, although in the realm of conditioned existence, does not cling to the thought of conditioned existence. There is also the Dharma door of Transforming Consciousness (referring to the Dharma door of transforming consciousness), a Bodhisattva who obtains this Dharma door enters the formless realm and teaches formlessly. There is also the Dharma door of Manifesting Forms (referring to the Dharma door of manifesting various forms), a Bodhisattva who obtains this Dharma door manifests countless forms to teach sentient beings. There is also the Dharma door of Conditions (referring to the Dharma door of cause and effect), a Bodhisattva who obtains this Dharma door creates various conditions for sentient beings. There is also the Dharma door of Dharma Sound (referring to the Dharma door of teaching through sound), a Bodhisattva who obtains this Dharma door only hears the sound and does not see the form. There is also the Dharma door of Detachment from Existence (referring to the Dharma door of transcending the concept of existence and non-existence), a Bodhisattva who obtains this Dharma door does not cling to the Dharma of birth and death or annihilation. There is also the Dharma door of Liberation (referring to the Dharma door of attaining liberation), a Bodhisattva who obtains this Dharma door does not see Nirvana as a process of going towards extinction. There is also the Dharma door of Profound Mystery (referring to the Dharma door of profound and difficult to understand), a Bodhisattva who obtains this Dharma door can distinguish the secret scriptures of the Tathagata. There is also the Dharma door of Formless Image (referring to the Dharma door of transcending form), a Bodhisattva who obtains this Dharma door enters the formless samadhi and teaches sentient beings. There is also the Dharma door of Non-Contemplation (referring to the Dharma door of not clinging to contemplation), a Bodhisattva who obtains this Dharma door understands that the Buddha Dharma has neither teaching nor place. There is also the Dharma door of Counting Breaths (referring to the Dharma door of practicing through counting breaths), a Bodhisattva who obtains this Dharma door understands that all Dharmas are countless, and cessation is also without cessation. 'Thus, Most Excellent One! Bodhisattva Mahasattvas obtain these one thousand eight hundred subtle Dharma doors.' At that time, all the assemblies, upon hearing these subtle Dharma doors spoken by the Buddhas, all attained the Dharma-acceptance of complete faith (referring to the wisdom of completely believing in the Dharma and being able to endure it) in their seats, and countless sentient beings also benefited from this.
趣小乘者，皆發無上平等道意。爾時世尊及以彌勒，還攝光明從面門入，如來大哀巍巍若茲，開化眾生不可稱量，各使至趣令立堅固。
爾時眾會復作是念：「曏者我等皆共普見寂寞世界，如今忽然悉無所有，將非幻化野馬水影乎，復非夢鏡恍惚耶？」
爾時世尊，即知眾會心中所念，便告舍利弗曰：「云何舍利弗！汝頗曾聞如來與汝說聲聞行是有為法是無為法？是有漏法是無漏法？是真實法是非真實法？是現法是非現法？是塵勞法是非塵勞法？是有數法是無數法？是有著法是無著法？是有習法是無習法？是瞋恨法是非恨法？是可舍法是非舍法？是凡夫法是非凡夫法？是賢聖法是非賢聖法？此意止神足法此非意止神足法？此根力覺道法此非根力覺道法？此學法此非學法？此聲聞法此非聲聞法？此緣覺法此非緣覺法？此菩薩法此非菩薩法？此佛法此非佛法？云何舍利弗！汝曾聞如來說此言教乎？」
舍利弗對曰：「非也。世尊！」
佛告舍利弗：「我今猶尚在聲聞眾，不說斷漏有緣著想，況當演教有窠窟乎？此事不然。說法輪講悉無處所，無言無教亦無法想，法出響應豈有法也。云何舍利弗！今當引譬，智者以譬喻自解。猶如士夫勇猛之人，觀虛空界悉了無形，然復彼人意欲規郭，以眾彩色欲
【現代漢語翻譯】 現代漢語譯本：那些傾向於小乘（Hinayana）的人，都發起了無上平等之道的意願。那時，世尊（釋迦牟尼佛）和彌勒（Maitreya，未來佛）收回了從面門發出的光明，如來（Tathagata，佛的稱號）的大慈悲如此偉大，開化眾生不可計數，使他們各自達到目標並堅定不移。 那時，大眾又產生了這樣的想法：『剛才我們都共同看到了寂靜的世界，現在忽然什麼都沒有了，難道是幻化、野馬、水影嗎？還是夢境、鏡花水月呢？』 那時，世尊立刻知道大眾心中的想法，便告訴舍利弗（Sariputra，佛陀十大弟子之一）說：『舍利弗，你可曾聽我說過聲聞（Sravaka，聽聞佛法而修行的人）的修行是有為法還是無為法？是有漏法還是無漏法？是真實法還是非真實法？是現法還是非現法？是塵勞法還是非塵勞法？是有數法還是無數法？是有著法還是無著法？是有習法還是無習法？是瞋恨法還是非瞋恨法？是可舍法還是非可舍法？是凡夫法還是非凡夫法？是賢聖法還是非賢聖法？這是意止神足法還是非意止神足法？這是根力覺道法還是非根力覺道法？這是學法還是非學法？這是聲聞法還是非聲聞法？這是緣覺法還是非緣覺法？這是菩薩法還是非菩薩法？這是佛法還是非佛法？舍利弗，你可曾聽我說過這些教誨嗎？』 舍利弗回答說：『沒有，世尊！』 佛告訴舍利弗：『我現在還處在聲聞眾中，尚且不說斷除煩惱、執著于因緣的想法，何況還要演說有固定模式的教義呢？事情不是這樣的。說法輪的講說沒有固定的場所，沒有言語、教誨，也沒有法的概念，法應機而生，哪裡有什麼固定的法呢？舍利弗，現在我來打個比方，有智慧的人可以通過比喻來理解。就像一個勇猛的人，觀察虛空界，知道它沒有任何形狀，然而這個人又想在虛空中劃定界限，用各種顏色來描繪。』
【English Translation】 English version: Those who are inclined towards the Hinayana (Lesser Vehicle) all generate the intention for the unsurpassed, equal path. At that time, the World Honored One (Shakyamuni Buddha) and Maitreya (the future Buddha) retracted the light that emanated from their facial orifices. The great compassion of the Tathagata (a title for the Buddha) was so majestic, that he transformed countless beings, enabling each to reach their goal and become steadfast. At that time, the assembly again had this thought: 『Just now, we all together saw the tranquil world, and now suddenly it is all gone. Could it be an illusion, a mirage, or a reflection in water? Or is it a dream, a fleeting image in a mirror?』 At that time, the World Honored One immediately knew the thoughts in the assembly's minds, and then said to Sariputra (one of the Buddha's ten great disciples): 『Sariputra, have you ever heard me say whether the practice of a Sravaka (a hearer of the Dharma) is conditioned or unconditioned? Is it defiled or undefiled? Is it real or unreal? Is it present or not present? Is it a defilement or not a defilement? Is it countable or uncountable? Is it attached or unattached? Is it practiced or not practiced? Is it hatred or not hatred? Is it to be abandoned or not to be abandoned? Is it the way of an ordinary person or not the way of an ordinary person? Is it the way of a sage or not the way of a sage? Is this the power of will and the supernatural power of the feet, or is it not? Is this the root, power, enlightenment, and path, or is it not? Is this a learning or not a learning? Is this the way of a Sravaka or not the way of a Sravaka? Is this the way of a Pratyekabuddha (a solitary enlightened one) or not the way of a Pratyekabuddha? Is this the way of a Bodhisattva or not the way of a Bodhisattva? Is this the way of a Buddha or not the way of a Buddha? Sariputra, have you ever heard me speak these teachings?』 Sariputra replied: 『No, World Honored One!』 The Buddha told Sariputra: 『I am still among the Sravaka assembly, and I do not even speak of cutting off defilements and clinging to the idea of causes and conditions, how much less would I expound teachings with fixed patterns? It is not like that. The turning of the Dharma wheel has no fixed place, there are no words, no teachings, and no concept of Dharma. The Dharma arises in response to conditions, where is there any fixed Dharma? Sariputra, now I will give an analogy, a wise person can understand through analogies. It is like a brave person who observes the realm of empty space and knows that it has no form, yet this person wants to define boundaries in empty space and depict it with various colors.』
畫虛空，或作天像或作人像，或作龍鬼神旃陀羅像，或作蜎飛蠕動畜生之像。云何舍利弗！彼人施意寧能不乎？」
舍利弗對曰：「非也。世尊！甚難甚難至未曾有。」
佛告舍利弗：「如來權化不可思議，施設言教甚難於彼。所以者何？一切眾行，有為法無為法，有漏法無漏法，道法俗法，十二因緣及六識身，四意止、四意斷、四神足、五根、五力、七覺意、八直行，過去當來現在諸佛，無形無像不可睹見，亦無取捨亦無聚散，不可攜持而不可得，虛空境界虛寂無二。諸佛世尊游諸方界，為一切眾生講說言教，實無名號強為假號，實無文字強為文字，實無法性而說法性。複次舍利弗！菩薩摩訶薩以權方便，應適眾生隨彼根本，此乃甚難。設有比丘僧、比丘尼、優婆塞、優婆夷，篤信如是虛無寂法，具足眾行便能成就如來相好，從一佛國至一佛國，承事供養諸佛世尊。復于彼佛得強記總持，亦復受此深妙之義，轉復演布咸使聞知。菩薩摩訶薩當念具足七無著法。云何為七？解一切有悉無所有，不染于有亦不見有，現其形像亦無色相，猶無有佛況色相乎？一切世界亦無端緒，況當有本而可推耶？眾生根本無窮無底，誰能發意料量其行？法自然生法自然滅，亦復不見有生有滅，諸法如化諸法如幻，亦復不見幻
【現代漢語翻譯】 現代漢語譯本：『在虛空中作畫，或者畫天神的形象，或者畫人的形象，或者畫龍、鬼神、旃陀羅（賤民）的形象，或者畫蜎飛蠕動的畜生的形象。舍利弗，你說，那個人施展這種技藝難道不難嗎？』 舍利弗回答說：『不是的，世尊！這太難了，簡直是前所未有。』 佛告訴舍利弗：『如來的權巧變化不可思議，施設言教比那更難。為什麼呢？一切眾行，有為法和無為法，有漏法和無漏法，道法和俗法，十二因緣和六識身，四念處、四正勤、四神足、五根、五力、七覺支、八正道，過去、未來、現在諸佛，無形無像，不可見，也沒有取捨，也沒有聚散，不可攜帶，也不可得到，虛空的境界虛寂無二。諸佛世尊遊歷各方世界，為一切眾生講說言教，實際上沒有名號，只是勉強安立假名；實際上沒有文字，只是勉強使用文字；實際上沒有法性，卻說有法性。再說，舍利弗，菩薩摩訶薩以權巧方便，適應眾生，隨順他們的根基，這才是非常困難的。如果有比丘僧、比丘尼、優婆塞、優婆夷，篤信這種虛無寂靜的法，具足各種修行，就能成就如來的相好，從一個佛國到另一個佛國，承事供養諸佛世尊。又在那些佛那裡得到強記總持，也接受這深妙的義理，輾轉演說，使大家都知道。菩薩摩訶薩應當唸誦具足七無著法。哪七種呢？理解一切有都是空無所有，不執著于有，也不見有，顯現形像也沒有色相，連佛都沒有，何況色相呢？一切世界也沒有開端，何況有根本可以推究呢？眾生的根本無窮無盡，誰能發起意念來衡量他們的行為呢？法自然產生，法自然滅亡，也不見有產生有滅亡，諸法如幻化，諸法如幻影，也不見幻影。』
【English Translation】 English version: 『To draw in the void, or to create images of gods, or images of humans, or images of dragons, ghosts, spirits, Chandala (outcastes), or images of wriggling, flying, and crawling animals. Shariputra, what do you say, is it not difficult for that person to perform such a feat?』 Shariputra replied: 『No, World Honored One! It is extremely difficult, unprecedented.』 The Buddha told Shariputra: 『The expedient transformations of the Tathagata are inconceivable, and establishing teachings is even more difficult than that. Why is that? All practices, conditioned and unconditioned dharmas, defiled and undefiled dharmas, the path and worldly dharmas, the twelve links of dependent origination and the six consciousnesses, the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, the eightfold noble path, the Buddhas of the past, future, and present, are formless and imageless, invisible, without acceptance or rejection, without gathering or scattering, cannot be carried, and cannot be obtained. The realm of emptiness is serene and non-dual. The World Honored Buddhas travel through all realms, teaching and speaking to all sentient beings. In reality, there are no names, but names are given provisionally; in reality, there are no words, but words are used provisionally; in reality, there is no dharma nature, yet dharma nature is spoken of. Furthermore, Shariputra, the Bodhisattva Mahasattvas, through skillful means, adapt to sentient beings, following their roots, and this is extremely difficult. If there are monks, nuns, laymen, and laywomen who have firm faith in such empty and serene dharmas, and who are complete in all practices, they can achieve the marks and characteristics of the Tathagata, and travel from one Buddha-land to another, serving and making offerings to the World Honored Buddhas. They also receive the strong memory and total retention from those Buddhas, and also receive this profound and subtle meaning, and spread it widely so that all may know. The Bodhisattva Mahasattvas should be mindful of being complete in the seven non-attachment dharmas. What are the seven? Understanding that all existence is empty and without substance, not being attached to existence, nor seeing existence, manifesting forms without any appearance, even without a Buddha, how much less an appearance? All worlds have no beginning, how much less a root that can be investigated? The roots of sentient beings are endless and bottomless, who can initiate the thought to measure their actions? Dharmas arise naturally, and dharmas cease naturally, and there is no seeing of arising or ceasing. All dharmas are like illusions, all dharmas are like phantoms, and there is no seeing of phantoms.』
化野馬，諸法自然諸法無生，亦復不見生滅著斷。是謂舍利弗！菩薩摩訶薩成就此七無著法者，便能具足一切眾行，漸漸得至成菩薩位，坐佛樹下降伏魔怨，眾德著積光相具足，從第一住乃至十住，于其中間未曾退轉，恒為諸佛所見擁護，天、龍、鬼神、干沓和、阿須倫、迦留羅、旃陀羅、摩休勒，供養華香作唱伎樂被服幢幡，轉加功德威神扶接，自上無上至真之道。」
佛復告舍利弗：「自念我昔修菩薩道，或為儒童，或為梵身，或時出家修沙門律，供養江河沙數諸佛世尊，或以頭目國財妻子，或以醫藥四事供養，但聞諸佛論講苦義空義非身之義，或說六度空無想愿，或說禁戒學道之法，或說忍辱仁和之教。或時隱處經劫不起，或禪入定形神不動，皆由內法未成就故。」
佛復告舍利弗：「吾始從寂寞世界諸佛世尊，即得聞此深妙之法，諸來菩薩大士集者，應時逮成柔順法忍。爾時眾會諸在坐者二萬四千眾生，應時逮得不起法忍。去來諸佛及現在者，皆共宣傳頒暢深法，悉無處所，亦復不見我人壽命。觀察眾生根本純淑，眾生有想以無想教授，眾生有念以無念教誡，眾生有礙示以無礙。若有善男子善女人，諷誦善持此深奧法，若復演布為他人說，其福功德不可稱限。若有學人修菩薩道，慈悲喜護愍傷一
【現代漢語翻譯】 現代漢語譯本：『化野馬』（比喻虛幻不實的事物），諸法（一切事物）的本性是自然而然的，諸法無生（沒有真正的產生），也看不到生滅和斷滅的執著。舍利弗（佛陀的十大弟子之一，以智慧著稱）啊！菩薩摩訶薩（偉大的菩薩）如果成就這七種無執著的法，就能圓滿一切修行，逐漸達到菩薩的果位，在菩提樹下（佛陀成道之處）降伏魔怨，積累各種功德，具足光明相好，從初住到十住（菩薩修行的十個階段），在這期間不會退轉，常為諸佛所見所護，天、龍、鬼神、乾闥婆（天上的樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、旃陀羅（賤民）、摩休勒（大蟒神）等，都以鮮花香料，歌舞音樂，衣服幡幢等供養，更加增進菩薩的功德和威神之力，扶持接引菩薩到達無上至真的道果。 佛陀又告訴舍利弗：『回想我過去修行菩薩道時，有時是儒童（學習儒家經典的少年），有時是梵身（婆羅門教的修行者），有時出家修行沙門律（佛教的出家戒律），供養過無數像恒河沙數一樣多的諸佛世尊，有時用頭目、國家、財產、妻子，有時用醫藥和四事（飲食、衣服、臥具、醫藥）供養，只是聽諸佛講說苦的真諦、空的真諦、非身的真諦，或者講說六度（佈施、持戒、忍辱、精進、禪定、智慧）的空無自性、無想無愿，或者講說禁戒和學道的方法，或者講說忍辱和仁和的教誨。有時隱居在某個地方經歷無數劫也不動，有時禪定入定，形體和精神都不動，這些都是因為內法（內在的修行）沒有成就的緣故。』 佛陀又告訴舍利弗：『我最初從寂寞世界（佛的凈土）的諸佛世尊那裡，聽聞到這種深奧微妙的法，那些前來集會的菩薩大士，當時就證得了柔順法忍（對佛法真理的順從和忍耐）。當時在座的二萬四千眾生，當時就證得了不起法忍（對諸法不生不滅的真理的領悟）。過去、未來和現在的諸佛，都共同宣揚和闡述這種深奧的法，這種法沒有固定的處所，也看不到我、人、壽命等執著。觀察眾生的根基純熟，對有想的眾生用無想的教導，對有唸的眾生用無念的教誡，對有障礙的眾生用無障礙的開示。如果有善男子善女人，能夠諷誦和善持這種深奧的法，如果還能為他人演說，其福德功德是不可限量。如果有學人修行菩薩道，以慈悲喜捨的心懷，憐憫和傷感一切眾生，'
【English Translation】 English version: 『Like a wild horse』 (a metaphor for illusory and unreal things), the nature of all dharmas (all things) is natural, all dharmas are unborn (without true origination), and one does not see the attachment to birth, death, or annihilation. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! If a Bodhisattva Mahasattva (a great Bodhisattva) achieves these seven non-attachment dharmas, they will be able to perfect all practices, gradually attain the Bodhisattva stage, subdue demonic forces under the Bodhi tree (where the Buddha attained enlightenment), accumulate various merits, possess radiant marks, and from the first stage to the tenth stage (ten stages of Bodhisattva practice), they will not regress during this period. They will always be seen and protected by all Buddhas. Gods, dragons, ghosts, Gandharvas (celestial musicians), Asuras (belligerent deities), Garudas (golden-winged bird deities), Chandalas (outcasts), and Mahoragas (great serpent deities) will offer flowers, incense, music, clothing, and banners, further increasing the Bodhisattva's merits and divine power, supporting and guiding them to the supreme and true path. The Buddha further told Shariputra: 『Recalling my past practice of the Bodhisattva path, sometimes I was a Confucian student (a youth studying Confucian classics), sometimes a Brahmin (a practitioner of Brahmanism), and sometimes I left home to practice the Shramana precepts (Buddhist monastic rules), making offerings to countless Buddhas and World Honored Ones, as numerous as the sands of the Ganges River. Sometimes I offered my head, eyes, country, wealth, and wife, and sometimes I offered medicine and the four requisites (food, clothing, bedding, and medicine). I only listened to the Buddhas explain the truths of suffering, emptiness, and non-self, or explain the emptiness, non-thought, and non-wish of the six perfections (generosity, morality, patience, diligence, meditation, and wisdom), or explain the methods of precepts and learning the path, or explain the teachings of patience and benevolence. Sometimes I secluded myself in a place for countless eons without moving, and sometimes I entered meditative concentration, with my body and spirit unmoving. All of this was because my inner dharma (inner practice) had not been perfected.』 The Buddha further told Shariputra: 『I first heard this profound and subtle dharma from the Buddhas and World Honored Ones in the Silent World (a Buddha's pure land). Those Bodhisattva Mahasattvas who came to gather at that time immediately attained the Dharma-patience of gentleness (compliance and patience towards the truth of the Dharma). At that time, the twenty-four thousand beings present in the assembly immediately attained the Dharma-patience of non-arising (the realization of the truth that all dharmas are neither born nor destroyed). The Buddhas of the past, future, and present all jointly proclaim and expound this profound dharma, which has no fixed location, and one does not see attachments to self, others, or lifespan. Observing that the roots of sentient beings are pure and mature, those with thoughts are taught with non-thought, those with notions are admonished with non-notions, and those with obstacles are shown non-obstacles. If there are good men and good women who can recite and uphold this profound dharma, and if they can also expound it to others, their merits and virtues will be immeasurable. If there are practitioners who cultivate the Bodhisattva path, with hearts of loving-kindness, compassion, joy, and equanimity, they will pity and feel sorrow for all sentient beings,』
切，欲令成就登菩薩位，常當修持深奧法藏。若善男子善女人，遍滿三千世界，受持五戒遍行十善，四禪四等四空定，不如一聞斯深法奧。若不能多思惟，亦可七日，若不能七日，六五四三乃至一日，若不能一日，彈指頃可。
「云何舍利弗？如汝聲聞其數彌滿十方世界，四事供養衣被飯食，床敷臥具病瘦醫藥，從億億劫復過億億劫，不如一聞深要之法。所以者何？菩薩法藏珍寶之聚，若復演說一句之義，無常苦空非身之義，三脫法門及四明慧，空無想愿虛寂之行，不生不起無滅盡行，如是菩薩摩訶薩是則安隱無量德行，福不可限無以為喻。若有菩薩以限礙身修有為法，教化眾生使充所愿，然彼之類未曾更聞無為之道，欲履菩薩深奧法者，此事不然。若有菩薩定意正受從無量法，宣暢演布深奧法典聞無為法，諸法虛空悉無所有，是則深義無能及者。是故菩薩若欲具足眾生愿者，欲與他人說其義者，復欲宣暢如來菩薩秘要法者，欲使眾產生四果證者，常當念學此深法要。」佛復告舍利弗：「昔吾遊學為菩薩行，常習六度四等，大慈加被眾生演甘露味，或演言教，或賢聖默然，或現神足，或以善權巧便，或以神通五道，或以一道周遊，或以辟支飛缽虛空，或以聲聞稟受言教，或現儒童狀如無知。舍利弗當知！菩薩教
【現代漢語翻譯】 現代漢語譯本：如果想要成就菩薩的果位，應當經常修持深奧的佛法寶藏。如果善男子善女人，遍佈三千大千世界，受持五戒，普遍奉行十善，修習四禪、四等心、四空定，也不如聽聞一次這深奧的佛法。如果不能長時間思惟，也可以七天，如果不能七天，六天、五天、四天、三天乃至一天，如果不能一天，彈指之間也可以。 『舍利弗（佛陀的十大弟子之一，以智慧著稱），這是為什麼呢？』就像你們這些聲聞（聽聞佛陀教誨而修行的人），數量充滿十方世界，用四事供養（衣服、飲食、床鋪臥具、醫藥）來供養他們，從億億劫（極長的時間單位）過去，再過億億劫，也不如聽聞一次深奧的佛法。這是為什麼呢？因為菩薩的法藏是珍寶的聚集，如果能演說一句的意義，例如無常、苦、空、非身（佛教的基本教義），三解脫門（空、無相、無愿）以及四無礙解（法、義、辭、辯），空、無想、無愿的寂靜修行，不生、不起、無滅盡的修行，這樣的菩薩摩訶薩（偉大的菩薩）是安穩的，具有無量的功德，福報不可限量，無法比喻。如果有的菩薩以有限的身體修習有為法（有生滅變化的法），教化眾生使他們滿足願望，然而這些人從未聽聞過無為之道（不生不滅的真理），想要修行菩薩深奧的法門，這是不可能的。如果有的菩薩心意堅定，進入正定，從無量法中，宣揚演說深奧的佛法經典，聽聞無為法，明白諸法虛空，一切皆無所有，這樣的深義是無人能及的。所以，菩薩如果想要圓滿眾生的願望，想要為他人宣說佛法的意義，想要宣揚如來菩薩的秘密法要，想要使眾生證得四果（須陀洹、斯陀含、阿那含、阿羅漢），應當經常學習這深奧的法要。』佛陀又告訴舍利弗：『過去我遊學修行菩薩道時，經常修習六度（佈施、持戒、忍辱、精進、禪定、智慧）、四等心（慈、悲、喜、舍），以大慈悲加持眾生，演說甘露法味，有時用言語教導，有時賢聖默然，有時顯現神通，有時用善巧方便，有時用神通五道（天眼通、天耳通、他心通、宿命通、神足通），有時用一道周遊，有時用辟支佛（獨覺）的飛缽在虛空中，有時用聲聞的身份接受教誨，有時顯現儒童（年輕的學者）的樣子，好像什麼都不知道。舍利弗，你要知道！菩薩教化眾生，有無量的方便。』 English version: If one wishes to achieve the Bodhisattva position, one should constantly cultivate the profound Dharma treasury. If a virtuous man or woman, filling the three thousand great thousand worlds, upholds the five precepts, universally practices the ten virtues, cultivates the four dhyanas, the four immeasurables, and the four formless absorptions, it is still not comparable to hearing this profound Dharma once. If one cannot contemplate for a long time, one can do so for seven days; if not seven days, six, five, four, three, or even one day; if not one day, even for the time of a finger snap is acceptable. 'Why is this so, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)?' Like you Shravakas (those who hear the Buddha's teachings and practice), whose numbers fill the ten directions, receiving the four requisites of offerings (clothing, food, bedding, and medicine) for countless eons, even more eons, it is still not comparable to hearing the profound Dharma once. Why is this so? Because the Bodhisattva's Dharma treasury is a collection of jewels. If one can expound on the meaning of even one phrase, such as impermanence, suffering, emptiness, and non-self (basic Buddhist doctrines), the three doors of liberation (emptiness, signlessness, wishlessness), and the four unobstructed knowledges (knowledge of the Dharma, meaning, language, and eloquence), the tranquil practice of emptiness, signlessness, and wishlessness, the practice of non-arising, non-origination, and non-extinction, such a Bodhisattva Mahasattva (great Bodhisattva) is secure, possesses immeasurable merits, and immeasurable blessings, beyond comparison. If a Bodhisattva, with a limited body, cultivates conditioned dharmas (dharmas that arise and cease), teaching sentient beings to fulfill their wishes, yet these beings have never heard of the unconditioned path (the truth of non-arising and non-ceasing), and wish to tread the profound path of the Bodhisattva, this is not possible. If a Bodhisattva is steadfast in mind, enters into proper concentration, and from immeasurable dharmas, proclaims and expounds the profound Dharma scriptures, hearing the unconditioned Dharma, understanding that all dharmas are empty and without substance, such profound meaning is unmatched. Therefore, if a Bodhisattva wishes to fulfill the wishes of sentient beings, wishes to explain the meaning of the Dharma to others, wishes to proclaim the secret Dharma of the Tathagata Bodhisattva, and wishes to enable sentient beings to attain the four fruits (Sotapanna, Sakadagami, Anagami, Arhat), one should constantly study this profound Dharma essence.' The Buddha then told Shariputra: 'In the past, when I was traveling and practicing the Bodhisattva path, I constantly cultivated the six perfections (generosity, morality, patience, diligence, meditation, wisdom), the four immeasurables (loving-kindness, compassion, joy, equanimity), bestowing great compassion upon sentient beings, expounding the nectar of the Dharma, sometimes teaching with words, sometimes with the silence of the sages, sometimes manifesting supernatural powers, sometimes using skillful means, sometimes using the five supernatural powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and supernatural powers), sometimes traveling with one path, sometimes using the Pratyekabuddha's (solitary Buddha) flying bowl in the sky, sometimes receiving teachings as a Shravaka, sometimes appearing as a young scholar, as if knowing nothing. Shariputra, you should know! The Bodhisattva's teachings to sentient beings have immeasurable skillful means.'
【English Translation】 If one wishes to achieve the Bodhisattva position, one should constantly cultivate the profound Dharma treasury. If a virtuous man or woman, filling the three thousand great thousand worlds, upholds the five precepts, universally practices the ten virtues, cultivates the four dhyanas, the four immeasurables, and the four formless absorptions, it is still not comparable to hearing this profound Dharma once. If one cannot contemplate for a long time, one can do so for seven days; if not seven days, six, five, four, three, or even one day; if not one day, even for the time of a finger snap is acceptable. 'Why is this so, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)?' Like you Shravakas (those who hear the Buddha's teachings and practice), whose numbers fill the ten directions, receiving the four requisites of offerings (clothing, food, bedding, and medicine) for countless eons, even more eons, it is still not comparable to hearing the profound Dharma once. Why is this so? Because the Bodhisattva's Dharma treasury is a collection of jewels. If one can expound on the meaning of even one phrase, such as impermanence, suffering, emptiness, and non-self (basic Buddhist doctrines), the three doors of liberation (emptiness, signlessness, wishlessness), and the four unobstructed knowledges (knowledge of the Dharma, meaning, language, and eloquence), the tranquil practice of emptiness, signlessness, and wishlessness, the practice of non-arising, non-origination, and non-extinction, such a Bodhisattva Mahasattva (great Bodhisattva) is secure, possesses immeasurable merits, and immeasurable blessings, beyond comparison. If a Bodhisattva, with a limited body, cultivates conditioned dharmas (dharmas that arise and cease), teaching sentient beings to fulfill their wishes, yet these beings have never heard of the unconditioned path (the truth of non-arising and non-ceasing), and wish to tread the profound path of the Bodhisattva, this is not possible. If a Bodhisattva is steadfast in mind, enters into proper concentration, and from immeasurable dharmas, proclaims and expounds the profound Dharma scriptures, hearing the unconditioned Dharma, understanding that all dharmas are empty and without substance, such profound meaning is unmatched. Therefore, if a Bodhisattva wishes to fulfill the wishes of sentient beings, wishes to explain the meaning of the Dharma to others, wishes to proclaim the secret Dharma of the Tathagata Bodhisattva, and wishes to enable sentient beings to attain the four fruits (Sotapanna, Sakadagami, Anagami, Arhat), one should constantly study this profound Dharma essence.' The Buddha then told Shariputra: 'In the past, when I was traveling and practicing the Bodhisattva path, I constantly cultivated the six perfections (generosity, morality, patience, diligence, meditation, wisdom), the four immeasurables (loving-kindness, compassion, joy, equanimity), bestowing great compassion upon sentient beings, expounding the nectar of the Dharma, sometimes teaching with words, sometimes with the silence of the sages, sometimes manifesting supernatural powers, sometimes using skillful means, sometimes using the five supernatural powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and supernatural powers), sometimes traveling with one path, sometimes using the Pratyekabuddha's (solitary Buddha) flying bowl in the sky, sometimes receiving teachings as a Shravaka, sometimes appearing as a young scholar, as if knowing nothing. Shariputra, you should know! The Bodhisattva's teachings to sentient beings have immeasurable skillful means.'
化權現無方不可窮盡，隨世習俗隨類而入，亦入于地亦入於水，亦入於火亦入于風，菩薩分別四大本原皆無有主，分別地界內外虛寂，水火風界亦復如是。復觀眾生有淫怒癡無淫怒癡，有愛慾心無愛慾心，有憍慢意無憍慢意，有定意無定意，有亂心者無亂心者，菩薩悉皆分別。或以安般守意，或以惡露不凈觀，或以泥洹滅盡之法，或以有為無為法，或以有漏無漏法，或以俗法或以道法，或以神通漏盡之道，而教化之。吾曾游處通慧世界，為一眾生十二中劫入禪定意形神不動，不辭劬勞待而教化。此眾生者豈異人乎？莫造斯觀。卿欲知者，今最勝菩薩是也。最勝菩薩在通慧世界生豪族家，由宿積德不生貧匱窮困之家，一生二生至百千生，乃至十二中劫受形，常在豪貴不處卑賤。吾亦入定去彼不遠觀其心意，于百千劫不解一句深奧之法，后能自悟豁然心開自歸我身，欲聞深妙無量法典，而為說法無盡之藏。所謂無盡藏者分別音響，或以一音遍滿三千大千世界，或以一句應適一切眾生心意，所吐言教過於梵音。復有六通無盡藏，往詣十方諸佛世界，承事供養如來世尊，稟受深妙難有之法，于諸苦行，過於精進持戒忍辱精進一心智慧善權。復有無盡藏，使有四意止，四意止者無漏法行，法意止者泥洹徑路，餘者凡夫之所修。四
【現代漢語翻譯】 現代漢語譯本 菩薩的化現沒有固定的方向，是不可窮盡的。他們隨著世間的習俗，隨著不同的種類而進入其中。他們可以進入地界，也可以進入水界，也可以進入火界，也可以進入風界。菩薩能夠分辨四大（地、水、火、風）的本源，知道它們都沒有主宰。他們分辨地界的內外都是空虛寂靜的，水、火、風界也是如此。菩薩還觀察眾生，有的有淫慾、嗔怒、愚癡，有的沒有淫慾、嗔怒、愚癡；有的有愛慾之心，有的沒有愛慾之心；有的有驕慢之意，有的沒有驕慢之意；有的有定力，有的沒有定力；有的心是散亂的，有的心是不散亂的。菩薩都能夠一一分辨清楚。 他們或者用安般（ān bān，即安那般那，指呼吸的禪定）來守護心意，或者用惡露不凈觀（觀想身體不凈）來修行，或者用涅槃（ní huán，佛教指解脫生死的狀態）滅盡之法，或者用有為法（有生滅變化的法）和無為法（無生滅變化的法），或者用有漏法（有煩惱的法）和無漏法（沒有煩惱的法），或者用世俗的法和出世間的法，或者用神通和漏盡（煩惱斷盡）之道來教化眾生。我曾經在通慧世界遊歷，爲了一個眾生，我用了十二中劫的時間進入禪定，身體和精神都不動搖，不辭辛勞地等待並教化他。這個眾生難道是和別人不一樣嗎？不要這樣認為。你們想知道他是誰嗎？他就是現在的最勝菩薩（zuì shèng pú sà，指修行最殊勝的菩薩）。最勝菩薩在通慧世界出生于豪族之家，因為宿世積累的功德，所以沒有出生在貧窮困苦的家庭。他一生、二生，乃至百千生，甚至十二中劫都受生在豪貴之家，沒有處在卑賤的地位。我也入定去到離他不遠的地方觀察他的心意，在百千劫的時間裡，他都沒有理解一句深奧的佛法，後來他自己開悟，豁然開朗，自己歸依於我，想要聽聞深奧微妙、無量無邊的佛法，我就為他宣說無盡的法藏。所謂的無盡藏，就是能夠分辨音響，或者用一個聲音遍滿三千大千世界，或者用一句話應和一切眾生的心意，所說出的教誨勝過梵音。還有六通（liù tōng，指天眼通、天耳通、他心通、宿命通、神足通、漏盡通）的無盡藏，能夠前往十方諸佛的世界，承事供養如來世尊，接受深奧微妙、難以獲得的佛法。在各種苦行方面，他比精進持戒、忍辱、精進、一心、智慧、善巧方便更加精進。還有無盡藏，使他具有四意止（sì yì zhǐ，指四念處，即身念處、受念處、心念處、法念處），四意止是無漏的修行方法，法意止是通往涅槃的道路，其餘的則是凡夫所修的。四 現代漢語譯本結束
【English Translation】 English version The transformations of a Bodhisattva are boundless and inexhaustible. They enter the world following its customs and adapting to different beings. They can enter the realm of earth, water, fire, and wind. Bodhisattvas discern the fundamental nature of the four great elements (earth, water, fire, and wind), knowing that they have no master. They discern that the inner and outer aspects of the earth element are empty and still, and the same is true for the elements of water, fire, and wind. Furthermore, Bodhisattvas observe sentient beings: some have lust, anger, and ignorance, while others do not; some have desires, while others do not; some have arrogance, while others do not; some have concentration, while others do not; some have scattered minds, while others do not. Bodhisattvas discern all of these. They may use ān bān (ānāpāna, mindfulness of breathing) to guard their minds, or the contemplation of the foulness of the body, or the Dharma of Nirvana (ní huán, the state of liberation from suffering) and extinction, or the Dharma of conditioned phenomena and unconditioned phenomena, or the Dharma of defiled phenomena and undefiled phenomena, or worldly Dharma and transcendental Dharma, or the path of supernatural powers and the extinction of defilements to teach sentient beings. I once traveled in the World of Universal Wisdom, and for the sake of one sentient being, I entered meditative concentration for twelve intermediate kalpas, my body and spirit unmoving, tirelessly waiting and teaching him. Is this sentient being different from others? Do not think so. Do you wish to know who he is? He is the present Bodhisattva of Supreme Victory (zuì shèng pú sà, the Bodhisattva of the most excellent practice). The Bodhisattva of Supreme Victory was born into a noble family in the World of Universal Wisdom. Due to the merits accumulated in past lives, he was not born into a poor or destitute family. He was born into noble families for one life, two lives, even hundreds of thousands of lives, and even for twelve intermediate kalpas, never in a lowly position. I also entered meditation and went not far from him to observe his mind. For hundreds of thousands of kalpas, he did not understand a single profound Dharma teaching. Later, he awakened on his own, his mind opened up, and he returned to me, desiring to hear the profound, subtle, and immeasurable Dharma. I then expounded to him the inexhaustible treasury of Dharma. The so-called inexhaustible treasury is the ability to discern sounds, to fill the three thousand great thousand worlds with one sound, or to respond to the minds of all sentient beings with one sentence, and the teachings he utters surpass even the voice of Brahma. There is also the inexhaustible treasury of the six supernormal powers (liù tōng, the six supernatural powers: divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, and the extinction of defilements), which enables him to go to the worlds of the Buddhas in the ten directions, to serve and make offerings to the Tathagatas, and to receive the profound and rare Dharma. In terms of ascetic practices, he is more diligent than those who diligently uphold precepts, practice patience, diligence, one-pointedness, wisdom, and skillful means. There is also the inexhaustible treasury that enables him to have the four foundations of mindfulness (sì yì zhǐ, the four foundations of mindfulness: mindfulness of the body, feelings, mind, and phenomena). The four foundations of mindfulness are the undefiled practices, and the mindfulness of phenomena is the path to Nirvana, while the others are practiced by ordinary beings. Four End of English version
意斷、四神足、五根、五力、七覺意、八賢聖道，報應果證悉無所有，亦不見有，是謂菩薩無盡之藏。何者可盡？平等光曜善講本性是可盡也，法性相修為可盡也，心所思惟為可盡也，思惟五陰為可盡也，曉了十二因緣為可盡也，知內外四大為可盡也。」
舍利弗對曰：「非也。世尊！非是如來所能究盡。」
佛復告舍利弗：「復有四事法無盡之教為辯才門。云何為四？一者分別無盡慧，二者分別無盡慧明，三者思惟強記總持，四者分別辯才無外。是謂，舍利弗！四無盡之藏，菩薩所可修行。復有四無盡之藏不可攜持。云何為四？一者其性難攜放逸不住，二者道心難攜本性甚深，三者入諸本際習無本末，四者入眾生意了知無法。是謂菩薩摩訶薩無盡之藏。」
佛復告舍利弗：「菩薩復有四牢固無盡之藏為辯才法門。云何為四？一者志願牢固不著邪部，二者本行清凈不興塵勞，三者古佛言教立忍無恚，四者隨緣造行不失本誓。是謂菩薩摩訶薩無盡之藏辯才法門，在道樹下降伏魔怨意無怯弱。復有四轉輪法門無盡之藏。云何為四？一者所言至誠不毀他人，二者究盡緣起知所從生，三者訓誨眾生初無懈倦，四者分別明慧上菩薩位。是謂菩薩摩訶薩不毀法戒無盡之藏，菩薩摩訶薩常所修行。」
佛復
【現代漢語翻譯】 現代漢語譯本：意斷（專注力）、四神足（四種禪定基礎）、五根（五種修行能力）、五力（五種力量）、七覺意（七種覺悟因素）、八賢聖道（八正道），這些修行所帶來的報應和果證，實際上都是空無所有的，也無法被真實地感知到，這就是所謂的菩薩無盡之藏。那麼，什麼才是可以窮盡的呢？平等光明的智慧所闡述的本性是可以窮盡的，對法性的修行是可以窮盡的，心中所思所想是可以窮盡的，對五蘊的思索是可以窮盡的，理解十二因緣是可以窮盡的，瞭解內外四大元素是可以窮盡的。 舍利弗回答說：『不是這樣的，世尊！這些並非是如來所能完全窮盡的。』 佛陀又告訴舍利弗：『還有四種無盡的教法，是辯才的法門。哪四種呢？第一是分別無盡的智慧，第二是分別無盡的智慧光明，第三是思惟強記的總持，第四是分別辯才無礙。這四種，舍利弗，是無盡之藏，是菩薩所應修行的。還有四種無盡之藏是無法攜帶的。哪四種呢？第一是其本性難以把握，容易放逸而不能安住，第二是道心難以把握，其本性非常深奧，第三是進入諸法本源，習慣於沒有開始也沒有結束，第四是進入眾生的意念，了知一切法皆是空無。這就是菩薩摩訶薩的無盡之藏。』 佛陀又告訴舍利弗：『菩薩還有四種牢固的無盡之藏，是辯才的法門。哪四種呢？第一是志願牢固，不執著于邪見，第二是本行清凈，不生起塵世的煩惱，第三是遵循古佛的教誨，安忍而沒有嗔恨，第四是隨順因緣而修行，不違背最初的誓願。這就是菩薩摩訶薩的無盡之藏，是辯才的法門，在菩提樹下能夠降伏魔怨，內心沒有怯弱。還有四種轉輪的法門，是無盡之藏。哪四種呢？第一是所說的話真實誠懇，不誹謗他人，第二是徹底瞭解緣起，知道一切事物從何而來，第三是教導眾生從不懈怠，第四是分別明慧，達到菩薩的最高果位。這就是菩薩摩訶薩不毀壞戒律的無盡之藏，是菩薩摩訶薩常常修行的。』 佛陀又告訴舍利弗：
【English Translation】 English version: 'Intentional cessation, the four bases of spiritual power (four foundations of meditative power), the five roots (five spiritual faculties), the five powers (five strengths), the seven factors of enlightenment, and the Noble Eightfold Path—the karmic retributions and fruits of these practices are all ultimately empty and cannot be truly perceived. This is what is called the inexhaustible treasury of a Bodhisattva. What, then, can be exhausted? The nature expounded by the equal and luminous wisdom can be exhausted, the cultivation of the nature of Dharma can be exhausted, the thoughts in the mind can be exhausted, the contemplation of the five aggregates can be exhausted, the understanding of the twelve links of dependent origination can be exhausted, and the knowledge of the four great elements, both internal and external, can be exhausted.' Sariputra replied, 'It is not so, World Honored One! These are not what the Tathagata can completely exhaust.' The Buddha further told Sariputra, 'There are also four inexhaustible teachings that are the gateways to eloquence. What are the four? First, the inexhaustible wisdom of discernment; second, the inexhaustible light of discerning wisdom; third, the power of mindfulness and retention; and fourth, the unobstructed eloquence of discernment. These four, Sariputra, are the inexhaustible treasuries that Bodhisattvas should cultivate. There are also four inexhaustible treasuries that cannot be carried away. What are the four? First, their nature is difficult to grasp, easily prone to laxity and unable to abide; second, the mind of the path is difficult to grasp, its nature being very profound; third, entering the origin of all dharmas, accustomed to having neither beginning nor end; and fourth, entering the minds of sentient beings, understanding that all dharmas are empty. This is the inexhaustible treasury of a Bodhisattva Mahasattva.' The Buddha further told Sariputra, 'Bodhisattvas also have four firm and inexhaustible treasuries that are the gateways to eloquence. What are the four? First, a firm resolve, not clinging to wrong views; second, pure conduct, not giving rise to worldly afflictions; third, following the teachings of the ancient Buddhas, enduring without anger; and fourth, acting in accordance with conditions, not violating the original vows. This is the inexhaustible treasury of a Bodhisattva Mahasattva, the gateway to eloquence, able to subdue demonic forces under the Bodhi tree without fear. There are also four turning-wheel dharmas that are inexhaustible treasuries. What are the four? First, speaking truthfully and sincerely, not slandering others; second, thoroughly understanding dependent origination, knowing where all things come from; third, teaching sentient beings without ever being weary; and fourth, having clear and discerning wisdom, reaching the highest Bodhisattva stage. This is the inexhaustible treasury of a Bodhisattva Mahasattva who does not violate the precepts, which Bodhisattva Mahasattvas constantly practice.' The Buddha further told Sariputra:
告舍利弗：「菩薩摩訶薩復有四無盡之藏成就法界。云何為四？一者照曜法界通達往來。二者照曜法性解無所有。三者分別肉眼天眼慧眼法眼佛眼。云何為肉眼？觀睹色像不無眼識。云何為天眼？所謂天眼者，睹天色像不見報應；慧眼分別不見塵垢，法眼清凈具足六度，佛眼了朗觀相無相。四者照曜報應不著三界。是謂菩薩摩訶薩無盡之藏成就法界。」
佛復告舍利弗：「菩薩摩訶薩復有四無盡之藏。云何為四？一者精進不定意，有求慧意無求慧意，有盡意無盡意，有得意無得意，內外分別悉無所有。是故舍利弗！行權菩薩在在處處，周旋教化精進為上，修行禁戒勤力為本，從諸世尊求積功德，聞法歡喜合集明慧，布演道教亦無言教，當來過去見在諸法，慧觀堅固乃為真教。如來所說不以文字，文者清凈說法亦凈，是為積慧功德立忍堅固立不退轉。是謂，舍利弗！不以貪色亦不猗色，非不有色解色無色，故曰法性。正使三千大千剎土，香薰細滑繒彩幡蓋，來供養者不孚用喜，遠離懈怠不懷怯弱，避貪亂意除瞋恚心，成等正覺演布秘要乃得成佛。捨身所安立弘誓心，代彼眾生受其苦惱，精進樂法，趣使眾生進入法室至修道者，諸天證明，天、龍、鬼神、犍沓和、阿須倫、迦留羅、旃陀羅、摩休勒、人與非人悉來供
【現代漢語翻譯】 現代漢語譯本：佛陀告訴舍利弗：『菩薩摩訶薩還有四種無盡的寶藏，成就法界。哪四種呢？第一，照耀法界，通達往來。第二，照耀法性，理解一切皆空。第三，分別肉眼、天眼、慧眼、法眼、佛眼。什麼是肉眼？觀察色相，離不開眼識。什麼是天眼？所謂天眼，能看到天上的色相，但看不到報應；慧眼能分別，不見塵垢；法眼清凈，具足六度（佈施、持戒、忍辱、精進、禪定、智慧）；佛眼明朗，觀察有相和無相。第四，照耀報應，不執著於三界（欲界、色界、無色界）。這就是菩薩摩訶薩無盡的寶藏，成就法界。』 佛陀又告訴舍利弗：『菩薩摩訶薩還有四種無盡的寶藏。哪四種呢？第一，精進不懈，意念不定，有時求智慧，有時不求智慧，有時有盡頭，有時無盡頭，有時有所得，有時無所得，內外分別，一切皆空。所以，舍利弗，行權菩薩在任何地方，周旋教化，以精進為上，修行禁戒，以勤奮為本，從諸佛世尊那裡求取功德，聽聞佛法歡喜，彙集明慧，宣講佛法，也不執著于言教，對於過去、現在、未來的諸法，以智慧觀察，堅固不移，才是真正的教誨。如來所說的，不依賴文字，文字清凈，說法也清凈，這是積累智慧功德，建立忍辱，堅定不退轉。這就是，舍利弗，不貪戀色慾，也不執著於色欲，並非沒有色，理解色即是空，所以說這是法性。即使三千大千世界，用香薰、細滑的絲綢、彩幡、寶蓋來供養，也不因此而歡喜，遠離懈怠，不懷怯弱，避免貪慾的擾亂，消除嗔恚之心，成就正等正覺，宣講秘密要義，才能成佛。捨棄自身所安立的弘大誓願，代替眾生承受苦惱，精進樂於佛法，引導眾生進入佛法之室，到達修行之道，諸天證明，天、龍、鬼神、犍沓和（香神）、阿修羅（非天）、迦樓羅（金翅鳥）、旃陀羅（食人鬼）、摩休勒（大蟒神）、人與非人，都來供養。』
【English Translation】 English version: The Buddha told Shariputra, 『Bodhisattva Mahasattvas also possess four inexhaustible treasures that accomplish the Dharma realm. What are the four? First, illuminating the Dharma realm, understanding comings and goings. Second, illuminating the Dharma nature, understanding that all is empty. Third, distinguishing the physical eye, the heavenly eye, the wisdom eye, the Dharma eye, and the Buddha eye. What is the physical eye? Observing forms and appearances, it cannot be separated from eye consciousness. What is the heavenly eye? The so-called heavenly eye can see heavenly forms and appearances but cannot see karmic retribution; the wisdom eye can distinguish and sees no defilement; the Dharma eye is pure and possesses the six perfections (generosity, discipline, patience, diligence, meditation, and wisdom); the Buddha eye is clear and observes both form and formlessness. Fourth, illuminating karmic retribution without attachment to the three realms (the desire realm, the form realm, and the formless realm). These are the inexhaustible treasures of Bodhisattva Mahasattvas that accomplish the Dharma realm.』 The Buddha further told Shariputra, 『Bodhisattva Mahasattvas also possess four inexhaustible treasures. What are the four? First, diligent and unyielding, with an unfixed mind, sometimes seeking wisdom, sometimes not seeking wisdom, sometimes with an end, sometimes without an end, sometimes with attainment, sometimes without attainment, distinguishing between internal and external, all is empty. Therefore, Shariputra, Bodhisattvas who practice expedient means, in every place, go around teaching and transforming, with diligence as the highest, practicing precepts with diligence as the foundation, seeking merit from all Buddhas and World Honored Ones, rejoicing in hearing the Dharma, gathering bright wisdom, proclaiming the Dharma, without attachment to verbal teachings, regarding the past, present, and future dharmas, observing with wisdom, firm and unmoving, this is the true teaching. What the Tathagata speaks is not dependent on words, words are pure, and the teaching is also pure, this is accumulating wisdom and merit, establishing patience, and firmly establishing non-retrogression. This is, Shariputra, not being greedy for form, nor attached to form, not that there is no form, understanding that form is emptiness, therefore it is called Dharma nature. Even if the three thousand great thousand worlds were to offer incense, fine silk, colorful banners, and jeweled canopies, one would not be pleased by this, one would stay away from laziness, not be timid, avoid the disturbance of greed, eliminate anger, achieve perfect enlightenment, proclaim the secret essentials, and then one can become a Buddha. Abandoning the self, establishing great vows, taking on the suffering of sentient beings, diligently delighting in the Dharma, guiding sentient beings into the chamber of the Dharma, reaching the path of cultivation, the devas bear witness, devas, dragons, ghosts, gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), chandaras (flesh-eating demons), mahoragas (serpent deities), humans and non-humans, all come to make offerings.』
養，善男子善女人，扶佐勸助使成佛，發願堅固要使成慧中無有退，度諸因緣墮三塗者，無識無覺亦無究竟。是謂，舍利弗！菩薩摩訶薩修無想念法無言教法，乃能得成如來聖教。」
爾時坐上諸來會者，聞斯深法，皆發無上不退轉地。爾時舍利弗前白佛言：「向所聞者，斯等諸人久如成佛乎？」佛告舍利弗：「斯等諸人，二百無央數劫當成為佛，皆同一號，無垢超德如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，世界曰清凈，劫名難度。彼佛世界純以一乘，無有聲聞辟支佛名，常論菩薩無量德行。土地平正，無有山河堆阜河澗溪谷若干種色，如天綩綖，無有日月光明所照，自謂眾相光光相照，眾德廣普眾生所念萬若干想。所以然者，以其法界無差違故。彼佛世界食自然甘露，著劫波育衣，猶如第六天樂所居。土地豐熟五穀平賤，七寶具足，金銀珍寶車𤦲馬瑙真珠虎珀。有轉輪聖王名曰雨華，七寶導從。所謂七寶者，一名輪寶，所謂輪寶者，縱廣十四肘，純以七寶，輪有千輻，輻輻有相，王意欲東輪即前導。二者象寶，所謂象寶者，色如白雪，口有六牙，牙牙有相，王欲乘象遊觀世界，彈指之頃游於世界亦無有難。三者馬寶，所謂馬寶者，身紺青色朱髦尾，乘虛而行腳
{ "translations": [ "現代漢語譯本：'善男子善女人，如果能扶持、幫助、勸導他人成就佛果，發願堅定，使他們在智慧的道路上永不退轉，並且救度那些因各種因緣而墮入三惡道（三塗）的眾生，使他們不再處於無知無覺、沒有究竟解脫的狀態。這就是，舍利弗！菩薩摩訶薩修習無想念法和無言教法，才能最終成就如來聖教。'", "當時在座的各位來會者，聽聞如此深奧的佛法，都發起了無上不退轉的菩提心。這時，舍利弗向前稟告佛陀說：'剛才所聽聞的這些人，要經過多久才能成佛呢？'佛陀告訴舍利弗：'這些人，將在二百無央數劫后成佛，他們都具有相同的名號，稱為無垢超德如來（Tathagata，如來）、至真（Arhat，應供）、等正覺（Samyaksambuddha，正等覺）、明行成為（Vidyacharana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavid，世間解）、無上士（Anuttara，無上士）、道法御（Purushadamyasarathi，調御丈夫）、天人師（Shasta devamanushyanam，天人師），號為佛、世尊。他們所處的世界名為清凈，所處的劫名為難度。那個佛國世界純粹以一乘佛法教化眾生，沒有聲聞（Shravaka，聲聞）和辟支佛（Pratyekabuddha，緣覺）的名號，那裡常常談論菩薩的無量功德和修行。那裡的土地平坦方正，沒有山川河流、丘陵溝壑等各種地形，如同天上的錦緞一般平整。那裡沒有日月的光明照耀，而是依靠眾生自身所具有的相好光明相互照耀，各種功德普遍廣大，眾生所思所念都是萬千種美好的景象。之所以如此，是因為那個世界的法界沒有差別和違背。那個佛國世界的人們食用天然的甘露，穿著劫波育衣（一種輕柔的衣服），如同第六天（他化自在天）的快樂居所。那裡的土地豐饒，五穀價格低廉，七寶具足，金銀、珍寶、車𤦲（一種玉石）、瑪瑙、珍珠、琥珀等應有盡有。那裡有一位轉輪聖王（Chakravartin，轉輪王），名叫雨華，他有七寶作為引導和隨從。所謂的七寶是：第一是輪寶，輪寶的縱橫長度為十四肘，完全由七寶構成，輪子有一千個輻條，每個輻條都有其獨特的相狀。國王如果想去東方，輪寶就會在前面引導。第二是象寶，像寶的顏色像白雪一樣潔白，嘴裡有六顆象牙，每顆象牙都有其獨特的相狀。國王如果想乘坐象寶遊覽世界，只需彈指之間就能遊遍世界，沒有任何困難。第三是馬寶，馬寶的身體是紺青色，鬃毛和尾巴是硃紅色，它可以在空中行走，腳不沾地。'", "四者珠寶，所謂珠寶者，如意珠王，王意所念，皆能與之。五者玉女寶，所謂玉女寶者，端正姝好，世之希有，冬則身溫，夏則身涼，王意所念，皆能與之。六者主藏寶，所謂主藏寶者，能知一切伏藏之處，王意所念，皆能與之。七者主兵寶，所謂主兵寶者，能知一切兵器，王意所念，皆能與之。是謂，舍利弗！彼佛世界功德如是。彼佛如來，常以一乘而說法，無有二乘之名。彼諸菩薩，皆悉具足無量功德，無有諸漏，亦無有結，亦無有縛，亦無有著，亦無有礙，亦無有難，亦無有諍，亦無有訟，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有病，亦無有老，亦無有死，亦無有憂，亦無有愁，亦無有嘆，亦無有苦，亦無有惱，亦無有熱，亦無有寒，亦無有饑，亦無有渴，亦無有
不躡地，馬一鳴吼震於世界靡不聞者，王意欲乘東西南北，彈指之頃皆悉周遍。四者玉女寶，所謂玉女寶者，身作優缽蓮華香，口作牛頭栴檀香，純肉無骨為人端正，不肥不瘦不長不短不白不黑，備具女姿六十四變，王意欲納輒便在前。五者珠寶，所謂珠寶者，方三仞高七仞，王意欲試彼珠寶者，夜非人時，即召軍馬集四種兵，夜出珠寶著萬丈臺頭，普照世界靡不蒙光，珠自往來隨王所念。六者典藏寶，所謂典藏寶者，是時轉輪聖王意欲遊行方域世界，路由大海無底之源，王意欲試典藏證驗，即敕御者：『且止此海吾欲停息。』便敕典藏寶：『吾今須金銀珍寶車𤦲馬瑙珊瑚虎珀水精琉璃，卿能得乎？』時典藏寶尋跪水中，以器㪺水，隨意所念七寶自至。七者典兵寶，所謂典兵寶者，王意欲集四種兵眾，即告典兵寶曰：『吾欲撿挍四種兵眾，使時不移能得辦乎？』彼典兵寶，復白王言：『不審聖王須兵多少？』王告之曰：『吾須前後左右各各萬葙。』時彼典兵寶隨王教令，即如其言四種兵集。所謂四種兵者，像兵馬兵車兵步兵，一一兵者，將從有十，四種兵各各亦然。」
爾時佛告最勝諸來會者：「爾時轉輪聖王，豈異人乎？莫造斯觀。所以然者，今最勝菩薩身是也。所在變化言聲柔軟，人民之類皆承法音，寂然
【現代漢語翻譯】 現代漢語譯本 不踩地，馬一鳴叫，聲音震動世界，沒有聽不到的。國王想要去往東西南北，彈指之間就能全部到達。第四是玉女寶，所謂的玉女寶，身體散發優缽蓮花（一種香氣濃郁的蓮花）的香味，口中散發牛頭栴檀（一種珍貴的香木）的香味，純肉無骨，容貌端正，不胖不瘦，不高不矮，不白不黑，具備女子六十四種變化，國王想要接納她，她就會立刻出現在面前。第五是珠寶，所謂的珠寶，方圓三仞高七仞，國王想要測試這珠寶，在夜晚非人時，就召集軍隊和四種兵，夜晚將珠寶放在萬丈高臺上，普照世界，沒有不被光芒照耀的，珠寶能隨著國王的想法來回移動。第六是典藏寶，所謂的典藏寶，當時轉輪聖王想要巡視各個地方的世界，道路經過大海無底的深淵，國王想要測試典藏寶的能力，就命令御者：『先停在這海邊，我想要休息。』然後命令典藏寶：『我現在需要金銀珍寶、車渠、瑪瑙、珊瑚、琥珀、水晶、琉璃，你能得到嗎？』當時典藏寶立刻跪在水中，用器皿敲擊水面，隨著國王的想法，七寶自然而至。第七是典兵寶，所謂的典兵寶，國王想要召集四種軍隊，就告訴典兵寶說：『我想要檢閱四種軍隊，讓它們在不耽誤時間的情況下就能辦到嗎？』那典兵寶，又對國王說：『不知道聖王需要多少兵？』國王告訴他說：『我需要前後左右各一萬隊。』當時那典兵寶隨著國王的命令，立刻像他說的那樣，四種軍隊集結。所謂的四種軍隊，是象兵、馬兵、車兵、步兵，每一種兵，將領都有十個，四種軍隊都是這樣。 當時佛告訴在場的最勝菩薩們：『當時的轉輪聖王，難道是其他人嗎？不要這樣認為。為什麼呢？現在的最勝菩薩就是他。』他所在的地方，變化言語聲音柔和，人民都接受佛法，寂靜無聲。
【English Translation】 English version Without touching the ground, the horse neighed, its sound shaking the world, and none did not hear it. The king wished to travel east, west, south, and north, and in the snap of a finger, he could reach all places. The fourth was the Jewel Maiden, the so-called Jewel Maiden, whose body emitted the fragrance of the utpala flower (a fragrant lotus), whose mouth emitted the fragrance of sandalwood, pure flesh without bones, with a dignified appearance, neither fat nor thin, neither tall nor short, neither white nor black, possessing the sixty-four transformations of a woman, and whenever the king wished to receive her, she would immediately appear before him. The fifth was the Jewel, the so-called Jewel, which was three ren square and seven ren high. When the king wished to test this Jewel, at night, when it was not the time for humans, he would summon the army and the four kinds of troops, and at night, he would place the Jewel on a ten-thousand-zhang high platform, illuminating the world, and none would not be illuminated by its light. The Jewel could move back and forth according to the king's thoughts. The sixth was the Treasury Jewel, the so-called Treasury Jewel. At that time, the Cakravartin King wished to inspect the various regions of the world, and the road passed through the bottomless abyss of the sea. The king wished to test the ability of the Treasury Jewel, so he ordered the charioteer: 'Stop here by the sea, I wish to rest.' Then he ordered the Treasury Jewel: 'I now need gold, silver, precious jewels, carnelian, agate, coral, amber, crystal, and lapis lazuli. Can you obtain them?' At that time, the Treasury Jewel immediately knelt in the water, struck the water with a vessel, and according to the king's thoughts, the seven treasures naturally arrived. The seventh was the Military Jewel, the so-called Military Jewel. When the king wished to gather the four kinds of troops, he told the Military Jewel: 'I wish to inspect the four kinds of troops, can they be ready without delay?' The Military Jewel then said to the king: 'I do not know how many troops the Holy King needs?' The king told him: 'I need ten thousand troops each in front, behind, left, and right.' At that time, the Military Jewel, following the king's command, immediately gathered the four kinds of troops as he had said. The so-called four kinds of troops were elephant troops, horse troops, chariot troops, and infantry troops. Each kind of troop had ten generals, and the four kinds of troops were all like this. At that time, the Buddha told the most excellent Bodhisattvas present: 'Was the Cakravartin King at that time someone else? Do not think so. Why? The present most excellent Bodhisattva is he.' Wherever he is, his transformed speech and voice are gentle, and the people all receive the Dharma, and are silent.
恬泊講度無極，四恩四等六重之法，善權方便入滅盡定，離欲無垢，空無相愿無為之法，無生滅法無端緒法，其有萌類諸天世人在彼境界者，分別聖慧無漏道根，或示音響指授明法，以苦切之教將入法律，或以神足變化光明教授，欲使眾生漸入究竟。」
佛告舍利弗：「一切眾生無我人相，諸法本凈諸法無形無著斷法，諸法無壞，觀了佛土悉無所有。又復舍利弗！十二因緣五陰六衰都無形像，如來八種音聲，不男音不女音，不強音不軟音，不清音不濁音，不雄音不雌音，此由檀度受實果證，解知清凈照於法界，或以一音遍滿三千十方世界。吾曾游處野馬世界，去此七十二億江河沙數諸佛剎土，在彼周旋放大音聲，遍滿彼佛剎土，其聞音者百億眾生立不退轉，皆發無上正真道意。時我弟子名曰目連，神足第一，登一須彌山，復登一須彌山，如是經劫從劫足不躡地。時目犍連在野馬世界，放大音聲遍滿三千十方世界，于彼音聲而演斯教，如來說法未曾有行，亦不見行非不有行，解行無行故曰清凈，諸法無象亦無音響，復說四諦如爾法性，解苦無苦不住于苦，入如此慧故曰苦智；因習暢本解習無習，不見有習故曰習智；知盡處所由盡而生由盡而滅，亦不見儘是謂盡智；無為道者不見窠窟，去來今佛之所稱譽，今佛說者
亦無有道，去來所說亦復如是，道無形像不可睹見，解道無道故曰道智。是謂菩薩摩訶薩分別道議。時彼野馬世界一切眾生之類，但聞其聲不見其形。時彼大眾愕然有怪：『斯是何人？布大音聲震動世界，兼復演說深奧之議。』時彼如來知眾生心中所念，便告目連曰：『舍汝神足，可在此眾現其形像。』時目犍連即如其像，忽然以至處大眾中。彼菩薩等身長八萬四千由旬，佛身長十六萬八千由旬，眾會見目連形體著衣持缽狀如沙門，皆共愕然怪未曾有：『此是何像，為是畜獸為是人耶？』是時彼佛知眾會心中所念，即告之曰：『汝等勿生此心。所以然者，去此七十二億江河沙數諸佛世界，有佛世界名曰忍土，彼有佛名曰釋迦文如來、至真、等正覺，十號具足，於五濁世出現於世，恒以文字教授眾生，人壽百歲過者無幾，以四諦至真分別議趣，其說慧無處無著。此目連比丘，是彼神足第一弟子。』彼佛即告目連曰：『現汝神足，此會大眾虛想欲見。』時目犍連承佛教誡，即從坐起頭面禮足，忽然不現入無礙三昧定意，盡接十方諸佛剎土安著右掌，左手接彼佛土懸處虛空，各各共見目連神足，欲睹其形不能得見。時彼菩薩尋自歸命彼佛世尊：『伏惟天師當見拯濟。』佛告：『無苦，終不有損。』爾時彼佛告目連曰：『止止
【現代漢語翻譯】 現代漢語譯本 也沒有所謂的『道』，關於『去』和『來』的說法也是如此。『道』沒有形狀，無法看見。理解『道』的無『道』性，所以稱為『道智』。這就是菩薩摩訶薩（菩薩中的大菩薩）分別討論『道』的含義。當時，在野馬世界的一切眾生，只聽見聲音，卻看不見人影。當時，大眾感到驚訝和奇怪：『這是什麼人？發出巨大的聲音震動世界，還宣說如此深奧的道理。』當時，如來（佛的稱號）知道眾生心中所想，就告訴目連（佛陀十大弟子之一）說：『收起你的神足，可以在這裡的大眾面前顯現你的形像。』當時，目犍連（目連的另一種稱呼）立刻顯現出他的形像，忽然來到大眾之中。那些菩薩的身高有八萬四千由旬（古印度長度單位），佛的身高有十六萬八千由旬。大眾看見目連的形體，穿著衣服，拿著缽，樣子像沙門（出家修道的人），都感到驚訝和奇怪，從未見過：『這是什麼形像，是畜生還是人呢？』這時，佛知道大眾心中所想，就告訴他們說：『你們不要產生這樣的想法。原因是，從這裡往西，經過七十二億條恒河沙數那麼多的佛世界，有一個佛世界叫做忍土，那裡有一尊佛，名叫釋迦文如來（釋迦牟尼佛的稱號）、至真、等正覺（佛的稱號），十號具足（佛的十種稱號），在五濁世（充滿各種污濁的世界）出現於世，經常用文字教導眾生，人的壽命超過百歲的很少，用四諦（佛教基本教義）至真來分別闡述道理，他的智慧沒有執著。這位目連比丘，是那裡神通第一的弟子。』那尊佛就告訴目連說：『顯現你的神足，這裡的大眾很想看到。』當時，目犍連線受佛的教誨，立刻從座位上站起來，頭面禮足，忽然消失，進入無礙三昧（一種禪定狀態），用右手接住十方諸佛剎土，用左手托起那個佛土懸在空中，讓大家都能看到目連的神通，但想看清他的形體卻看不見。當時，那些菩薩立刻歸命于那尊佛世尊：『希望天師（對佛的尊稱）能夠救助我們。』佛說：『不要擔心，最終不會有損害。』這時，那尊佛告訴目連說：『停止吧』
【English Translation】 English version There is also no such thing as the 'path,' and the same is true of the sayings about 'going' and 'coming.' The 'path' has no form and cannot be seen. Understanding the 'path' as having no 'path' is called 'path-wisdom.' This is what the Bodhisattva Mahasattvas (great Bodhisattvas) discuss when distinguishing the meaning of the 'path.' At that time, all beings in the Yema world only heard the sound but could not see the figure. Then, the assembly was astonished and wondered: 'Who is this? Making a great sound that shakes the world, and also expounding such profound doctrines.' At that time, the Tathagata (an epithet of the Buddha) knew what was in the minds of the beings, and told Maudgalyayana (one of the Buddha's ten great disciples): 'Withdraw your supernatural powers, and you may show your form to this assembly.' Then, Maudgalyayana immediately manifested his form and suddenly appeared among the assembly. The height of those Bodhisattvas was 84,000 yojanas (an ancient Indian unit of length), and the height of the Buddha was 168,000 yojanas. The assembly saw Maudgalyayana's form, wearing robes and holding a bowl, looking like a Shramana (a mendicant ascetic), and they were all astonished and wondered, having never seen such a thing: 'What is this form, is it an animal or a human?' At this time, the Buddha knew what was in the minds of the assembly, and told them: 'Do not have such thoughts. The reason is that, going west from here, passing through seventy-two billion Ganges river sands of Buddha worlds, there is a Buddha world called the Land of Endurance, and there is a Buddha there named Shakyamuni Tathagata (the epithet of Shakyamuni Buddha), the Perfectly Enlightened One, possessing all ten epithets (the ten epithets of the Buddha), appearing in the world in the five turbid ages (a world full of various impurities), constantly teaching beings with words, and few people live beyond a hundred years. He uses the Four Noble Truths (the basic teachings of Buddhism) to explain the principles, and his wisdom has no attachment. This Bhikkhu Maudgalyayana is his disciple who is foremost in supernatural powers.' That Buddha then told Maudgalyayana: 'Manifest your supernatural powers, as this assembly wishes to see them.' Then, Maudgalyayana, accepting the Buddha's teachings, immediately rose from his seat, bowed his head to the feet of the Buddha, and suddenly disappeared, entering the Samadhi of Non-Obstruction (a state of meditation), using his right hand to hold all the Buddha lands of the ten directions, and using his left hand to hold that Buddha land suspended in the air, so that everyone could see Maudgalyayana's supernatural powers, but they could not see his form clearly. At that time, those Bodhisattvas immediately took refuge in that Buddha World-Honored One: 'We hope that the Heavenly Teacher (an honorific title for the Buddha) can save us.' The Buddha said: 'Do not worry, there will ultimately be no harm.' At this time, that Buddha told Maudgalyayana: 'Stop, stop.'
目連！舍爾神足，令此菩薩粗識軌跡。』爾時目連承佛教旨，即舍神足復坐如故。時彼菩薩前白佛言：『彼忍剎土釋迦文佛，以何教化？云何說法？復以何道訓誨眾生？以何權智周旋往來？』佛告諸菩薩：『彼剎眾生剛強難化，互相是非各自謂尊，是以如來以苦切之教引入道撿。猶如龍象及諸惡獸𢤱悷不調，加之捶杖令知苦痛，然後調良任王所乘。彼土眾生亦復如是，以若干言教而度脫之，或以苦音說苦音響，習盡道音亦復如是。』時彼菩薩嘆未曾有：『善哉善哉，世尊！彼佛如來執勤勞行甚為難有，能於五鼎沸世教化眾生演布大道，寂然滅盡歸於無為也。』」
十住斷結經卷第八 大正藏第 10 冊 No. 0309 最勝問菩薩十住除垢斷結經
十住斷結經卷第九
姚秦涼州沙門竺佛念譯
道智品第二十四
爾時座上百億眾生，及諸大會菩薩之人，及天帝釋、梵天王、兜術天、焰天、化自在天、他化自在天，乃至一究竟天，各各狐疑，欲得聞說至道之要。「道者無相而不可見，云何如來言有道乎？」
爾時世尊，知來會心中所念，尋告最勝菩薩曰：「卿等欲得宣暢微妙至道之要乎？」
對曰：「如是世尊！愿樂欲聞。」
佛告最勝及菩薩摩訶薩、天、龍
【現代漢語翻譯】 現代漢語譯本：『目連！收起你的神通，讓這位菩薩稍微瞭解一下（神通的）軌跡。』當時，目連領受佛的教誨，立即收起神通，恢復原狀坐著。那時，那位菩薩上前對佛說：『那個忍土（Saha，指我們所處的娑婆世界）的釋迦文佛（Sakyamuni Buddha），用什麼教化？如何說法？又用什麼道來訓誨眾生？用什麼權巧智慧周旋往來？』佛告訴諸位菩薩：『那個世界的眾生剛強難以教化，互相爭論是非，各自認為自己尊貴，因此如來用嚴厲的教誨引導他們進入正道。就像龍象和各種兇猛的野獸，頑劣不馴服，要用鞭打棍棒使它們知道痛苦，然後才能調教馴良，任由國王乘坐。那個世界的眾生也是這樣，用各種言教來度脫他們，或者用苦的聲音說苦的道理，修習盡滅之道的聲音也是這樣。』當時，那位菩薩讚歎說：『真是前所未有啊，世尊！那位佛如來執行勤勞的修行真是難得，能在五濁惡世教化眾生，演說廣大的道，寂靜滅盡歸於無為。』
《十住斷結經》卷第八 大正藏第10冊 No. 0309 最勝問菩薩十住除垢斷結經
《十住斷結經》卷第九
姚秦涼州沙門竺佛念譯
道智品第二十四
當時，座上百億眾生，以及各位大會的菩薩，還有天帝釋（Indra，天神之王）、梵天王（Brahma，創造之神）、兜術天（Tusita，欲界天之一）、焰天（Yama，夜摩天，欲界天之一）、化自在天（Nirmanarati，欲界天之一）、他化自在天（Paranirmitavasavartin，欲界天之頂），乃至一究竟天（Akanistha，色界天之頂），各自心存疑惑，想要聽聞至道的要義。「道是無相而不可見的，為什麼如來說有道呢？」
當時，世尊知道來會大眾心中所想，就告訴最勝菩薩說：『你們想要宣說微妙至道的要義嗎？』
回答說：『是的，世尊！我們很樂意聽聞。』
佛告訴最勝菩薩以及菩薩摩訶薩、天、龍（Naga，龍神）等：
【English Translation】 English version: 『Maudgalyayana! Withdraw your supernatural powers, so that this Bodhisattva may roughly understand the traces.』 At that time, Maudgalyayana, receiving the Buddha's instruction, immediately withdrew his supernatural powers and sat as before. Then, that Bodhisattva came forward and said to the Buddha: 『That Sakyamuni Buddha (Sakyamuni Buddha) of the Saha world (Saha, referring to the world we live in), what does he use to teach? How does he preach? And what path does he use to instruct sentient beings? What skillful wisdom does he use to move around?』 The Buddha told the Bodhisattvas: 『The sentient beings of that world are stubborn and difficult to teach, they argue with each other about right and wrong, and each considers themselves superior. Therefore, the Tathagata uses harsh teachings to guide them onto the right path. It is like dragons, elephants, and various fierce beasts, which are unruly and untamed. They must be beaten with whips and sticks to make them know pain, and then they can be trained to be docile and be ridden by the king. The sentient beings of that world are also like this, using various teachings to liberate them, or using bitter sounds to explain the principles of suffering, and the same is true for practicing the sound of the path of extinction.』 At that time, that Bodhisattva exclaimed, 『This is unprecedented! Well done, well done, World Honored One! That Buddha Tathagata's diligent practice is truly rare. He is able to teach sentient beings in the five turbid worlds, expounding the great path, and quietly extinguishing and returning to non-action.』
The Sutra of the Ten Stages of Severing Bonds, Volume 8 Taisho Tripitaka Volume 10, No. 0309, The Sutra of the Most Excellent Question of the Bodhisattva's Ten Stages of Removing Defilements and Severing Bonds
The Sutra of the Ten Stages of Severing Bonds, Volume 9
Translated by the Shramana Dharmaraksha of Liangzhou in the Yao Qin Dynasty
Chapter 24: The Wisdom of the Path
At that time, hundreds of billions of beings in the assembly, as well as the Bodhisattvas of the great assembly, and Indra (Indra, king of the gods), Brahma (Brahma, the creator god), the Tusita Heaven (Tusita, one of the heavens in the desire realm), the Yama Heaven (Yama, one of the heavens in the desire realm), the Nirmanarati Heaven (Nirmanarati, one of the heavens in the desire realm), the Paranirmitavasavartin Heaven (Paranirmitavasavartin, the top of the desire realm), and even the Akanistha Heaven (Akanistha, the top of the form realm), each had doubts and wanted to hear the essence of the ultimate path. 『The path is formless and invisible, why does the Tathagata say there is a path?』
At that time, the World Honored One, knowing what was in the minds of the assembly, then said to the Most Excellent Bodhisattva: 『Do you wish to proclaim the essence of the subtle and ultimate path?』
They replied: 『Yes, World Honored One! We are eager to hear.』
The Buddha told the Most Excellent Bodhisattva, as well as the Bodhisattva Mahasattvas, gods, dragons (Naga, dragon gods), etc.:
、鬼神、阿須倫、旃陀羅、摩休勒、人與非人：「解道無跡寂然無名，假使最勝道有處者，菩薩摩訶薩不于平等法中成最正覺；以其道果無處所故，菩薩摩訶薩成等正覺。」
佛復告最勝：「菩薩道智定意有十。云何為十？不造身行亦無所著，不造口行亦無所著，不造意行亦無所著，游佛境界不興佛想，教化眾生逮無礙智，皆使萌類解道無道，復使眾產生最正覺，放大光明靡所不照，一一光明無量化佛，一一化佛演說極深六度無極，恒轉法輪發菩薩心，解我無我亦無壽命，身心自然乃謂為道。其自然者，覺道無智亦不有智，覺無所覺都不見覺，言吾是道亦不見吾，言我是道亦不見我，我人壽命亦復如是，一切眾智亦無形像。」
爾時最勝菩薩前白佛言：「設道無形而不可見，如今轉法輪演說四道果證，言須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、菩薩及佛，何以故說五陰、薩云然、四意止、四意斷、四神足、五根、五力、七覺意、八賢聖道？何以故說凈佛國土教化眾生，從一佛國至一佛國，分別明慧六識更樂？云何復說四等六度真如法性有道之名？」
是時世尊告最勝曰：「如汝所問，菩薩摩訶薩解了佛慧五分法身，善權所有不見動轉，見動轉者則非道議，遠離一切之所猗住，推其法界亦無法界
【現代漢語翻譯】 現代漢語譯本：鬼神、阿修羅（一種好戰的神）、旃陀羅（賤民）、摩休勒（一種神）、人和非人：『理解道是無跡可尋、寂靜無名，假設最殊勝的道有處所，菩薩摩訶薩就不會在平等法中成就最正覺；因為道的果實沒有處所，菩薩摩訶薩才能成就等正覺。』 佛陀又告訴最勝：『菩薩的道智、禪定和意念有十種。哪十種呢？不造作身體的行為，也沒有執著；不造作口頭的行為，也沒有執著；不造作意念的行為，也沒有執著；遊歷佛的境界，不生起佛的念頭；教化眾生，獲得無礙的智慧，使一切有情眾生理解道是無道的；又使眾產生就最正覺；放出大光明，無處不照；每一道光明都化現無量佛；每一尊化佛都演說極其深奧的六度無極；恒常轉動法輪，發起菩薩心；理解無我，也沒有壽命；身心自然，這才能稱為道。所謂自然，就是覺悟道沒有智慧，也沒有不智慧；覺悟無所覺，完全不見覺；說『我是道』，也看不見我；說『我證得道』，也看不見我；我、人、壽命也是如此；一切智慧也沒有形像。』 這時，最勝菩薩向前對佛說：『假設道沒有形體而不可見，如今您轉法輪演說四道果證，說須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、辟支佛（緣覺）、菩薩以及佛，為什麼又說五陰（色、受、想、行、識）、薩云然（一切法）、四意止（身、受、心、法）、四意斷（斷惡、生善）、四神足（欲、勤、心、觀）、五根（信、精進、念、定、慧）、五力（信、精進、念、定、慧）、七覺意（擇法、精進、喜、輕安、念、定、舍）、八賢聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定）？為什麼又說清凈佛國土，教化眾生，從一個佛國到另一個佛國，分別明慧六識（眼、耳、鼻、舌、身、意）的快樂？為什麼又說四等（慈、悲、喜、舍）、六度（佈施、持戒、忍辱、精進、禪定、智慧）、真如法性有道的名稱？』 這時，世尊告訴最勝說：『正如你所問，菩薩摩訶薩理解佛的智慧，五分法身（戒、定、慧、解脫、解脫知見），善巧方便，不見動轉；見到動轉，就不是道的討論；遠離一切的執著；推究法界，也沒有法界。』
【English Translation】 English version: 'Ghosts, gods, Asuras (a type of warring deity), Chandalas (outcasts), Mahoragas (a type of deity), humans, and non-humans: 「Understanding the path is traceless, silent, and nameless. If the most supreme path had a location, Bodhisattva Mahasattvas would not achieve the most perfect enlightenment in the equal Dharma; because the fruit of the path has no location, Bodhisattva Mahasattvas achieve equal and perfect enlightenment.」' The Buddha further told the Most Excellent One: 'The Bodhisattva's path wisdom, samadhi, and intention have ten aspects. What are the ten? Not creating bodily actions, nor being attached; not creating verbal actions, nor being attached; not creating mental actions, nor being attached; traveling in the realm of the Buddha without arising the thought of the Buddha; teaching sentient beings, attaining unobstructed wisdom, enabling all sentient beings to understand that the path is without a path; and also enabling sentient beings to achieve the most perfect enlightenment; emitting great light, illuminating everywhere; each light manifesting countless Buddhas; each manifested Buddha expounding the extremely profound Six Paramitas (perfections); constantly turning the Dharma wheel, generating the Bodhisattva mind; understanding no-self, and also no life; the body and mind being natural, this is called the path. What is natural is realizing that the path has no wisdom, nor does it not have wisdom; realizing no realization, not seeing realization at all; saying 「I am the path,」 also not seeing I; saying 「I have attained the path,」 also not seeing I; I, person, and life are also like this; all wisdom has no form either.' At that time, the Most Excellent Bodhisattva stepped forward and said to the Buddha: 'If the path has no form and is invisible, now you turn the Dharma wheel and expound the four fruits of the path, saying Srotapanna (stream-enterer), Sakadagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary Buddha), Bodhisattva, and Buddha, why do you also speak of the five skandhas (form, feeling, perception, mental formations, consciousness), Sarvanirvana (all dharmas), the four foundations of mindfulness (body, feeling, mind, dharma), the four right exertions (abandoning evil, generating good), the four bases of power (desire, effort, mind, investigation), the five roots (faith, effort, mindfulness, concentration, wisdom), the five powers (faith, effort, mindfulness, concentration, wisdom), the seven factors of enlightenment (investigation of dharma, effort, joy, tranquility, mindfulness, concentration, equanimity), and the eight noble paths (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration)? Why do you also speak of purifying the Buddha lands, teaching sentient beings, going from one Buddha land to another, distinguishing the joy of the six consciousnesses (eye, ear, nose, tongue, body, mind)? Why do you also speak of the four immeasurables (loving-kindness, compassion, joy, equanimity), the six paramitas (generosity, morality, patience, effort, meditation, wisdom), and the true suchness of Dharma nature having the name of the path?' At that time, the World Honored One told the Most Excellent One: 'As you have asked, Bodhisattva Mahasattvas understand the Buddha's wisdom, the fivefold Dharmakaya (precepts, samadhi, wisdom, liberation, knowledge of liberation), skillful means, not seeing movement; seeing movement is not a discussion of the path; being far from all attachments; investigating the Dharma realm, there is also no Dharma realm.'
。所以然者，俱本無故。無道著智，如本凈故設轉法輪，解了一切諸法無著。是故最勝！菩薩摩訶薩等於一切悉無所著，亦不見生亦不見滅，佛土清凈眾生亦凈，布現無量智慧光明。是故菩薩摩訶薩應總持行，立不退轉登菩薩位，或入定意正受三昧，教化眾生凈佛國土，無若干道忍一行故，無言法智強為設智。菩薩大士當念修行，化諸未悟皆無識想，是謂，最勝！入一定意清凈道智一切無塵。調未調者不計苦樂，是常非常若好若丑，悉無想著無亂智者。求索佛藏十力具足，四無所畏四分別慧，大慈大悲真如法性，悉無所有皆虛皆寂，分別報應至誠道智，無起滅故，謂空無相無愿，亦無所生。是故最勝！菩薩大士至道之要，所論道者即虛空界也。所以然者，道則是空空則是道，一而不二亦無若干。」
是時最勝菩薩前白佛言：「善哉善哉！快說斯法。」爾時眾會之中天、龍、鬼神、干沓和、阿須倫、迦留羅、栴陀羅、摩休勒、人與非人，心自念言：「如來今日為諸大會，演佈道智無比之法，滿眾生愿隨其所趣。此最勝菩薩，何時當成最正覺無上道乎？」
佛知諸天龍神心之所念，即告四部之眾：「此最勝菩薩，卻後無數三百三十阿僧祇劫，當成為佛，號曰明慧至真、如來、等正覺，世界曰無量，劫名清凈，
【現代漢語翻譯】 現代漢語譯本：之所以這樣，是因為一切事物本來就是空無的。不應執著于智慧，因為本性清凈，所以才設立轉法輪，爲了理解一切諸法都是無所執著的。因此，這是最殊勝的！菩薩摩訶薩對於一切都無所執著，也看不到生，也看不到滅。佛土清凈，眾生也清凈，展現出無量的智慧光明。因此，菩薩摩訶薩應當修持總持行，確立不退轉的地位，登上菩薩的果位，或者進入禪定，正受三昧，教化眾生，清凈佛的國土。因為沒有若干道的忍辱，只有一行，所以無法用言語表達的法智，只能勉強設立為智慧。菩薩大士應當唸誦修行，教化那些沒有覺悟的人，讓他們都沒有識想。這就是最殊勝的！進入一定的禪定，清凈道智，一切都沒有塵埃。調伏那些沒有被調伏的人，不計較苦樂，無論是常還是無常，無論是好還是醜，都無所執著，成為沒有混亂的智者。尋求佛的寶藏，具備十力，四無所畏，四無礙辯才，大慈大悲，真如法性，一切都是空虛寂靜的。分別報應，達到至誠的道智，沒有生滅，所以說是空、無相、無愿，也沒有所生。因此，這是最殊勝的！菩薩大士達到道的要領，所說的道就是虛空界。之所以這樣，是因為道就是空，空就是道，一而不二，也沒有若干的差別。 這時，最勝菩薩向前對佛說：『善哉善哉！您說這個法真是太好了。』當時，大眾之中，天、龍、鬼神、乾闥婆（香神）、阿修羅（非天）、迦樓羅（金翅鳥）、旃陀羅（食人鬼）、摩休勒（大蟒神）、人與非人，心中都想：『如來今天為我們大眾，宣講如此無比的道智之法，滿足眾生的願望，隨順他們的趨向。這位最勝菩薩，什麼時候才能成就最正覺的無上道呢？』 佛知道諸天龍神心中所想，就告訴四部大眾：『這位最勝菩薩，在經過無數三百三十阿僧祇劫之後，將會成佛，佛號為明慧至真如來、等正覺，世界名為無量，劫名為清凈。』
【English Translation】 English version: The reason for this is that all things are originally without substance. One should not be attached to wisdom, because of the original purity, the turning of the Dharma wheel is established to understand that all dharmas are without attachment. Therefore, this is the most excellent! Bodhisattva Mahasattvas are not attached to anything, they do not see birth, nor do they see extinction. The Buddha land is pure, and sentient beings are also pure, manifesting immeasurable wisdom and light. Therefore, Bodhisattva Mahasattvas should practice the Dharani, establish a non-retrogressing position, ascend to the Bodhisattva stage, or enter into Samadhi, rightly receive Samadhi, teach sentient beings, and purify the Buddha's land. Because there is no forbearance of several paths, only one practice, the Dharma wisdom that cannot be expressed in words can only be established as wisdom. Bodhisattva Mahasattvas should recite and practice, teaching those who are not enlightened, so that they have no thoughts of consciousness. This is the most excellent! Entering a certain Samadhi, pure path wisdom, everything is without dust. Subduing those who have not been subdued, not calculating suffering and joy, whether it is permanent or impermanent, whether it is good or bad, they are not attached to anything, becoming wise without confusion. Seeking the Buddha's treasury, possessing the ten powers, the four fearlessnesses, the four unobstructed eloquence, great compassion, the true nature of Dharma, all are empty and silent. Distinguishing retribution, reaching sincere path wisdom, without arising or ceasing, therefore it is said to be empty, without form, without desire, and without arising. Therefore, this is the most excellent! The essential of the path for Bodhisattva Mahasattvas, the path that is spoken of is the realm of empty space. The reason for this is that the path is emptiness, and emptiness is the path, one and not two, and there are no differences. At this time, the most excellent Bodhisattva stepped forward and said to the Buddha: 'Excellent, excellent! You have spoken this Dharma so well.' At that time, among the assembly, gods, dragons, ghosts, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Chandaras (cannibals), Mahoragas (great serpent gods), humans and non-humans, all thought in their hearts: 'Today, the Tathagata is expounding such incomparable Dharma of path wisdom for us, fulfilling the wishes of sentient beings, and following their inclinations. When will this most excellent Bodhisattva achieve the most perfect enlightenment of the unsurpassed path?' The Buddha, knowing what the gods and dragons were thinking, then told the four assemblies: 'This most excellent Bodhisattva, after countless three hundred and thirty Asankhya kalpas, will become a Buddha, named Minghui Zhizhen Tathagata, Samyak-sambuddha, the world will be called Immeasurable, and the kalpa will be called Pure.'
其佛如來翼從弟子，九千九百九十二億，壽百二十小劫。」
爾時眾會，聞佛授莂各自發愿，樂欲生彼佛世界。佛即告曰：「如汝所愿，必生不疑。」
佛復告最勝曰：「今此大眾多有忉利天帝與阿須倫共鬥，或時諸天得勝阿須倫不如，或時阿須倫得勝諸天不如，各各共鬥懷其怨結，各有恚毒不能捨離。」
「伏惟天尊，以權方便與說道智虛無之法，令諸天人及阿須倫，各各和合興慈悲心。」
爾時世尊告諸會者：「道者無形亦不可見，三毒根本永無本末，在世修道惟信為強，人之行慈善神衛護，十方諸佛皆共稱歎，今世後世積德無量。此閻浮利內蜎飛蠕動有形之類，皆當歸于滅盡之法，命如電焰亦如野馬鏡中之像水上浮泡，合會有離生者必死，汝等受形不免此患，雖受天壽故在三塗，當自謹慎求離此道，汝等諦聽受吾教誡。」
爾時四部之眾，僉然喜慶各自興敬，欲聽如來道法之教。
爾時世尊告四部眾：「汝等諦聽，善思念之。菩薩摩訶薩當念修行八解脫法門。云何為八？若善男子善女人，奉律無缺護身口意，行四等心慈悲喜護，常念親近隨善知識然熾三寶，常念志求無上佛道，所聞正法為人講說，所演道教不說小乘，勸進眾生修行大道。或時菩薩講演大乘，平等無二不見
【現代漢語翻譯】 現代漢語譯本：那位佛陀如來（Tathagata）的隨從弟子有九千九百九十二億，壽命為一百二十小劫（kalpa）。 當時在場的眾人，聽聞佛陀的授記后各自發愿，希望能夠往生到那個佛陀的世界。佛陀便告訴他們：『如你們所愿，必定能夠往生，不必懷疑。』 佛陀又告訴最勝（Agrayana）：『現在這裡的大眾中，有很多忉利天（Trayastrimsa）的帝釋天（Indra）與阿修羅（Asura）互相爭鬥，有時諸天得勝阿修羅失敗，有時阿修羅得勝諸天失敗，他們各自爭鬥，心中懷有怨恨，各有嗔恚毒害，不能捨棄。』 『懇請天尊，以權巧方便，用說道理的智慧，講述虛無的法理，使諸天人及阿修羅，各自和合，生起慈悲之心。』 當時世尊告訴在場的大眾：『道是無形無相，也是不可見的，三毒（貪嗔癡）的根本永遠沒有開始和結束。在世間修行，唯有信心最為重要。人若行善，神靈會護衛，十方諸佛都會共同稱讚，今生來世都會積累無量的功德。這閻浮利（Jambudvipa）內，所有會飛的、會爬的、會蠕動的有形之物，最終都將歸於滅盡的法則。生命如同閃電、野馬、鏡中之像、水上浮泡，聚合必有離散，生者必有死亡。你們受此形體，無法避免這些苦難，即使受生為天人，仍然在三惡道（地獄、餓鬼、畜生）之中。應當自己謹慎，尋求脫離這些苦難的方法。你們仔細聽，接受我的教誨。』 當時四部大眾（比丘、比丘尼、優婆塞、優婆夷），都歡喜慶賀，各自生起恭敬之心，想要聽聞如來所說的佛法教誨。 當時世尊告訴四部大眾：『你們仔細聽，好好思考。菩薩摩訶薩（Bodhisattva-Mahasattva）應當修習八解脫法門。什麼是八解脫呢？如果善男子善女人，奉持戒律沒有缺失，守護身口意，行四等心（慈悲喜捨），常常親近隨順善知識，燃起三寶（佛法僧）的光輝，常常立志追求無上佛道，所聽聞的正法要為他人講說，所宣講的道教不說小乘法，勸勉眾生修行大道。有時菩薩講演大乘佛法，平等無二，不分別彼此。』
【English Translation】 English version: 'That Buddha Tathagata's retinue of disciples numbered nine billion, nine hundred and ninety-two million, and their lifespan was one hundred and twenty small kalpas.' At that time, the assembly, upon hearing the Buddha's prediction, each made a vow, desiring to be born in that Buddha's world. The Buddha then told them, 'As you wish, you will surely be born there, have no doubt.' The Buddha further told Agrayana, 'Now, among this great assembly, there are many Devas of Trayastrimsa and Asuras who are fighting each other. Sometimes the Devas are victorious and the Asuras are defeated, and sometimes the Asuras are victorious and the Devas are defeated. They fight each other, harboring resentment in their hearts, each with anger and poison, unable to let go.' 'We beseech the Honored One, with skillful means and the wisdom of the Dharma, to speak of the Dharma of emptiness, so that the Devas, humans, and Asuras may each reconcile and generate compassion.' At that time, the World Honored One told the assembly, 'The Way is formless and invisible, and the root of the three poisons (greed, hatred, and delusion) has no beginning or end. In this world, the most important thing in cultivation is faith. If people do good, the gods will protect them, and all the Buddhas of the ten directions will praise them, accumulating immeasurable merit in this life and the next. Within this Jambudvipa, all flying, crawling, and wriggling beings with form will eventually return to the law of extinction. Life is like lightning, a wild horse, an image in a mirror, or a bubble on water. Gatherings must disperse, and those who are born must die. You who have received this form cannot avoid these sufferings. Even if you are born as a Deva, you are still in the three evil realms (hell, hungry ghosts, and animals). You should be careful and seek a way to escape these sufferings. Listen carefully and receive my teachings.' At that time, the fourfold assembly (bhikkhus, bhikkhunis, upasakas, and upasikas) rejoiced and celebrated, each generating respect, desiring to hear the Dharma teachings of the Tathagata. At that time, the World Honored One told the fourfold assembly, 'Listen carefully and contemplate well. Bodhisattva-Mahasattvas should practice the eight liberations. What are the eight liberations? If good men and good women uphold the precepts without fault, guard their body, speech, and mind, practice the four immeasurables (loving-kindness, compassion, joy, and equanimity), always draw near to and follow good teachers, ignite the light of the Three Jewels (Buddha, Dharma, and Sangha), always aspire to the unsurpassed path of Buddhahood, speak the true Dharma they have heard to others, and when expounding the teachings, do not speak of the Hinayana, but encourage beings to practice the Great Way. Sometimes, Bodhisattvas expound the Mahayana Dharma, which is equal and without duality, not distinguishing between self and others.'
受教，猶如虛空無形無像，佛所建立不可思議，包容萬行無法不周，或說空無虛空寂然之行，或說五分法身。譬如有人得隨意摩尼珠，在大眾中欲使珠之威德青黃白黑，亦使眾人同其色像。菩薩摩訶薩亦復如是，隨眾人心意所思念，輒演道智無窮之法，各令歡喜志崇佛道，盡導將示智慧法門，益於眾生而發大道。如是菩薩發弘誓心，濟度眾生亦不見度，猶如虛空往來無礙。菩薩發意度人如是，亦不見眾生有得度者。」
佛告最勝：「汝般泥洹供養舍利，當經十二中劫，一切眾生皆悉奉事，無因緣者為造因緣，無救護者為設救護，無覆蓋者為作覆蓋。爾時人民之類，皆當供養華香伎樂稽首自歸，一一舍利皆放光明，神德變化見者歡喜，皆由弘誓發願所致。如佛威神殊特之變，巍巍堂堂靡不照曜，布現無量智慧光明，緣是興發無上道意。其中眾生髮意錯者，或成緣覺聲聞之法，或生天上逮得人身，舍利分佈八方上下，天、龍、鬼神、干沓和、阿須倫、迦留羅、旃陀羅、摩休勒、人與非人，蚑行喘息有形之類，皆當供養五樂自娛。」
佛復告最勝：「汝作佛時，地黃金色七寶具足，金銀珍寶車𤦲馬瑙珊瑚虎珀水精琉璃。或有眾生欲得供養全身舍利，輒如其愿皆悉從意，數千萬億全身舍利布現於世，經法流佈十七
【現代漢語翻譯】 現代漢語譯本：
佛陀的教誨，就像虛空一樣無形無相，佛所建立的教法不可思議，它包容萬行，無所不周。有時說空無，虛空寂然的修行，有時說五分法身（戒、定、慧、解脫、解脫知見）。譬如有人得到如意摩尼珠（能滿足願望的寶珠），在大眾中想要讓珠子的威德顯現青黃白黑等顏色，也能讓眾人看到同樣的顏色和形象。菩薩摩訶薩（偉大的菩薩）也是如此，隨著眾人心中所想，就演說無窮的智慧之法，使他們各自歡喜，立志崇尚佛道，最終引導他們進入智慧法門，利益眾生，發起偉大的菩提心。這樣的菩薩發下宏大的誓願，救度眾生，卻不執著于所度的眾生，就像虛空一樣來去無礙。菩薩發心度人就是這樣，也不認為有眾生被度化。
佛告訴最勝（菩薩名）說：『你般涅槃（佛或菩薩的去世）后，供養你的舍利，將經歷十二中劫（佛教的時間單位），一切眾生都會奉事你的舍利，沒有因緣的，為他們創造因緣；沒有救護的，為他們提供救護；沒有遮蔽的，為他們提供遮蔽。那時，人們都會用鮮花、香、音樂來供養，頂禮膜拜，皈依你的舍利。每一顆舍利都會放出光明，神聖的德行和變化讓見到的人都歡喜，這都是由你發下的宏大誓願所致。就像佛陀威神殊勝的變化，巍峨堂皇，無不照耀，展現無量的智慧光明，因此興起無上的道心。其中眾生髮心有錯的，有的成就緣覺（獨自覺悟者）或聲聞（聽聞佛法而覺悟者）的修行，有的升到天上或得到人身。舍利分佈在八方上下，天、龍、鬼神、乾闥婆（天上的樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、旃陀羅（賤民）、摩休勒（大蟒神）、人與非人，所有爬行、喘息、有形之類，都會用五種音樂來供養，自娛自樂。』
佛又告訴最勝說：『你成佛時，大地是黃金色，七寶（金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀）具足，金銀珍寶、車𤦲（車飾）、瑪瑙、珊瑚、琥珀、水精、琉璃等應有盡有。有的眾生想要供養全身舍利，就會如他們所愿，數千萬億的全身舍利會顯現在世間，佛法將流傳十七 現代漢語譯本：
劫。』
【English Translation】 English version:
The Buddha's teachings are like the void, formless and without image. The Dharma established by the Buddha is inconceivable, encompassing all practices and being all-pervasive. Sometimes it speaks of emptiness, the quiet practice of the void; sometimes it speaks of the five aggregates of the Dharma body (precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation). For example, if someone obtains a wish-fulfilling Mani jewel, and in a crowd wishes to make the jewel's power display colors of blue, yellow, white, and black, it can also make everyone see the same colors and images. Bodhisattvas Mahasattvas (great Bodhisattvas) are also like this; according to what people think in their minds, they expound the infinite Dharma of wisdom, making each of them happy, inspiring them to revere the Buddha's path, and ultimately guiding them into the gate of wisdom, benefiting sentient beings and arousing the great Bodhi mind. Such Bodhisattvas make great vows to save sentient beings, yet they do not cling to the beings they save, just like the void, coming and going without obstruction. The Bodhisattva's intention to save people is like this, and they do not think that any sentient beings are being saved.
The Buddha told the Bodhisattva Most Excellent: 'After your Parinirvana (the passing away of a Buddha or Bodhisattva), the relics offered to you will be revered by all sentient beings for twelve intermediate kalpas (Buddhist units of time). For those without causes, causes will be created; for those without protection, protection will be provided; for those without shelter, shelter will be provided. At that time, people will offer flowers, incense, and music, bowing and taking refuge in your relics. Each relic will emit light, and the sacred virtues and transformations will make those who see them rejoice. This is all due to the great vows you have made. Just like the Buddha's majestic and extraordinary transformations, magnificent and glorious, illuminating everything, displaying immeasurable wisdom and light, thus arousing the supreme aspiration for the path. Among these sentient beings, those who have wrong aspirations may achieve the practice of Pratyekabuddhas (those who awaken on their own) or Sravakas (those who awaken by hearing the Dharma), some will ascend to the heavens or obtain human bodies. The relics will be distributed in all eight directions, above and below. Gods, dragons, ghosts, Gandharvas (celestial musicians), Asuras (warrior gods), Garudas (mythical birds), Chandala (outcasts), Mahoragas (great serpent gods), humans and non-humans, all crawling, breathing, and sentient beings will offer the five kinds of music and entertain themselves.'
The Buddha further told Most Excellent: 'When you become a Buddha, the earth will be golden in color, and the seven treasures (gold, silver, lapis lazuli, tridacna, agate, coral, and amber) will be complete. Gold, silver, precious jewels, chariot ornaments, agate, coral, amber, crystal, and lapis lazuli will be abundant. If some sentient beings wish to offer to the whole-body relics, their wishes will be fulfilled. Tens of millions of whole-body relics will appear in the world, and the Dharma will be spread for seventeen English version:
kalpas.'
中劫。」
爾時座上有菩薩名曰無量覺慧，心自念言：「最勝大士遺身舍利，分佈在世興發道心，度人多少為有幾許？」
佛知其意心中所念，便告之曰：「止止賢士，勿宣斯言，莫以己身限礙之智，度量如來無礙之慧三昧定意。光明舍利接度眾生，非心所度非意所察，如來神德道智自在。又諸佛所化權現變異，非是辟支聲聞所逮。菩薩摩訶薩得寂定三昧，都無近遠想著定念，普游十方郡國縣邑天宮龍宮，諸尊神宮丘聚人中曠野天上，五道所趣，各各示現全身舍利，一一舍利放光明者，解說六度無比之法，空無相愿大慈大悲，四恩明慧分別虛寂，暢達定意供養舍利，平等無二，施心牢固無增無減。是謂菩薩摩訶薩入寂意定心三昧，便能分別內外六情。何以故名為六情？所謂六情者，若眼見色不興色想，解色外物而興眼識，便起七十四塵勞之患。何謂七十四？欲識十五，色識十五，有想無想識十五，生陰十五，中陰十四。」
佛告菩薩摩訶薩：「于眼識中興此塵勞便起眼識。複次菩薩摩訶薩，設族姓子族姓女，若耳聞聲不興耳患，解聲外物而興耳識，便起七十四塵勞之患：欲耳識十五，色耳識十，有想無想耳識十，中陰及受形陰三十九。」
佛告菩薩摩訶薩：「于耳識中興此塵勞便起耳識。復
【現代漢語翻譯】 中劫。」
當時，在座有一位菩薩，名叫無量覺慧，他心中思忖：『最勝大士（指佛陀）遺留的舍利，分佈在世間，引發人們的道心，度化眾生，到底有多少呢？』
佛陀知道他心中所想，便告訴他說：『賢士，停止，不要說這樣的話。不要用你自身有限的智慧，去衡量如來無礙的智慧和三昧定力。光明舍利接引度化眾生，不是心所能度量，也不是意所能察覺的，如來的神德和道智是自在無礙的。而且諸佛所化現的權巧變異，不是辟支佛（獨覺）和聲聞（阿羅漢）所能達到的。菩薩摩訶薩（大菩薩）得到寂定三昧，心中沒有遠近的執著，也沒有固定的念頭，普遍遊歷十方各個郡國縣邑、天宮龍宮、諸尊神宮、丘聚人中、曠野天上，五道所趣之處，都各自示現全身舍利，每一顆舍利都放出光明，解說六度（佈施、持戒、忍辱、精進、禪定、智慧）無比的法門，空、無相、無愿、大慈大悲，四恩（父母恩、眾生恩、國土恩、三寶恩）明慧，分別虛寂，暢達定意，供養舍利，平等無二，施捨之心牢固，沒有增減。這就是菩薩摩訶薩進入寂意定心三昧，便能分別內外六情（眼、耳、鼻、舌、身、意）。為什麼稱為六情呢？所謂的六情，如果眼睛看到顏色，不產生對顏色的執著，瞭解顏色之外的實物而產生眼識，就會產生七十四種塵勞的煩惱。哪七十四種呢？欲識十五種，色識十五種，有想無想識十五種，生陰十五種，中陰十四種。』
佛陀告訴菩薩摩訶薩：『在眼識中產生這些塵勞，就會產生眼識。再次，菩薩摩訶薩，假設有善男子善女人，如果耳朵聽到聲音，不產生對聲音的執著，瞭解聲音之外的實物而產生耳識，就會產生七十四種塵勞的煩惱：欲耳識十五種，色耳識十種，有想無想耳識十種，中陰和受形陰三十九種。』
佛陀告訴菩薩摩訶薩：『在耳識中產生這些塵勞，就會產生耳識。』
【English Translation】 middle kalpa.』
At that time, there was a Bodhisattva named Immeasurable Wisdom in the assembly, who thought to himself: 『The relics of the Most Excellent Great Being (referring to the Buddha), distributed throughout the world, arouse the aspiration for the path and liberate beings. How many are there?』
The Buddha, knowing his thoughts, said to him: 『Stop, good sir, do not speak such words. Do not use your own limited wisdom to measure the immeasurable wisdom and Samadhi concentration of the Tathagata. The luminous relics guide and liberate beings, which cannot be measured by the mind or perceived by thought. The divine virtue and wisdom of the Tathagata are free and unhindered. Moreover, the skillful transformations manifested by all Buddhas are beyond the reach of Pratyekabuddhas (Solitary Buddhas) and Sravakas (Arhats). Bodhisattva Mahasattvas (Great Bodhisattvas) attain the Samadhi of Tranquil Concentration, without attachment to near or far, and without fixed thoughts. They universally travel through all the countries, cities, towns, heavenly palaces, dragon palaces, palaces of deities, human settlements, wildernesses, and heavens, wherever the five paths lead. They each manifest their whole-body relics, and each relic emits light, explaining the incomparable Dharma of the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), emptiness, non-form, non-desire, great compassion, the wisdom of the Four Graces (parents, sentient beings, country, and the Three Jewels), distinguishing the void and tranquility, penetrating the meaning of concentration, making offerings to the relics, being equal and non-dual, and having a firm mind of giving without increase or decrease. This is how Bodhisattva Mahasattvas enter the Samadhi of Tranquil Mind Concentration, and then they can distinguish the six internal and external senses (eye, ear, nose, tongue, body, and mind). Why are they called the six senses? The so-called six senses are: if the eye sees a color, it does not give rise to attachment to the color, but understands the reality beyond the color and gives rise to eye consciousness, then seventy-four afflictions of dust and labor arise. What are the seventy-four? Fifteen kinds of desire consciousness, fifteen kinds of color consciousness, fifteen kinds of consciousness with and without thought, fifteen kinds of birth aggregates, and fourteen kinds of intermediate existence.』
The Buddha told the Bodhisattva Mahasattva: 『When these afflictions of dust and labor arise in eye consciousness, eye consciousness arises. Furthermore, Bodhisattva Mahasattvas, suppose there are good men and good women, if the ear hears a sound, it does not give rise to attachment to the sound, but understands the reality beyond the sound and gives rise to ear consciousness, then seventy-four afflictions of dust and labor arise: fifteen kinds of desire ear consciousness, ten kinds of color ear consciousness, ten kinds of ear consciousness with and without thought, and thirty-nine kinds of intermediate existence and form aggregates.』
The Buddha told the Bodhisattva Mahasattva: 『When these afflictions of dust and labor arise in ear consciousness, ear consciousness arises.』
次菩薩摩訶薩，若鼻嗅香不興鼻識，解鼻外物而興鼻識，便起七十四塵勞之患：欲界鼻識十五，色界十五，有想無想四空定四十四。」
佛復告菩薩摩訶薩：「設族姓子族姓女，舌識知味而興舌患，于中分別悉了無主，欲中識中，便能興起七十四塵勞之患。何謂七十四？欲十五，色十五，有想無想及至中陰四十四。菩薩摩訶薩復當思惟起滅之法，外更內樂粗細塵勞，一一分別悉無所有，便於更樂以興身識，乃興七十四塵勞之患。何謂七十四？所謂七十四者，欲十五，色十五，有想無想及至中陰四十四。菩薩摩訶薩復當思惟意法之行，法生則生法滅則滅，亦不見生亦不見滅，愚惑之人于中興起意識之想，便起七十四塵勞之患。云何七十四塵勞之患？欲十五，色十五，有想無想及中陰四十四。」
佛復告菩薩摩訶薩：「云何道智？菩薩于欲界道智十五。所謂十五者，觀世有七。何謂為七？一者誹道，二者信言，三者受教，四者在諦或便退轉，五者得報猶豫，六者意進身礙，七者目睹不獲。猗佛深藏有八事，何謂為八？一者佛法無像為設窠窟，二者現在不住念計常存，三者過去永滅誓言不睹，四者當來未至言無生滅，五者緣苦致患自招緣對，六者未盡言盡方便習行，七者見道舍道始從一進，八者佛法無二意在參
【現代漢語翻譯】 現代漢語譯本 其次，菩薩摩訶薩如果用鼻子聞到香味時不產生鼻識，而是理解鼻子之外的事物才產生鼻識，就會引發七十四種塵勞之患：欲界鼻識十五種，色界鼻識十五種，有想無想四空定四十四種。 佛陀又告訴菩薩摩訶薩：『如果善男子善女人，用舌頭感知味道時產生舌識之患，並從中分別，卻完全不執著于主宰，在慾望和意識中，就會引發七十四種塵勞之患。這七十四種是什麼呢？欲界十五種，色界十五種，有想無想以及中陰四十四種。菩薩摩訶薩還應當思維生滅之法，外在和內在的快樂，粗細的塵勞，一一分別都是虛無的，於是對於快樂產生身體的意識，就會引發七十四種塵勞之患。這七十四種是什麼呢？所謂的七十四種，就是欲界十五種，色界十五種，有想無想以及中陰四十四種。菩薩摩訶薩還應當思維意念和法的執行，法生起則生起，法滅則滅，既不看見生起也不看見滅，愚昧迷惑的人從中產生意識的想法，就會引發七十四種塵勞之患。這七十四種塵勞之患是什麼呢？欲界十五種，色界十五種，有想無想以及中陰四十四種。』 佛陀又告訴菩薩摩訶薩：『什麼是道智？菩薩在欲界中的道智有十五種。這十五種是什麼呢？觀察世間有七種。這七種是什麼呢？第一種是誹謗道，第二種是相信言語，第三種是接受教導，第四種是在真理中卻退轉，第五種是得到報應卻猶豫不決，第六種是意念前進身體卻受阻礙，第七種是親眼看見卻無法獲得。佛陀的深藏之處有八件事，這八件事是什麼呢？第一件是佛法沒有形象卻設立了框架，第二件是現在不住留戀卻計較常存，第三件是過去永遠消滅卻發誓不看，第四件是未來尚未到來卻說沒有生滅，第五件是因苦而導致患難是自招的因緣，第六件是未盡卻說盡了是方便的修行，第七件是見到道卻捨棄道是從一而進，第八件是佛法沒有二元之意在於參悟。』
【English Translation】 English version Furthermore, if a Bodhisattva Mahasattva, when smelling a fragrance, does not give rise to nose-consciousness, but understands external objects and then gives rise to nose-consciousness, then seventy-four afflictions of dust and toil arise: fifteen nose-consciousnesses in the desire realm, fifteen in the form realm, and forty-four in the four formless absorptions of thought and non-thought. The Buddha further told the Bodhisattva Mahasattva: 『If a son or daughter of a good family, when the tongue perceives a taste, gives rise to tongue-consciousness and its afflictions, and discriminates within it without any sense of ownership, then in desire and consciousness, seventy-four afflictions of dust and toil can arise. What are these seventy-four? Fifteen in the desire realm, fifteen in the form realm, and forty-four in the realms of thought and non-thought, including the intermediate state. A Bodhisattva Mahasattva should also contemplate the law of arising and ceasing, that external and internal pleasures, coarse and fine dust and toil, when each is discriminated, are all without substance. Then, from the pleasure, body-consciousness arises, and seventy-four afflictions of dust and toil arise. What are these seventy-four? The so-called seventy-four are fifteen in the desire realm, fifteen in the form realm, and forty-four in the realms of thought and non-thought, including the intermediate state. A Bodhisattva Mahasattva should also contemplate the workings of mind and dharma. When dharma arises, it arises; when dharma ceases, it ceases. Neither arising nor ceasing is seen. Foolish and deluded people, from this, give rise to thoughts of consciousness, and seventy-four afflictions of dust and toil arise. What are these seventy-four afflictions of dust and toil? Fifteen in the desire realm, fifteen in the form realm, and forty-four in the realms of thought and non-thought, including the intermediate state.』 The Buddha further told the Bodhisattva Mahasattva: 『What is the wisdom of the path? A Bodhisattva has fifteen kinds of path-wisdom in the desire realm. What are these fifteen? Observing the world, there are seven. What are these seven? First is slandering the path, second is believing words, third is accepting teachings, fourth is retreating from the truth, fifth is hesitating upon receiving retribution, sixth is the mind advancing while the body is hindered, and seventh is seeing with one's own eyes but not obtaining. The Buddha's profound treasury has eight matters. What are these eight? First, the Buddha's dharma has no form but establishes frameworks; second, the present is not dwelled upon, yet one calculates permanence; third, the past is forever extinguished, yet one vows not to see it; fourth, the future has not yet arrived, yet one says there is no arising or ceasing; fifth, suffering and affliction are self-caused by one's own conditions; sixth, not having exhausted, one says one has exhausted, as a skillful practice; seventh, seeing the path but abandoning the path, one begins from one step; eighth, the Buddha's dharma has no duality, its meaning lies in contemplation.』
差。是謂菩薩摩訶薩于欲界道智十五塵勞之行。
「云何色十五塵勞之行？所謂十五者，一為恩潤，二心不移，三著天樂，四忘罪福，五謂永久，六無痛癢，七在正地，八行平均，九忍不起，十道無變，十一想具，十二著色，十三自在，十四遠照，十五羯磨。是謂菩薩摩訶薩往適色天當念遠離十五塵勞之行。
「云何菩薩摩訶薩，有想無想及中陰，遠離四十四塵勞之行？於是菩薩入神通定意無形三昧，往至彼間說四十四識著之行。云何四十四？於是菩薩與識說行，一者識我無本；二者舍色無形；三者有痛受報；四者想不牢固；五者行本末斷；六者猗空無慧；七者寂然息定；八者無想如滅；九者在識不亂；十者忘意非意；十一者亦不在意；十二者識不在道；十三者亦不在俗；十四者如爾性空；十五者聞響無形；十六者念道無盡；十七者謂空無餘；十八者泥洹清凈；十九者覺了趣寂；二十者癡心恩潤；二十一者遷現中陰；二十二者見中陰受形；二十三者與中陰形交往；二十四者知所從來；二十五者見彼中陰眾生往來；二十六者見中陰形生者滅者；二十七者自見受形受地獄陰；二十八者有受罪形不受罪形；二十九者見受天陰有受福不受福者；三十者見受人陰有受福者不受福者；三十一者見受餓鬼中陰有高有卑者
【現代漢語翻譯】 現代漢語譯本：
差別。這就是所謂的菩薩摩訶薩在欲界道中，所行的十五種塵勞之行。 「什麼是色界的十五種塵勞之行？所謂的十五種是：第一是恩愛滋潤，第二是心不轉移，第三是執著于天上的快樂，第四是忘記罪與福，第五是認為永恒，第六是沒有痛苦和癢的感覺，第七是處於正地，第八是行為平均，第九是忍耐不起，第十是道沒有變化，第十一是想念具足，第十二是執著於色，第十三是自在，第十四是遠照，第十五是羯磨（karma，業力）。這就是所謂的菩薩摩訶薩前往色界天時，應當唸誦遠離的十五種塵勞之行。 「什麼是菩薩摩訶薩，在有想、無想以及中陰身時，所遠離的四十四種塵勞之行？這時，菩薩進入神通禪定，意念進入無形三昧，前往彼處，宣說四十四種識的執著之行。什麼是四十四種？這時，菩薩對識說這些行為：第一，識認為我沒有根本；第二，捨棄色身沒有形體；第三，有痛苦感受報應；第四，想念不牢固；第五，行為的本末斷絕；第六，依賴空性而沒有智慧；第七，寂靜而停止禪定；第八，無想如同滅亡；第九，在識中不混亂；第十，忘記意念而非無意；第十一，也不在意念中；第十二，識不在道中；第十三，也不在世俗中；第十四，如其本性為空；第十五，聽到聲音沒有形體；第十六，唸誦道沒有盡頭；第十七，認為空無剩餘；第十八，涅槃清凈；第十九，覺悟而趨向寂靜；第二十，癡心恩愛滋潤；第二十一，遷徙顯現中陰；第二十二，見到中陰身受形；第二十三，與中陰身形交往；第二十四，知道從哪裡來；第二十五，見到中陰眾生往來；第二十六，見到中陰身形生滅；第二十七，自己見到受形，受地獄中陰；第二十八，有受罪形和不受罪形；第二十九，見到受天中陰，有受福和不受福的；第三十，見到受人中陰，有受福和不受福的；第三十一，見到受餓鬼中陰，有高有低的
【English Translation】 English version:
Difference. This is what is called the Bodhisattva Mahasattva's practice of the fifteen dust-labors in the realm of desire. 「What are the fifteen dust-labor practices of the realm of form? The so-called fifteen are: first, being nourished by affection; second, the mind not shifting; third, being attached to heavenly pleasures; fourth, forgetting sin and merit; fifth, considering it permanent; sixth, having no pain or itching; seventh, being in the right place; eighth, acting equally; ninth, not arising in patience; tenth, the path not changing; eleventh, thoughts being complete; twelfth, being attached to form; thirteenth, being at ease; fourteenth, seeing far; fifteenth, karma (羯磨). These are what are called the fifteen dust-labor practices that a Bodhisattva Mahasattva should contemplate and abandon when going to the realm of form. 「What are the forty-four dust-labor practices that a Bodhisattva Mahasattva abandons in the realms of thought, non-thought, and the intermediate state? At this time, the Bodhisattva enters into the samadhi of supernatural powers, the mind enters the formless samadhi, goes to that place, and speaks of the forty-four practices of attachment to consciousness. What are the forty-four? At this time, the Bodhisattva speaks to consciousness about these practices: first, consciousness thinks that 'I' has no origin; second, abandoning the form body has no shape; third, having painful feelings as retribution; fourth, thoughts are not firm; fifth, the beginning and end of actions are cut off; sixth, relying on emptiness without wisdom; seventh, being silent and stopping meditation; eighth, non-thought is like extinction; ninth, not being confused in consciousness; tenth, forgetting intention and not being unintentional; eleventh, also not being in intention; twelfth, consciousness is not in the path; thirteenth, also not in the mundane; fourteenth, its nature is empty; fifteenth, hearing sounds without form; sixteenth, reciting the path without end; seventeenth, thinking that emptiness has no remainder; eighteenth, nirvana is pure; nineteenth, awakening and moving towards stillness; twentieth, foolish mind is nourished by affection; twenty-first, migrating and appearing in the intermediate state; twenty-second, seeing the intermediate body taking form; twenty-third, interacting with the intermediate body; twenty-fourth, knowing where one comes from; twenty-fifth, seeing intermediate beings coming and going; twenty-sixth, seeing the intermediate body being born and dying; twenty-seventh, seeing oneself taking form, receiving the intermediate state of hell; twenty-eighth, having forms that receive punishment and forms that do not receive punishment; twenty-ninth, seeing the intermediate state of heaven, having those who receive blessings and those who do not; thirtieth, seeing the intermediate state of humans, having those who receive blessings and those who do not; thirty-first, seeing the intermediate state of hungry ghosts, having those who are high and those who are low.
；三十二者見受畜生陰重者輕者；三十三者或從天陰還入天陰，斯由死時識不亂故；三十四者或從天陰而生人陰，斯由本識雖猛無慧；三十五者或從天陰受畜生陰，斯由識淺意興亂想；三十六者或從天身受餓鬼陰，斯由死時意貪無厭；三十七者或從天身受地獄陰，斯由神誓誹謗賢聖；三十八者或從人陰復受天陰，斯由禁戒法清凈；三十九者或從人身受畜生陰，斯由行本意不專一；四十者或從人陰受餓鬼陰，獨善其美不廣普故；四十一者或從人陰受地獄陰，先受其福后受其禍；四十二者或從畜生陰受天人陰，斯由造福畢故不造新；四十三者或從畜生陰受餓鬼地獄陰，斯由無救八無閑罪；四十四者有陰受陰形神識不錯。是謂菩薩摩訶薩有想無想及中陰形四十四塵勞之患。」
佛復告最勝：「菩薩摩訶薩復當思惟虛空神識中陰，或從空識生識陰，或從識陰受不用處陰，或從不用處陰受無色天陰，從無色天陰受六天陰，乃至一究竟天；從一究竟天，復受色無色天陰。人受天陰，形如一仞半，尋往不中留；人受人陰，形如三肘半，極遲經七日，或六日五四三二一日；人受畜生陰，極遲三日半，或二一半日；人受餓鬼陰，極遲半食頃，或彈指之間；人受地獄陰，形如三仞半，或有出者，不經旬日死輒至彼。菩薩摩訶薩皆逐人
【現代漢語翻譯】 現代漢語譯本：第三十二種情況是，看到受生為畜生的，其陰身有輕有重；第三十三種情況是，有的從天界陰身又回到天界陰身，這是因為死時神識不亂的緣故；第三十四種情況是，有的從天界陰身而轉生為人界陰身，這是因為本識雖然猛利卻沒有智慧；第三十五種情況是，有的從天界陰身而受生為畜生陰身，這是因為神識淺薄，意念和興致都混亂散漫；第三十六種情況是，有的從天界之身而受生為餓鬼陰身，這是因為死時意念貪婪而沒有滿足；第三十七種情況是，有的從天界之身而受生地獄陰身，這是因為發神誓誹謗賢聖；第三十八種情況是，有的從人界陰身又受生為天界陰身，這是因為持守戒律清凈的緣故；第三十九種情況是，有的從人界之身而受生為畜生陰身，這是因為修行根本時意念不專一的緣故；第四十種情況是，有的從人界陰身而受生為餓鬼陰身，這是因為只顧自己好，不廣施恩惠的緣故；第四十一種情況是，有的從人界陰身而受生地獄陰身，這是因為先享受福報，后遭受禍患的緣故；第四十二種情況是，有的從畜生陰身而受生為天人陰身，這是因為造的福報已經完結，不再造新的福報的緣故；第四十三種情況是，有的從畜生陰身而受生為餓鬼地獄陰身，這是因為犯了無救的八無暇罪的緣故；第四十四種情況是，有的陰身受生陰身，形體神識沒有錯亂。這就是菩薩摩訶薩所經歷的有想、無想以及中陰身這四十四種塵勞的苦患。 佛陀又告訴最勝（菩薩名）說：『菩薩摩訶薩還應當思維虛空神識中陰的情況，有的從空識而生出識陰，有的從識陰而受生為不用處陰（四空定），有的從不用處陰而受生為無色天陰，從無色天陰而受生為六慾天陰，乃至一究竟天（色界頂天）；從一究竟天，又受生為色界或無色界天陰。人受生為天界陰身，形體如一仞半（約合八尺），很快就往生，不會停留；人受生為人界陰身，形體如三肘半（約合三尺），最遲經過七天，或者六天、五天、四天、三天、兩天、一天；人受生為畜生陰身，最遲三天半，或者兩天半；人受生為餓鬼陰身，最遲半頓飯的時間，或者彈指之間；人受生地獄陰身，形體如三仞半（約合二十四尺），有的會出來，但不用十天就會死去，又到那裡去。菩薩摩訶薩都隨著人們的業力而受生。』
【English Translation】 English version: The thirty-second case is seeing beings reborn as animals, their intermediate state bodies being either light or heavy; the thirty-third case is some returning from a heavenly intermediate state body to another heavenly intermediate state body, this is because the consciousness is not disturbed at the time of death; the thirty-fourth case is some being reborn from a heavenly intermediate state body to a human intermediate state body, this is because the fundamental consciousness is fierce but lacks wisdom; the thirty-fifth case is some being reborn from a heavenly intermediate state body to an animal intermediate state body, this is because the consciousness is shallow, and the mind and interests are confused and scattered; the thirty-sixth case is some being reborn from a heavenly body to a hungry ghost intermediate state body, this is because at the time of death, the mind is greedy and insatiable; the thirty-seventh case is some being reborn from a heavenly body to a hell intermediate state body, this is because of making divine vows and slandering the virtuous and holy; the thirty-eighth case is some being reborn from a human intermediate state body to a heavenly intermediate state body, this is because of keeping the precepts pure; the thirty-ninth case is some being reborn from a human body to an animal intermediate state body, this is because the mind is not focused when practicing the fundamentals; the fortieth case is some being reborn from a human intermediate state body to a hungry ghost intermediate state body, this is because they only care about their own good and do not widely bestow kindness; the forty-first case is some being reborn from a human intermediate state body to a hell intermediate state body, this is because they first enjoy blessings and then suffer misfortune; the forty-second case is some being reborn from an animal intermediate state body to a heavenly or human intermediate state body, this is because the blessings they created are exhausted and they do not create new blessings; the forty-third case is some being reborn from an animal intermediate state body to a hungry ghost or hell intermediate state body, this is because they have committed the unredeemable eight unfree times of sin; the forty-fourth case is some intermediate state body being reborn into another intermediate state body, the form and consciousness are not confused. These are the forty-four afflictions of the dust of the world that Bodhisattva Mahasattvas experience in the states of having thought, not having thought, and the intermediate state body. The Buddha further told the Most Excellent (a Bodhisattva's name): 'Bodhisattva Mahasattvas should also contemplate the intermediate state of consciousness in emptiness, some are born from the consciousness of emptiness into the intermediate state of consciousness, some are born from the intermediate state of consciousness into the intermediate state of the formless realm (the four formless absorptions), some are born from the intermediate state of the formless realm into the intermediate state of the formless heavens, from the intermediate state of the formless heavens into the intermediate state of the six desire heavens, and even to the one ultimate heaven (the highest heaven of the form realm); from the one ultimate heaven, they are again born into the intermediate state of the form or formless heavens. When a person is born into the intermediate state of the heavens, their form is like one and a half ren (about eight feet), and they quickly go to be reborn, not staying; when a person is born into the intermediate state of humans, their form is like three and a half elbows (about three feet), at the latest after seven days, or six, five, four, three, two, or one day; when a person is born into the intermediate state of animals, at the latest after three and a half days, or two and a half days; when a person is born into the intermediate state of hungry ghosts, at the latest after half a meal's time, or in the snap of a finger; when a person is born into the intermediate state of hell, their form is like three and a half ren (about twenty-four feet), some will come out, but they will die within ten days and go there again. Bodhisattva Mahasattvas all follow the karma of people to be reborn.'
教化為說妙道，心速悟者，不受眾形中間得道。畜生受人陰，如二肘半，極遲經四日三二一日；畜生受天陰，形如三仞半，極遲一日半，或一日半日彈指之頃；畜生受餓鬼陰，形如七仞，或有出者，極遲經五日或四三二一日；畜生受地獄陰，形如一仞半，極遲半食頃或彈指之間。餓鬼受天陰，形如半仞，極遲經一日或半日、食時或彈指之間；餓鬼受人陰，形如二肘半，極遲四日半或三二一日；餓鬼受畜生陰，形如四仞半，極遲十五日四三二一日、十日九八七六五四三二一日；餓鬼受地獄陰，形如五仞半，極遲九十日，或有出者，八七六五四三二一亦復如是。
「複次菩薩摩訶薩當復如是觀察，地獄眾生受彼天陰，形如四仞半，極遲經五月四三二一月；若地獄陰受人中陰者，形如二肘半，極遲經三月二一月；地獄受畜生陰，形如八肘半，極遲三月半二一月亦如是；地獄受餓鬼陰，形如九仞，極遲經三日。或時天陰應受人陰，中間未至還受天陰，斯等利根經不涉苦；或時天陰應受人陰，忽然便在生畜生陰，斯等之類福盡行至；或時天陰應受畜生陰，忽然便在生人中陰，斯等之類不毀戒度；或時天陰應受餓鬼陰，忽然便在生畜生陰，斯等之類奉修頂忍；或時天陰應受地獄陰，忽然便在餓鬼陰中，斯等之類報果以熟生人
【現代漢語翻譯】 現代漢語譯本：教化是宣說微妙的道理，心領神會迅速的人，不會在各種形態之間才得道。畜生承受人道的中陰身，形體如二肘半，最遲經過四天、三天、兩天或一天；畜生承受天道的中陰身，形體如三仞半，最遲一天半，或一天、半天，甚至彈指之間；畜生承受餓鬼道的中陰身，形體如七仞，有的會超出，最遲經過五天或四天、三天、兩天或一天；畜生承受地獄道的中陰身，形體如一仞半，最遲半頓飯的時間或彈指之間。 餓鬼承受天道的中陰身，形體如半仞，最遲經過一天或半天、吃飯的時間或彈指之間；餓鬼承受人道的中陰身，形體如二肘半，最遲四天半或三天、兩天或一天；餓鬼承受畜生道的中陰身，形體如四仞半，最遲十五天、四天、三天、兩天或一天、十天、九天、八天、七天、六天、五天、四天、三天、兩天或一天；餓鬼承受地獄道的中陰身，形體如五仞半，最遲九十天，有的會超出，八天、七天、六天、五天、四天、三天、兩天或一天也是如此。 再次，菩薩摩訶薩應當這樣觀察，地獄眾生承受天道的中陰身，形體如四仞半，最遲經過五個月、四個月、三個月、兩個月或一個月；如果地獄的中陰身承受人道的中陰身，形體如二肘半，最遲經過三個月、兩個月或一個月；地獄承受畜生道的中陰身，形體如八肘半，最遲三個月半、兩個月或一個月也是如此；地獄承受餓鬼道的中陰身，形體如九仞，最遲經過三天。有時天道的中陰身本應承受人道的中陰身，中間未到卻又承受天道的中陰身，這類根器銳利的人不會經歷痛苦；有時天道的中陰身本應承受人道的中陰身，忽然就轉生為畜生道的中陰身，這類人福報耗盡，業力顯現；有時天道的中陰身本應承受畜生道的中陰身，忽然就轉生為人道的中陰身，這類人不毀犯戒律；有時天道的中陰身本應承受餓鬼道的中陰身，忽然就轉生為畜生道的中陰身，這類人奉行修持頂忍；有時天道的中陰身本應承受地獄道的中陰身，忽然就轉生在餓鬼道的中陰身中，這類人報應成熟，轉生為人。
【English Translation】 English version: The teaching is to expound the subtle path, and those who quickly understand with their minds do not attain the path through various forms. When an animal receives the intermediate state of a human, its form is like two and a half cubits, and it takes at most four, three, two, or one day. When an animal receives the intermediate state of a deva (god), its form is like three and a half ren (a unit of length), and it takes at most one and a half days, or one day, half a day, or even a snap of the fingers. When an animal receives the intermediate state of a hungry ghost, its form is like seven ren, and some may exceed this, taking at most five, four, three, two, or one day. When an animal receives the intermediate state of hell, its form is like one and a half ren, and it takes at most half a mealtime or a snap of the fingers. When a hungry ghost receives the intermediate state of a deva, its form is like half a ren, and it takes at most one day, half a day, a mealtime, or a snap of the fingers. When a hungry ghost receives the intermediate state of a human, its form is like two and a half cubits, and it takes at most four and a half, three, two, or one day. When a hungry ghost receives the intermediate state of an animal, its form is like four and a half ren, and it takes at most fifteen, four, three, two, or one day, ten, nine, eight, seven, six, five, four, three, two, or one day. When a hungry ghost receives the intermediate state of hell, its form is like five and a half ren, and it takes at most ninety days, and some may exceed this, and it is the same for eight, seven, six, five, four, three, two, or one day. Furthermore, a Bodhisattva Mahasattva should observe in this way: when hell beings receive the intermediate state of a deva, their form is like four and a half ren, and it takes at most five, four, three, two, or one month. If the intermediate state of hell receives the intermediate state of a human, its form is like two and a half cubits, and it takes at most three, two, or one month. When hell receives the intermediate state of an animal, its form is like eight and a half cubits, and it takes at most three and a half, two, or one month, and it is the same. When hell receives the intermediate state of a hungry ghost, its form is like nine ren, and it takes at most three days. Sometimes, the intermediate state of a deva should receive the intermediate state of a human, but before reaching it, it receives the intermediate state of a deva again. Those with sharp faculties do not experience suffering. Sometimes, the intermediate state of a deva should receive the intermediate state of a human, but suddenly it is born into the intermediate state of an animal. Such beings have exhausted their blessings and their actions manifest. Sometimes, the intermediate state of a deva should receive the intermediate state of an animal, but suddenly it is born into the intermediate state of a human. Such beings do not violate precepts. Sometimes, the intermediate state of a deva should receive the intermediate state of a hungry ghost, but suddenly it is born into the intermediate state of an animal. Such beings practice forbearance. Sometimes, the intermediate state of a deva should receive the intermediate state of hell, but suddenly it is born into the intermediate state of a hungry ghost. Such beings have their karmic retribution ripened and are born as humans.
道中；或有人陰受餓鬼中陰，眾生忽然便在天中陰，斯等之類定意不亂故；或有應受三惡道中陰，忽然便受人天中陰，斯等之類有智通慧意廣博故；或有應受一究竟中陰，忽然便在光音中陰，斯等之類心專一故；或有應受遍凈中陰，忽然乃在有想無想中陰，斯等之類有智意不達故。」
佛告最勝：「菩薩摩訶薩坐道樹下，以一切智、無礙等智、執玄通智、辯才慧智、了音響智、無退轉智，遍觀三千大千世界，誰受形者不受形者，誰受中陰不受中陰，有幾衆生在於人道，有幾衆生在人中陰？菩薩復觀人陰眾生，受四陰形皆知多少。」
佛告最勝：「菩薩摩訶薩觀天道眾生在天中陰，復觀天道眾生趣於四道皆知多少。或時菩薩摩訶薩以六神通不退轉智，觀畜生受形眾生，有幾衆生受畜生中陰，轉受四道中陰皆知多少。菩薩復觀受餓鬼眾生，有幾衆生在餓鬼中陰，應受四道皆知多少。或時菩薩摩訶薩觀受地獄眾生，有幾衆生受地獄中陰，趣於四道皆知多少。」
佛告最勝：「菩薩摩訶薩以無退轉智，遍觀五道中陰有受形不受形者；或有處在人陰忽然便在天陰形，于天陰形即取滅度，竟不受天身人身；或有處在天中陰，忽然便在人中陰形便取滅度，不受天身人身；或有處在畜生中陰，于畜生中陰忽然便在人
【現代漢語翻譯】 現代漢語譯本：在輪迴的道路中，有時有人本應承受餓鬼道的中陰身，卻突然轉生到天道的中陰身，這類眾生是因為心意堅定不散亂的緣故；有時有人本應承受三惡道（地獄、餓鬼、畜生）的中陰身，卻突然轉生到人道或天道的中陰身，這類眾生是因為具有智慧、通達和廣博的意念；有時有人本應承受一期究竟的中陰身，卻突然轉生到光音天（色界二禪天）的中陰身，這類眾生是因為心意專一的緣故；有時有人本應承受遍凈天（色界三禪天）的中陰身，卻突然轉生到有想無想天（色界四禪天）的中陰身，這類眾生是因為智慧不足，意念不通達的緣故。 佛陀告訴最勝菩薩：『菩薩摩訶薩（大菩薩）坐在菩提樹下，以一切智（對一切法無所不知的智慧）、無礙等智（對一切法無障礙的智慧）、執玄通智（掌握深奧玄妙的智慧）、辯才慧智（善於辯論的智慧）、了音響智（理解一切聲音的智慧）、無退轉智（永不退轉的智慧），遍觀三千大千世界，觀察哪些眾生受生，哪些眾生不受生，哪些眾生有中陰身，哪些眾生沒有中陰身，有多少眾生在人道，有多少眾生在人道的中陰身？菩薩又觀察人道中陰的眾生，他們所受的四種中陰身形態，都知道數量多少。』 佛陀告訴最勝菩薩：『菩薩摩訶薩觀察天道眾生在天道中陰的情況，又觀察天道眾生轉生到四道的情況，都知道數量多少。有時菩薩摩訶薩以六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）和不退轉智，觀察畜生道受生的眾生，有多少眾生受畜生道的中陰身，轉生到四道的中陰身，都知道數量多少。菩薩又觀察受餓鬼道的眾生，有多少眾生在餓鬼道的中陰身，應該轉生到四道的情況，都知道數量多少。有時菩薩摩訶薩觀察受地獄道的眾生，有多少眾生受地獄道的中陰身，轉生到四道的情況，都知道數量多少。』 佛陀告訴最勝菩薩：『菩薩摩訶薩以無退轉智，遍觀五道（地獄、餓鬼、畜生、人、天）中陰身，觀察哪些眾生受生，哪些眾生不受生；有時有眾生處在人道的中陰身，忽然轉生到天道的中陰身，在天道的中陰身就直接滅度，最終不受天身和人身；有時有眾生處在天道的中陰身，忽然轉生到人道的中陰身就直接滅度，不受天身和人身；有時有眾生處在畜生道的中陰身，在畜生道的中陰身忽然轉生到人道
【English Translation】 English version: In the course of transmigration, sometimes a being who should have received an intermediate state (bardo) in the realm of hungry ghosts suddenly transmigrates to an intermediate state in the heavens. Such beings are of this kind because their minds are firm and not scattered. Sometimes a being who should have received an intermediate state in the three evil realms (hell, hungry ghosts, animals) suddenly transmigrates to an intermediate state in the human or heavenly realms. Such beings are of this kind because they possess wisdom, understanding, and broad intentions. Sometimes a being who should have received a final intermediate state suddenly transmigrates to an intermediate state in the Abhasvara heaven (the second dhyana heaven of the form realm). Such beings are of this kind because their minds are focused. Sometimes a being who should have received an intermediate state in the Subhakrtsna heaven (the third dhyana heaven of the form realm) suddenly transmigrates to an intermediate state in the Asanjnasattva heaven (the fourth dhyana heaven of the form realm). Such beings are of this kind because they lack wisdom and their intentions are not clear. The Buddha told the Bodhisattva 'Most Excellent': 'A Bodhisattva Mahasattva (great Bodhisattva), sitting under the Bodhi tree, with all-knowing wisdom (wisdom that knows all dharmas), unobstructed wisdom (wisdom that is unobstructed by all dharmas), wisdom of profound understanding (wisdom that grasps the profound and mysterious), wisdom of eloquence (wisdom that is skilled in debate), wisdom of understanding sounds (wisdom that understands all sounds), and non-retrogressing wisdom (wisdom that never regresses), observes the three thousand great thousand worlds, seeing which beings are born and which are not, which beings have an intermediate state and which do not, how many beings are in the human realm, and how many beings are in the intermediate state of the human realm. The Bodhisattva also observes the beings in the intermediate state of the human realm, knowing the number of each of the four forms of intermediate states they receive.' The Buddha told the Bodhisattva 'Most Excellent': 'A Bodhisattva Mahasattva observes the beings in the heavenly realm in their intermediate state, and also observes the beings in the heavenly realm transmigrating to the four realms, knowing the number of each. Sometimes a Bodhisattva Mahasattva, with the six supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, and the extinction of outflows) and non-retrogressing wisdom, observes the beings in the animal realm who are born, knowing how many beings receive an intermediate state in the animal realm and transmigrate to the intermediate states of the four realms. The Bodhisattva also observes the beings in the hungry ghost realm, knowing how many beings are in the intermediate state of the hungry ghost realm and should transmigrate to the four realms. Sometimes a Bodhisattva Mahasattva observes the beings in the hell realm, knowing how many beings receive an intermediate state in the hell realm and transmigrate to the four realms.' The Buddha told the Bodhisattva 'Most Excellent': 'A Bodhisattva Mahasattva, with non-retrogressing wisdom, observes the intermediate states of the five realms (hell, hungry ghosts, animals, humans, and heavens), seeing which beings are born and which are not. Sometimes a being in the intermediate state of the human realm suddenly transmigrates to the intermediate state of the heavenly realm, and in the intermediate state of the heavenly realm, they directly attain nirvana, ultimately not receiving a heavenly or human body. Sometimes a being in the intermediate state of the heavenly realm suddenly transmigrates to the intermediate state of the human realm and directly attains nirvana, not receiving a heavenly or human body. Sometimes a being in the intermediate state of the animal realm, in the intermediate state of the animal realm, suddenly transmigrates to the human realm.
中陰，於人中陰便取滅度，不受畜生人形；或有處在畜生中陰，于畜生中陰忽然便在天中陰，于天中陰便取滅度，不受畜生天身；或有處在餓鬼中陰，于餓鬼中陰忽然便在人中陰，於人道中陰便取滅度，不受餓鬼身人身；或有處在餓鬼中陰，于餓鬼中陰忽然便在天中陰，于天中陰便取滅度，不受餓鬼天身；或有處在地獄中陰，于地獄中陰忽然便在人中陰，於人中陰便取滅度，不受地獄人形；或有處在地獄中陰，忽然便在天中陰，于天中陰便取滅度，不受地獄天形。是謂菩薩摩訶薩以不退轉智，遍觀三千大千世界，有受形者不受形者，有罪有福皆悉知之。」
爾時最勝菩薩及萬八千人，十萬天人，天、龍、鬼神、犍沓和、阿須倫、迦留羅、甄陀羅、摩休勒，即從坐起叉手長跪白佛言：「異響同音嘆未曾有，善哉善哉！世尊！快說中陰無形之法，無限無量不可思議，非是羅漢辟支所度。我等愿樂欲見中陰形質。唯愿世尊，顧愍下劣眾生，得蒙洗除永去心垢。」
爾時世尊告諸會者：「善哉善哉！快問斯義。吾今與汝現其神足，使八部之眾得睹中陰形質。」爾時世尊即入無形觀三昧，普見五道中陰眾生，有受形者不受形者，有罪有福，皆悉知之。爾時座上眾生，亦復見彼五道中陰形質，又聞如來與說道教，即于
【現代漢語翻譯】 現代漢語譯本： 中陰（antarabhava），如果處於人道中陰，便會直接滅度，不會再受畜生之身；或者有處於畜生道中陰的，忽然就到了天道中陰，在天道中陰便直接滅度，不會再受畜生或天人之身；或者有處於餓鬼道中陰的，忽然就到了人道中陰，在人道中陰便直接滅度，不會再受餓鬼或人之身；或者有處於餓鬼道中陰的，忽然就到了天道中陰，在天道中陰便直接滅度，不會再受餓鬼或天人之身；或者有處於地獄道中陰的，忽然就到了人道中陰，在人道中陰便直接滅度，不會再受地獄或人之身；或者有處於地獄道中陰的，忽然就到了天道中陰，在天道中陰便直接滅度，不會再受地獄或天人之身。這就是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）以不退轉的智慧，遍觀三千大千世界，所有受形或不受形，有罪或有福的眾生，都完全知曉。 當時，最勝菩薩（Sarvottama Bodhisattva）和一萬八千人，十萬天人，以及天（deva）、龍（naga）、鬼神（yaksha）、犍沓和（gandharva，香神）、阿須倫（asura，非天）、迦留羅（garuda，金翅鳥）、甄陀羅（kinnara，歌神）、摩休勒（mahoraga，大蟒神）等，都從座位上起身，合掌長跪，對佛說：『我們異口同聲地讚歎從未有過的教法，太好了，太好了！世尊！您宣說的中陰無形之法，無限無量，不可思議，不是羅漢（arhat）或辟支佛（pratyekabuddha）所能理解的。我們非常樂意想見中陰的形質。唯愿世尊，憐憫我們這些下劣的眾生，讓我們能夠洗滌並永遠去除心中的污垢。』 當時，世尊告訴在場的大眾：『太好了，太好了！你們問得很好。我現在就為你們展現我的神通，讓八部眾（天龍八部）都能看到中陰的形質。』當時，世尊立即進入無形觀三昧（samadhi，禪定），普遍見到五道（地獄、餓鬼、畜生、人、天）中陰的眾生，有受形的，有不受形的，有罪的，有福的，都完全知曉。當時，在座的眾生，也看到了五道中陰的形質，又聽到了如來（tathagata）為他們說法教導，立即就...
【English Translation】 English version: In the intermediate state (antarabhava), if one is in the human intermediate state, they will directly attain nirvana, and will not take the form of an animal; or some, being in the animal intermediate state, will suddenly be in the heavenly intermediate state, and in the heavenly intermediate state, they will directly attain nirvana, and will not take the form of an animal or a deva; or some, being in the hungry ghost intermediate state, will suddenly be in the human intermediate state, and in the human intermediate state, they will directly attain nirvana, and will not take the form of a hungry ghost or a human; or some, being in the hungry ghost intermediate state, will suddenly be in the heavenly intermediate state, and in the heavenly intermediate state, they will directly attain nirvana, and will not take the form of a hungry ghost or a deva; or some, being in the hell intermediate state, will suddenly be in the human intermediate state, and in the human intermediate state, they will directly attain nirvana, and will not take the form of a hell being or a human; or some, being in the hell intermediate state, will suddenly be in the heavenly intermediate state, and in the heavenly intermediate state, they will directly attain nirvana, and will not take the form of a hell being or a deva. This is how a Bodhisattva-Mahasattva (great Bodhisattva), with non-retrogressing wisdom, observes the three thousand great thousand worlds, and fully knows all beings, whether they take form or not, whether they have committed sins or accumulated merits. At that time, Sarvottama Bodhisattva and eighteen thousand people, one hundred thousand devas, as well as devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, and mahoragas, all rose from their seats, joined their palms, knelt down, and said to the Buddha: 'We praise with one voice this unprecedented teaching, excellent, excellent! World Honored One! The formless dharma of the intermediate state that you have spoken of is infinite, immeasurable, and inconceivable, not within the scope of arhats or pratyekabuddhas. We are very eager to see the form and substance of the intermediate state. We beseech the World Honored One, to have compassion on us inferior beings, so that we may be cleansed and forever remove the defilements of our minds.' At that time, the World Honored One told the assembly: 'Excellent, excellent! You have asked well. I will now display my divine powers to you, so that the eightfold assembly (devas, nagas, etc.) may see the form and substance of the intermediate state.' At that time, the World Honored One immediately entered the samadhi (meditative absorption) of formless contemplation, and universally saw the beings in the intermediate state of the five paths (hell, hungry ghosts, animals, humans, and devas), those who take form and those who do not, those who have committed sins and those who have accumulated merits, and fully knew them all. At that time, the beings in the assembly also saw the form and substance of the intermediate state of the five paths, and also heard the Tathagata (Buddha) teaching them the dharma, and immediately...
彼形諸塵垢盡得法眼凈，或有發於大乘之心，或有說于志密之行，隨類教化無所染著。亦復見彼中陰形質，從一住地至於十住地，見彼有得一生補處，坐樹王下降伏無數億百千魔，身黃金色眾相具足。亦有諸天帝釋梵四王，來請菩薩演說法響，普聞三千大千世界。復見異方諸佛世尊，遣化菩薩，請說名號國界遠近清凈之行。或見在前嘆說如來十號之法，或有興教致供養者，或以雜偈嘆如來之德。此國眾生在彼中陰，種種觀見神足變化不可思議。復見如來出舌相光明，一一光明皆有化佛，及八部眾前後圍繞，說無畏法智不退轉，諸法深藏皆悉具足。或授弟子緣覺記莂，于當來世汝當成佛，號字如是。爾時萬八千人及百千天子，即于座上皆發無上正真道意。
爾時世尊，還舍神足復坐如故，告四部眾：「如來神德不可究盡，又有四法不可思議。云何為四？一者如來志密不可思議，二者眾生根本不可思議，三者如來道慧不可思議，四者如來音響不可思議。複次最勝！復有四事不可思議。云何為四？一者如來儀則不可思議，二者如來法座不可思議，三者如來教誡不可思議，四者金剛定意不可思議。復有四事，不可思議。云何為四？在道樹下意如虛空不可思議，亦不見是亦不見非不可思議，以小為大以大為小不可思議，言
【現代漢語翻譯】 現代漢語譯本 那些人身上的塵垢都已清除，獲得了清凈的法眼（能洞察真理的智慧之眼）。他們中有的發起了大乘（菩薩乘，以利益眾生為目標的修行）之心，有的講述著秘密的修行方法，他們根據不同的類別進行教化，心中沒有任何執著。他們還能看到中陰身（死亡到轉世之間的過渡狀態）的形態，從中陰身所處的第一個住地（修行階段）到第十個住地，看到那些即將獲得一生補處（下一世必定成佛的菩薩）的菩薩，他們坐在菩提樹下，降伏了無數億百千的魔障，身體呈現黃金色，具足各種美好的相貌。還有諸天帝釋（天神之王）、梵天（色界天之主）、四大天王等，前來邀請菩薩宣講佛法，其聲音傳遍三千大千世界。他們還看到其他世界的佛陀，派遣化身菩薩，前來請問佛號、國土遠近以及清凈的修行方法。有的看到在佛前讚歎如來的十種稱號（如來、應供、正遍知等），有的興起教化並供養，有的用各種偈頌讚嘆如來的功德。這個世界的眾生在中陰身狀態，能夠看到種種神通變化，不可思議。他們還看到如來伸出舌相，放出光明，每一道光明中都有一尊化身佛，以及天龍八部等眾前後圍繞，宣說無畏的佛法，智慧永不退轉，一切佛法深奧的道理都完全具備。有的弟子被授記為緣覺（獨覺，不需佛陀教導而自行開悟者），被告知在未來世將成佛，佛號是什麼。當時，有一萬八千人和百千天子，在座上都發起了無上正等正覺（佛的智慧）之心。 那時，世尊收回神通，恢復原來的坐姿，告訴四部眾（比丘、比丘尼、優婆塞、優婆夷）說：『如來的神力德行是無法窮盡的，還有四種不可思議的法。是哪四種呢？第一，如來的秘密心意不可思議；第二，眾生的根本（根性、潛力）不可思議；第三，如來的智慧不可思議；第四，如來的音聲不可思議。』 『此外，最勝（佛陀對弟子的稱呼）！還有四種不可思議的事。是哪四種呢？第一，如來的儀態舉止不可思議；第二，如來的法座不可思議；第三，如來的教誨不可思議；第四，如來的金剛定意（堅固不動的禪定）不可思議。』 『還有四種不可思議的事。是哪四種呢？在菩提樹下，心意如同虛空一般不可思議；既不執著于「是」，也不執著于「非」，不可思議；能將小的視為大的，將大的視為小的，不可思議；言語道斷，不可思議。』
【English Translation】 English version Those whose defilements were completely removed, obtained the pure Dharma Eye (the wisdom eye that can see the truth). Some of them developed the mind of Mahayana (the Bodhisattva path, aiming to benefit all beings), some spoke of secret practices, and they taught according to different categories, without any attachments in their hearts. They could also see the forms of the intermediate state (Bardo, the transitional state between death and rebirth), from the first dwelling place (stage of practice) of the intermediate state to the tenth dwelling place, seeing those Bodhisattvas who were about to attain the state of 'one life remaining' (a Bodhisattva who will definitely become a Buddha in the next life). They saw them sitting under the Bodhi tree, subduing countless billions of demons, their bodies golden in color, possessing all kinds of beautiful features. There were also gods like Indra (king of the gods), Brahma (lord of the form realm), and the Four Heavenly Kings, who came to invite the Bodhisattvas to preach the Dharma, their voices spreading throughout the three thousand great thousand worlds. They also saw Buddhas from other worlds, sending transformation Bodhisattvas to inquire about the Buddha's name, the distance of their lands, and the pure practices. Some saw them praising the ten titles of the Tathagata (Tathagata, Arhat, Samyaksambuddha, etc.) in front of the Buddha, some initiated teachings and made offerings, and some praised the virtues of the Tathagata with various verses. The beings of this world, in the intermediate state, could see all kinds of miraculous transformations, which were inconceivable. They also saw the Tathagata extending his tongue, emitting light, and in each ray of light there was a transformation Buddha, surrounded by the eight classes of beings, preaching the fearless Dharma, with wisdom that never retreats, and all the profound principles of the Dharma fully possessed. Some disciples were given predictions of becoming Pratyekabuddhas (Solitary Buddhas, who attain enlightenment without a teacher), and were told that in the future they would become Buddhas, and what their Buddha name would be. At that time, eighteen thousand people and hundreds of thousands of gods, all developed the mind of Anuttara-samyak-sambodhi (the wisdom of a Buddha) on the spot. Then, the World Honored One withdrew his miraculous powers and resumed his original posture, and told the four assemblies (monks, nuns, laymen, and laywomen): 'The divine power and virtue of the Tathagata are inexhaustible, and there are four inconceivable Dharmas. What are the four? First, the secret intention of the Tathagata is inconceivable; second, the fundamental nature (potential) of beings is inconceivable; third, the wisdom of the Tathagata is inconceivable; fourth, the voice of the Tathagata is inconceivable.' 'Furthermore, O Most Excellent One (a term used by the Buddha to address his disciples)! There are four more inconceivable things. What are the four? First, the demeanor of the Tathagata is inconceivable; second, the Dharma seat of the Tathagata is inconceivable; third, the teachings of the Tathagata are inconceivable; fourth, the Vajra Samadhi (unshakable meditation) of the Tathagata is inconceivable.' 'There are also four inconceivable things. What are the four? Under the Bodhi tree, the mind is like the void, which is inconceivable; neither clinging to 'is' nor clinging to 'is not', which is inconceivable; being able to regard the small as large and the large as small, which is inconceivable; and the cessation of speech, which is inconceivable.'
必有濟亦不見濟不可思議。復有四事，所應行法不可染著，言有吾我，亦不見生復無有滅，無造無作亦無著斷，一切眾生根本清凈。是謂，最勝！菩薩摩訶薩所應行法無所染著。云何最勝？世尊有邊際乎？」
對曰：「無也。世尊！」
復告最勝：「諸有正法從法界生本無邊際，為有有耶生？為無無耶無？」對曰：「世尊！不從有有不從無無。」
「云何最勝！諸無際法，不從有有不從無無，云何成等正覺乎？」
對曰：「世尊！無有成正覺者。」
佛告最勝：「如來坐道樹下，以無際之法，無起滅教，皆虛皆寂，自然無智亦不有智，以無有智誰有知乎？是故最勝！吾我之法權詐不實，亦不見道道不見道，無見無聞無慧無著；解法界亦復如是，不見起滅為作窠窟，有受教者，亦不見文字章句。如是最勝！解知諸法虛空無形，設有愚夫無智之士安處虛空者不乎？」
對曰：「非也。世尊！」
「一切諸法如爾法性，真際本無斯無所有。今言有道，大慈大悲、四意止、四意斷、四神足、五根、五力、七覺意、八賢聖行，空無相愿，六增上法，十八不共，不由斯法而得成道。道者無形亦不可見，以無形法乃謂為道，道亦無來亦不見去。是謂最勝！乃謂為道。若使如來從法界生從
【現代漢語翻譯】 現代漢語譯本：必定有救濟，但又不見有救濟，這是不可思議的。還有四件事，所應修行的法不應執著，說有『我』的概念，也看不到生起，也沒有滅去，沒有造作也沒有斷滅，一切眾生的根本是清凈的。這被稱為最殊勝！菩薩摩訶薩所應修行的法不應執著。如何是最殊勝的呢？世尊，存在邊際嗎？」 回答說：『沒有。世尊！』 又告訴最勝：『一切正法從法界（Dharmadhatu，一切法的本性）產生，本來沒有邊際，是從『有』而生『有』呢？還是從『無』而生『無』呢？』回答說：『世尊！不是從有而生有，也不是從無而生無。』 『如何，最勝！一切無邊際的法，不是從有而生有，也不是從無而生無，如何成就等正覺（Sammasambuddha，完全覺悟的佛陀）呢？』 回答說：『世尊！沒有成就正覺的人。』 佛告訴最勝：『如來（Tathagata，佛的稱號）坐在菩提樹下，以無邊際的法，沒有生起和滅去的教導，一切都是虛幻寂靜的，自然沒有智慧也沒有不智慧，既然沒有智慧，誰會有知覺呢？所以，最勝！『我』的概念是虛妄不實的，也看不到道，道也看不到道，沒有見聞，沒有智慧，沒有執著；理解法界也是如此，看不到生起和滅去，不把它當作安身之處，接受教導的人，也不執著于文字章句。如此，最勝！理解諸法是虛空無形的，如果有愚癡無知的人安住在虛空中，會這樣嗎？』 回答說：『不會的。世尊！』 『一切諸法都像這樣的法性（Dharmata，法的本性），真如（Tathata，事物的真實本性）本來就沒有，沒有所有。現在說有道，大慈大悲、四念住（Cattaro satipatthana，四種正念的修行）、四正勤（Cattaro sammappadhana，四種正確的努力）、四神足（Cattaro iddhipada，四種神通的基礎）、五根（Panca indriyani，五種控制能力）、五力（Panca balani，五種力量）、七覺支（Satta bojjhanga，七種覺悟的因素）、八正道（Ariya atthangika magga，八種高貴的修行方法），空無相愿（Sunyata，Animitta，Apranihita，空性、無相、無愿），六增上法（Chalabhijati，六種增上法），十八不共法（Asta dasa avenika buddha dharma，佛陀獨有的十八種特質），不是通過這些法而成就道。道是無形的，也是不可見的，以無形法稱為道，道也沒有來，也沒有去。這被稱為最勝！這就是道。如果如來從法界產生，從
【English Translation】 English version: There must be salvation, yet salvation is not seen, it is inconceivable. Furthermore, there are four things: the Dharma that should be practiced should not be clung to; when speaking of 『self,』 there is no arising and no ceasing, no creation and no destruction, the fundamental nature of all sentient beings is pure. This is called the most excellent! The Dharma that a Bodhisattva Mahasattva should practice should not be clung to. How is it most excellent? World Honored One, is there a boundary?」 The answer was: 『No, World Honored One!』 Again, he told the most excellent one: 『All the true Dharma arises from the Dharmadhatu (the realm of all phenomena), originally without boundaries. Does it arise from 『being』 to 『being,』 or from 『non-being』 to 『non-being?』 The answer was: 『World Honored One! It does not arise from being to being, nor from non-being to non-being.』 『How is it, most excellent one! All the boundless Dharmas, not arising from being to being, nor from non-being to non-being, how is it that one achieves Sammasambuddha (perfect enlightenment)?』 The answer was: 『World Honored One! There is no one who achieves perfect enlightenment.』 The Buddha told the most excellent one: 『The Tathagata (the Buddha) sat under the Bodhi tree, with the boundless Dharma, without the teaching of arising and ceasing, all is illusory and still, naturally without wisdom and without non-wisdom. Since there is no wisdom, who has knowledge? Therefore, most excellent one! The concept of 『self』 is false and unreal, one does not see the path, and the path does not see the path, there is no seeing, no hearing, no wisdom, no clinging; understanding the Dharmadhatu is also like this, not seeing arising and ceasing, not taking it as a dwelling place, those who receive the teachings do not cling to words and sentences. Thus, most excellent one! Understanding that all Dharmas are empty and formless, if there were foolish and ignorant people dwelling in emptiness, would it be so?』 The answer was: 『No, World Honored One!』 『All Dharmas are like this Dharmata (the nature of Dharma), the Tathata (the true nature of things) is originally without, without anything. Now it is said that there is a path, great compassion, the four foundations of mindfulness (Cattaro satipatthana), the four right efforts (Cattaro sammappadhana), the four bases of power (Cattaro iddhipada), the five faculties (Panca indriyani), the five powers (Panca balani), the seven factors of enlightenment (Satta bojjhanga), the eightfold noble path (Ariya atthangika magga), emptiness, signlessness, wishlessness (Sunyata, Animitta, Apranihita), the six higher knowledges (Chalabhijati), the eighteen unique qualities of a Buddha (Asta dasa avenika buddha dharma), one does not achieve the path through these Dharmas. The path is formless and invisible, the formless Dharma is called the path, the path has no coming and no going. This is called the most excellent! This is the path. If the Tathagata arises from the Dharmadhatu, from
法界滅，乃是生死穢濁之行，以無生滅故謂為道。」
佛告最勝：「菩薩摩訶薩入虛空觀三昧，于諸境界行無染禪，以此禪法，游至無礙亦無錯亂，非身非心無等不等，思惟空定不見剛柔，志惟澹泊無應無所，應亦不見應亦不見不應。是謂最勝！菩薩空定無限無量不可思議，非是羅漢辟支所及。譬如，最勝！焚燒山野叢林草木，火非叢林叢林非火，亦不是火亦不離火。當知菩薩結使亦然，結非是道道非是結，亦不離道解知空定，無形三昧亦復如是。諸法清凈平等本無，或以正受觀察法際，而致平等無染無污，心不在內亦不游外，色無所住亦不見住，度於一切在顛倒者。設法無形是謂為道，或以五通三達妙智，周流四域欲化眾生，化自有化亦不見化，是謂為道。超外五通，或離聲聞緣覺定意，不見五通緣覺定意，是謂為道。復以定意正受三昧觀察法本，法從何生為從何滅？亦不見生亦不有滅，乃謂為道。有為俗法無為道法，亦不見俗復不見道，乃謂為道。有漏是塵無漏清凈，亦不見漏亦不有漏，十善行跡十惡法本，亦不見善復不有惡，利衰譭譽稱譏苦樂，亦不見苦復不見樂，不見成道亦不在俗，不見說法賢聖默然。是謂，最勝！菩薩摩訶薩入空正受，乃謂為道。
「複次最勝！菩薩摩訶薩復當思惟虛空藏三
【現代漢語翻譯】 現代漢語譯本：『法界』（一切諸法的總稱）的滅盡，乃是生死輪迴中污穢不清的行徑，因為沒有生滅的緣故，所以稱之為『道』。 佛陀告訴最勝菩薩：『菩薩摩訶薩進入虛空觀三昧（一種禪定狀態，專注于空性），在各種境界中修行無染的禪定。憑藉這種禪定，菩薩遊歷于無礙的境界，既不迷惑也不錯亂，既非身體也非心意，沒有相等或不相等之分。思惟空定的時候，菩薩看不到剛強或柔弱，心志唯有淡泊，沒有迴應也沒有執著，既不執著于迴應，也不執著于不迴應。這被稱為最勝！菩薩的空定是無限無量、不可思議的，不是羅漢（小乘修行者）和辟支佛（獨覺者）所能達到的。譬如，最勝！焚燒山野的叢林草木，火不是叢林，叢林也不是火，既不是火，也不離開火。應當知道菩薩的煩惱習氣也是如此，煩惱不是道，道也不是煩惱，既不離開道，又能理解空定，無形的三昧也是如此。一切諸法清凈平等，本來就空無所有。或者以正受（正確的禪定）觀察諸法的究竟，從而達到平等，沒有污染和污垢，心不在內也不向外遊蕩，色法沒有所住之處，也看不到住處，從而度脫一切顛倒的眾生。設立無形的法，這被稱為道。或者以五神通（天眼通、天耳通、他心通、宿命通、神足通）和三達（漏盡通、天眼通、宿命通）的妙智，周遊四方，想要教化眾生，教化自有其教化，也不執著于教化，這被稱為道。超越外道的五神通，或者離開聲聞（聽聞佛法而修行者）和緣覺（獨覺者）的定意，不執著於五神通和緣覺的定意，這被稱為道。又以定意正受三昧觀察諸法的根本，法從何處生起，又從何處滅去？既看不到生起，也沒有滅去，這被稱為道。有為法是世俗的法，無為法是道法，既不執著於世俗，也不執著于道，這被稱為道。有漏是塵垢，無漏是清凈，既不執著于有漏，也不執著于無漏。十善的行跡和十惡的根本，既不執著于善，也不執著于惡。利、衰、毀、譽、稱、譏、苦、樂，既不執著于苦，也不執著於樂。看不到成道，也不在世俗之中，看不到說法，賢聖保持沉默。這被稱為，最勝！菩薩摩訶薩進入空的正受，這被稱為道。 『其次，最勝！菩薩摩訶薩應當進一步思惟虛空藏三昧（一種禪定狀態，專注于虛空）』
【English Translation】 English version: 『The extinction of the Dharmadhatu (the totality of all phenomena) is the defiled conduct of birth and death. Because there is no arising or ceasing, it is called the 『Path』.』 The Buddha told the Bodhisattva Most Excellent: 『A Bodhisattva Mahasattva enters the Samadhi of Observing Emptiness, practicing undefiled meditation in all realms. With this meditation, the Bodhisattva travels to the realm of unobstructedness, neither confused nor mistaken, neither body nor mind, without equality or inequality. When contemplating emptiness, the Bodhisattva does not see strength or weakness, the mind is only tranquil, without response or attachment, neither attached to responding nor attached to not responding. This is called Most Excellent! The Bodhisattva's Samadhi of Emptiness is infinite, immeasurable, and inconceivable, not attainable by Arhats (Hinayana practitioners) or Pratyekabuddhas (Solitary Buddhas). For example, Most Excellent! When burning the forests and vegetation of the mountains and fields, the fire is not the forest, and the forest is not the fire, it is neither fire nor separate from fire. It should be known that the Bodhisattva's afflictions are also like this, afflictions are not the Path, and the Path is not afflictions, neither separate from the Path, and yet understanding the Samadhi of Emptiness, the formless Samadhi is also like this. All dharmas are pure and equal, originally empty. Or, by correct reception (correct meditation), one observes the ultimate nature of dharmas, thereby attaining equality, without defilement or stain, the mind is neither within nor wandering outside, form has no dwelling place, and one does not see a dwelling place, thus liberating all beings who are in delusion. Establishing formless dharma, this is called the Path. Or, with the five supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, and divine feet) and the three insights (extinction of outflows, divine eye, and knowing past lives), one travels throughout the four directions, desiring to teach sentient beings, teaching has its own teaching, and one is not attached to teaching, this is called the Path. Transcending the five supernormal powers of external paths, or leaving the meditative intention of Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (Solitary Buddhas), not being attached to the five supernormal powers and the meditative intention of Pratyekabuddhas, this is called the Path. Again, with meditative intention, one correctly receives Samadhi and observes the root of dharmas, where do dharmas arise from, and where do they cease? One sees neither arising nor ceasing, this is called the Path. Conditioned dharmas are worldly dharmas, unconditioned dharmas are the dharmas of the Path, one is neither attached to the worldly nor attached to the Path, this is called the Path. Outflows are defilements, no outflows are pure, one is neither attached to outflows nor attached to no outflows. The traces of the ten good deeds and the root of the ten evil deeds, one is neither attached to good nor attached to evil. Gain, loss, destruction, praise, commendation, criticism, suffering, and joy, one is neither attached to suffering nor attached to joy. One does not see the attainment of the Path, nor is one in the world, one does not see the teaching of the Dharma, the sages remain silent. This is called, Most Excellent! A Bodhisattva Mahasattva enters the correct reception of emptiness, this is called the Path.』 『Furthermore, Most Excellent! A Bodhisattva Mahasattva should further contemplate the Samadhi of the Treasury of Emptiness (a meditative state focused on emptiness).』
昧，不見有餘無為住壽經劫，不見無餘無為無有變易，乃謂為道。是謂菩薩摩訶薩建立空慧善權方便。從一佛國至一佛國，供養諸佛承事諸佛世尊，教化眾生凈佛國土，不見色相為現色像，聲香味細滑識亦復如是，不見有度至於泥洹，不見流轉處在生死。若善男子善女人，諷誦執持懷抱不忘，便得現在八功德福。云何為八？觀諸空法信不猶豫，得佛深藏意不怯弱，意凈無垢無所染污，心如金剛不可沮壞，所行真正不著魔界，凈佛國土度未度者，心廣大乘不樂小智，親善知識不著外部，所求真觀無我人想。是謂菩薩摩訶薩獲八功德。解知世法無我無人無壽無命，于本無法乃應正受，常以禪定至於滅度，開化眾生不以為倦，是為見法乃應為道，以見諸法寂寞無形無行無處，是謂最勝！菩薩摩訶薩空非有空亦非有空，空非空者寂寞無名，名亦不有不無，是謂為道。或時菩薩游諸法觀，不猗三處不著三有，如是菩薩在人天世，發弘誓心廣度群萌，不見眾生有得度者，是謂菩薩摩訶薩，建立空慧永無所著。最勝當知！如來周旋入無形定意，非是二道所能曉了，唯佛明佛智慧無礙無著無染無所點污，于諸境界無所染著，設得深法不以為歡，不著世俗八無閑業，四辯無礙，不滅不燃非不有燃，不起不生非不有生，過去永滅非有過去，
現在不住亦不有住，當來未起不見生者，是謂菩薩摩訶薩，無著無礙不著三處不染三有。」
爾時座上九萬衆生，十一那術天人，及諸天龍鬼神即從座起，偏露右臂長跪叉手白佛言：「我等鄙賤得廁凈法，乃能宣暢無形之法無幖幟法。唯愿世尊！使將來世生人天中陰佛土境界，即于彼處受無為證，同日同時共一國土。」
爾時世尊哂然而笑，口出五色光，遍照三千大千世界，繞身三匝還從口入。阿難長跪叉手白佛言：「自惟侍佛三十有餘，未曾見光有逾此者。唯愿世尊，當爲敷演，為將來會者永無塵翳。」
爾時世尊告阿難曰：「汝今見此九萬衆生，十一那術天人，於此命終皆當往生微塵空界中陰，已生中陰各各以次成佛，皆同一號，號無色如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，純以菩薩以為翼從，于彼中陰住壽一劫，般泥洹後遺法一劫，以次成佛中間不絕。」
爾時世尊說此法時，遍凈菩薩及無數眾生，悔受人形及彼天身，在坐號泣不能自勝。佛知而問曰：「善男子！何為悲泣未曾所見？」
遍凈白言：「我等亦欲樂生彼土，不在廁豫，故悲泣耳。」
佛告遍凈：「止止！勿說斯言。汝昔發願弘誓心異，何為中欲生於異國？
【現代漢語翻譯】 現代漢語譯本：'現在不住留，也不執著于有住的狀態，對於未來尚未生起的事物，不執著于其生起，這被稱為菩薩摩訶薩（偉大的菩薩），他們沒有執著，沒有障礙，不執著於三處（欲界、色界、無色界），不被三有（欲有、色有、無色有）所污染。' 當時，座上有九萬衆生，以及十一那術（數量單位，相當於百億）天人，還有諸天、龍、鬼神，都從座位上站起來，袒露右臂，長跪合掌，對佛說：『我們這些卑微的人，有幸得以參與清凈的佛法，竟然能夠宣揚這無形無相的佛法。唯愿世尊，能夠使未來世的人，在生於人天之間的中陰（死亡到投胎之間的過渡狀態）佛土境界時，就在那裡證得無為的果位，在同一天同一時刻，共同處於一個佛國。』 這時，世尊微微一笑，口中放出五色光芒，遍照三千大千世界，圍繞自身三圈后，又從口中進入。阿難（佛陀的十大弟子之一）長跪合掌，對佛說：『我侍奉佛陀三十多年，從未見過如此殊勝的光芒。唯愿世尊，能夠為我們詳細解說，使未來聽聞佛法的人，永遠沒有塵垢的遮蔽。』 這時，世尊告訴阿難說：『你現在看到的這九萬衆生，以及十一那術天人，他們在此命終后，都將往生到微塵空界的中陰。已經生在中陰的眾生，將依次成佛，都具有同一個名號，號為無色如來（如來是佛的稱號之一）、至真、等正覺（佛的智慧）、明行成為（智慧和行為都圓滿）、善逝（佛的尊號）、世間解（瞭解世間一切）、無上士（至高無上的人）、道法御（引導眾生走上正道）、天人師（天人和人類的導師），號為佛、世尊。他們純粹以菩薩作為侍從，在那中陰中住壽一劫（極長的時間單位），般泥洹（涅槃的另一種說法）后，遺留佛法一劫，依次成佛，中間不會斷絕。』 這時，世尊宣說此法時，遍凈菩薩（菩薩名）以及無數眾生，都後悔自己受生為人身和天身，在座位上號啕大哭，不能自已。佛陀知道后，問道：『善男子！你們為何如此悲傷哭泣，前所未見？』 遍凈菩薩回答說：『我們也很想往生到那個佛土，卻不能參與其中，所以才悲傷哭泣。』 佛陀告訴遍凈菩薩：『停止！停止！不要再說這樣的話。你們過去發願的弘誓心願不同，為何現在又想往生到別的佛國呢？』
【English Translation】 English version: 'They do not dwell in the present, nor are they attached to the state of dwelling. Regarding the future, they do not cling to the arising of what has not yet arisen. This is what is called a Bodhisattva Mahasattva (a great Bodhisattva), who is without attachment, without hindrance, not attached to the three realms (desire realm, form realm, formless realm), and not defiled by the three existences (desire existence, form existence, formless existence).' At that time, ninety thousand beings in the assembly, along with eleven nayuta (a unit of number, equivalent to a hundred billion) devas (gods), and various devas, nagas (dragons), and yakshas (demons), all rose from their seats, bared their right arms, knelt with their palms together, and said to the Buddha: 'We, who are humble and lowly, are fortunate to participate in the pure Dharma, and are able to proclaim this formless and signless Dharma. We beseech the World Honored One, to enable the people of the future world, when they are born in the intermediate state (the transitional state between death and rebirth) of the Buddha-land between humans and devas, to attain the unconditioned fruit there, and to be in the same Buddha-land on the same day and at the same time.' At this time, the World Honored One smiled gently, and from his mouth emitted five-colored light, which illuminated the three thousand great thousand worlds, circled his body three times, and then entered his mouth again. Ananda (one of the Buddha's ten great disciples) knelt with his palms together and said to the Buddha: 'I have served the Buddha for more than thirty years, and have never seen such magnificent light. We beseech the World Honored One, to explain it in detail for us, so that those who hear the Dharma in the future will never be obscured by the dust of ignorance.' At this time, the World Honored One said to Ananda: 'The ninety thousand beings and the eleven nayuta devas you see now, when they die here, will all be reborn in the intermediate state of the dust-empty realm. Those who have already been born in the intermediate state will successively become Buddhas, all with the same name, called the Colorless Tathagata (Tathagata is one of the titles of the Buddha), the Perfectly True One, the Perfectly Enlightened One, the One Perfect in Wisdom and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of the Path, the Teacher of Devas and Humans, called Buddha, World Honored One. They will be purely attended by Bodhisattvas, and will dwell in that intermediate state for one kalpa (an extremely long unit of time). After parinirvana (another term for nirvana), they will leave behind the Dharma for one kalpa, and will successively become Buddhas, without interruption in between.' At this time, when the World Honored One was speaking this Dharma, the Bodhisattva Pure Light (a Bodhisattva's name) and countless beings all regretted being born as humans and devas, and wept uncontrollably in their seats. The Buddha, knowing this, asked: 'Good men! Why are you weeping so sorrowfully, as never seen before?' The Bodhisattva Pure Light replied: 'We also wish to be born in that Buddha-land, but we are not included, so we weep with sorrow.' The Buddha said to the Bodhisattva Pure Light: 'Stop! Stop! Do not speak such words. Your vows and aspirations in the past were different, why do you now wish to be born in another Buddha-land?'
賢劫名滅，汝當次繼，號為遍凈如來、至真、等正覺，十號具足。」
身口意品第二十五
爾時最勝菩薩前白佛言：「一切諸法皆如幻化，云何幻化法中教化眾生凈佛國土？云何凈除三想我人壽命？云何從一佛國至一佛國，承事供養諸佛世尊？」
佛告最勝：「善哉善哉！乃能于如來前作師子吼。諦聽諦聽，善思念之，吾當與汝敷演其義。最勝當知！菩薩摩訶薩常念修身口意行法，觀了諸法如幻如化，去來現在悉無猗著。」
爾時座上有菩薩名曰歡樂，前白佛言：「世尊！諸有眾生樂深法本兼復供養，凈身口意諸根純熟，是謂菩薩慧。」
增上菩薩曰：「解知諸法無離無染，于無染法凈身口意，是謂菩薩慧。」
等慈菩薩曰：「諸有行慈普愍一切，解知文字盡無所著，不見身口之所行法，于中便得清凈法者，是謂菩薩慧。」
濡首童真曰：「一切諸法本說不見說，不見法想，于中凈身口意，是謂菩薩慧。」
炎光菩薩曰：「佛法無二亦不見二，息諸結使盡無起滅，于中凈身口意，是謂菩薩慧。」
蓮華結菩薩曰：「遍能游至十方世界，見凈世界不起凈想，于中凈身口意，是謂菩薩慧。」
光明菩薩曰：「一切諸法歸無所歸，于身口意亦無起滅，于中凈
【現代漢語翻譯】 現代漢語譯本：賢劫（Bhadrakalpa，佛教中的一個時間單位）結束時，你將繼任，名號為遍凈如來（Samantaprabha Tathagata，佛的稱號之一）、至真（Satya，真理的化身）、等正覺（Samyaksambuddha，完全覺悟者），具備十種稱號。」
身口意品第二十五
這時，最勝菩薩（Agryamati Bodhisattva）上前對佛說：「一切諸法都如幻化，如何在幻化的法中教化眾生，凈化佛國土？如何清除我、人、壽命這三種執著？如何從一個佛國到另一個佛國，承事供養諸佛世尊？」
佛告訴最勝菩薩：「好啊，好啊！你能在如來面前發出獅子吼。仔細聽，仔細聽，好好思考，我將為你闡述其中的含義。最勝，你要知道！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）常常修習身口意行法，觀察一切諸法如幻如化，對過去、現在、未來都不執著。」
這時，座中有一位菩薩名叫歡樂（Harsha），上前對佛說：「世尊！那些喜歡深奧佛法，並且樂於供養，凈化身口意，諸根純熟的眾生，這稱為菩薩的智慧。」
增上菩薩（Adhyashaya Bodhisattva）說：「理解一切諸法無離無染，在無染的法中凈化身口意，這稱為菩薩的智慧。」
等慈菩薩（Samamaitri Bodhisattva）說：「那些行慈悲，普遍憐憫一切眾生，理解文字的意義，不執著于文字，不見身口所行的法，從中獲得清凈法的人，這稱為菩薩的智慧。」
濡首童真（Snigdhamurdha Kumara）說：「一切諸法本來就不可說，不見法的概念，從中凈化身口意，這稱為菩薩的智慧。」
炎光菩薩（Jvalaprabha Bodhisattva）說：「佛法無二，也不見有二，息滅一切煩惱，沒有生滅，從中凈化身口意，這稱為菩薩的智慧。」
蓮華結菩薩（Padmavyuha Bodhisattva）說：「能夠遍游十方世界，見到清凈的世界不起清凈的念頭，從中凈化身口意，這稱為菩薩的智慧。」
光明菩薩（Prabhasa Bodhisattva）說：「一切諸法歸於無所歸，身口意也沒有生滅，從中凈化
【English Translation】 English version: 'When the Bhadrakalpa (a cosmic cycle in Buddhism) comes to an end, you will succeed, and your name will be Samantaprabha Tathagata (the Tathagata of Universal Light), Satya (the embodiment of truth), Samyaksambuddha (the perfectly enlightened one), possessing the ten titles.'
Chapter Twenty-Five on Body, Speech, and Mind
At that time, Agryamati Bodhisattva (the Bodhisattva of Supreme Wisdom) addressed the Buddha, saying, 'All dharmas are like illusions. How can one teach sentient beings and purify Buddha lands within these illusory dharmas? How can one eliminate the three attachments of self, person, and lifespan? How can one travel from one Buddha land to another, serving and making offerings to all the Buddhas?'
The Buddha replied to Agryamati, 'Excellent, excellent! You are able to roar like a lion before the Tathagata. Listen carefully, listen carefully, and contemplate well. I will explain the meaning to you. Agryamati, you should know that Bodhisattva Mahasattvas (great Bodhisattvas) constantly practice the dharmas of body, speech, and mind, observing all dharmas as illusions and transformations, without attachment to the past, present, or future.'
At that time, a Bodhisattva named Harsha (Joy) in the assembly addressed the Buddha, saying, 'World Honored One! Those sentient beings who delight in profound Dharma, are devoted to making offerings, purify their body, speech, and mind, and whose faculties are mature, this is called the wisdom of a Bodhisattva.'
Adhyashaya Bodhisattva (the Bodhisattva of Superior Intention) said, 'Understanding that all dharmas are without separation or defilement, and purifying body, speech, and mind within the undefiled dharma, this is called the wisdom of a Bodhisattva.'
Samamaitri Bodhisattva (the Bodhisattva of Equal Kindness) said, 'Those who practice compassion, universally pitying all sentient beings, understand the meaning of words without attachment to them, do not see the dharmas performed by body and speech, and attain pure dharma within them, this is called the wisdom of a Bodhisattva.'
Snigdhamurdha Kumara (the Youth with the Smooth Head) said, 'All dharmas are fundamentally unspeakable, without the concept of dharma, and purifying body, speech, and mind within them, this is called the wisdom of a Bodhisattva.'
Jvalaprabha Bodhisattva (the Bodhisattva of Flaming Light) said, 'The Buddha Dharma is non-dual, and one does not see duality. All afflictions are extinguished without arising or ceasing, and purifying body, speech, and mind within them, this is called the wisdom of a Bodhisattva.'
Padmavyuha Bodhisattva (the Bodhisattva of Lotus Array) said, 'Being able to travel throughout the ten directions, seeing pure worlds without arising the thought of purity, and purifying body, speech, and mind within them, this is called the wisdom of a Bodhisattva.'
Prabhasa Bodhisattva (the Bodhisattva of Light) said, 'All dharmas return to nowhere, and there is no arising or ceasing of body, speech, and mind. Purifying
身口意，是謂菩薩慧。」
法凈菩薩曰：「一切諸法悉歸於空，于正受定攝意不亂，于中凈身口意，是謂菩薩慧。」
蓮華行菩薩曰：「于本無法無盡之行，于無盡法凈身口意，是謂菩薩慧。」
正等菩薩曰：「知苦知樂亦無苦樂，于中凈身口意，是謂菩薩慧。」
除怒藏菩薩曰：「一切諸法解無起怒，于無起怒法凈身口意，是謂菩薩慧。」
師子童真菩薩曰：「於三法本無恚淫癡，亦不見色有起有滅，于中凈身口意，是謂菩薩慧。」
施寶菩薩曰：「我人壽命有起有滅，解了諸法悉無起滅，于中凈身口意，是謂菩薩慧。」
勇慧菩薩曰：「總持法門不見歸趣，于無歸趣法，是謂菩薩慧。」
賢護菩薩曰：「名號虛詐不可護持，愚戇凡夫謂為真實，于中凈身口意，是謂菩薩慧。」
月光菩薩曰：「如如如爾性本際凈修梵行，不見如如如爾性，于中凈身口意，是謂菩薩慧。」
善來菩薩曰：「以戒德香，普熏三千大千世界，香如風等，亦不見香亦不見風，于中凈身口意，是謂菩薩慧。」
不思議菩薩曰：「無為不離有為，有為不離無為，解知有為無為悉無所有，于中凈身口意，是謂菩薩慧。」
潔凈菩薩曰：「諸生凈居天，不見天福清凈之
【現代漢語翻譯】 現代漢語譯本 『身口意』，這就是所謂的菩薩智慧。 法凈菩薩說：『一切諸法都歸於空，在正受定中攝持意念不散亂，在此之中清凈身口意，這就是所謂的菩薩智慧。』 蓮華行菩薩說：『在原本無法無盡的修行中，于無盡的法中清凈身口意，這就是所謂的菩薩智慧。』 正等菩薩說：『知道苦知道樂，也知道沒有苦樂，在此之中清凈身口意，這就是所謂的菩薩智慧。』 除怒藏菩薩說：『理解一切諸法都沒有生起憤怒，在沒有生起憤怒的法中清凈身口意，這就是所謂的菩薩智慧。』 師子童真菩薩說：『在三法（貪嗔癡）的根本上沒有嗔恚、淫慾、愚癡，也看不到色法有生起有滅亡，在此之中清凈身口意，這就是所謂的菩薩智慧。』 施寶菩薩說：『我、人、壽命有生起有滅亡，理解一切諸法都沒有生起和滅亡，在此之中清凈身口意，這就是所謂的菩薩智慧。』 勇慧菩薩說：『總持法門看不到歸宿和去處，在沒有歸宿和去處的法中，這就是所謂的菩薩智慧。』 賢護菩薩說：『名號虛假不可護持，愚蠢的凡夫認為它是真實的，在此之中清凈身口意，這就是所謂的菩薩智慧。』 月光菩薩說：『如如（真如）如爾（如是）的自性本來清凈，修持梵行，看不到如如如爾的自性，在此之中清凈身口意，這就是所謂的菩薩智慧。』 善來菩薩說：『用戒德的香氣，普遍薰染三千大千世界，香氣如同風一樣，也看不到香氣也看不到風，在此之中清凈身口意，這就是所謂的菩薩智慧。』 不思議菩薩說：『無為不離有為，有為不離無為，理解知道有為無為都沒有實在的體性，在此之中清凈身口意，這就是所謂的菩薩智慧。』 潔凈菩薩說：『諸天眾生居住在凈居天（色界天），看不到天福的清凈之處，
【English Translation】 English version 'Body, speech, and mind,' this is what is called Bodhisattva wisdom. Dharma Pure Bodhisattva said, 'All dharmas return to emptiness. In the state of right concentration, one's mind is collected and not scattered. Within this, purifying body, speech, and mind, this is what is called Bodhisattva wisdom.' Lotus Conduct Bodhisattva said, 'In the practice that is originally without beginning or end, purifying body, speech, and mind in the endless dharma, this is what is called Bodhisattva wisdom.' Right Equality Bodhisattva said, 'Knowing suffering and knowing joy, also knowing there is no suffering or joy. Within this, purifying body, speech, and mind, this is what is called Bodhisattva wisdom.' Remover of Anger Store Bodhisattva said, 'Understanding that all dharmas do not give rise to anger. In the dharma of no arising anger, purifying body, speech, and mind, this is what is called Bodhisattva wisdom.' Lion Youth Bodhisattva said, 'In the root of the three dharmas (greed, hatred, delusion), there is no hatred, lust, or delusion. Also, one does not see that form has arising or ceasing. Within this, purifying body, speech, and mind, this is what is called Bodhisattva wisdom.' Bestower of Treasures Bodhisattva said, 'Self, person, and lifespan have arising and ceasing. Understanding that all dharmas have no arising or ceasing. Within this, purifying body, speech, and mind, this is what is called Bodhisattva wisdom.' Courageous Wisdom Bodhisattva said, 'The Dharani (mantra) gate does not see a destination or a place to go. In the dharma of no destination, this is what is called Bodhisattva wisdom.' Virtuous Protector Bodhisattva said, 'Names are false and cannot be protected. Foolish ordinary people consider them to be real. Within this, purifying body, speech, and mind, this is what is called Bodhisattva wisdom.' Moonlight Bodhisattva said, 'The nature of Suchness (Tathata) and Thusness (Tathata) is originally pure. Cultivating pure conduct, one does not see the nature of Suchness and Thusness. Within this, purifying body, speech, and mind, this is what is called Bodhisattva wisdom.' Well Come Bodhisattva said, 'Using the fragrance of moral precepts, universally perfuming the three thousand great thousand worlds. The fragrance is like the wind, one does not see the fragrance, nor does one see the wind. Within this, purifying body, speech, and mind, this is what is called Bodhisattva wisdom.' Inconceivable Bodhisattva said, 'Non-action is not separate from action, and action is not separate from non-action. Understanding that action and non-action have no real substance. Within this, purifying body, speech, and mind, this is what is called Bodhisattva wisdom.' Pure Bodhisattva said, 'All beings born in the Pure Abode Heavens (Suddhavasa), do not see the purity of heavenly blessings,
行，于中凈身口意，是謂菩薩慧。」
至誠菩薩曰：「不見至誠當犯四法，不見欺詐當受后報，于中凈身口意，是謂菩薩慧。」
善觀菩薩曰：「一切色想覺無色想，于中凈身口意，是謂菩薩慧。」
寶瓔菩薩曰：「處在生死，觀見眾生有苦有樂，復自觀身苦樂如彼，于中凈身口意，是謂菩薩慧。」
無毀根菩薩曰：「于諸結使知本清凈，于中凈身口意，是謂菩薩慧。」
常笑菩薩曰：「于諸根法不見吾我，亦復不見造吾我者，于中凈身口意，是謂菩薩慧。」
常悲菩薩曰：「行四等心，慈悲喜護遍滿佛國，不見四等有救眾生，于中凈身口意，是謂菩薩慧。」
梵意菩薩曰：「邪見眾生安處正見，于正見中不見邪正，于中凈身口意，是謂菩薩慧。」
布演菩薩曰：「弘誓心固不為小道所屈，于中凈身口意，是謂菩薩慧。」
勇士菩薩曰：「拔淫眾生不染三有，于中凈身口意，是謂菩薩慧。」
心勝菩薩曰：「建立慧忍恒修精進，于中凈身口意，是謂菩薩慧。」
雷音菩薩曰：「于諸善本，觀其法界不增不減，不見諸法有窠窟者，于中凈身口意，是謂菩薩慧。」
無厭患菩薩曰：「以恒沙劫以為一日，十五日為半月，三十日為一月，十二月
【現代漢語翻譯】 現代漢語譯本 行菩薩說：『在其中凈化身、口、意，這稱為菩薩的智慧。』 至誠菩薩（指以至誠為修行核心的菩薩）說：『不見至誠時會犯四種過失，不見欺詐時會遭受未來的報應，在其中凈化身、口、意，這稱為菩薩的智慧。』 善觀菩薩（指善於觀察的菩薩）說：『一切色想（對物質的感知）都覺知為無色想（超越物質的感知），在其中凈化身、口、意，這稱為菩薩的智慧。』 寶瓔菩薩（指以珍寶瓔珞為裝飾的菩薩）說：『處在生死輪迴中，觀察到眾生有苦有樂，又觀察自身所受的苦樂也像他們一樣，在其中凈化身、口、意，這稱為菩薩的智慧。』 無毀根菩薩（指根性不被破壞的菩薩）說：『對於各種煩惱的根源，知道其本性清凈，在其中凈化身、口、意，這稱為菩薩的智慧。』 常笑菩薩（指總是面帶笑容的菩薩）說：『對於各種根法（感官和其對像），不見有「我」和「我的」，也不見有造作「我」和「我的」存在，在其中凈化身、口、意，這稱為菩薩的智慧。』 常悲菩薩（指總是懷有悲憫之心的菩薩）說：『修行四等心（慈、悲、喜、舍），以慈悲喜捨之心遍滿佛國，但不認為四等心能救度眾生，在其中凈化身、口、意，這稱為菩薩的智慧。』 梵意菩薩（指具有梵天般清凈意念的菩薩）說：『使邪見（錯誤的見解）的眾生安住于正見（正確的見解），在正見中也不執著于邪見和正見，在其中凈化身、口、意，這稱為菩薩的智慧。』 布演菩薩（指善於宣講佛法的菩薩）說：『弘大的誓願心堅定不移，不被小乘道所動搖，在其中凈化身、口、意，這稱為菩薩的智慧。』 勇士菩薩（指勇猛精進的菩薩）說：『拔除淫慾的眾生，使其不被三有（欲界、色界、無色界）所染著，在其中凈化身、口、意，這稱為菩薩的智慧。』 心勝菩薩（指心力強大的菩薩）說：『建立智慧和忍辱，恒常修習精進，在其中凈化身、口、意，這稱為菩薩的智慧。』 雷音菩薩（指聲音如雷鳴的菩薩）說：『對於各種善的根本，觀察其法界（宇宙萬法的本體）不增不減，不見諸法有固定的處所，在其中凈化身、口、意，這稱為菩薩的智慧。』 無厭患菩薩（指永不厭倦的菩薩）說：『以恒河沙數劫的時間作為一天，十五天為半個月，三十天為一個月，十二個月』
【English Translation】 English version The Bodhisattva Xing said, 'Purifying body, speech, and mind within it, this is called the wisdom of a Bodhisattva.' The Bodhisattva Zhicheng (referring to a Bodhisattva whose core practice is sincerity) said, 'Not seeing sincerity leads to committing four faults, not seeing deceit leads to receiving future retribution. Purifying body, speech, and mind within it, this is called the wisdom of a Bodhisattva.' The Bodhisattva Shanguan (referring to a Bodhisattva who is good at observing) said, 'All perceptions of form are perceived as perceptions of formlessness. Purifying body, speech, and mind within it, this is called the wisdom of a Bodhisattva.' The Bodhisattva Baoying (referring to a Bodhisattva adorned with precious ornaments) said, 'Being in the cycle of birth and death, observing that sentient beings have suffering and joy, and observing that one's own suffering and joy are like theirs. Purifying body, speech, and mind within it, this is called the wisdom of a Bodhisattva.' The Bodhisattva Wuhuigen (referring to a Bodhisattva whose roots are not destroyed) said, 'Regarding the roots of all afflictions, knowing their nature is pure. Purifying body, speech, and mind within it, this is called the wisdom of a Bodhisattva.' The Bodhisattva Changxiao (referring to a Bodhisattva who always smiles) said, 'Regarding all the root dharmas (senses and their objects), not seeing a 'self' or 'mine', and not seeing the creator of 'self' or 'mine'. Purifying body, speech, and mind within it, this is called the wisdom of a Bodhisattva.' The Bodhisattva Changbei (referring to a Bodhisattva who always has compassion) said, 'Practicing the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), filling the Buddha-land with loving-kindness, compassion, joy, and equanimity, but not thinking that the four immeasurable minds can save sentient beings. Purifying body, speech, and mind within it, this is called the wisdom of a Bodhisattva.' The Bodhisattva Fanyi (referring to a Bodhisattva with pure thoughts like Brahma) said, 'Leading sentient beings with wrong views to abide in right views, and within right views, not being attached to wrong views or right views. Purifying body, speech, and mind within it, this is called the wisdom of a Bodhisattva.' The Bodhisattva Buyan (referring to a Bodhisattva who is good at expounding the Dharma) said, 'The great vow is firm and unwavering, not being swayed by the Hinayana path. Purifying body, speech, and mind within it, this is called the wisdom of a Bodhisattva.' The Bodhisattva Yongshi (referring to a Bodhisattva who is courageous and diligent) said, 'Uprooting lust in sentient beings, so that they are not tainted by the three realms (desire realm, form realm, formless realm). Purifying body, speech, and mind within it, this is called the wisdom of a Bodhisattva.' The Bodhisattva Xinsheng (referring to a Bodhisattva with strong mental power) said, 'Establishing wisdom and patience, constantly practicing diligence. Purifying body, speech, and mind within it, this is called the wisdom of a Bodhisattva.' The Bodhisattva Leiyin (referring to a Bodhisattva whose voice is like thunder) said, 'Regarding the roots of all good, observing that their dharma realm (the essence of all phenomena) neither increases nor decreases, and not seeing that dharmas have fixed locations. Purifying body, speech, and mind within it, this is called the wisdom of a Bodhisattva.' The Bodhisattva Wuyanhuan (referring to a Bodhisattva who is never weary) said, 'Taking the time of countless kalpas as one day, fifteen days as half a month, thirty days as one month, and twelve months'
為一歲，于中經歷億百千劫，乃一佛出照曜世間，復以方便供養恒沙如來，凈修梵行後方受決，修菩薩道未曾厭患生死之苦，于中凈身口意，是謂菩薩慧。」
住壽菩薩曰：「恒以神足化六十二見，於六十二見凈身口意，是謂菩薩慧。」
盡意菩薩曰：「觀諸法本空無所有，生者自生滅者自滅，法法相生法法相滅，生不知生滅不知滅，于中凈身口意，是謂菩薩慧。」
心廣菩薩曰：「心所思念出息入息，一一分別不失次第，亦不見出亦不見入，于中凈身口意，是謂菩薩慧。」
善勝菩薩曰：「分別三世，為從何起為從何滅，亦不見起亦不見滅，于中凈身口意，是謂菩薩慧。」
持禁菩薩曰：「不見持戒及以毀戒，不見毀戒當入地獄，不見持戒受天福報，于中凈身口意，是謂菩薩慧。」
無畏菩薩曰：「修四神足，於四意止不懷怯弱，心本無本不見心本，于中凈身口意，是謂菩薩慧。」
無量悲菩薩曰：「諸有發心慈愍一切，游至他方無量佛界，要度眾生不以為倦，亦不見度亦不見不度者，于中凈身口意，是謂菩薩慧。」
寶施菩薩曰：「興隆四恩親近三寶，惠施仁愛利人等利，不見受報四恩之德，于中凈身口意，是謂菩薩慧。」
毀根菩薩曰：「一切眾生視
【現代漢語翻譯】 現代漢語譯本： 住壽菩薩說：『經歷一歲，其中經過億百千劫（極長的時間），才有一尊佛出現照耀世間，又以方便法門供養恒河沙數（極多）的如來，清凈修行梵行（清凈的行為）之後才接受授記（預言成佛），修菩薩道（覺悟之路）從不厭倦生死的痛苦，在這過程中清凈身口意，這叫做菩薩的智慧。』 住壽菩薩說：『經常以神通變化來化解六十二種見解（錯誤的觀點），在這六十二種見解中清凈身口意，這叫做菩薩的智慧。』 盡意菩薩說：『觀察諸法（一切事物）的本質是空無所有，生起的自然生起，滅去的自然滅去，法與法之間相互生起，法與法之間相互滅去，生不知道生，滅不知道滅，在這過程中清凈身口意，這叫做菩薩的智慧。』 心廣菩薩說：『心中所思所念，出息入息，一一分別不失次序，也不見出也不見入，在這過程中清凈身口意，這叫做菩薩的智慧。』 善勝菩薩說：『分別過去、現在、未來三世，從何處生起，從何處滅去，也不見生起也不見滅去，在這過程中清凈身口意，這叫做菩薩的智慧。』 持禁菩薩說：『不見持戒（遵守戒律）和毀戒（違反戒律），不見毀戒會墮入地獄，不見持戒會得到天上的福報，在這過程中清凈身口意，這叫做菩薩的智慧。』 無畏菩薩說：『修習四神足（四種禪定），對於四意止（四種觀想）不懷怯弱，心本來沒有根本，也不見心的根本，在這過程中清凈身口意，這叫做菩薩的智慧。』 無量悲菩薩說：『凡是發心慈悲憐憫一切眾生，遊歷到其他無量佛的世界，想要度化眾生不感到疲倦，也不見有被度化的眾生，也不見沒有被度化的眾生，在這過程中清凈身口意，這叫做菩薩的智慧。』 寶施菩薩說：『興盛四恩（父母恩、眾生恩、國土恩、三寶恩），親近三寶（佛、法、僧），惠施仁愛，利益他人如同利益自己，不見接受四恩的報答，在這過程中清凈身口意，這叫做菩薩的智慧。』 毀根菩薩說：『看待一切眾生』
【English Translation】 English version: The Bodhisattva Zhushou said: 'For one year, during which hundreds of thousands of kalpas (extremely long periods) pass, a Buddha appears to illuminate the world. Then, through skillful means, one makes offerings to countless Tathagatas (Buddhas), and after purifying one's practice of Brahma-viharas (pure conduct), one receives a prediction of Buddhahood. Practicing the Bodhisattva path (path to enlightenment), one never tires of the suffering of birth and death. In this process, one purifies body, speech, and mind. This is called the wisdom of a Bodhisattva.' The Bodhisattva Zhushou said: 'Constantly using supernatural powers to transform the sixty-two views (wrong views), and purifying body, speech, and mind within these sixty-two views, this is called the wisdom of a Bodhisattva.' The Bodhisattva Jinyi said: 'Observing that the nature of all dharmas (all things) is empty and without substance, what arises arises by itself, what ceases ceases by itself. Dharmas arise from dharmas, and dharmas cease from dharmas. Arising does not know arising, and ceasing does not know ceasing. In this process, one purifies body, speech, and mind. This is called the wisdom of a Bodhisattva.' The Bodhisattva Xinguang said: 'The thoughts and ideas in the mind, the out-breath and in-breath, each is distinguished without losing order, and one sees neither the out-breath nor the in-breath. In this process, one purifies body, speech, and mind. This is called the wisdom of a Bodhisattva.' The Bodhisattva Shansheng said: 'Distinguishing the three times—past, present, and future—where do they arise from, and where do they cease? One sees neither arising nor ceasing. In this process, one purifies body, speech, and mind. This is called the wisdom of a Bodhisattva.' The Bodhisattva Chijin said: 'One sees neither keeping precepts (observing rules) nor breaking precepts (violating rules). One does not see that breaking precepts leads to hell, nor that keeping precepts leads to heavenly rewards. In this process, one purifies body, speech, and mind. This is called the wisdom of a Bodhisattva.' The Bodhisattva Wuwei said: 'Cultivating the four divine abidings (four meditative states), one does not feel weak in the four foundations of mindfulness (four contemplations). The mind originally has no root, and one does not see the root of the mind. In this process, one purifies body, speech, and mind. This is called the wisdom of a Bodhisattva.' The Bodhisattva Wuliangbei said: 'Those who have generated the mind of compassion for all beings, travel to countless Buddha worlds, wanting to liberate beings without feeling weary. One sees neither those who are liberated nor those who are not liberated. In this process, one purifies body, speech, and mind. This is called the wisdom of a Bodhisattva.' The Bodhisattva Baoshi said: 'Promoting the four kindnesses (kindness of parents, kindness of sentient beings, kindness of the country, kindness of the Three Jewels), drawing near to the Three Jewels (Buddha, Dharma, Sangha), bestowing benevolence and love, benefiting others as one benefits oneself, and not seeing the reward for the four kindnesses. In this process, one purifies body, speech, and mind. This is called the wisdom of a Bodhisattva.' The Bodhisattva Huigen said: 'Viewing all sentient beings'
如赤子，欲自護身當護他人，安隱眾生至無為岸，不見滅度至彼岸者，于中凈身口意，是謂菩薩慧。」
寂志菩薩曰：「佛不思議受報難量，諸根寂定信無貪嫉，于中凈身口意，是謂菩薩慧。」
護身菩薩曰：「成其佛道身獲相好，及泥曰后舍利分佈，四維八方上下充滿，天龍鬼神無不宗奉，亦不見舍利有教化者，于中凈身口意，是謂菩薩慧。」
香首菩薩曰：「一一毛孔出無量香，一一香者出無量教，濟度眾生無有窮極，神足威神巍巍無量，皆使眾生髮無量道意，其中錯誤眾生不應正真道者，或成緣覺聲聞之道，或生天上還復人身，心不懷恨，大道可貴，亦不俠恥度于小者，于中凈身口意，是謂菩薩慧。」
弘誓菩薩曰：「于染無所染，於世八法不興想著，于中凈身口意，是謂菩薩慧。」
愍救菩薩曰：「道者為二無道為一，亦不見一亦不見二，于中凈身口意，是謂菩薩慧。」
無上菩薩曰：「有佛有法不成覺道，無佛無法乃成覺道，亦不見成亦不見不成，于中凈身口意，是謂菩薩慧。」
奉德菩薩曰：「諸有眾生自立名號，是男是女我人壽命，解知本性悉無男女，亦復不見從彼生此從此生彼，當知權詐合數之法非真非實，于中凈身口意，是謂菩薩慧。」
目見
【現代漢語翻譯】 現代漢語譯本 如嬰兒一般，想要保護自己也應保護他人，使眾生安穩到達無為的彼岸，不執著于滅度而到達彼岸，在此過程中清凈身口意，這稱為菩薩的智慧。 寂志菩薩說：『佛的不可思議的受報難以衡量，諸根寂靜，相信而不貪婪嫉妒，在此過程中清凈身口意，這稱為菩薩的智慧。』 護身菩薩說：『成就佛道時，身體獲得相好，以及涅槃后舍利分佈，四面八方上下充滿，天龍鬼神沒有不尊敬奉行的，也不認為舍利有教化眾生的作用，在此過程中清凈身口意，這稱為菩薩的智慧。』 香首菩薩說：『每一個毛孔都散發出無量的香氣，每一種香氣都散發出無量的教誨，救度眾生沒有窮盡，神足威神巍巍無量，都使眾生髮起無量的道心，其中誤入歧途的眾生不應走上正道，或者成就緣覺、聲聞之道，或者生到天上又回到人間，心中不懷恨意，認為大道可貴，也不因度化小乘而感到羞恥，在此過程中清凈身口意，這稱為菩薩的智慧。』 弘誓菩薩說：『在染污中不被染污，對於世間的八法不產生執著，在此過程中清凈身口意，這稱為菩薩的智慧。』 愍救菩薩說：『道可以分為二，無道則為一，也不執著於一，也不執著於二，在此過程中清凈身口意，這稱為菩薩的智慧。』 無上菩薩說：『有佛有法不能成就覺悟之道，無佛無法才能成就覺悟之道，也不執著于成就，也不執著于不成就，在此過程中清凈身口意，這稱為菩薩的智慧。』 奉德菩薩說：『所有眾生自己設立名號，是男是女，我人壽命，瞭解其本性都是沒有男女之分的，也不認為從彼生此，從此生彼，應當知道權宜之計的合數之法並非真實，在此過程中清凈身口意，這稱為菩薩的智慧。』 目見
【English Translation】 English version Like an infant, wanting to protect oneself should also protect others, bringing beings to the peaceful shore of non-action, not clinging to extinction to reach the other shore, and in this process purifying body, speech, and mind, this is called the wisdom of a Bodhisattva. The Bodhisattva Silent Will said: 'The Buddha's inconceivable retribution is immeasurable, the senses are tranquil, believing without greed or jealousy, and in this process purifying body, speech, and mind, this is called the wisdom of a Bodhisattva.' The Bodhisattva Protector of the Body said: 'Upon achieving Buddhahood, the body obtains excellent marks, and after Nirvana, the relics are distributed, filling all directions, above and below, and gods, dragons, and spirits all revere and follow them, yet it is not seen that the relics have the function of teaching beings, and in this process purifying body, speech, and mind, this is called the wisdom of a Bodhisattva.' The Bodhisattva Fragrant Head said: 'Each pore emits immeasurable fragrance, and each fragrance emits immeasurable teachings, saving beings without end, the divine power is majestic and immeasurable, all causing beings to generate immeasurable aspiration for the path, among those who have gone astray and should not follow the true path, some may achieve the path of Pratyekabuddha or Sravaka, or be born in the heavens and return to human form, without harboring resentment, valuing the great path, and not feeling ashamed to guide those of the lesser vehicle, and in this process purifying body, speech, and mind, this is called the wisdom of a Bodhisattva.' The Bodhisattva of Great Vow said: 'In defilement, not being defiled, and not clinging to the eight worldly dharmas, and in this process purifying body, speech, and mind, this is called the wisdom of a Bodhisattva.' The Bodhisattva of Compassionate Rescue said: 'The path can be divided into two, while the absence of path is one, and not clinging to one, nor clinging to two, and in this process purifying body, speech, and mind, this is called the wisdom of a Bodhisattva.' The Bodhisattva Supreme said: 'With Buddha and Dharma, one cannot achieve the path of enlightenment, without Buddha and Dharma, one can achieve the path of enlightenment, and not clinging to achievement, nor clinging to non-achievement, and in this process purifying body, speech, and mind, this is called the wisdom of a Bodhisattva.' The Bodhisattva of Devoted Virtue said: 'All beings establish their own names, whether male or female, with a lifespan, understanding that their true nature is without male or female distinctions, and not seeing that from that this is born, and from this that is born, one should know that the expedient methods of combination are neither true nor real, and in this process purifying body, speech, and mind, this is called the wisdom of a Bodhisattva.' Seeing with the eyes
菩薩曰：「諸有色像解無色像，彼色我識內外無形，解色性空悉無起滅，于中凈身口意，是謂菩薩慧。」
妙錦菩薩曰：「吾我壽命本自無主，如人外聲耳識耳聞，挍計聲者本無形質，于中凈身口意，是謂菩薩慧。」
常住菩薩曰：「若於七法一一分別，不關三處不求五果，于中凈身口意，是謂菩薩慧。」
玄通菩薩曰：「寂不寂為垢，戒不戒為垢，忍不忍為垢，亦不見忍亦不見不忍，解知忍辱無寂不寂，于中凈身口意，是謂菩薩慧。」
香薰菩薩曰：「不見陰蓋睡調之病，慳貪諛諂憒亂犯戒，于中凈身口意，是謂菩薩慧。」
爾時最勝菩薩即從座起，長跪叉手前白佛言：「善哉善哉！世尊！我亦愿樂說凈身口意菩薩之慧。普現一切無去來今，如爾清凈住無所住，諸法幻化不可捉持，譬如日光月現水中，諸佛世尊亦復如是，亦無生滅不取泥洹，于中凈身口意，是謂菩薩慧。」
佛告最勝：「云何族姓子！汝觀何義，于如來前而說此義住無所住乎？」
答曰：「如來所住，如如所住如眾生住。」
「云何如來所住如如所住如眾生住乎？」
答曰：「如眾生住，如有為住，如無所住。」
「云何如眾生住，如有為住，如無所住乎？」
答曰：「如來
【現代漢語翻譯】 現代漢語譯本 菩薩說：『對於有形之物理解為無形，那些有形之物，我的意識知道它們內外都沒有固定的形態，理解到有形之物的本性是空無，沒有產生也沒有消滅，在這種理解中凈化身、口、意，這就是菩薩的智慧。』 妙錦菩薩說：『我、自我、壽命，本來就沒有主宰，就像人的耳朵聽到外面的聲音，耳朵的意識聽到聲音，仔細推究聲音的本質，它本來就沒有固定的形態，在這種理解中凈化身、口、意，這就是菩薩的智慧。』 常住菩薩說：『如果對於七種法一一加以分別，不執著於三處（身、口、意），不追求五種果報（色、受、想、行、識），在這種理解中凈化身、口、意，這就是菩薩的智慧。』 玄通菩薩說：『執著于寂靜或不寂靜都是污垢，執著于持戒或不持戒都是污垢，執著于忍辱或不忍辱都是污垢，既不執著于忍辱也不執著于不忍辱，理解到忍辱的本質是無寂靜也無不寂靜，在這種理解中凈化身、口、意，這就是菩薩的智慧。』 香薰菩薩說：『不執著於五陰（色、受、想、行、識）的覆蓋，不執著于睡眠和昏沉的疾病，不執著于慳吝、貪婪、諂媚、混亂和犯戒，在這種理解中凈化身、口、意，這就是菩薩的智慧。』 這時，最勝菩薩即從座位上站起來，長跪合掌，向前對佛說：『太好了，太好了！世尊！我也願意說一說凈化身、口、意的菩薩智慧。普遍顯現一切，沒有過去、現在、未來，像您一樣清凈地安住于無所住，一切法都是幻化，不可捉摸，就像日光和月亮顯現在水中一樣，諸佛世尊也是如此，既沒有生也沒有滅，不取涅槃，在這種理解中凈化身、口、意，這就是菩薩的智慧。』 佛告訴最勝菩薩：『善男子！你觀察到什麼道理，在如來面前說出這種安住于無所住的道理呢？』 最勝菩薩回答說：『如來所安住的，就像真如所安住的，就像眾生所安住的。』 佛問：『為什麼說如來所安住的，就像真如所安住的，就像眾生所安住的呢？』 最勝菩薩回答說：『就像眾生所安住的，就像有為法所安住的，就像無所安住的。』 佛問：『為什麼說就像眾生所安住的，就像有為法所安住的，就像無所安住的呢？』 最勝菩薩回答說：『如來』
【English Translation】 English version The Bodhisattva said, 'Understanding form as formless, those forms, my consciousness knows they have no fixed shape inside or outside, understanding the nature of form is emptiness, without arising or ceasing, in this understanding purifying body, speech, and mind, this is the wisdom of a Bodhisattva.' The Bodhisattva Myojin (妙錦, meaning 'Wonderful Brocade') said, 'The self, ego, and lifespan originally have no master, like a person's ears hearing external sounds, the ear's consciousness hears the sounds, carefully examining the essence of sound, it originally has no fixed form, in this understanding purifying body, speech, and mind, this is the wisdom of a Bodhisattva.' The Bodhisattva Changzhu (常住, meaning 'Permanent Abiding') said, 'If one distinguishes each of the seven dharmas (七法, referring to the seven factors of enlightenment), not clinging to the three places (身, body; 口, speech; 意, mind), not seeking the five fruits (五果, referring to the five aggregates: form, sensation, perception, mental formations, and consciousness), in this understanding purifying body, speech, and mind, this is the wisdom of a Bodhisattva.' The Bodhisattva Xuantong (玄通, meaning 'Profound Penetration') said, 'Clinging to stillness or non-stillness is defilement, clinging to precepts or non-precepts is defilement, clinging to patience or impatience is defilement, neither clinging to patience nor clinging to impatience, understanding the essence of patience is neither stillness nor non-stillness, in this understanding purifying body, speech, and mind, this is the wisdom of a Bodhisattva.' The Bodhisattva Xiangxun (香薰, meaning 'Fragrant Incense') said, 'Not clinging to the covering of the five aggregates (五陰, referring to form, sensation, perception, mental formations, and consciousness), not clinging to the illness of sleep and drowsiness, not clinging to stinginess, greed, flattery, confusion, and breaking precepts, in this understanding purifying body, speech, and mind, this is the wisdom of a Bodhisattva.' At this time, the Bodhisattva Most Excellent (最勝, meaning 'Most Victorious') immediately rose from his seat, knelt down with palms together, and said to the Buddha, 'Excellent, excellent! World Honored One! I also wish to speak about the wisdom of a Bodhisattva who purifies body, speech, and mind. Universally manifesting everything, without past, present, or future, like you, abiding purely in non-abiding, all dharmas are illusory, intangible, like the sun and moon appearing in water, the Buddhas, World Honored Ones, are also like this, neither having birth nor death, not taking Nirvana, in this understanding purifying body, speech, and mind, this is the wisdom of a Bodhisattva.' The Buddha said to Most Excellent, 'Good son of a noble family! What principle do you observe, that you speak of this principle of abiding in non-abiding before the Tathagata?' Most Excellent replied, 'What the Tathagata abides in, is like what Suchness (如如, meaning 'Thusness' or 'Suchness') abides in, is like what sentient beings abide in.' The Buddha asked, 'Why do you say that what the Tathagata abides in, is like what Suchness abides in, is like what sentient beings abide in?' Most Excellent replied, 'It is like what sentient beings abide in, like what conditioned dharmas abide in, like what non-abiding abides in.' The Buddha asked, 'Why do you say it is like what sentient beings abide in, like what conditioned dharmas abide in, like what non-abiding abides in?' Most Excellent replied, 'The Tathagata'
所住住無所住。」
「云何從第一空義住乎？」
答曰：「非也。世尊！」
「云何族姓子，如來所住如凡夫住乎？」
對曰：「非也。世尊曰非如來住非凡夫住。」
「云何從中成正覺耶？」
答曰：「不從如來及凡夫法成正覺也。」
「云何族姓子，如如至真于凡夫地有何差別？」
對曰：「世尊欲使虛空有差別乎？」
佛告最勝：「一切諸法皆空皆寂無有差別。」
最勝白佛：「以其諸法不可護持，相無有相，如如所住如無所住。」
爾時最勝菩薩問濡首童真言：「住云何為住乎？言無住云何無住耶？」
濡首答曰：「所謂住者，如如所住住無所住。」又曰：「解四梵堂住無所住，故謂為住住無所住。」
最勝問曰：「吾所問住，非四梵堂亦非一類，或在閑靜或在聚落，或在冢間或在樹下，可謂此為住乎？」
濡首答曰：「吾所謂四梵堂住，心為止止，撿惡不起，故謂為住。」
最勝問曰：「云何心為止止？」
濡首答曰：「慧義為本故曰止止。」
最勝復問：「慧者無本亦無究竟，可從知見成止止乎？」
濡首答曰：「如是如是，如汝所言，先自觀我然後凈慧。」
最勝復問：「云
【現代漢語翻譯】 現代漢語譯本 『所住的住處是無所住。』 『如何從第一空義安住呢？』 回答說：『不是的，世尊！』 『如何，族姓子，如來所住如同凡夫所住呢？』 回答說：『不是的，世尊說，不是如來住，也不是凡夫住。』 『如何從中成就正覺呢？』 回答說：『不是從如來法和凡夫法成就正覺。』 『如何，族姓子，如如（tathata，真如）至真在凡夫地有什麼差別呢？』 回答說：『世尊是想讓虛空有差別嗎？』 佛告訴最勝：『一切諸法皆空皆寂，沒有差別。』 最勝稟告佛：『因為諸法不可護持，相無有相，如如所住如同無所住。』 這時，最勝菩薩問濡首童真：『住，如何是住呢？說無住，如何是無住呢？』 濡首回答說：『所謂住，是如如所住，住無所住。』又說：『理解四梵堂（brahmavihara，四無量心）的住是無所住，所以稱為住，住無所住。』 最勝問道：『我所問的住，不是四梵堂，也不是一類，或在閑靜處，或在聚落，或在墳墓間，或在樹下，可以說這是住嗎？』 濡首回答說：『我所說的四梵堂住，是心止息，檢點惡念不起，所以稱為住。』 最勝問道：『如何是心止息呢？』 濡首回答說：『以智慧為根本，所以說止息。』 最勝又問：『智慧沒有根本也沒有究竟，可以從知見成就止息嗎？』 濡首回答說：『是的，是的，如你所說，先自己觀察我，然後凈化智慧。』 最勝又問：『云』
【English Translation】 English version 'The dwelling place of dwelling is non-dwelling.' 'How does one dwell from the meaning of the first emptiness?' The answer is: 'No, World Honored One!' 'How, son of a noble family, is the dwelling of the Tathagata like the dwelling of an ordinary person?' The answer is: 'No, World Honored One, it is said that it is neither the dwelling of the Tathagata nor the dwelling of an ordinary person.' 'How does one attain perfect enlightenment from this?' The answer is: 'One does not attain perfect enlightenment from the Dharma of the Tathagata or the Dharma of an ordinary person.' 'How, son of a noble family, is there any difference between Suchness (tathata) and ultimate truth in the realm of ordinary people?' The answer is: 'Does the World Honored One wish to make a distinction in empty space?' The Buddha told the Most Excellent One: 'All dharmas are empty and still, without any difference.' The Most Excellent One reported to the Buddha: 'Because all dharmas cannot be upheld, their forms are without form, and the dwelling of Suchness is like non-dwelling.' At that time, the Bodhisattva Most Excellent One asked the young ascetic Nurushou: 'Dwelling, how is it dwelling? Saying non-dwelling, how is it non-dwelling?' Nurushou answered: 'What is called dwelling is the dwelling of Suchness, dwelling in non-dwelling.' He also said: 'Understanding the dwelling of the four Brahmaviharas (four immeasurables) as non-dwelling, therefore it is called dwelling, dwelling in non-dwelling.' The Most Excellent One asked: 'The dwelling I am asking about is not the four Brahmaviharas, nor is it of one kind, whether in a quiet place, or in a village, or among tombs, or under a tree, can this be called dwelling?' Nurushou answered: 'The dwelling of the four Brahmaviharas that I speak of is the mind ceasing, examining and not giving rise to evil thoughts, therefore it is called dwelling.' The Most Excellent One asked: 'How is the mind ceasing?' Nurushou answered: 'Because wisdom is the root, it is called ceasing.' The Most Excellent One asked again: 'Wisdom has no root and no ultimate end, can ceasing be achieved from knowledge and views?' Nurushou answered: 'Yes, yes, as you say, first observe yourself, then purify wisdom.' The Most Excellent One asked again: 'How'
何，濡首！先自觀我耶？」濡首報曰：「諸無我法至竟如如，我自無我無起無不起，是謂我自觀我也。」
最勝復問：「正使，濡首！為從義得不從義得，自觀我者為觀佛像，若使有我則有佛耶？我自無我云何有佛？亦不見言言亦無我，云何觀佛像乎？」
濡首答曰：「諸言觀我我即無我，是謂觀我。所以者何？夫觀我者則觀諸法，觀諸法者則觀佛也，佛者無形亦不可見。」
最勝問曰：「頗有方便諸不成就可使至正見耶？」
濡首答曰：「有此方便，諸不成就有為境者安處正見。」
又問：「云何，濡首！正爾便是正見耶？」
濡首答曰：「不以盡證，亦不果報，亦不取果報，故謂正見。」
又問：「云何為見？」
答曰：「不以慧眼見諸法，非不慧眼見諸法，不有為見不無為見諸法。何以故？夫慧眼者，亦見有為境亦見無為境，無有有為眼見有為境無為境。」
又問：「云何，濡首！頗有方便從其等見成比丘果證耶？」
濡首答曰：「亦不從等見成其果證，亦不離等見成其果證，最勝當知，皆由希望五垢所成，解此義者乃成果證。」
最勝復問：「云何希望五垢所成？」
濡首答曰：「垢為心本，心是道根，道者無形不可見，故成果
【現代漢語翻譯】 現代漢語譯本 最勝問：『濡首（Ruru，人名）！你先是自己觀察自己嗎？』 濡首回答說：『一切無我的法最終都是如如不動的，我自身無我，無生起也無不生起，這叫做自己觀察自己。』 最勝又問：『正是這樣，濡首！是從義理上得到，還是不從義理上得到，自己觀察自己是觀察佛像嗎？如果存在我，那麼就存在佛嗎？我自身無我，怎麼會有佛呢？也看不到言語，言語也沒有我，怎麼能觀察佛像呢？』 濡首回答說：『說觀察我，我即是無我，這叫做觀察我。為什麼呢？觀察我就是觀察諸法，觀察諸法就是觀察佛，佛是無形的，也是不可見的。』 最勝問：『有沒有方便法，讓那些沒有成就的人可以達到正見呢？』 濡首回答說：『有這種方便法，讓那些沒有成就，執著于有為境界的人安住于正見。』 又問：『怎麼樣，濡首！這樣就是正見了嗎？』 濡首回答說：『不以完全證悟，也不以果報，也不執取果報，所以叫做正見。』 又問：『什麼是見？』 回答說：『不是用慧眼去看諸法，也不是不用慧眼去看諸法，不是用有為的見去看諸法，也不是用無為的見去看諸法。為什麼呢？慧眼既能看到有為的境界，也能看到無為的境界，沒有有為的眼睛能看到有為的境界和無為的境界。』 又問：『怎麼樣，濡首！有沒有方便法，從這種等同的見解成就比丘的果位呢？』 濡首回答說：『既不是從等同的見解成就果位，也不是離開等同的見解成就果位。最勝你要知道，都是由希望五種垢染所成就的，理解這個道理才能成就果位。』 最勝又問：『什麼是希望五種垢染所成就的？』 濡首回答說：『垢是心的根本，心是道的根源，道是無形的不可見的，所以成就果位。』
【English Translation】 English version The Most Excellent One asked: 'Ruru (a name), do you first observe yourself?' Ruru replied: 'All dharmas of no-self are ultimately suchness, my self is without self, without arising and without non-arising, this is called observing oneself.' The Most Excellent One further asked: 'Indeed, Ruru! Is it obtained from the meaning or not from the meaning, is observing oneself observing the Buddha image? If there is a self, then there is a Buddha? My self is without self, how can there be a Buddha? Also, words are not seen, and words are without self, how can one observe the Buddha image?' Ruru replied: 'To say observing the self, the self is without self, this is called observing the self. Why? Observing the self is observing all dharmas, observing all dharmas is observing the Buddha, the Buddha is formless and also invisible.' The Most Excellent One asked: 'Is there a skillful means by which those who have not attained can reach right view?' Ruru replied: 'There is such a skillful means, those who have not attained and are attached to conditioned realms can abide in right view.' He further asked: 'How is it, Ruru! Is this right view?' Ruru replied: 'It is not through complete realization, nor through karmic retribution, nor through grasping karmic retribution, therefore it is called right view.' He further asked: 'What is seeing?' He replied: 'It is not seeing all dharmas with the wisdom eye, nor is it not seeing all dharmas with the wisdom eye, it is not seeing all dharmas with conditioned seeing, nor is it seeing all dharmas with unconditioned seeing. Why? The wisdom eye can see both conditioned realms and unconditioned realms, there is no conditioned eye that can see both conditioned and unconditioned realms.' He further asked: 'How is it, Ruru! Is there a skillful means to attain the fruit of a Bhikkhu from such equal seeing?' Ruru replied: 'It is neither from equal seeing that one attains the fruit, nor is it apart from equal seeing that one attains the fruit. The Most Excellent One should know, it is all accomplished by the five defilements of hope, understanding this meaning is how one attains the fruit.' The Most Excellent One further asked: 'What is accomplished by the five defilements of hope?' Ruru replied: 'Defilement is the root of the mind, the mind is the root of the path, the path is formless and invisible, therefore the fruit is attained.'
證。」
最勝又問：「道者無形不可見，云何成果證？」
濡首答曰：「吾所證道由其果證，成果證者即非道耶？凡夫愚人謂果證為道乎？莫作斯觀。何以故？道非果證果證非道，亦不離道亦不離果證。」
最勝又問：「道以果證無差別耶？」
濡首答曰：「道者無為而不可見，果證有為亦不可見，是謂差別。」
又問濡首：「如仁所言，從有際至無際耶？」
濡首答曰：「諸法未生亦不見生，非不有生生亦無生，亦不見已生非不有已生。夫已生者亦無已生，諸法無當生非不有當生，解知當生悉無所有，是謂從有際至無際。」
最勝又問：「不從有生至無際乎？」
濡首答曰：「從有生得至無際。」
又問：「從無生得至無際乎？」
答曰：「如是，從無生得至無際。」
「云何，濡首！從有生得至無際，從無生得至無際，有何差別？」
濡首答曰：「生亦無生，無生亦無生，是謂差別。」
最勝又問：「生既有形，無生無名，云何差別？」
爾時濡首報最勝曰：「吾與汝引喻，有目之士以喻自解。云何，最勝！虛空有形乎？」
對曰：「無也。」
又問：「空有正見耶？」
對曰：「無也。」
【現代漢語翻譯】 現代漢語譯本 最勝又問：『道是無形無相，無法看見的，如何能通過成果來證明呢？』 濡首回答說：『我所證悟的道是通過其成果來證明的，難道成果的證明就不是道了嗎？凡夫愚人認為成果的證明就是道嗎？不要這樣認為。為什麼呢？道不是成果的證明，成果的證明也不是道，但它們也不離道，也不離成果的證明。』 最勝又問：『道和成果的證明沒有差別嗎？』 濡首回答說：『道是無為的，不可見；成果的證明是有為的，也不可見，這就是它們的差別。』 又問濡首：『如你所說，是從有際到無際嗎？』 濡首回答說：『諸法未生時也看不見生，並非沒有生，生也是無生；也看不見已生，並非沒有已生。已生者也無已生。諸法沒有當生，並非沒有當生，理解知道當生都是空無所有，這就是從有際到無際。』 最勝又問：『不是從有生到無際嗎？』 濡首回答說：『是從有生而得至無際。』 又問：『從無生而得至無際嗎？』 回答說：『是的，從無生而得至無際。』 『那麼，濡首！從有生而得至無際，從無生而得至無際，有什麼差別呢？』 濡首回答說：『生也是無生，無生也是無生，這就是差別。』 最勝又問：『生既然有形，無生沒有名稱，如何區分呢？』 這時濡首告訴最勝說：『我給你打個比方，有眼睛的人可以通過比喻自己理解。怎麼樣，最勝！虛空有形狀嗎？』 回答說：『沒有。』 又問：『虛空有正見嗎？』 回答說：『沒有。』
【English Translation】 English version Most Excellent (Zuisheng) asked again: 'The Dao (道) [the Way, the Path] is formless and invisible, how can it be proven by its results?' Ru Shou (濡首) [Wet Head] replied: 'The Dao I have realized is proven by its results. Is the proof of results not the Dao? Do ordinary foolish people think that the proof of results is the Dao? Do not think this way. Why? The Dao is not the proof of results, and the proof of results is not the Dao, but they are also not separate from the Dao, nor are they separate from the proof of results.' Most Excellent asked again: 'Is there no difference between the Dao and the proof of results?' Ru Shou replied: 'The Dao is non-active (wuwei, 無為) and invisible; the proof of results is active (youwei, 有為) and also invisible. This is the difference.' He then asked Ru Shou: 'As you say, is it from the boundary of existence (youji, 有際) to the boundary of non-existence (wuji, 無際)?' Ru Shou replied: 'When all dharmas (諸法) [phenomena, things] are not yet born, one does not see birth, yet it is not that there is no birth; birth is also no-birth. One also does not see what has already been born, yet it is not that there is no what has already been born. What has already been born is also no-already-born. All dharmas have no future birth, yet it is not that there is no future birth. Understanding that future birth is all empty, this is what is meant by from the boundary of existence to the boundary of non-existence.' Most Excellent asked again: 'Is it not from the birth of existence to the boundary of non-existence?' Ru Shou replied: 'It is from the birth of existence that one attains the boundary of non-existence.' He asked again: 'Is it from the birth of non-existence that one attains the boundary of non-existence?' He replied: 'Yes, it is from the birth of non-existence that one attains the boundary of non-existence.' 'Then, Ru Shou! What is the difference between attaining the boundary of non-existence from the birth of existence and attaining the boundary of non-existence from the birth of non-existence?' Ru Shou replied: 'Birth is also no-birth, and no-birth is also no-birth. This is the difference.' Most Excellent asked again: 'Since birth has form, and no-birth has no name, how can they be distinguished?' At that time, Ru Shou told Most Excellent: 'I will give you an analogy, and those with eyes can understand through the analogy. How is it, Most Excellent! Does empty space have form?' He replied: 'No, it does not.' He asked again: 'Does empty space have right view?' He replied: 'No, it does not.'
又問：「何謂為空？」
對曰：「空空也。」
濡首復問：「云何空空？」
最勝報曰：「諸法空空。」
又問：「云何諸法空空？」
最勝答曰：「諸法無言無說空如空。」
濡首問曰：「諸法無言無說，云何空如空？」
爾時最勝寂默不對。
是時世尊告最勝曰：「善哉善哉，族姓子，真解無無泥洹之道，道者無形亦不可見，無言無教亦無受者。」
說此無形法時，一切眾生嘆未曾有，九千比丘有漏心解脫，二萬七千天子諸塵垢盡得法眼凈，復有千二百天與世人發於無上正真道意，五千菩薩即于座上得不起法忍。
爾時座上有無畏魔王，自將其眾前白佛言：「我等愚惑永在盲冥，今日始聞無形教法。若有善男子善女人，執持諷誦此經典者，常當擁護至竟成佛不使留難。」於是咒曰：
「那羅伽羅阿毗呵呵
「持是擁護善男子善女人，諷誦經典戢在心懷者。」
爾時梵王復從座起，即將營從前白佛言：「我當擁護善男子善女人，執持諷誦此經典者，若百由延千由延內，不使外邪得善男子善女人。」便即于佛前而說咒曰：
「伊摩鼻周那毗伽奢黎羅
「當擁護是善男子善女人，至竟成佛不使留難。」
是時釋提
【現代漢語翻譯】 現代漢語譯本 又問：『什麼是空？』 回答說：『空就是空。』 濡首（人名）又問：『如何是空空？』 最勝（人名）回答說：『諸法（一切事物）皆是空空。』 又問：『如何是諸法空空？』 最勝回答說：『諸法無法用言語表達，無法用言說描述，空如虛空一般。』 濡首問：『諸法無法用言語表達，無法用言說描述，如何空如虛空一般？』 這時，最勝沉默不語。 這時，世尊（佛陀）告訴最勝說：『好啊，好啊，善男子，你真正理解了無無泥洹（涅槃）之道，道是無形的，也是不可見的，無法用言語教導，也沒有接受者。』 當宣說這無形之法時，一切眾生都讚歎從未有過，九千比丘有漏（煩惱）之心得到解脫，二萬七千天子諸塵垢（煩惱）盡除，得到法眼清凈，又有千二百天人與世人發起了無上正真道（菩提）的意願，五千菩薩當即在座上得到不起法忍（對佛法真理的堅定信念）。 這時，座上有一位無畏魔王，自己帶領他的部眾來到佛前說：『我們愚昧迷惑，一直處於盲目黑暗之中，今天才聽到這無形的教法。如果有善男子善女人，執持諷誦這部經典，我將常加擁護，直到他們成佛，不讓他們遭受障礙。』於是說了咒語： 『那羅伽羅阿毗呵呵』 『持此咒語，擁護那些善男子善女人，諷誦經典並銘記在心的人。』 這時，梵王（天神）又從座位上站起來，帶領他的隨從來到佛前說：『我將擁護那些善男子善女人，執持諷誦這部經典的人，在百由延（古印度長度單位）或千由延的範圍內，不讓外道邪說侵擾他們。』隨即在佛前說了咒語： 『伊摩鼻周那毗伽奢黎羅』 『我將擁護這些善男子善女人，直到他們成佛，不讓他們遭受障礙。』 這時，釋提（天神）
【English Translation】 English version Again he asked: 'What is emptiness?' He replied: 'Emptiness is emptiness.' Ruru (a name) further asked: 'How is emptiness emptiness?' The Most Excellent One (a name) replied: 'All dharmas (all things) are emptiness emptiness.' Again he asked: 'How are all dharmas emptiness emptiness?' The Most Excellent One replied: 'All dharmas are beyond words and descriptions, empty like the void.' Ruru asked: 'If all dharmas are beyond words and descriptions, how are they empty like the void?' At that time, the Most Excellent One remained silent and did not answer. At that time, the World Honored One (Buddha) said to the Most Excellent One: 'Excellent, excellent, son of a good family, you truly understand the path of no-no Nirvana (Nirvana), the path is formless and invisible, it cannot be taught with words, and there is no receiver.' When this formless Dharma was spoken, all beings praised it as unprecedented, nine thousand Bhikkhus (monks) with defiled (afflicted) minds were liberated, twenty-seven thousand Devas (gods) had all their defilements (afflictions) removed and obtained the pure Dharma eye, and another twelve hundred Devas and people developed the intention for the unsurpassed true path (Bodhi), and five thousand Bodhisattvas immediately attained the non-arising Dharma forbearance (firm belief in the truth of the Dharma) on the spot. At that time, there was a Fearless Mara King (demon king) on the seat, who led his retinue before the Buddha and said: 'We are foolish and deluded, and have always been in blind darkness. Today we have heard this formless teaching. If there are good men and good women who uphold and recite this scripture, I will always protect them until they become Buddhas, and not let them suffer obstacles.' Then he spoke a mantra: 'Nara Gara Abhi Haha' 'Holding this mantra, protect those good men and good women who recite the scriptures and keep them in their hearts.' At that time, Brahma (a god) also rose from his seat, and led his retinue before the Buddha and said: 'I will protect those good men and good women who uphold and recite this scripture, within a hundred Yojana (ancient Indian unit of length) or a thousand Yojana, and not let external heresies disturb them.' Then he spoke a mantra before the Buddha: 'Ima Biju Na Biga Sheliro' 'I will protect these good men and good women until they become Buddhas, and not let them suffer obstacles.' At that time, Shakra (a god)
桓因。復將翼從前白佛言：「若有善男子善女人，執持諷誦此經典者，我等當擁護至竟成佛不使留難。」於是咒曰：
「留遮耶摩那那僧求時那寫
「持是擁護善男子善女人，至竟成佛不使留難。」
是時東方天王提鞮賴吒將其翼從，即從座起前白佛言：「我等當擁護是善男子善女人，諷誦讀說此經典者，常當擁護至竟成佛。」於是咒曰：
「諦那賜那諦那賜
「持是擁護善男子善女人，至竟成佛不使留難。」
是時南方天王毗樓勒伽，即將翼從前白佛言：「若有善男子善女人，執持諷誦此經典者，至竟成佛不使留難。」於是咒曰：
「摩訶賜陀那賜
「持是擁護善男子善女人，至竟成佛不使留難。」
西方天王毗樓波叉，將其翼從前白佛言：「若有善男子善女人，執持諷誦此經典者，我當擁護至竟成佛不使留難。」於是咒曰：
「伊昵彌昵奢彌
「持是擁護是善男子善女人，至竟成佛不使留難。」
是時北方天王拘毗羅，將其翼從前白佛言：「若有善男子善女人，執持諷誦此經典者，我當擁護至竟成佛不使留難。」於是咒曰：「陀譬陀羅譬
「持是擁護是善男子善女人，至竟成佛不使留難。」
是時無畏魔王、梵天王、釋
【現代漢語翻譯】 現代漢語譯本 桓因（帝釋天）再次帶領他的部屬上前稟告佛陀：『如果有善男子、善女人，受持諷誦這部經典，我們應當擁護他們直至最終成佛，不讓他們遭受任何障礙。』於是他們說了咒語： 『留遮耶摩那那僧求時那寫』 『以此咒語擁護這些善男子、善女人，直至最終成佛，不讓他們遭受任何障礙。』 這時，東方天王提鞮賴吒（持國天）帶領他的部屬，即從座位起身，上前稟告佛陀：『我們應當擁護這些諷誦讀說這部經典的善男子、善女人，常常擁護他們直至最終成佛。』於是他們說了咒語： 『諦那賜那諦那賜』 『以此咒語擁護這些善男子、善女人，直至最終成佛，不讓他們遭受任何障礙。』 這時，南方天王毗樓勒伽（增長天）帶領他的部屬上前稟告佛陀：『如果有善男子、善女人，受持諷誦這部經典，我們應當擁護他們直至最終成佛，不讓他們遭受任何障礙。』於是他們說了咒語： 『摩訶賜陀那賜』 『以此咒語擁護這些善男子、善女人，直至最終成佛，不讓他們遭受任何障礙。』 西方天王毗樓波叉（廣目天）帶領他的部屬上前稟告佛陀：『如果有善男子、善女人，受持諷誦這部經典，我應當擁護他們直至最終成佛，不讓他們遭受任何障礙。』於是他們說了咒語： 『伊昵彌昵奢彌』 『以此咒語擁護這些善男子、善女人，直至最終成佛，不讓他們遭受任何障礙。』 這時，北方天王拘毗羅（多聞天）帶領他的部屬上前稟告佛陀：『如果有善男子、善女人，受持諷誦這部經典，我應當擁護他們直至最終成佛，不讓他們遭受任何障礙。』於是他們說了咒語：『陀譬陀羅譬』 『以此咒語擁護這些善男子、善女人，直至最終成佛，不讓他們遭受任何障礙。』 這時，無畏魔王、梵天王、釋提桓因（帝釋天）
【English Translation】 English version Then, Huan Yin (Śakra, the lord of gods) again, leading his retinue, stepped forward and said to the Buddha: 'If there are good men or good women who uphold and recite this scripture, we shall protect them until they ultimately achieve Buddhahood, ensuring they encounter no obstacles.' Thereupon, they spoke the mantra: 'Liu zhe ye mo na na seng qiu shi na xie' 'With this mantra, we protect these good men and good women, until they ultimately achieve Buddhahood, ensuring they encounter no obstacles.' At that time, the Eastern Heavenly King Dītarāṣṭra (Dhṛtarāṣṭra) leading his retinue, immediately rose from his seat and stepped forward, saying to the Buddha: 'We shall protect these good men and good women who recite and expound this scripture, always protecting them until they ultimately achieve Buddhahood.' Thereupon, they spoke the mantra: 'Di na ci na di na ci' 'With this mantra, we protect these good men and good women, until they ultimately achieve Buddhahood, ensuring they encounter no obstacles.' At that time, the Southern Heavenly King Virūḍhaka (Virūḍhaka), leading his retinue, stepped forward and said to the Buddha: 'If there are good men or good women who uphold and recite this scripture, we shall protect them until they ultimately achieve Buddhahood, ensuring they encounter no obstacles.' Thereupon, they spoke the mantra: 'Mo he ci tuo na ci' 'With this mantra, we protect these good men and good women, until they ultimately achieve Buddhahood, ensuring they encounter no obstacles.' The Western Heavenly King Virūpākṣa (Virūpākṣa), leading his retinue, stepped forward and said to the Buddha: 'If there are good men or good women who uphold and recite this scripture, I shall protect them until they ultimately achieve Buddhahood, ensuring they encounter no obstacles.' Thereupon, they spoke the mantra: 'Yi ni mi ni she mi' 'With this mantra, we protect these good men and good women, until they ultimately achieve Buddhahood, ensuring they encounter no obstacles.' At that time, the Northern Heavenly King Kubera (Vaiśravaṇa), leading his retinue, stepped forward and said to the Buddha: 'If there are good men or good women who uphold and recite this scripture, I shall protect them until they ultimately achieve Buddhahood, ensuring they encounter no obstacles.' Thereupon, they spoke the mantra: 'Tuo pi tuo luo pi' 'With this mantra, we protect these good men and good women, until they ultimately achieve Buddhahood, ensuring they encounter no obstacles.' At that time, the Fearless Demon King, the Brahma King, Śakra (Indra)
提桓因及四天王，各說神咒已，繞佛三匝頭面禮足，各還復坐。
十住斷結經卷第九 大正藏第 10 冊 No. 0309 最勝問菩薩十住除垢斷結經
十住斷結經卷第十
姚秦涼州沙門竺佛念譯
夢中成道品第二十六
爾時治地菩薩即從座起，右膝著地叉手白佛言：「世尊！甚奇甚特，今聞濡首菩薩得與最勝論無形法道無言教，未曾所聞未曾所見，便為紹繼佛種不斷，又行佛事不思議法。」
佛告治地：「如是如是，如汝所言。從億百千劫積功累德，興顯佛事未曾耗減，有佛出世法乃流佈。」
是時濡首前白佛言：「諸佛出世法乃流佈，諸法有相貌耶，言流佈乎？」
對曰：「無也。」
又白佛言：「如來出現，使無量眾生皆取滅度，今聞如來欲齊限眾生，齊限眾生者則無滅度。」
佛告濡首：「頗聞吾說無眾生言有眾生耶？」
對曰：「不也。」
「欲使有眾生無眾生耶？」
對曰：「不也。」
「欲使如來起滅有窠窟耶？」
對曰：「不也。」
「若使如來無窠窟者，云何如來度眾生皆使滅度？」
濡首白佛：「今我所說分別四句，解知諸法皆得總持，尋其本性無生無滅，不見生死又無泥
【現代漢語翻譯】 現代漢語譯本 提桓因（帝釋天）和四天王各自說完神咒后，繞佛三圈，以頭面禮拜佛足，然後各自回到座位。
《十住斷結經》卷第九 大正藏第10冊 No. 0309 《最勝問菩薩十住除垢斷結經》
《十住斷結經》卷第十
姚秦涼州沙門竺佛念譯
夢中成道品第二十六
這時，治地菩薩即從座位起身，右膝著地，合掌向佛稟告說：『世尊！真是太奇特了，今天聽到濡首菩薩能夠與最勝菩薩討論無形法道，接受無言的教誨，這是前所未聞、前所未見的，這樣就能繼承佛種，使之不斷絕，又能行持佛陀不可思議的法事。』
佛告訴治地菩薩：『是這樣的，是這樣的，正如你所說。從億百千劫以來，積累功德，興盛佛事，從未減少，有佛出世，佛法才能流佈。』
這時，濡首菩薩上前稟告佛說：『諸佛出世，佛法才能流佈，那麼諸法有相貌嗎？才能說流佈嗎？』
佛回答說：『沒有。』
濡首菩薩又稟告佛說：『如來出現，使無量眾生都得到滅度，現在聽聞如來想要限定眾生，如果限定眾生，那就沒有滅度了。』
佛告訴濡首菩薩：『你可曾聽我說過，說沒有眾生，又說有眾生嗎？』
濡首菩薩回答說：『沒有。』
佛問：『想要使有眾生還是無眾生呢？』
濡首菩薩回答說：『不想要。』
佛問：『想要使如來的生滅有固定的處所嗎？』
濡首菩薩回答說：『不想要。』
佛問：『如果如來沒有固定的處所，那麼如來如何度化眾生，使他們都得到滅度呢？』
濡首菩薩稟告佛說：『現在我所說的分別四句，理解諸法都能得到總持，探尋其本性，無生無滅，不見生死，也沒有涅槃。』
【English Translation】 English version Then, Śakra (Indra) and the Four Heavenly Kings, having each recited their divine mantras, circumambulated the Buddha three times, bowed their heads to his feet, and returned to their seats.
The Ninth Scroll of the Sutra on the Severance of the Ten Abodes Taisho Tripitaka Volume 10, No. 0309, The Sutra of the Most Excellent Questions on the Bodhisattva's Ten Abodes for Removing Defilements and Severing Bonds
The Tenth Scroll of the Sutra on the Severance of the Ten Abodes
Translated by the Śramaṇa Dharmarakṣa of Liangzhou during the Yao Qin Dynasty
Chapter Twenty-Six: Enlightenment in a Dream
At that time, the Bodhisattva Cihdi (Holder of the Earth) arose from his seat, knelt on his right knee, and with his palms together, said to the Buddha: 'World Honored One! It is truly wondrous and extraordinary. Today, I have heard that the Bodhisattva Rūpaśrī (Beautiful Head) is able to discuss the formless Dharma path with the Most Excellent Bodhisattva, receiving the teaching without words. This is unprecedented and unseen. In this way, the lineage of the Buddha is continued without interruption, and the inconceivable deeds of the Buddha are practiced.'
The Buddha said to Cihdi: 'It is so, it is so, just as you have said. From hundreds of thousands of millions of kalpas, merit and virtue have been accumulated, and the deeds of the Buddha have been promoted without diminishing. When a Buddha appears in the world, the Dharma is able to spread.'
At that time, Rūpaśrī stepped forward and said to the Buddha: 'When Buddhas appear in the world, the Dharma is able to spread. Do all dharmas have forms, so that it can be said to spread?'
The Buddha replied: 'No.'
Rūpaśrī again said to the Buddha: 'The Tathāgata appears, causing countless beings to attain liberation. Now I hear that the Tathāgata wishes to limit beings. If beings are limited, then there is no liberation.'
The Buddha said to Rūpaśrī: 'Have you ever heard me say that there are no beings, and then say that there are beings?'
Rūpaśrī replied: 'No.'
The Buddha asked: 'Do you wish to make there be beings or no beings?'
Rūpaśrī replied: 'I do not wish to.'
The Buddha asked: 'Do you wish to make the arising and ceasing of the Tathāgata have a fixed place?'
Rūpaśrī replied: 'I do not wish to.'
The Buddha asked: 'If the Tathāgata has no fixed place, how does the Tathāgata liberate beings, causing them all to attain liberation?'
Rūpaśrī said to the Buddha: 'Now, what I have said is a distinction of four statements. Understanding all dharmas, one can attain total retention. Seeking their fundamental nature, there is no birth and no death, no seeing of birth and death, and no nirvana.'
洹。以是之故，無限眾生當取滅度。」
佛告濡首：「於盡無盡法界本凈，曉了義理故稱無著，以知文字無意無想亦無識著，豈由識想分別諸慧乎？曉眾生凈人之本性不可究盡，吾今與汝分別義趣，諦聽諦聽善思念之！菩薩大乘不可思議，非是羅漢辟支所及。」濡首受教愿樂欲聞。
佛告濡首：「無形之識、無覺知識、無想念識、夢幻化識，以用救攝無量眾生。或有佛土文字教化，解知文字性空寂寞。上方去此七萬六億阿僧祇剎土，彼有佛土名曰安寂，佛名妙識如來、至真、等正覺、明行成為、善逝，十號具足，彼土眾生諸根具足，玩習本願無所漏失，眾生受化睡乃得寤，唯有如來入寂定意，隨眾生根權現如睡，設欲說法便自右脅著地腳腳相累，眾生見之皆效如來，右脅著地腳腳相累悉各睡眠。是時彼佛于睡眠中，與諸眾生神識說法，或說佈施蠲除三想，或說持戒德香遠布，或說忍辱降意不起，或說精進除去懈怠，演說禪定識不流馳，宣暢智慧閉塞愚闇，修行善權隨類無著，於四法門究暢無礙，隨識高下而演其教，隨說大小以授正法。時彼如來，復以演說四非常慧苦空非身無我之法以，漸漸與說三十七道品之教，四意止、四意斷、四神足、五根、五力、七覺意、八賢聖道，究暢定意空無相愿。爾時夢中受
【現代漢語翻譯】 現代漢語譯本：因此，無量眾生應當獲得解脫。
佛陀告訴濡首：『在無盡的法界中，其本性是清凈的，因為明瞭其中的義理，所以稱為無著。因為知道文字沒有意義，沒有思想，也沒有執著，難道是通過意識和思想來分別各種智慧嗎？明瞭眾生和清凈之人的本性是無法窮盡的。我現在為你分別說明其中的意義和旨趣，仔細聽，仔細聽，好好思考！菩薩的大乘境界是不可思議的，不是羅漢和辟支佛所能達到的。』濡首接受教誨，歡喜地想要聽聞。
佛陀告訴濡首：『無形的意識、無覺知的意識、無思想的意識、夢幻般的意識，用這些來救度無量的眾生。有的佛土用文字教化，使眾生了解文字的本性是空寂的。從這裡向上方經過七萬六億阿僧祇的佛土，那裡有一個佛土名叫安寂，佛號為妙識如來、至真、等正覺、明行成為、善逝，十號具足。那個佛土的眾生諸根具足，習慣於修習本願，沒有遺漏。眾生接受教化，在睡眠中才能覺悟。只有如來進入寂靜的禪定狀態，爲了適應眾生的根性，權且示現為睡眠。如果想要說法，就自己右脅著地，雙腳相疊，眾生看到后都效仿如來，右脅著地，雙腳相疊，各自睡眠。這時，那位佛陀在睡眠中，用神識為眾生說法，或者說佈施，去除三種執著；或者說持戒，使德行之香遠播；或者說忍辱，使心意不起波瀾；或者說精進，去除懈怠；演說禪定，使意識不流散；宣揚智慧，閉塞愚昧的黑暗；修行善巧方便，隨順眾生而不執著。在四法門中通達無礙，根據意識的高低來演說教法，根據所說的大小來傳授正法。這時，那位如來，又演說四種非常慧，即苦、空、非身、無我之法，漸漸地為他們說三十七道品的教義，即四念處、四正勤、四神足、五根、五力、七覺支、八正道，通達禪定、空、無相、無愿的意義。那時，在夢中接受教誨的眾生，
【English Translation】 English version: Therefore, countless sentient beings should attain liberation.
The Buddha said to Ru Shou, 'In the boundless Dharma realm, its nature is pure. Because of understanding its principles, it is called non-attachment. Because it is known that words have no meaning, no thought, and no attachment, is it through consciousness and thought that various wisdoms are distinguished? Understanding the nature of sentient beings and pure people is inexhaustible. I will now explain the meaning and purpose to you. Listen carefully, listen carefully, and think well! The Bodhisattva's Mahayana realm is inconceivable, not attainable by Arhats and Pratyekabuddhas.' Ru Shou accepted the teaching and joyfully desired to hear it.
The Buddha said to Ru Shou, 'Formless consciousness, unconscious knowledge, thoughtless consciousness, dreamlike consciousness, these are used to save countless sentient beings. Some Buddha lands use written words to teach, enabling sentient beings to understand that the nature of words is empty and silent. Going upwards from here, passing through seventy-six billion Asankhya Buddha lands, there is a Buddha land called Anji (Peaceful Stillness), where the Buddha is named Miaoshi Tathagata (Wonderful Knowledge Thus Come One), the Truly Real, the Perfectly Enlightened One, the Accomplished in Knowledge and Conduct, the Well-Gone One, possessing all ten titles. The sentient beings in that land have all their faculties complete, are accustomed to practicing their original vows, and have no omissions. Sentient beings receive teachings and awaken in their sleep. Only the Tathagata enters a state of peaceful meditation, and to accommodate the roots of sentient beings, temporarily manifests as sleeping. If he wants to preach, he lies down on his right side, with his feet stacked, and the sentient beings, seeing this, all imitate the Tathagata, lying on their right side with their feet stacked, and each falls asleep. At this time, that Buddha, in his sleep, uses his divine consciousness to preach to sentient beings, sometimes speaking of giving, eliminating three attachments; sometimes speaking of upholding precepts, making the fragrance of virtue spread far and wide; sometimes speaking of patience, making the mind not arise; sometimes speaking of diligence, eliminating laziness; expounding on meditation, making consciousness not flow away; proclaiming wisdom, closing off the darkness of ignorance; practicing skillful means, following sentient beings without attachment. He is unobstructed in the four Dharma doors, expounding teachings according to the level of consciousness, and imparting the true Dharma according to the size of what is being said. At this time, that Tathagata, again expounds the four non-permanent wisdoms, namely suffering, emptiness, non-self, and no-self, and gradually speaks to them about the teachings of the thirty-seven factors of enlightenment, namely the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path, understanding the meaning of meditation, emptiness, signlessness, and wishlessness. At that time, the sentient beings who receive teachings in their dreams,
化之識應成道跡，便於夢中識受成道，頻來、不還至無著道，亦復如是，各佛取證。亦復于夢，識在曠野無師自寤，于睡眠中身黃金色眾相自嚴，飛缽虛空作十八變，又于夢中身上出火身下出水，坐臥虛空無所掛礙，欲入無為泥洹之境，亦于夢中結加趺坐，于無餘泥洹而般泥洹，故身如石無所覺知。眾生之類還覺寤已，各無言說尋夢識著，便取捨利而耶維之。菩薩受決乃至成佛，皆于夢中坐樹王下，地黃金色，降伏魔怨，無量福具，身有三十二相、八十種好，紫磨金色光明遠照。夢中如是，寤即身黃金色眾相具足，神足變化無所觸礙，無有言教音響往來，欲有所度悉于夢中，不假外形而有所濟。
「濡首當知，眾生根原受寤不同，諸佛權化其慧無方。或有佛土地大成者，地界眾生不可稱計，如來入彼而教化之，皆使眾生於無餘泥洹界而般泥洹。或有佛土水大成者，水界眾生不可稱計，如來入彼而教化之，皆使眾生於無餘泥洹界而般泥洹。或有佛土火大成者，火界眾生不可稱計，如來入彼而教化之，皆使眾生於無餘泥洹而般泥洹。或有佛土風大成者，風界眾生不可稱計，如來入彼而教化之，皆使眾生於無餘泥洹而般泥洹。或有佛土空大成者，空界眾生不可稱計，如來入彼而教化之，皆使眾生於無餘泥洹而般泥洹。
【現代漢語翻譯】 現代漢語譯本 將意識轉化為修行之道，在夢中覺知並證悟成道，多次往返、不再退轉直至達到無執著的境界，諸佛皆是如此證悟。同樣在夢中，意識在曠野中無師自悟，在睡眠中身體呈現金色，各種殊勝的相好莊嚴自身，飛缽于虛空，示現十八種變化，又在夢中身上出火，身下出水，坐臥于虛空，毫無障礙，想要進入無為涅槃的境界，也在夢中結跏趺坐，于無餘涅槃中入滅，所以身體如石頭般毫無知覺。眾生醒來后，各自無言，追憶夢境，便取其舍利進行火化。菩薩受記乃至成佛，都是在夢中坐在菩提樹下，大地呈現金色，降伏魔怨，具足無量福德，身體具有三十二相、八十種好，紫磨金色光芒遠照。夢中如此，醒來後身體也呈現金色，各種相好具足，神足變化無所障礙，沒有言語教誨，只有音響往來，想要度化眾生都在夢中進行，不需藉助外在形象就能有所救濟。 『濡首（佛陀弟子名）應當知道，眾生根基和覺悟的方式各不相同，諸佛的權巧方便和智慧是無邊無際的。有的佛國土由地大構成，地界的眾生不可計數，如來進入那裡教化他們，都使眾生在無餘涅槃界中入滅。有的佛國土由水大構成，水界的眾生不可計數，如來進入那裡教化他們，都使眾生在無餘涅槃界中入滅。有的佛國土由火大構成，火界的眾生不可計數，如來進入那裡教化他們，都使眾生在無餘涅槃中入滅。有的佛國土由風大構成，風界的眾生不可計數，如來進入那裡教化他們，都使眾生在無餘涅槃中入滅。有的佛國土由空大構成，空界的眾生不可計數，如來進入那裡教化他們，都使眾生在無餘涅槃中入滅。』
【English Translation】 English version Transforming consciousness into the path of practice, realizing enlightenment in a dream, repeatedly coming and not returning until reaching the state of non-attachment, all Buddhas attain enlightenment in this way. Similarly, in a dream, consciousness awakens without a teacher in the wilderness, during sleep the body appears golden, adorned with various auspicious marks, flying a bowl in the void, manifesting eighteen transformations, and in a dream, fire emanates from the body, water from below, sitting and lying in the void without obstruction, desiring to enter the realm of non-action Nirvana, also in a dream sitting in full lotus posture, entering Parinirvana in the realm of Nirvana without remainder, so the body is like stone without any sensation. After sentient beings awaken, they are speechless, recalling the dream, and then collect the relics for cremation. Bodhisattvas receiving predictions and even becoming Buddhas, all sit under the Bodhi tree in a dream, the earth appears golden, subduing demonic forces, possessing immeasurable blessings, the body has thirty-two marks and eighty minor marks, the light of purple-gold shines far. It is like this in a dream, and upon awakening, the body also appears golden, with all auspicious marks, with supernatural powers and transformations without obstruction, without verbal teachings, only sounds coming and going, wanting to liberate sentient beings all happens in a dream, without relying on external forms to provide salvation. 'Nirushou (a name of Buddha's disciple) should know that the roots and ways of awakening of sentient beings are different, and the skillful means and wisdom of the Buddhas are boundless. Some Buddha lands are formed by the element of earth, and the sentient beings of the earth realm are countless, the Tathagata enters there to teach them, and all sentient beings enter Parinirvana in the realm of Nirvana without remainder. Some Buddha lands are formed by the element of water, and the sentient beings of the water realm are countless, the Tathagata enters there to teach them, and all sentient beings enter Parinirvana in the realm of Nirvana without remainder. Some Buddha lands are formed by the element of fire, and the sentient beings of the fire realm are countless, the Tathagata enters there to teach them, and all sentient beings enter Parinirvana in the realm of Nirvana without remainder. Some Buddha lands are formed by the element of wind, and the sentient beings of the wind realm are countless, the Tathagata enters there to teach them, and all sentient beings enter Parinirvana in the realm of Nirvana without remainder. Some Buddha lands are formed by the element of space, and the sentient beings of the space realm are countless, the Tathagata enters there to teach them, and all sentient beings enter Parinirvana in the realm of Nirvana without remainder.'
或有佛土識大成者，所謂安寂佛土妙識如來，識神通達夢中受教而取滅度。」
佛復告濡首：「北方去此七十億恒沙佛土，彼有佛土名曰深要，佛名梵慧如來、至真、等正覺，十號具足，彼國眾生皆發誓愿乃生彼土，盡同一號名曰接識。濡首當知，彼土眾生悉皆神通，心念形隨無所掛礙。所謂接識者，發弘誓心，諸有神識應趣生門受胞胎形，要以神足游空往來，接識留住化而滅度不受四大。今此座上颰陀和等八菩薩是。東南去此百四十恒沙國土，有佛土名曰梵音，佛名胎真如來、至真、等正覺，十號具足，彼土眾生六通清徹同一色相，斯由誓願乃生彼土。所謂胎真者，發弘誓心，諸有識神以處母胎，愿以神足入胎教化，令彼母人不知我之所在，即于胎中拔濟無為得至泥洹。今此座上寶跡童真治地菩薩是。如來權化神變無方，以億百千佛土安處掌中，復還如故無覺知者，虛空法界不可思議，是謂濡首！菩薩摩訶薩所應行跡，非是羅漢辟支所能及也。分別微識化諸眾生各使得度，或說虛無空無之法，無我無人無壽無命，不起滅法。云何，濡首！若有善男子善女人發弘誓心，令十方世界辟支羅漢充滿其中，各使成道心不退轉，其福寧多不乎？」
濡首答曰：「甚多甚多，天中天。」
佛言：「其有菩薩，
【現代漢語翻譯】 現代漢語譯本：或者有佛土的眾生，他們成就了偉大的智慧，例如安寂佛土的妙識如來（妙識如來指佛的智慧和覺悟），他們通過在夢中接受教誨而達到涅槃的境界。 佛陀又告訴濡首（濡首指菩薩名）說：『從這裡向北方經過七十億恒河沙數那麼多的佛土，有一個佛土叫做深要，那裡的佛名叫梵慧如來（梵慧如來指佛的智慧如梵天般清凈），是至真、等正覺，具備十種尊號。那個國土的眾生都發誓願才得以生在那裡，他們都擁有同一個名字，叫做接識（接識指接引眾生認識佛法）。濡首你應該知道，那個國土的眾生都具有神通，他們的心念可以隨意改變形體，沒有任何障礙。所謂接識，是指他們發下宏大的誓願，凡是有神識應該進入輪迴受胎的，他們就用神通在空中來回飛行，接引這些神識，讓他們留住並教化他們，最終達到涅槃，不受四大（四大指地、水、火、風）的束縛。現在坐在這裡的颰陀和（颰陀和指菩薩名）等八位菩薩就是這樣的。從這裡向東南方向經過一百四十恒河沙數那麼多的國土，有一個佛土叫做梵音，那裡的佛名叫胎真如來（胎真如來指在母胎中就覺悟的佛），是至真、等正覺，具備十種尊號。那個國土的眾生都具有六種神通，清凈透徹，並且都具有相同的相貌，這是因為他們發誓愿才得以生在那裡。所謂胎真，是指他們發下宏大的誓願，凡是有神識在母胎中的，他們就用神通進入胎中教化，讓母親不知道他們的存在，在胎中就救度眾生，讓他們達到無為的涅槃境界。現在坐在這裡的寶跡童真治地菩薩（寶跡童真治地菩薩指菩薩名）就是這樣的。如來（如來指佛的稱號）的權宜教化和神通變化是無窮無盡的，他可以用億百千個佛土安放在手掌中，然後又恢復原樣，沒有人能夠察覺到。虛空法界是不可思議的，這就是濡首啊！菩薩摩訶薩（菩薩摩訶薩指大菩薩）所應該修行的境界，不是羅漢（羅漢指小乘修行者）和辟支佛（辟支佛指獨覺者）所能達到的。菩薩能夠分別細微的意識，教化各種眾生，使他們都得到解脫。有時會宣說虛無空無的法，無我、無人、無壽、無命，不生不滅的法。濡首，如果善男子善女人發下宏大的誓願，讓十方世界都充滿辟支佛和羅漢，並且讓他們都成就道業，心不退轉，這樣的福德難道不多嗎？』 濡首回答說：『非常多，非常多，天中天（天中天指佛的尊稱）。』 佛說：『如果有菩薩，』
【English Translation】 English version: 'Or there are Buddha lands where beings achieve great wisdom, such as the Wonderful Wisdom Tathagata (妙識如來, Miao Shi Rulai, refers to the Buddha's wisdom and enlightenment) of the Tranquil Land, who attain Nirvana by receiving teachings in dreams.' The Buddha further told Ruru (濡首, Ruru, refers to a Bodhisattva's name): 'To the north from here, passing through seventy billion Ganges sands of Buddha lands, there is a Buddha land called Deep Essence, where the Buddha is named Brahma Wisdom Tathagata (梵慧如來, Fan Hui Rulai, refers to the Buddha's wisdom as pure as Brahma), the Perfectly Enlightened One, possessing the ten titles. The beings in that land all make vows to be born there, and they all share the same name, called Receiving Awareness (接識, Jie Shi, refers to receiving and understanding the Dharma). Ruru, you should know that all beings in that land possess supernatural powers, their minds can change their forms at will, without any hindrance. The so-called Receiving Awareness refers to those who make great vows that, whenever there are consciousnesses that should enter the cycle of rebirth and take form in a womb, they use their supernatural powers to fly back and forth in the sky, receiving these consciousnesses, allowing them to stay and teaching them, ultimately reaching Nirvana, free from the constraints of the four elements (四大, Si Da, refers to earth, water, fire, and wind). The eight Bodhisattvas, such as Bhadraka (颰陀和, Ba Tuo He, refers to a Bodhisattva's name) sitting here now, are like this. To the southeast from here, passing through one hundred and forty billion Ganges sands of lands, there is a Buddha land called Brahma Sound, where the Buddha is named Womb Truth Tathagata (胎真如來, Tai Zhen Rulai, refers to the Buddha who is enlightened in the womb), the Perfectly Enlightened One, possessing the ten titles. The beings in that land all possess six supernatural powers, clear and pure, and they all have the same appearance, because they made vows to be born there. The so-called Womb Truth refers to those who make great vows that, whenever there are consciousnesses in a mother's womb, they use their supernatural powers to enter the womb and teach, so that the mother does not know their existence, and they liberate beings in the womb, allowing them to reach the state of non-action Nirvana. The Bodhisattva Precious Traces Child Truth Governing Land (寶跡童真治地菩薩, Bao Ji Tong Zhen Zhi Di Pusa, refers to a Bodhisattva's name) sitting here now is like this. The Tathagata's (如來, Rulai, refers to the Buddha's title) expedient teachings and supernatural transformations are boundless. He can place billions of Buddha lands in his palm, and then restore them to their original state, without anyone noticing. The Dharma realm of emptiness is inconceivable. This is what you should know, Ruru! The realm that Bodhisattva Mahasattvas (菩薩摩訶薩, Pusa Mohesa, refers to great Bodhisattvas) should practice is beyond the reach of Arhats (羅漢, Luohan, refers to Hinayana practitioners) and Pratyekabuddhas (辟支佛, Pizhi Fo, refers to solitary realizers). Bodhisattvas can distinguish subtle consciousnesses, teaching various beings, enabling them to all attain liberation. Sometimes they will preach the Dharma of emptiness and non-existence, no self, no person, no lifespan, no life, the Dharma of non-arising and non-ceasing. Ruru, if a good man or good woman makes a great vow, filling the ten directions with Pratyekabuddhas and Arhats, and enabling them all to achieve the path, without their minds regressing, wouldn't that merit be great?' Ruru replied: 'Very much, very much, Lord of the Heavens (天中天, Tian Zhong Tian, refers to the Buddha's honorific title).' The Buddha said: 'If there is a Bodhisattva,'
以無形法與識演說，或說無常苦空非身空無相無愿，一一分別無形無相，不可攜持，是則化識其福無量。所以者何？有為四大遮迦越羅之所逕歷，無為四大永寂不起，是為諸佛之所演法。以是方便微識寂寞，法性無教而不可量，有為有相無為無相。所以者何？不離有為不離無為，亦復不言習是舍是，無形之教無有此教，是凡夫法是賢聖法，斯為學法斯無學法，是聲聞法是緣覺法，是菩薩法，是佛法。」
佛復告濡首：「如來所講與識說法，不見諸法亦無法想，虛空無形亦不可見，愚惑凡夫以諸彩色畫于虛空，欲作天龍鬼神八部之形，是人所施寧能不乎？」
濡首答曰：「甚難甚難，天中天，未曾有也。」
佛言：「如是如是，如仁所言。諸法無數，如來所化亦復無數，諸法無形則無有二，于濡首意云何，無形之法有處所乎？」
對曰：「不也。世尊！」
佛告濡首：「以故當知佛法無數，無言無教悉無所有。」
爾時濡首前白佛言：「向聞世尊諸法無相亦無形質，如來大哀物無不察，云何復說開化眾生凈佛國土？是法有漏是法無漏？是法現在是法過去未來？又佛說言是度世法是非度世？有著無著有稱無稱有數無數？此生死法此為泥洹？云何世尊說諸法無相亦無形質乎？」
【現代漢語翻譯】 現代漢語譯本：以無形之法和識（vijñāna，意識）來演說，或者說無常、苦、空、非身（anātman，無我）、空無相（animitta，無相）、無愿（apraṇihita，無愿），一一分別這些都是無形無相，不可執持的。這樣來化導意識，其福德是無量的。為什麼呢？有為法（saṃskṛta dharma，有為法）受制於四大（mahābhūta，地、水、火、風）的輪轉，而無為法（asaṃskṛta dharma，無為法）則永遠寂靜不起。這是諸佛所演說的法。用這種方便法門來使微細的意識寂靜，法性（dharmatā，法性）是無教而不可度量的，有為法有相，無為法無相。為什麼呢？不離有為法，也不離無為法，也不說要習得這個而捨棄那個。無形之教沒有這樣的教導，這是凡夫的法，也是賢聖的法，這是學法，也是無學法，這是聲聞（śrāvaka，聽聞佛法而修行的人）的法，也是緣覺（pratyekabuddha，獨自覺悟的人）的法，是菩薩（bodhisattva，發願成佛的修行者）的法，也是佛的法。 佛陀又告訴濡首（Nirhāraka，人名）說：『如來所講的用意識來說法，不見諸法，也沒有法的概念。虛空無形，也是不可見的。愚癡迷惑的凡夫用各種顏色在虛空中繪畫，想要畫出天龍（nāga，龍神）、鬼神（yakṣa，夜叉）等八部（aṣṭasenā，天龍八部）的形象，這些人所做的佈施，難道能有功德嗎？』 濡首回答說：『非常困難，非常困難，天中天（devātideva，佛的尊稱），這是前所未有的。』 佛陀說：『是的，是的，正如你所說。諸法無數，如來所教化的也無數。諸法無形，就沒有二元對立。濡首，你認為，無形的法有處所嗎？』 濡首回答說：『沒有，世尊！』 佛陀告訴濡首：『因此應當知道佛法是無數的，無言無教，一切都無所有。』 這時，濡首向前對佛說：『我剛才聽到世尊說諸法無相，也沒有形質。如來大慈大悲，對一切眾生都無不關照。為什麼又說要開化眾生，清凈佛國土呢？這種法是有漏法（sāsrava dharma，有煩惱的法）還是無漏法（anāsrava dharma，無煩惱的法）？是現在的法還是過去未來的法？而且佛說這是度世法還是非度世法？是有執著還是無執著？是有稱謂還是無稱謂？是有數還是無數？這是生死法還是涅槃（nirvāṇa，解脫）？為什麼世尊說諸法無相也沒有形質呢？』
【English Translation】 English version: Speaking with formless dharmas and consciousness (vijñāna), or speaking of impermanence, suffering, emptiness, non-self (anātman), signlessness (animitta), and wishlessness (apraṇihita), distinguishing each as formless and signless, not to be grasped. Thus, transforming consciousness, its merit is immeasurable. Why is this so? Conditioned dharmas (saṃskṛta dharma) are subject to the cycle of the four great elements (mahābhūta), while unconditioned dharmas (asaṃskṛta dharma) are eternally still and unarising. This is the dharma expounded by all Buddhas. Using this skillful means to quiet subtle consciousness, the nature of dharma (dharmatā) is without teaching and immeasurable. Conditioned dharmas have form, unconditioned dharmas have no form. Why is this so? Not apart from conditioned dharmas, not apart from unconditioned dharmas, nor is it said to practice this and abandon that. The formless teaching has no such teaching. This is the dharma of ordinary beings, and also the dharma of the noble ones. This is the dharma of learning, and also the dharma of no-more-learning. This is the dharma of the śrāvakas (those who hear the teachings), and also the dharma of the pratyekabuddhas (those who awaken on their own), the dharma of the bodhisattvas (those who aspire to Buddhahood), and also the dharma of the Buddhas. The Buddha further told Nirhāraka: 'The Tathāgata's teaching, speaking with consciousness, does not see dharmas, nor does it have the concept of dharmas. Space is formless and also invisible. Foolish and deluded ordinary beings use various colors to paint in space, wanting to create the forms of nāgas (dragons), yakṣas (demons), and the eight classes (aṣṭasenā). Can the offerings made by these people have merit?' Nirhāraka replied: 'Very difficult, very difficult, Devātideva (a title for the Buddha), this is unprecedented.' The Buddha said: 'So it is, so it is, as you have said. Dharmas are countless, and the Tathāgata's teachings are also countless. Dharmas are formless, so there is no duality. Nirhāraka, what do you think, do formless dharmas have a location?' Nirhāraka replied: 'No, World Honored One!' The Buddha told Nirhāraka: 'Therefore, you should know that the Buddha's teachings are countless, without words, without teachings, all without anything.' At that time, Nirhāraka stepped forward and said to the Buddha: 'I just heard the World Honored One say that all dharmas are without form and without substance. The Tathāgata is greatly compassionate and observes all beings without exception. Why then do you say that you will enlighten beings and purify the Buddha lands? Is this dharma a defiled dharma (sāsrava dharma) or an undefiled dharma (anāsrava dharma)? Is it a present dharma or a past and future dharma? And the Buddha says that this is a dharma that transcends the world or a dharma that does not transcend the world? Is there attachment or no attachment? Is there a name or no name? Is it countable or uncountable? Is this the dharma of birth and death or is it nirvāṇa? Why does the World Honored One say that all dharmas are without form and without substance?'
佛告濡首：「如是如是，如汝所問。三乘諸法三世六度度世生死，有為無為，無有為無無為，有著無著有稱無稱，有數無數有漏無漏，三十七品空無相愿，從有為法乃至無為，皆是俗數非是第一之義。無形法者，無形無響而不可見，佈施持戒忍辱精進一心智慧善權，皆是俗事非第一義，滅盡泥洹永寂快樂。」
佛告濡首：「菩薩應尋其本性而復演說有報應耶？說除八難音聲無響，有報應耶？究盡眾生推尋根原，有報應耶？順從經典蠲除結使，有報應耶？正使如來不染三世，正法開化未曾唐捐，有報應耶？正使諸法有報應果，復可盡乎？心識周旋入出無礙，復可盡乎？或履權慧順從愛慾，復可盡耶？威儀禮節順而不犯，復可盡耶？三乘教化皆令充滿，復可盡耶？思惟法本不捨總持，復可盡耶？解了諸法章句清凈，深了妙法章句分明，觀四意止諸佛定意，復可盡耶？分別意斷未曾舍離，演法無窮不以為難，復可盡耶？神足無礙山河石壁通達無礙，復可盡耶？一一分別五根聖典，非是外耶所能沮壞，復可盡耶？如來神力審言正法，不起狐疑是非之想，七覺意華以自瓔珞，處在大眾不懷怯弱，論說三十七賢聖之道，永離外耶，復可盡耶？講說逆順正受三昧，或復分別名身句義，復可盡耶？苦習盡道至道印封三十二相，
【現代漢語翻譯】 現代漢語譯本：佛陀告訴濡首（Ruru，人名）說：『是這樣的，是這樣的，正如你所問的。三乘（Sravakayana，聲聞乘；Pratyekabuddhayana，緣覺乘；Bodhisattvayana，菩薩乘）的諸法，三世（過去、現在、未來）的六度（佈施、持戒、忍辱、精進、禪定、智慧）度脫世間生死，有為法和無為法，沒有有為和沒有無為，有執著和沒有執著，有名稱和沒有名稱，有數量和沒有數量，有煩惱和沒有煩惱，三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道），空、無相、無愿，從有為法到無為法，這些都是世俗的說法，不是第一義諦。無形之法，沒有形狀，沒有聲音，不可見，佈施、持戒、忍辱、精進、一心、智慧、善巧方便，這些都是世俗之事，不是第一義諦，滅盡煩惱，達到涅槃，永遠寂靜快樂。』 佛陀告訴濡首：『菩薩應當探尋其本性，然後演說有報應嗎？說除去八難（地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後）的音聲，沒有迴響，有報應嗎？徹底瞭解眾生，推尋其根源，有報應嗎？順從經典，去除煩惱，有報應嗎？即使如來不染著三世，正法開化，未曾徒勞，有報應嗎？即使諸法有報應果，可以窮盡嗎？心識周旋，出入無礙，可以窮盡嗎？或者運用權巧智慧，順從愛慾，可以窮盡嗎？威儀禮節，順從而不違犯，可以窮盡嗎？三乘教化，都令充滿，可以窮盡嗎？思惟法本，不捨總持，可以窮盡嗎？理解諸法章句清凈，深入瞭解妙法章句分明，觀察四念處（身念處、受念處、心念處、法念處），諸佛的禪定，可以窮盡嗎？分別意斷，未曾舍離，演說佛法無窮無盡，不以為難，可以窮盡嗎？神足無礙，山河石壁通達無礙，可以窮盡嗎？一一分別五根（信根、精進根、念根、定根、慧根）聖典，不是外道所能破壞的，可以窮盡嗎？如來神力，審言正法，不起狐疑是非之想，用七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支）的花朵來裝飾自己，處在大眾中不懷怯弱，論說三十七賢聖道，永遠遠離外道，可以窮盡嗎？講說逆順正受三昧（逆行、順行、正受），或者分別名、身、句、義，可以窮盡嗎？苦、集、滅、道，至道印封三十二相（三十二種大丈夫相），
【English Translation】 English version: The Buddha said to Ruru (a person's name), 'It is so, it is so, just as you have asked. The dharmas of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), the Six Perfections (generosity, morality, patience, diligence, concentration, wisdom) of the three times (past, present, future) that liberate beings from the cycle of birth and death, conditioned and unconditioned dharmas, the absence of conditioned and unconditioned, attachment and non-attachment, names and namelessness, countable and uncountable, defiled and undefiled, the thirty-seven factors of enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path), emptiness, signlessness, wishlessness, from conditioned dharmas to unconditioned dharmas, all these are conventional truths, not the ultimate truth. The formless dharma, without shape, without sound, invisible, generosity, morality, patience, diligence, one-pointedness, wisdom, skillful means, all these are worldly matters, not the ultimate truth, the extinction of afflictions, the attainment of Nirvana, eternal peace and happiness.' The Buddha said to Ruru, 'Should a Bodhisattva seek out its fundamental nature and then expound on whether there is karmic retribution? Speaking of the sound that eliminates the eight difficulties (hell, hungry ghosts, animals, long-lived gods, border regions, blindness, deafness and muteness, worldly cleverness, before or after a Buddha), without echo, is there karmic retribution? Thoroughly understanding sentient beings, tracing their origins, is there karmic retribution? Following the scriptures, eliminating defilements, is there karmic retribution? Even if the Tathagata is not tainted by the three times, the opening of the true dharma has never been in vain, is there karmic retribution? Even if all dharmas have karmic consequences, can they be exhausted? The mind's consciousness moving freely, entering and exiting without hindrance, can it be exhausted? Or using skillful wisdom, following desires, can it be exhausted? Dignified conduct, following without transgression, can it be exhausted? The teachings of the Three Vehicles, all being fulfilled, can it be exhausted? Contemplating the essence of the dharma, not abandoning the totality, can it be exhausted? Understanding the purity of the phrases of all dharmas, deeply understanding the clarity of the phrases of the wonderful dharma, observing the four foundations of mindfulness (mindfulness of the body, mindfulness of feelings, mindfulness of mind, mindfulness of dharmas), the samadhi of all Buddhas, can it be exhausted? Discriminating and cutting off intentions, never abandoning, expounding the dharma endlessly, not considering it difficult, can it be exhausted? Supernatural powers without hindrance, passing through mountains, rivers, and stone walls without hindrance, can it be exhausted? Discriminating each of the five faculties (faith, diligence, mindfulness, concentration, wisdom) in the sacred texts, not being destroyed by external paths, can it be exhausted? The Tathagata's divine power, examining the true dharma, not giving rise to doubt or thoughts of right and wrong, adorning oneself with the flowers of the seven factors of enlightenment (investigation of dharma, diligence, joy, tranquility, mindfulness, concentration, equanimity), being in the assembly without fear, discussing the thirty-seven paths to enlightenment, forever being free from external paths, can it be exhausted? Speaking of the three samadhis of reverse, forward, and proper reception (reverse practice, forward practice, proper reception), or distinguishing names, bodies, phrases, and meanings, can it be exhausted? Suffering, origination, cessation, path, the seal of the path, the thirty-two marks (thirty-two marks of a great man),
相相受報，復可盡耶？」
濡首白佛言：「世尊！無形法教而不可盡，諸有為法皆是耗減，無為泥洹而不可盡。」
爾時最勝復白佛言：「泥洹泥洹者，云何為泥洹？」
佛告最勝：「所謂泥洹，息也。」
復問：「云何為息？」
答曰：「無為閑靜。」
又問：「云何無為？云何閑靜？」
答曰：「想滅者閑靜，識停者無為。」
又問：「非空乎？」
答曰：「非空空。」
又問：「非空空，云何識停耶？」
答曰：「非空空。」
爾時最勝菩薩倍生狐疑，即白佛言：「世尊！向問二事，然同答乎？」
佛告最勝：「止止！族姓子，勿謂如來答性空同，但族姓子意未解耳。吾今問汝，非空空義及識澄靜，隨汝辯才一一酬吾。云何，族姓子，非空義乎？」
對曰：「諸法無數非不有數。」
佛言：「非也。族姓子。」
佛復問：「云何識停澄靜？」
最勝白佛言：「悉歸不起非不有起。」
佛言：「非也。族姓子。」爾時最勝即從坐起，五體投地接足而禮，須臾退卻復白佛言：「自審有過於如來所說，愿世尊愍恕不及，愿垂敷演永除愚惑。」
佛告最勝：「法無若干唯解為本，香山有樹一枝
【現代漢語翻譯】 現代漢語譯本 『相的受報，難道可以窮盡嗎？』 濡首（一位菩薩的名字）對佛說：『世尊！無形的法教是不可窮盡的，一切有為法都是耗損減少的，而無為的涅槃是不可窮盡的。』 這時，最勝（一位菩薩的名字）又問佛：『涅槃，涅槃，什麼是涅槃？』 佛告訴最勝：『所謂的涅槃，就是止息。』 又問：『什麼是止息？』 回答說：『是無為的閑靜。』 又問：『什麼是無為？什麼是閑靜？』 回答說：『想念滅盡就是閑靜，意識停息就是無為。』 又問：『難道不是空嗎？』 回答說：『不是空空。』 又問：『不是空空，那意識怎麼會停息呢？』 回答說：『不是空空。』 這時，最勝菩薩更加疑惑，就對佛說：『世尊！剛才問了兩個問題，回答卻相同嗎？』 佛告訴最勝：『停止，停止！善男子，不要認為如來回答的空性是相同的，只是你沒有理解罷了。我現在問你，非空的意義和意識的澄靜，你根據你的辯才一一回答我。怎麼樣，善男子，什麼是非空的意義？』 回答說：『諸法無數，並非沒有數量。』 佛說：『不對，善男子。』 佛又問：『什麼是意識停息的澄靜？』 最勝對佛說：『全部歸於不起，並非沒有生起。』 佛說：『不對，善男子。』這時，最勝立刻從座位上站起來，五體投地，以頭觸佛足行禮，過了一會兒退後，又對佛說：『我自知在如來所說之處有錯誤，愿世尊憐憫我的不足，希望您能詳細解說，永遠消除我的愚昧迷惑。』 佛告訴最勝：『法沒有多種，理解是根本。香山有一棵樹，一枝』
【English Translation】 English version 'Can the retribution of forms be exhausted?' Ruru (a Bodhisattva's name) said to the Buddha, 'World Honored One! The formless Dharma teachings are inexhaustible, all conditioned dharmas are diminishing, while the unconditioned Nirvana is inexhaustible.' At that time, the Most Excellent (a Bodhisattva's name) again asked the Buddha, 'Nirvana, Nirvana, what is Nirvana?' The Buddha told the Most Excellent, 'What is called Nirvana is cessation.' He asked again, 'What is cessation?' He answered, 'It is unconditioned tranquility.' He asked again, 'What is unconditioned? What is tranquility?' He answered, 'The extinction of thought is tranquility, the cessation of consciousness is unconditioned.' He asked again, 'Is it not emptiness?' He answered, 'It is not empty emptiness.' He asked again, 'If it is not empty emptiness, how can consciousness cease?' He answered, 'It is not empty emptiness.' At that time, the Bodhisattva Most Excellent became even more doubtful, and said to the Buddha, 'World Honored One! I asked two questions just now, but the answers are the same?' The Buddha told the Most Excellent, 'Stop, stop! Good son, do not think that the Tathagata's answers about emptiness are the same, it is just that you have not understood. I will now ask you, the meaning of non-emptiness and the clarity of consciousness, answer me one by one according to your eloquence. How is it, good son, what is the meaning of non-emptiness?' He answered, 'The dharmas are countless, but they are not without number.' The Buddha said, 'That is not right, good son.' The Buddha asked again, 'What is the clarity of the cessation of consciousness?' The Most Excellent said to the Buddha, 'All return to non-arising, but it is not without arising.' The Buddha said, 'That is not right, good son.' At that time, the Most Excellent immediately rose from his seat, prostrated himself with his five limbs touching the ground, and paid homage to the Buddha's feet. After a while, he retreated and said to the Buddha again, 'I know that I have made mistakes in what the Tathagata has said. May the World Honored One have compassion on my shortcomings, and I hope that you can explain in detail and forever eliminate my ignorance and confusion.' The Buddha told the Most Excellent, 'The Dharma is not diverse, understanding is the root. There is a tree on Fragrant Mountain, one branch.'
萬尋，倒屈入地果實乃熟，果應在上反更入地，汝今所見亦復如是。吾問汝空，乃以有報，與彼果樹有何異哉？吾當與汝一一分別，善思念之。」
對曰：「如是。世尊！」
佛告最勝：「非者非空，一切諸法皆號為非，非者諸法之名，有名者則非空也，解非歸空故曰非空也。所謂識者，非有非無。云何識非有非無？不染於世是謂非有，在空澄靜是謂非無；識者舍此適彼是謂非有，踞生死岸顧愍眾生是謂非無；能以化身滿十方界化化空寂是謂非有，一識感化化皆說法是謂非無；如來入定身心寂靜，逕億千那術恒沙劫數無起滅想是謂非有，復從定起接度眾生令至無為是謂非無。云何最勝！吾今與汝一一分別非有非無，為是真空泥洹義乎？」
最勝白佛：「空實空，泥洹實泥洹。」
佛告最勝：「止止！族姓子，此非空亦非泥洹。所以者何？皆由世俗假號權詐文字相傳，故謂非有非無。法性境界，盡無端緒無名字法，豈當有非有非無耶？蠲除高下無是非心，知欲怒無慾怒心，解知無明無無明心，五蓋諸縛了之為一，亦不見一是謂為空，是謂為泥洹。」
爾時最勝前白佛言：「善哉善哉！世尊！說空性法及泥洹界非有非無，實無等倫。」
爾時說此法時，六萬比丘，本願聲聞回意大乘
【現代漢語翻譯】 現代漢語譯本： 佛陀對萬尋說：『你看到果實成熟后，本應向上生長卻反而落入土中，你現在所見到的情況也是如此。我問你關於空性的問題，你卻用有來回答，這和那果樹有什麼區別呢？我應當為你一一分別解釋，你要好好思考。』 萬尋回答說：『是的，世尊！』 佛陀告訴最勝：『非，並非是空。一切諸法都稱為非，非是諸法的名稱，有名稱就不是空。理解非的歸宿是空，所以說非空。所謂識，既非有也非無。為什麼說識非有非無呢？不被世俗污染，這稱為非有；處於空寂澄靜的狀態，這稱為非無；識從這裡捨棄到那裡，這稱為非有；處於生死輪迴的此岸，顧念眾生，這稱為非無；能夠以化身充滿十方世界，教化空寂，這稱為非有；一個識感化，教化都說法，這稱為非無；如來入定，身心寂靜，經歷億千那由他恒河沙劫數，沒有生滅的念頭，這稱為非有；又從定中起來，接引度化眾生到達無為的境界，這稱為非無。最勝啊！我今天為你一一分別解釋非有非無，這是真空涅槃的含義嗎？』 最勝對佛說：『空確實是空，涅槃確實是涅槃。』 佛陀告訴最勝：『停止，停止！善男子，這既不是空，也不是涅槃。為什麼呢？這都是世俗假借的名稱，權宜的文字相傳，所以說非有非無。法性的境界，完全沒有頭緒，沒有名字的法，怎麼會有非有非無呢？去除高下之分，沒有是非之心；瞭解慾望和憤怒，沒有慾望和憤怒之心；理解無明，沒有無明之心；五蓋和各種束縛，都理解為一體，也看不到一，這稱為空，這稱為涅槃。』 這時，最勝上前對佛說：『善哉善哉！世尊！您所說的空性之法和涅槃境界，非有非無，確實是無與倫比的。』 這時，當佛陀宣說此法時，六萬比丘，原本是聲聞乘的，都回心向大乘。
【English Translation】 English version: The Buddha said to Wanxun, 'You see that when a fruit ripens, it should grow upwards but instead falls into the ground. What you see now is also like this. I ask you about emptiness, but you answer with existence. How is this different from that fruit tree? I should explain it to you one by one, and you should think carefully about it.' Wanxun replied, 'Yes, World Honored One!' The Buddha told Zuisheng, 'Non-being is not emptiness. All dharmas are called non-being. Non-being is the name of all dharmas. If there is a name, it is not emptiness. Understanding that the destination of non-being is emptiness is why it is called non-emptiness. What is called consciousness is neither existence nor non-existence. Why is it said that consciousness is neither existence nor non-existence? Not being tainted by the world is called non-existence; being in a state of empty stillness is called non-non-existence; consciousness abandoning this and going to that is called non-existence; being on the shore of birth and death, caring for sentient beings is called non-non-existence; being able to transform into bodies that fill the ten directions, teaching emptiness is called non-existence; one consciousness transforming, teaching all the Dharma is called non-non-existence; when the Tathagata enters samadhi, the body and mind are still, passing through billions of nayutas of kalpas like the sands of the Ganges without the thought of arising or ceasing, this is called non-existence; and then rising from samadhi, guiding sentient beings to the state of non-action, this is called non-non-existence. Zuisheng! Today I explain to you one by one about non-existence and non-non-existence. Is this the meaning of true emptiness and Nirvana?' Zuisheng said to the Buddha, 'Emptiness is indeed emptiness, and Nirvana is indeed Nirvana.' The Buddha told Zuisheng, 'Stop, stop! Good son, this is neither emptiness nor Nirvana. Why? These are all worldly, borrowed names, expedient words passed down, so it is said to be neither existence nor non-existence. The realm of Dharma nature has no beginning or end, no named Dharma. How can there be non-existence or non-non-existence? Eliminate the distinction between high and low, have no right or wrong mind; understand desire and anger, have no desire or anger mind; understand ignorance, have no ignorance mind; the five hindrances and all bonds are understood as one, and not even seeing one, this is called emptiness, this is called Nirvana.' At this time, Zuisheng stepped forward and said to the Buddha, 'Excellent, excellent! World Honored One! The Dharma of emptiness and the realm of Nirvana that you speak of, being neither existence nor non-existence, is truly unparalleled.' At this time, when the Buddha was speaking this Dharma, sixty thousand bhikshus, who were originally of the Sravaka vehicle, turned their minds towards the Mahayana.
，皆得不退轉；十一那術諸天世人，皆得盡信之行；復有異方八十千菩薩悉獲不起法忍。
佛復告族姓子：「菩薩摩訶薩解空性法，有十事行得至滅度。云何為十？一者諸佛世尊恒住法界不捨道智；二者諸佛世尊慈愍一切不捨大悲；三者所行如願中無差違；四者度諸眾生諸根純淑；五者諸佛世尊觀了諸法空無所有；六者諸佛世尊分別智慧，三毒等分亦無所有；七者諸佛世尊于諸法界不起增減；八者發心起學平等無二；九者解如法性不捨本際，十者諸佛世尊行諸道法一相無相。是謂族姓子，菩薩摩訶薩解空法性修此十法得至泥洹。複次，菩薩摩訶薩行六神通至空法界，有十事行。云何為十？一者盡觀過去不失慧明，二者盡觀未來不失慧明，三者盡觀現在不失慧明，四者觀五趣眾生盡知根原不失慧明，五者一切世間生者滅者不失慧明，六者觀一切眾生從有而生從有而滅不失慧明，七者觀一切眾生從無而生從無而滅不失慧明，八者道心堅固不捨眾生不失慧明，九者無選擇心是可度是不可度不失慧明，十者解知法界根門不缺不失慧明。是謂，族姓子，菩薩摩訶薩修六神通至空法界。」
佛復告族姓子：「菩薩摩訶薩至空法界當修十慧。云何為十？一者觀諸眾生若干種心若干種行悉知，是謂菩薩慧；二者觀一切眾生
【現代漢語翻譯】 現代漢語譯本：都得到不退轉的境界；十一那術（一種天神）諸天和世人，都能夠完全信奉並實行；又有其他地方的八萬菩薩都獲得了不起法忍（對法理的深刻理解和接受）。 佛陀又告訴族姓子：『菩薩摩訶薩（偉大的菩薩）理解空性之法，有十種修行可以達到涅槃（滅度）。哪十種呢？第一，諸佛世尊恒常安住於法界（宇宙的真理），不捨棄道智（對真理的智慧）；第二，諸佛世尊慈悲憐憫一切眾生，不捨棄大悲心；第三，所行之事如願以償，沒有差錯違背；第四，度化眾生，使他們的根性純熟；第五，諸佛世尊觀察一切法都是空無所有的；第六，諸佛世尊分別智慧，對於貪嗔癡三毒等分也視為空無所有；第七，諸佛世尊對於法界不生起增減的念頭；第八，發菩提心開始學習，平等無二；第九，理解如法性，不捨棄本來的際限；第十，諸佛世尊所行的一切道法，都是一相無相的。這就是族姓子，菩薩摩訶薩理解空性之法，修習這十種法就能達到涅槃。』 再次，菩薩摩訶薩修行六神通（六種超自然能力）到達空法界，有十種修行。哪十種呢？第一，完全觀察過去，不失去智慧光明；第二，完全觀察未來，不失去智慧光明；第三，完全觀察現在，不失去智慧光明；第四，觀察五趣（地獄、餓鬼、畜生、人、天）眾生，完全知道他們的根源，不失去智慧光明；第五，觀察一切世間眾生的生滅，不失去智慧光明；第六，觀察一切眾生從有而生，從有而滅，不失去智慧光明；第七，觀察一切眾生從無而生，從無而滅，不失去智慧光明；第八，道心堅固，不捨棄眾生，不失去智慧光明；第九，沒有選擇心，認為哪些可以度化，哪些不可以度化，不失去智慧光明；第十，理解並知道法界的根門不缺失，不失去智慧光明。這就是族姓子，菩薩摩訶薩修習六神通到達空法界。』 佛陀又告訴族姓子：『菩薩摩訶薩到達空法界應當修習十種智慧。哪十種呢？第一，觀察眾生有各種不同的心念和行為，完全知道，這就是菩薩的智慧；第二，觀察一切眾生
【English Translation】 English version: all attained the state of non-retrogression; the eleven Nata (a type of deity) heavens and people of the world, all were able to fully believe and practice; and there were eighty thousand Bodhisattvas from other regions who all attained the Dharma-acceptance of non-arising (a profound understanding and acceptance of the Dharma). The Buddha further told the clansman, 『Bodhisattva Mahasattvas (great Bodhisattvas), understanding the Dharma of emptiness, have ten practices that lead to Nirvana (extinction). What are the ten? First, all Buddhas, World Honored Ones, constantly abide in the Dharma realm (the truth of the universe), not abandoning the wisdom of the path (wisdom of truth); second, all Buddhas, World Honored Ones, compassionately pity all beings, not abandoning great compassion; third, what is practiced is as desired, without error or contradiction; fourth, they liberate all beings, making their roots pure and mature; fifth, all Buddhas, World Honored Ones, observe that all dharmas are empty and without substance; sixth, all Buddhas, World Honored Ones, with discriminating wisdom, also regard the three poisons of greed, anger, and ignorance as empty and without substance; seventh, all Buddhas, World Honored Ones, do not generate thoughts of increase or decrease regarding the Dharma realm; eighth, they generate the Bodhi mind and begin learning, with equality and non-duality; ninth, they understand the nature of Dharma, not abandoning the original limit; tenth, all Buddhas, World Honored Ones, practice all the paths of Dharma, which are of one form and without form. This is, clansman, how Bodhisattva Mahasattvas, understanding the Dharma of emptiness, cultivate these ten dharmas to reach Nirvana.』 Furthermore, Bodhisattva Mahasattvas, practicing the six supernormal powers (six supernatural abilities) to reach the Dharma realm of emptiness, have ten practices. What are the ten? First, they completely observe the past, not losing the light of wisdom; second, they completely observe the future, not losing the light of wisdom; third, they completely observe the present, not losing the light of wisdom; fourth, they observe the beings of the five realms (hell, hungry ghosts, animals, humans, and heavens), completely knowing their origins, not losing the light of wisdom; fifth, they observe the birth and death of all beings in the world, not losing the light of wisdom; sixth, they observe all beings arising from existence and ceasing from existence, not losing the light of wisdom; seventh, they observe all beings arising from non-existence and ceasing from non-existence, not losing the light of wisdom; eighth, their mind on the path is firm, not abandoning beings, not losing the light of wisdom; ninth, they have no selective mind, thinking which can be liberated and which cannot be liberated, not losing the light of wisdom; tenth, they understand and know that the root gates of the Dharma realm are not lacking, not losing the light of wisdom. This is, clansman, how Bodhisattva Mahasattvas cultivate the six supernormal powers to reach the Dharma realm of emptiness.』 The Buddha further told the clansman, 『Bodhisattva Mahasattvas, upon reaching the Dharma realm of emptiness, should cultivate ten kinds of wisdom. What are the ten? First, observing that beings have various different thoughts and actions, knowing them completely, this is the wisdom of a Bodhisattva; second, observing all beings
，若干種心若干種報悉知；三者寂寞無言，如務魄太子，盡知眾生心意所念；四者知諸眾生異心異行，以佛聖慧而教授之；五者從久遠已來修於法性不捨衍心；六者安處眾生住佛所住；七者以佛聖慧盡知五趣心意識念；八者言有所說不捨大乘；九者得佛心識定意不亂；十者度心無量不處解脫，亦復不見眾生度者。是謂，族姓子，菩薩摩訶薩至空法界修若干十慧。」
菩薩證品第二十七
佛復告族姓子：「菩薩摩訶薩乘六神通游至十方無數佛土，承事供養諸佛世尊，從一佛國至一佛國，教化眾生不懷怯弱，嘆佛功勛德行之業，普使十方聞佛音響，最勝所行無不濟度，或以神足或以教誡，福田清凈無三惡趣，永舍邪部悲念未度，已過諸量住于佛量，為人福祐安處無為。于百千劫凈修梵行，不如五濁一行慈心。夫慈心者福難稱量，世多有人行三惡業，身三口四意三法本，應向三惡當受其報，設能專意諷誦此典，于現法中盡其苦原。或有菩薩疲厭生死，遭遇此典終不退還，更不受生在母胞胎，神識了朗未嘗錯謬。夫欲解縛凈諸結使，當護佛法興顯慧明，若於他方百千萬劫，奉行正法演暢其義，不如此土彈指之頃，諷念一偈分別義趣此最為勝。吾見妙樂安明佛土，亦見永寂無量佛國，彼無憂苦煩惱之難，亦復不得行
【現代漢語翻譯】 現代漢語譯本：『知道眾生有若干種心念和若干種報應；第三種是寂靜無言，如同務魄太子（一位能知曉眾生心意的菩薩），完全瞭解眾生的心意和念頭；第四種是知道所有眾生不同的心念和行為，用佛的聖慧來教導他們；第五種是從久遠以來就修習法性，不捨棄大乘之心；第六種是安頓眾生，讓他們安住于佛所安住的境界；第七種是用佛的聖慧完全瞭解五道眾生的心識和念頭；第八種是言語有所表達，但不捨棄大乘；第九種是得到佛的心識，禪定意念不散亂；第十種是度化無量眾生的心，不執著于解脫，也不認為有被度化的眾生。這就是，族姓子，菩薩摩訶薩到達空法界所修的若干十種智慧。』
菩薩證品第二十七
佛又告訴族姓子：『菩薩摩訶薩乘坐六神通，遊歷到十方無數的佛土，承事供養諸佛世尊，從一個佛國到另一個佛國，教化眾生不懷怯弱，讚歎佛的功勛德行，普遍使十方聽到佛的音響，所行最殊勝，沒有不被救度的，或者用神通，或者用教誡，福田清凈沒有三惡道，永遠捨棄邪見，悲憫那些尚未被度化的眾生，已經超越了各種度量，安住于佛的度量，為人們帶來福佑，安住于無為的境界。在百千劫中清凈地修習梵行，不如在五濁惡世中行一次慈心。慈心所帶來的福報難以衡量，世上很多人造作身口意三惡業，應當墮入三惡道承受果報，如果能專心諷誦這部經典，在現世就能消除所有的苦難根源。或者有菩薩厭倦生死，遇到這部經典最終不會退轉，不再受生於母胎，神識清明從未有過錯謬。想要解脫束縛，清凈各種煩惱，應當護持佛法，興盛智慧光明，如果在其他地方百千萬劫奉行正法，宣揚其義，不如在這個國土彈指之間，諷誦一偈，分別其義理，這才是最殊勝的。我見到妙樂安明佛土，也見到永寂無量的佛國，那裡沒有憂愁痛苦煩惱的災難，也沒有修行。』
【English Translation】 English version: 『Knowing the various kinds of minds and various kinds of retributions of sentient beings; the third is being silent and without words, like the Prince Wupo (a Bodhisattva who knows the minds of sentient beings), fully understanding the minds and thoughts of all beings; the fourth is knowing the different minds and actions of all sentient beings, and teaching them with the Buddha's holy wisdom; the fifth is cultivating the Dharma nature from a long time ago, without abandoning the Mahayana mind; the sixth is settling sentient beings, allowing them to dwell in the state where the Buddha dwells; the seventh is using the Buddha's holy wisdom to fully understand the minds and thoughts of beings in the five realms; the eighth is speaking words, but not abandoning the Mahayana; the ninth is obtaining the Buddha's mind and consciousness, with a stable and unperturbed meditative intention; the tenth is liberating the minds of countless beings, not clinging to liberation, and not seeing any beings as being liberated. This is what, son of a noble family, the Bodhisattva Mahasattva cultivates in the empty Dharma realm, these several ten kinds of wisdom.』
Chapter Twenty-Seven on the Attainment of Bodhisattvas
The Buddha further told the son of a noble family: 『The Bodhisattva Mahasattva, riding on the six supernormal powers, travels to countless Buddha lands in the ten directions, serving and making offerings to all the Buddhas, the World Honored Ones, going from one Buddha land to another, teaching sentient beings without fear or weakness, praising the merits and virtues of the Buddha, universally making the sound of the Buddha heard in the ten directions, and their actions are the most excellent, without any not being saved, either through supernormal powers or through teachings, the field of merit is pure without the three evil realms, forever abandoning wrong views, with compassion for those who have not yet been liberated, having already surpassed all measures, dwelling in the measure of the Buddha, bringing blessings to people, and dwelling in the state of non-action. Practicing pure conduct for hundreds of thousands of kalpas is not as good as practicing one act of loving-kindness in the five turbid ages. The merit of loving-kindness is immeasurable, many people in the world create the three evil karmas of body, speech, and mind, and should fall into the three evil realms to receive the consequences, if they can wholeheartedly recite this scripture, they can eliminate all the roots of suffering in this present life. Or if there are Bodhisattvas who are weary of birth and death, encountering this scripture, they will ultimately not retreat, and will no longer be born in a mother's womb, their consciousness will be clear and never mistaken. Those who wish to untie the bonds and purify all afflictions should protect the Buddha's Dharma and promote the light of wisdom, if in other places they practice the true Dharma for hundreds of thousands of kalpas, expounding its meaning, it is not as good as reciting a single verse in this land in the time it takes to snap one's fingers, and distinguishing its meaning, this is the most excellent. I have seen the Buddha land of Wonderful Joy and Peace, and I have also seen the immeasurable Buddha lands of Eternal Stillness, where there is no suffering, pain, or the calamity of afflictions, and there is also no practice.』
福業事，若能於此盡諸結縛，此則為奇勝生彼國。所以者何？於五濁世眾惱萬端，億千萬劫時乃有佛，眾生行惡希睹賢聖，或生邊地八不閑處，或在佛后不聞正法，正使有佛不聞不見，能于其中興顯佛法，是為奇特無與等倫。吾今雖為三界至尊，猶願行福不以為厭，慈悲喜護拔其苦原。難革眾生染邪來久，卒聞正教倍懷狐疑，會值今日如來要集，菩薩大士不可稱數，聞法無厭如海吞流，應與演說正真佛道。釋梵四王、天、龍、鬼神、阿須倫、旃陀羅、摩休勒、人與非人、魔若魔天十方雲集，今得聞法霍然大悟，皆由前世福業所致。正使吾于百千萬劫，演暢一句深妙之義，不能究盡此慧法本。是故最勝！菩薩大士苦行無數不以為難，若使三千大千剎土，同時劫燒火至梵天，凡夫眾生未履道跡，聞此正典在他佛國，投身自歸入彼火災，安隱得度無所傷損。有時三千大千世界，火滅水盛乃至梵天，復自投身入彼水災，安隱得度終不沒溺。最勝當知，有時三千大千世界，水涸風盛乃至梵天，復自投身入彼風災，安隱得度不被飄浪。所以者何？諸佛威神之所擁護。若比丘、比丘尼、優婆塞、優婆夷，執持諷誦此經典者，現世獲祐不逢苦惱，若能進業凈修梵行，即于現世受無為證。今此座上神通大士，億百千垓那術眾生，普修此典
乃受果證。吾今慇勤敷演經典，聞者得度不至惡趣，隨前志操應適解慧。向佛乘者意廣無崖，恒愍眾生不自為己，乃至成佛終不耗減；趣緣覺者畢其所愿因緣成道，飛缽虛空變化自由；愿聲聞者，求師咨受無所掛礙，斷諸結縛盡漏成道。復觀眾生心意所趣，或有發意應成道跡，菩薩權慧誘進異道，漸漸將導即成羅漢；或有眾生應頻來道，復以權慧以次指導便得羅漢；或有眾生應成不還，復以權慧開化進趣使成羅漢；或有眾生不越次第以成三道，菩薩權慧欲令學者，小節不真，即便誘進成須陀洹；或有眾生已成二道，復以權慧接引前人成斯陀含；或有眾生越次取證受應真者，菩薩權慧觀察前人，已得須陀洹、斯陀含、阿那含、阿羅漢，復以誘進成緣覺道。」
爾時如來，告四部眾諸來會者：「眾生若干，佛土不同，謂為緣覺如來無剎土乎？莫造斯觀。所以者何？轉輪聖王十善已具，展轉紹繼王名不滅，緣覺自寤亦復如是，佛去世后佛法滅盡，或經一劫至百千劫，緣覺應真為行佛事佛佛相繼，于諸佛事終不耗減，是故菩薩摩訶薩，恒以權慧開導眾生，福應相次將導眾生，離三世患安處永寂。」
爾時最勝菩薩，即從座起前白佛言：「甚奇甚特，非是二乘之所及也，愿樂欲聞成道證驗乎？」
佛告最勝：
【現代漢語翻譯】 現代漢語譯本：於是他們獲得果位的證悟。我現在慇勤地宣講經典，聽聞者得以解脫，不墮入惡道，根據他們之前的志向和操守，給予相應的解脫和智慧。那些傾向於佛乘的人，心胸廣闊無邊，永遠憐憫眾生而不為自己，乃至成佛也不會減少這種慈悲；那些傾向於緣覺乘的人，最終實現他們的願望，因緣成熟而得道，能夠飛缽于虛空，變化自在；那些希望成為聲聞乘的人，尋求老師的教導，沒有任何障礙，斷除各種束縛，證得漏盡而成道。再觀察眾生的心意所向，有些人發心應該成就道跡，菩薩以權巧的智慧引導他們進入不同的道路，逐漸引導他們成就羅漢果位；有些人應該多次往返于欲界，菩薩又以權巧的智慧依次引導他們，便能證得羅漢果位；有些人應該成就阿那含果位，菩薩又以權巧的智慧開導他們，使他們進步併成就羅漢果位；有些人不超越次第而成就三果，菩薩以權巧的智慧想要讓學者，在小節上不真實，就引導他們成就須陀洹果位；有些人已經成就二果，菩薩又以權巧的智慧接引他們，使他們成就斯陀含果位；有些人超越次第而證得應真果位，菩薩以權巧的智慧觀察他們，發現他們已經證得須陀洹、斯陀含、阿那含、阿羅漢果位，又引導他們成就緣覺道。 那時，如來告訴四部大眾和所有來參加法會的人：『眾生有各種各樣，佛土也各不相同，難道說緣覺如來沒有剎土嗎？不要這樣認為。為什麼呢？轉輪聖王具備十善，輾轉相繼，王的名號不會斷絕，緣覺自己覺悟也是如此，佛陀去世后，佛法滅盡，或者經過一劫乃至百千劫，緣覺應真仍然在行佛事，佛佛相繼，對於佛的事業終究不會減少，所以菩薩摩訶薩，總是以權巧的智慧開導眾生，福報依次相續，引導眾生，遠離三世的苦患，安住在永恒的寂靜之中。』 那時，最勝菩薩立即從座位上站起來，走到佛前稟告說：『真是太奇特了，這不是二乘所能達到的境界，我希望聽聞成就道果的驗證。』 佛告訴最勝：
【English Translation】 English version: Then they receive the fruit of enlightenment. I am now diligently expounding the scriptures, so that those who hear them may be liberated and not fall into evil realms. According to their previous aspirations and conduct, they will receive appropriate liberation and wisdom. Those who incline towards the Buddha Vehicle have boundless minds, always compassionate towards all beings and not for themselves, and even upon becoming a Buddha, this compassion will not diminish. Those who incline towards the Pratyekabuddha Vehicle will ultimately fulfill their wishes, and when the conditions are ripe, they will attain enlightenment, able to fly their alms bowls in the sky and transform freely. Those who wish to become Sravakas seek the guidance of teachers, without any obstacles, severing all bonds and attaining the extinction of outflows, thus achieving enlightenment. Furthermore, observing the inclinations of beings' minds, some who have resolved to achieve the path, Bodhisattvas use skillful wisdom to guide them onto different paths, gradually leading them to achieve the Arhat fruit. Some beings should return to the desire realm multiple times, and Bodhisattvas again use skillful wisdom to guide them step by step, enabling them to attain the Arhat fruit. Some beings should achieve the Anagami fruit, and Bodhisattvas again use skillful wisdom to enlighten them, leading them to progress and achieve the Arhat fruit. Some beings do not transcend the order and achieve the three fruits, and Bodhisattvas, with skillful wisdom, wish to guide those who are not genuine in minor matters, leading them to achieve the Srotapanna fruit. Some beings have already achieved the second fruit, and Bodhisattvas again use skillful wisdom to guide them, enabling them to achieve the Sakadagami fruit. Some beings transcend the order and attain the Arhat fruit, and Bodhisattvas, with skillful wisdom, observe that they have already attained the Srotapanna, Sakadagami, Anagami, and Arhat fruits, and then guide them to achieve the Pratyekabuddha path. At that time, the Tathagata addressed the four assemblies and all those who had come to the gathering: 'Beings are of various kinds, and Buddha lands are different. Is it that Pratyekabuddha Tathagatas do not have a land? Do not hold such a view. Why is this so? A Wheel-Turning Sage King possesses the ten virtues, and his name continues through successive generations without end. The self-awakening of a Pratyekabuddha is also like this. After the Buddha passes away and the Dharma is extinguished, or after one kalpa or even hundreds of thousands of kalpas, the Pratyekabuddha Arhats continue to perform the work of the Buddha, with Buddhas succeeding Buddhas. The work of the Buddhas will never diminish. Therefore, Bodhisattva Mahasattvas always use skillful wisdom to guide beings, and blessings follow in succession, leading beings away from the suffering of the three realms and settling them in eternal tranquility.' At that time, the Most Excellent Bodhisattva immediately rose from his seat and approached the Buddha, saying: 'This is truly wondrous and extraordinary, not within the reach of the Two Vehicles. I wish to hear about the verification of the attainment of the path.' The Buddha said to the Most Excellent:
「若樂聞者今當與汝說之，諦聽諦聽善思念之！吾昔求道不可稱計，從初發意施作功德至今成佛，于其中間遺形流佈有可計哉？吾昔證驗發弘誓心，其有眾生趣向道根，或復投身歸命三尊，要以神通現證告人。不但我身宿有此愿，諸佛世尊誓願皆同。若有眾生四向四果，吾亦睹見明其所實；正使前人成緣覺者，吾亦證驗因緣自寤；若有眾生坐樹王下，開方五十俞旬里內，于其中間，魔若魔天不睹其際，此者我之所證。」
佛復告族姓子：「菩薩摩訶薩如我今日，現身受驗曠濟眾生，不見吾我心識了朗，分別所趣施行佛事，尋憶百千無數佛土，周旋往反究盡道者，恒在前立證明界實。吾昔游于無畏佛剎，時彼大士不可稱計，或有志趣小乘羅漢，或有中止在緣覺地，或有超越志存佛道。時吾專心入定三昧，普為眾生敢以為證。複次菩薩摩訶薩若有已向須陀洹、得須陀洹，向斯陀含、得斯陀含，向阿那含、得阿那含，向阿羅漢、得阿羅漢，吾常于中證成果報，未曾失於法性之本。」
佛復告族姓子：「菩薩摩訶薩游至三千大千世界，有信無信有受無受，或有眾生住盡信之地，復有眾生住奉法地者，或有眾生修於八解童真行者，我恒往現證使彼得道。」
佛復告族姓子：「菩薩摩訶薩身識清凈無能染污，諸
【現代漢語翻譯】 現代漢語譯本：『如果你們樂意聽聞，我現在就為你們宣說，仔細聽，仔細聽，好好地思考！我過去求道的時間無法計算，從最初發愿修行功德直到成佛，在這期間我捨棄身體、流佈教法，難道可以計算嗎？我過去證悟時發下宏大誓願，如果有眾生趨向于修道的根本，或者投身歸依佛、法、僧三寶（三尊），我必定以神通顯現來告知他們。不只是我過去有這樣的願望，所有佛世尊的誓願都是相同的。如果有眾生證得四向四果（須陀洹、斯陀含、阿那含、阿羅漢），我也會見到並明白他們所證的真實境界；即使是有人成就緣覺（辟支佛），我也會驗證他們覺悟的因緣；如果有眾生坐在菩提樹下，在方圓五十由旬（俞旬，古印度長度單位）的範圍內，魔或魔天都無法看到他們的存在，這就是我所證悟的境界。』 佛陀又告訴族姓子：『菩薩摩訶薩就像我今天這樣，顯現身體接受驗證，廣泛救度眾生，我的心識清明，沒有我執，能夠分辨眾生所趨向的道路，施行佛事，能夠憶起百千無數的佛土，周遊往返，窮盡真理，恒常在眾生面前確證真理的真實性。我過去在無畏佛剎（佛的國土）遊歷時，那裡的菩薩大士數量無法計算，有的志向于小乘羅漢，有的停留在緣覺的境界，有的超越這些，立志于佛道。當時我專心入定三昧，普遍為眾生作證。此外，菩薩摩訶薩如果有人已經趨向須陀洹果、證得須陀洹果，趨向斯陀含果、證得斯陀含果，趨向阿那含果、證得阿那含果，趨向阿羅漢果、證得阿羅漢果，我常常在他們證果的過程中為他們作證，從未失去法性的根本。』 佛陀又告訴族姓子：『菩薩摩訶薩遊歷三千大千世界，無論眾生有信或無信，有接受或不接受，有的眾生安住在完全信受佛法的境界，有的眾生安住在奉行佛法的境界，有的眾生修習八解脫（八解，佛教修行方法）的童真行，我都會前往顯現，為他們作證，使他們得道。』 佛陀又告訴族姓子：『菩薩摩訶薩的身識清凈，沒有任何事物能夠污染，所有
【English Translation】 English version: 'If you are willing to hear, I will now explain it to you. Listen carefully, listen carefully, and contemplate it well! The time I spent seeking the Way is immeasurable. From the initial aspiration to cultivate merit until becoming a Buddha, how can the times I abandoned my body and spread the teachings be counted? In the past, when I attained enlightenment, I made a great vow that if there are beings who are inclined towards the root of the Way, or who take refuge in the Three Jewels (Buddha, Dharma, Sangha), I will surely manifest my spiritual powers to inform them. It is not only my past wish, but the vows of all Buddhas are the same. If there are beings who attain the four stages of enlightenment (Sotapanna, Sakadagami, Anagami, Arhat), I will see and understand the true realm they have attained; even if someone achieves Pratyekabuddha (a self-enlightened one), I will verify the causes and conditions of their enlightenment; if there are beings sitting under the Bodhi tree, within a radius of fifty yojanas (an ancient Indian unit of distance), neither Mara nor the Maras of the heavens can see their existence, this is the realm I have attained.' The Buddha further told the clansman: 'Bodhisattva Mahasattvas, like me today, manifest their bodies to receive verification, extensively saving sentient beings. My consciousness is clear, without ego, able to discern the paths beings are inclined towards, performing the work of the Buddha, able to recall hundreds of thousands of countless Buddha lands, traveling back and forth, exhausting the truth, constantly standing before beings to confirm the reality of the truth. In the past, when I traveled in the fearless Buddha land (a Buddha's realm), the number of great Bodhisattvas there was immeasurable. Some aspired to the Hinayana Arhat, some remained in the realm of Pratyekabuddha, and some surpassed these, aspiring to the Buddha Way. At that time, I focused my mind in Samadhi, universally bearing witness for all beings. Furthermore, if a Bodhisattva Mahasattva has already inclined towards the Sotapanna fruit, attained the Sotapanna fruit, inclined towards the Sakadagami fruit, attained the Sakadagami fruit, inclined towards the Anagami fruit, attained the Anagami fruit, inclined towards the Arhat fruit, attained the Arhat fruit, I always bear witness for them in the process of their attainment, never losing the fundamental nature of Dharma.' The Buddha further told the clansman: 'Bodhisattva Mahasattvas travel through the three thousand great thousand worlds, whether beings have faith or not, whether they accept or not, some beings dwell in the realm of complete faith in the Dharma, some beings dwell in the realm of practicing the Dharma, some beings cultivate the pure conduct of the eight liberations (eight liberations, Buddhist practice methods), I will always appear to bear witness for them, enabling them to attain the Way.' The Buddha further told the clansman: 'The body and consciousness of a Bodhisattva Mahasattva are pure, and nothing can defile them. All
有眾生懷邪業者，吾亦往證此為邪術不得久立。或復祭祀地水火風，吾亦往說知不真實。復見群邪唱生梵天，復往勸進福盡還本。或有欲生無色天上住壽一劫，心常專一中無斷絕，吾時入定正識定意，復與彼說色不有色色不自有，我色彼色彼我無形，色則無色豈有我也，識非我識豈有我也，痛想行法亦復如是。」
爾時最勝菩薩前白佛言：「善哉善哉！世尊！如來所說現證法教不可思議，非是羅漢辟支所及。」
是時最勝重白佛言：「向承佛言，云何無色？云何為無色乎？唯愿世尊！垂愍敷演，永使黎庶不懷狐疑。」
佛告最勝：「善哉族姓子，諦聽善思念之，吾當與汝說無色定。所謂無色者非有色也，四大造色乃謂為色，彼無此色乃謂無色。夫色有五乃成四大，唯無形色故謂無色，痛色想色行色識色，非是凡夫五通所睹，唯有如來、阿維顏菩薩乃見彼色。」
佛復告族姓子：「不退轉菩薩執權方便入寂靜定意三昧正受，往游有想無想天上，與彼微識說微妙法空無相愿，六身受法無起滅行，漸漸與說生法老法病法死法，所謂生者，在母胞胎生藏下熟藏上，四大已具便當別離，宿有善行，如游浴池後園觀看，宿積惡者，如登險谷荊棘上臥。復與演說識神所趣，我人壽命不可久保，于中拔濟識神
【現代漢語翻譯】 現代漢語譯本：如果有些眾生懷有邪惡的行為，我也會前去證明這是邪術，不能長久存在。或者有人祭祀地、水、火、風，我也會前去說明這些不是真實的。又看到一些邪徒宣揚可以生到梵天，我也會前去勸導他們，福報享盡后還是要回到原來的狀態。或者有人想要生到無色天上，住壽一劫，心中常常專一，沒有間斷，我那時會進入禪定，正確地認識他們的定意，再告訴他們色不是真實存在的，不是自己擁有的，我的色和他們的色，彼此之間沒有固定的形態，色即是無色，哪裡有『我』呢？識不是我的識，哪裡有『我』呢？感受、思想、行為、意識也是如此。 這時，最勝菩薩向前對佛說：『太好了，太好了！世尊！如來所說的現證法教真是不可思議，不是羅漢和辟支佛所能達到的。』 這時，最勝菩薩再次對佛說：『剛才聽佛所說，什麼是無色？如何才能達到無色呢？希望世尊慈悲開示，永遠使眾生不再有疑惑。』 佛告訴最勝菩薩：『善哉，善男子，仔細聽，好好思考，我將為你講解無色定。所謂的無色，不是指沒有顏色，四大所造的色才稱為色，沒有這種色才稱為無色。色有五種，由四大構成，只有無形的色才稱為無色。感受色、思想色、行為色、意識色，不是凡夫五通所能看到的，只有如來和阿維顏菩薩才能看到那種色。』 佛又告訴善男子：『不退轉菩薩運用權巧方便，進入寂靜的禪定，正受三昧，前往有想和無想天，為那些微細的意識宣說微妙的空、無相、無愿之法，六身受法，沒有生滅的執行。漸漸地為他們講解生法、老法、病法、死法。所謂生，是在母親的子宮裡，生藏之下，熟藏之上，四大已經具備，便要分離。宿世有善行的人，就像在浴池後花園遊玩觀看，宿世積累惡業的人，就像登上險峻的山谷，躺在荊棘之上。再為他們演說意識神所去之處，我、人、壽命都不可長久保持，從中救拔意識神。』
【English Translation】 English version: If there are sentient beings harboring evil deeds, I will also go and testify that these are evil practices and cannot last long. Or if some are making offerings to earth, water, fire, and wind, I will also go and explain that these are not real. Furthermore, seeing some heretics proclaiming birth in the Brahma heaven, I will also go and advise them that when their blessings are exhausted, they will return to their original state. Or if someone desires to be born in the formless heavens, dwelling there for a kalpa, with their mind constantly focused and without interruption, I will then enter samadhi, correctly recognize their samadhi intention, and then tell them that form is not real, not self-owned, my form and their form, between each other there is no fixed shape, form is formlessness, where is 'I'? Consciousness is not my consciousness, where is 'I'? Feelings, thoughts, actions, and consciousness are also like this. At that time, Bodhisattva Most Excellent addressed the Buddha, saying: 'Excellent, excellent! World Honored One! The Dharma teachings of direct realization spoken by the Tathagata are inconceivable, not attainable by Arhats and Pratyekabuddhas.' At that time, Most Excellent again addressed the Buddha, saying: 'Having just heard the Buddha's words, what is formlessness? How does one achieve formlessness? May the World Honored One, with compassion, elaborate on this, so that the common people will forever be free from doubt.' The Buddha told Most Excellent: 'Excellent, son of a good family, listen carefully and contemplate well, I will explain to you the formless samadhi. What is called formlessness is not the absence of color; the form created by the four great elements is called form, and the absence of this form is called formlessness. Form has five aspects and is composed of the four great elements. Only form without shape is called formlessness. The form of feeling, the form of thought, the form of action, and the form of consciousness are not visible to ordinary people with the five supernormal powers. Only the Tathagata and the Avirama Bodhisattva can see that form.' The Buddha further told the son of a good family: 'Bodhisattvas who do not regress, employing skillful means, enter the samadhi of tranquil concentration, and rightly receive the samadhi, traveling to the heavens of thought and non-thought, and for those subtle consciousnesses, they expound the subtle Dharma of emptiness, signlessness, and wishlessness. The six bodies receive the Dharma, without arising or ceasing. Gradually, they explain the Dharma of birth, the Dharma of aging, the Dharma of sickness, and the Dharma of death. What is called birth is when one is in the mother's womb, below the raw organs and above the cooked organs, when the four great elements are complete, they will separate. Those who have accumulated good deeds in past lives are like playing and watching in a bathhouse and a garden, while those who have accumulated evil deeds are like climbing a dangerous valley and lying on thorns. They further explain where the consciousness goes, that the self, the person, and life cannot be preserved for long, and from this, they rescue the consciousness.'
得寤。唯有阿蘭迦蘭如此之比不可稱數，億千那術諸佛在前，各現殊特甚深之法，本識愚惑如器穿漏，不受正法道品之教，一劫若減一劫乾燒，如是經歷億百千那術之數劫數乾燒，或有一劫一佛出世，或有一劫二佛出世，或於一劫百佛千佛億百千佛，如是之比，然後乃受正教。復與演說老耗之法，所謂老者，諸根純熟皮緩面皺，悲愁呻吟厭患四大，無復少壯榮華之心，此法衰耗不可久保；次復與說四大參差地水火風，地勝水性、水勝火性、火勝風性，互有增減便成其疾，或生瘡痍萬病所逼，膿血流溢不可瞻睹；以次與說無常變易，如水上泡一生一滅，生者自生滅者自滅，生不自生滅不自滅。無想神識即于彼處，隨其所趣各獲果證，于無餘泥洹界而般泥洹。」
最勝菩薩白佛言：「世尊！向聞如來四大參差神識所居，地增水減則生其疾，水增火減則生其疾，火增風減則生其疾。又復聞佛說，風增火減、火增水減、水增地減，識非四大四大非識，今聞佛說，一大增三大病，三大增一大病，四大具足神識得寧，衰由四大非識所生。云何世尊！病由四大？為識所生？」
佛告最勝：「識非四大四大非識，識不離四大四大不離識，是故一大增諸大病，識大增一大病，識隨衰耗。」
又問：「為四大病？為識神
【現代漢語翻譯】 現代漢語譯本：
他們得以覺悟。只有像阿蘭迦蘭（Ārāḍa Kālāma，一位古印度哲學家）這樣的人，其數量不可計數，億千那由他（nayuta，數量單位，表示極大的數字）諸佛在他們面前，各自展現殊特甚深的佛法。他們的本識愚昧迷惑，如同器皿有孔洞，不能接受正法和道品的教誨。經歷一劫（kalpa，時間單位，表示極長的時間）若減一劫的乾燒，如此經歷億百千那由他劫的乾燒，或許有一劫有一佛出世，或許有一劫有二佛出世，或許有一劫有百佛千佛億百千佛出世，像這樣經過無數劫，然後才接受正教。佛又為他們演說衰老耗損的法則，所謂衰老，是指諸根純熟，面板鬆弛，面容皺紋，悲傷憂愁，厭惡四大（地、水、火、風），不再有少壯時的榮華之心，這種衰敗耗損的狀態不能長久保持；接著又為他們講述四大不調和的情況，地性勝過水性，水性勝過火性，火性勝過風性，互相增減就會導致疾病，或者生出瘡痍，被各種疾病所困擾，膿血流淌，令人不忍直視；然後依次為他們講述無常變易的道理，如同水上的泡沫，一生一滅，生者自生，滅者自滅，生不是自己生，滅也不是自己滅。無想的神識就在那裡，隨著其所趨向各自獲得果證，在無餘涅槃（nirvāṇa，佛教術語，指解脫的境界）界而入涅槃。
最勝菩薩（Agraśreṣṭha Bodhisattva）對佛說：『世尊！剛才聽聞如來說四大不調和，神識所居之處，地性增多水性減少就會生病，水性增多火性減少就會生病，火性增多風性減少就會生病。又聽聞佛說，風性增多火性減少，火性增多水性減少，水性增多地性減少，識不是四大，四大不是識。現在聽聞佛說，一大增多三大就會生病，三大增多一大就會生病，四大具足神識才能安寧，衰敗是由四大所致，不是由識所生。為什麼呢，世尊！疾病是由四大所致？還是由識所生？』
佛告訴最勝菩薩：『識不是四大，四大不是識，識不離開四大，四大不離開識，所以一大增多諸大就會生病，識大增多一大就會生病，識隨著衰敗耗損。』
又問：『是四大生病？還是識神生病？』 現代漢語譯本：
他們得以覺悟。只有像阿蘭迦蘭（Ārāḍa Kālāma，一位古印度哲學家）這樣的人，其數量不可計數，億千那由他（nayuta，數量單位，表示極大的數字）諸佛在他們面前，各自展現殊特甚深的佛法。他們的本識愚昧迷惑，如同器皿有孔洞，不能接受正法和道品的教誨。經歷一劫（kalpa，時間單位，表示極長的時間）若減一劫的乾燒，如此經歷億百千那由他劫的乾燒，或許有一劫有一佛出世，或許有一劫有二佛出世，或許有一劫有百佛千佛億百千佛出世，像這樣經過無數劫，然後才接受正教。佛又為他們演說衰老耗損的法則，所謂衰老，是指諸根純熟，面板鬆弛，面容皺紋，悲傷憂愁，厭惡四大（地、水、火、風），不再有少壯時的榮華之心，這種衰敗耗損的狀態不能長久保持；接著又為他們講述四大不調和的情況，地性勝過水性，水性勝過火性，火性勝過風性，互相增減就會導致疾病，或者生出瘡痍，被各種疾病所困擾，膿血流淌，令人不忍直視；然後依次為他們講述無常變易的道理，如同水上的泡沫，一生一滅，生者自生，滅者自滅，生不是自己生，滅也不是自己滅。無想的神識就在那裡，隨著其所趨向各自獲得果證，在無餘涅槃（nirvāṇa，佛教術語，指解脫的境界）界而入涅槃。
最勝菩薩（Agraśreṣṭha Bodhisattva）對佛說：『世尊！剛才聽聞如來說四大不調和，神識所居之處，地性增多水性減少就會生病，水性增多火性減少就會生病，火性增多風性減少就會生病。又聽聞佛說，風性增多火性減少，火性增多水性減少，水性增多地性減少，識不是四大，四大不是識。現在聽聞佛說，一大增多三大就會生病，三大增多一大就會生病，四大具足神識才能安寧，衰敗是由四大所致，不是由識所生。為什麼呢，世尊！疾病是由四大所致？還是由識所生？』
佛告訴最勝菩薩：『識不是四大，四大不是識，識不離開四大，四大不離開識，所以一大增多諸大就會生病，識大增多一大就會生病，識隨著衰敗耗損。』
又問：『是四大生病？還是識神生病？』
【English Translation】 English version:
They were awakened. Only those like Ārāḍa Kālāma (an ancient Indian philosopher), whose numbers are countless, with billions of nayutas (a unit of large numbers) of Buddhas before them, each manifesting unique and profound Dharma. Their fundamental consciousness is ignorant and deluded, like a vessel with holes, unable to receive the teachings of the Right Dharma and the path. They undergo a kalpa (an extremely long period of time) of burning, or a kalpa less one, and thus experience billions of nayutas of kalpas of burning. Perhaps in one kalpa, one Buddha appears; perhaps in one kalpa, two Buddhas appear; or perhaps in one kalpa, hundreds, thousands, or billions of Buddhas appear. Only after such countless kalpas do they receive the Right Teachings. The Buddha then explains to them the law of aging and decay. Aging means the senses are mature, the skin is loose, the face is wrinkled, there is sorrow and grief, and aversion to the four elements (earth, water, fire, and wind). There is no longer the youthful desire for glory. This state of decay cannot be maintained for long. Next, the Buddha explains the disharmony of the four elements: earth dominates water, water dominates fire, and fire dominates wind. Their mutual increase and decrease cause illness, or the emergence of sores, afflicted by various diseases, with pus and blood flowing, unbearable to look at. Then, the Buddha explains the principle of impermanence and change, like bubbles on water, arising and ceasing. What arises arises by itself, and what ceases ceases by itself. Arising is not self-arising, and ceasing is not self-ceasing. The non-conceptual consciousness is there, and according to its inclination, each attains the fruit of realization, entering nirvana (the state of liberation) in the realm of nirvana without remainder.
Agraśreṣṭha Bodhisattva said to the Buddha, 'World Honored One! Just now I heard the Tathagata speak of the disharmony of the four elements, where the consciousness resides. If earth increases and water decreases, illness arises; if water increases and fire decreases, illness arises; if fire increases and wind decreases, illness arises. I also heard the Buddha say that if wind increases and fire decreases, if fire increases and water decreases, if water increases and earth decreases, consciousness is not the four elements, and the four elements are not consciousness. Now I hear the Buddha say that if one element increases, the other three become ill; if three elements increase, one becomes ill. When the four elements are in balance, the consciousness is at peace. Decay is caused by the four elements, not by consciousness. Why is it, World Honored One, that illness is caused by the four elements? Or is it caused by consciousness?'
The Buddha told Agraśreṣṭha, 'Consciousness is not the four elements, and the four elements are not consciousness. Consciousness does not leave the four elements, and the four elements do not leave consciousness. Therefore, if one element increases, the other elements become ill; if consciousness increases, one element becomes ill. Consciousness follows decay and decline.'
He further asked, 'Is it the four elements that are ill? Or is it the consciousness that is ill?' English version:
They were awakened. Only those like Ārāḍa Kālāma (an ancient Indian philosopher), whose numbers are countless, with billions of nayutas (a unit of large numbers) of Buddhas before them, each manifesting unique and profound Dharma. Their fundamental consciousness is ignorant and deluded, like a vessel with holes, unable to receive the teachings of the Right Dharma and the path. They undergo a kalpa (an extremely long period of time) of burning, or a kalpa less one, and thus experience billions of nayutas of kalpas of burning. Perhaps in one kalpa, one Buddha appears; perhaps in one kalpa, two Buddhas appear; or perhaps in one kalpa, hundreds, thousands, or billions of Buddhas appear. Only after such countless kalpas do they receive the Right Teachings. The Buddha then explains to them the law of aging and decay. Aging means the senses are mature, the skin is loose, the face is wrinkled, there is sorrow and grief, and aversion to the four elements (earth, water, fire, and wind). There is no longer the youthful desire for glory. This state of decay cannot be maintained for long. Next, the Buddha explains the disharmony of the four elements: earth dominates water, water dominates fire, and fire dominates wind. Their mutual increase and decrease cause illness, or the emergence of sores, afflicted by various diseases, with pus and blood flowing, unbearable to look at. Then, the Buddha explains the principle of impermanence and change, like bubbles on water, arising and ceasing. What arises arises by itself, and what ceases ceases by itself. Arising is not self-arising, and ceasing is not self-ceasing. The non-conceptual consciousness is there, and according to its inclination, each attains the fruit of realization, entering nirvana (the state of liberation) in the realm of nirvana without remainder.
Agraśreṣṭha Bodhisattva said to the Buddha, 'World Honored One! Just now I heard the Tathagata speak of the disharmony of the four elements, where the consciousness resides. If earth increases and water decreases, illness arises; if water increases and fire decreases, illness arises; if fire increases and wind decreases, illness arises. I also heard the Buddha say that if wind increases and fire decreases, if fire increases and water decreases, if water increases and earth decreases, consciousness is not the four elements, and the four elements are not consciousness. Now I hear the Buddha say that if one element increases, the other three become ill; if three elements increase, one becomes ill. When the four elements are in balance, the consciousness is at peace. Decay is caused by the four elements, not by consciousness. Why is it, World Honored One, that illness is caused by the four elements? Or is it caused by consciousness?'
The Buddha told Agraśreṣṭha, 'Consciousness is not the four elements, and the four elements are not consciousness. Consciousness does not leave the four elements, and the four elements do not leave consciousness. Therefore, if one element increases, the other elements become ill; if consciousness increases, one element becomes ill. Consciousness follows decay and decline.'
He further asked, 'Is it the four elements that are ill? Or is it the consciousness that is ill?'
病耶？」
答曰：「識由大病，大由識病。」
又問：「識由四大乃自役用，捨身受形四大各歸，其本識神何不減乎？」
佛告族姓子：「善哉善哉！于如來前乃發斯問，吾當與汝一一分別。識者無形而不可見，識非有識因大為識，四大盡增則識有病，病非四大由識而生，萬病增減皆由識生，從初發意乃至成佛，神識無垢不由四大。」
解慧品第二十八
爾時最勝菩薩白佛言：「世尊！云何菩薩摩訶薩執意堅固不可沮壞？云何菩薩執意真誠終不虛妄？云何菩薩一向佛道不趣二乘？云何菩薩執持威儀不失禮節？云何菩薩守意禪定不捨正受？云何菩薩住諸佛法而不退轉？云何菩薩留化教授不斷佛種？」
爾時世尊告最勝曰：「善哉善哉！于如來前而問此義，吾今與汝敷演分別善思念之。」
「唯然世尊！愿樂欲聞。」
佛告最勝：「菩薩摩訶薩修行四法，意志堅固不可沮壞。云何為四法？一者慈愍眾生如母愛子，二者勤加精進而不懈怠，三者度諸眾生如幻如化，四者諸佛篋藏無不究練。是謂菩薩摩訶薩行此四法，進成佛道未曾退轉。菩薩復當修行四法，便得入定賢聖默然。云何為四？一者解知眾生無眾生想，二者觀諸世間不可樂想，三者嘆譽大乘永離二道，四者于諸苦
【現代漢語翻譯】 現代漢語譯本 『是病了嗎？』 回答說：『意識源於大病，大病源於意識病。』 又問：『意識依賴四大（地、水、火、風）而活動，當身體解散，四大各自歸還時，原本的意識神識為什麼不會減少呢？』 佛告訴族姓子：『好啊，好啊！能在如來面前提出這樣的問題，我將為你一一分別解釋。意識沒有形體，不可見，意識並非有意識，而是因四大而成為意識。四大如果增多，意識就會生病，病不是由四大產生，而是由意識產生。各種疾病的增減都由意識產生。從最初發心直到成佛，神識都是清凈無垢的，不受四大影響。』 解慧品第二十八 這時，最勝菩薩（Mahasattva，偉大的菩薩）對佛說：『世尊！為什麼菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）的意志如此堅定不可動搖？為什麼菩薩的意志如此真誠，永遠不會虛妄？為什麼菩薩一心向佛道，而不趨向二乘（聲聞乘和緣覺乘）？為什麼菩薩能保持威儀，不失禮節？為什麼菩薩能守護禪定，不捨棄正受（正確的禪定狀態）？為什麼菩薩能安住于諸佛法中而不退轉？為什麼菩薩能留化教授，使佛種不斷絕？』 這時，世尊告訴最勝菩薩：『好啊，好啊！能在如來面前問這樣的道理，我現在將為你詳細解釋，你要好好思考。』 『是的，世尊！我們很樂意聽聞。』 佛告訴最勝菩薩：『菩薩摩訶薩修行四種法，意志就會堅定不可動搖。哪四種法呢？第一，慈悲憐憫眾生，如同母親愛護孩子；第二，勤奮精進而不懈怠；第三，度化眾生，視其如幻如化；第四，對於諸佛的寶藏，沒有不徹底研究的。這就是菩薩摩訶薩修行這四種法，進向成佛之道，永不退轉。菩薩還應當修行四種法，就能進入禪定，達到賢聖的寂靜狀態。哪四種法呢？第一，理解眾生沒有眾生相；第二，觀察世間，不生貪戀；第三，讚歎大乘，永遠遠離二乘；第四，對於各種苦
【English Translation】 English version 'Is it an illness?' The answer was: 'Consciousness arises from a great illness, and the great illness arises from the illness of consciousness.' Again, it was asked: 'Consciousness relies on the four great elements (earth, water, fire, and wind) to function. When the body dissolves and the four elements each return to their origin, why does the original consciousness not diminish?' The Buddha told the clansman: 'Excellent, excellent! That you can ask such a question before the Tathagata (the Buddha), I will explain it to you one by one. Consciousness is formless and invisible. Consciousness is not conscious in itself, but becomes consciousness because of the four great elements. If the four elements increase, consciousness will become ill. Illness is not caused by the four elements, but arises from consciousness. The increase and decrease of all illnesses are caused by consciousness. From the initial aspiration to becoming a Buddha, the consciousness is pure and undefiled, not affected by the four elements.' Chapter Twenty-Eight on Understanding and Wisdom At that time, the Bodhisattva Mahasattva (great Bodhisattva) Supreme Victory said to the Buddha: 'World Honored One! Why is the will of a Bodhisattva Mahasattva so firm and unbreakable? Why is the will of a Bodhisattva so sincere and never false? Why does a Bodhisattva only aspire to the path of Buddhahood and not turn to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna)? Why does a Bodhisattva maintain proper conduct and not lose decorum? Why does a Bodhisattva guard their meditative concentration and not abandon right samadhi (correct meditative state)? Why does a Bodhisattva abide in the Dharma of all Buddhas and not regress? Why does a Bodhisattva leave behind teachings and continue the lineage of the Buddha?' At that time, the World Honored One told Supreme Victory: 'Excellent, excellent! That you can ask such a principle before the Tathagata, I will now explain it to you in detail. You should contemplate it well.' 'Yes, World Honored One! We are eager to hear.' The Buddha told Supreme Victory: 'A Bodhisattva Mahasattva who cultivates four dharmas will have a firm and unbreakable will. What are these four dharmas? First, to have compassion for all beings like a mother loves her child; second, to diligently practice without laziness; third, to liberate all beings, viewing them as illusions and transformations; fourth, to thoroughly study all the treasures of the Buddhas. This is how a Bodhisattva Mahasattva cultivates these four dharmas, advancing towards the path of Buddhahood without ever regressing. A Bodhisattva should also cultivate four dharmas to enter samadhi and attain the silence of the noble ones. What are these four dharmas? First, to understand that beings have no self-nature; second, to observe the world without attachment; third, to praise the Mahayana and forever abandon the Two Vehicles; fourth, regarding all sufferings
樂無所榮冀。復有四法。云何為四？一者戒，二者聞，三者施，四者出要。復有四法，至成佛道，無有狐疑不失威儀。云何為四？一者無利，二者無衰，三者無毀，四者無譽。復有四法增益善根。云何為四？一者教訓眾生住于信地，二者惠施於人不望其報，三者說法無法想，四者菩薩名號不可稱記。復有四法菩薩所行，從一地乃至十地。云何為四？一者興顯善根，二者除去愚闇不處邪部，三者善權適化導以無方，四者執心勇猛精進日增。復有四法，善權方便得至佛道。云何為四？一者勸進邪部安處正道，二者化諸未寤令向善趣，三者說法無二受有高下，四者以佛聖慧度未度者。復有四法威儀成就。云何為四？一者不染三有知之為苦，二者我與彼人苦樂俱然，三者恒行忍辱不興噁心，四者在上無慢居下不恥。復有四法不捨道心。云何為四？一者唸佛功德之本，二者安處眾生道心堅固，三者親善知識不染邪見，四者上及大乘不修妄見。復有四法，樂在閑靜不處憒鬧。云何為四？一者向小乘者令至大乘，二者應成緣覺進成佛道，三者聞法不厭道心不斷，四者如所聞法不有吝惜。復有四法菩薩所行。云何為四？一者不起法忍悉知無生，二者無盡法忍亦無過量，三者因緣法忍除緣覺心，四者無住法忍悉知眾生心無猗著。復有四法
【現代漢語翻譯】 現代漢語譯本：沒有值得驕傲和期望的。還有四種法。哪四種呢？第一是戒律，第二是聽聞佛法，第三是佈施，第四是出離世俗的要道。還有四種法，能達到成佛的道路，沒有疑惑，不失威儀。哪四種呢？第一是沒有貪圖利益，第二是沒有衰敗，第三是沒有譭謗，第四是沒有讚譽。還有四種法能增益善根。哪四種呢？第一是教導眾生安住于信心之地，第二是給予他人恩惠不期望回報，第三是說法時沒有執著於法的想法，第四是菩薩的名號不可計數。還有四種法是菩薩所修行的，從初地到十地。哪四種呢？第一是興盛顯揚善根，第二是去除愚昧黑暗不處於邪惡的行列，第三是善巧方便地引導眾生，沒有固定的方式，第四是執著于道心，勇猛精進，日益增長。還有四種法，善巧方便地達到佛道。哪四種呢？第一是勸導邪見之人安住于正道，第二是教化那些沒有覺悟的人走向善道，第三是說法時沒有高低貴賤的分別，第四是用佛的智慧度化那些尚未得度的人。還有四種法能成就威儀。哪四種呢？第一是不執著於三界（欲界、色界、無色界）的苦，知道它們是苦的，第二是自己和他人苦樂相同，第三是恒常修行忍辱，不生起惡念，第四是在上位不傲慢，在下位不感到羞恥。還有四種法不捨棄道心。哪四種呢？第一是憶念佛的功德根本，第二是使眾生的道心安穩堅固，第三是親近善知識，不染上邪見，第四是向上追求大乘佛法，不修習虛妄的見解。還有四種法，喜歡在清凈的地方，不處在喧鬧的地方。哪四種呢？第一是引導修習小乘的人走向大乘，第二是引導應成緣覺的人進修成佛之道，第三是聽聞佛法不厭倦，道心不退轉，第四是對於所聽聞的佛法不吝惜。還有四種法是菩薩所修行的。哪四種呢？第一是不生起法忍，完全瞭解諸法無生，第二是無盡的法忍，也沒有過量，第三是因緣法忍，去除緣覺之心，第四是無住法忍，完全瞭解眾生的心沒有執著。 還有四種法
【English Translation】 English version: There is no glory or expectation. There are also four dharmas. What are the four? First is precepts, second is hearing the Dharma, third is giving, and fourth is the essential path of renunciation. There are also four dharmas that lead to the path of Buddhahood, without doubt and without losing dignity. What are the four? First is without seeking profit, second is without decline, third is without slander, and fourth is without praise. There are also four dharmas that increase good roots. What are the four? First is teaching sentient beings to dwell in the ground of faith, second is bestowing kindness on others without expecting reward, third is speaking the Dharma without attachment to the idea of Dharma, and fourth is that the names of Bodhisattvas are countless. There are also four dharmas that Bodhisattvas practice, from the first ground to the tenth ground. What are the four? First is to flourish and manifest good roots, second is to remove ignorance and darkness and not be in the company of evil, third is to skillfully and expediently guide sentient beings without fixed methods, and fourth is to be steadfast in the aspiration for the path, courageous and diligent, increasing daily. There are also four dharmas, skillful and expedient ways to reach Buddhahood. What are the four? First is to persuade those with wrong views to dwell in the right path, second is to teach those who are not awakened to go towards the good path, third is to speak the Dharma without discrimination of high or low, and fourth is to use the wisdom of the Buddha to liberate those who have not yet been liberated. There are also four dharmas that accomplish dignified conduct. What are the four? First is not to be attached to the suffering of the three realms (desire realm, form realm, formless realm), knowing that they are suffering, second is to share the same joys and sorrows with others, third is to constantly practice patience and not give rise to evil thoughts, and fourth is not to be arrogant when in a high position and not to feel ashamed when in a low position. There are also four dharmas that do not abandon the aspiration for the path. What are the four? First is to remember the fundamental merits of the Buddha, second is to make the aspiration for the path of sentient beings stable and firm, third is to be close to good teachers and not be tainted by wrong views, and fourth is to seek the Mahayana Dharma and not practice false views. There are also four dharmas, enjoying quiet places and not being in noisy places. What are the four? First is to guide those who practice the Hinayana to the Mahayana, second is to guide those who should become Pratyekabuddhas to advance to the path of Buddhahood, third is to not be tired of hearing the Dharma and not retreat from the aspiration for the path, and fourth is not to be stingy with the Dharma that has been heard. There are also four dharmas that Bodhisattvas practice. What are the four? First is not to give rise to the forbearance of Dharma, fully understanding that all dharmas are unproduced, second is the endless forbearance of Dharma, which is also not excessive, third is the forbearance of Dharma of conditions, removing the mind of Pratyekabuddhas, and fourth is the forbearance of Dharma without dwelling, fully understanding that the minds of sentient beings have no attachments. There are also four dharmas.
除去結使。云何為四？一者專精一意思惟惡露，二者去者永滅更不造新，三者諸法明白不處闇冥，四者心常遊戲百千三昧。復有四法遊行四部眾。云何為四？一者恒自為法不計吾我，二者興致重敬心無放誕，三者于諸善本轉增其德，四者去離小乘導以大道。復有四法，法施財施得至無為。云何為四？一者受法不誤，二者不從他心，三者不惜身命，四者意無退轉。復有四法施無想報。云何為四？一者彼我無形了之悉空，二者行應正真修無上道，三者解見無我由癡愛生，四者道性無際行合真際。復有四法度人無量。云何為四？一者解淫怒癡無有起滅，二者行慈廣濟不見恚怒，三者燃熾諸法，四者雖在五濁不捨道心。復有四法得成道根。云何為四，一者恒以惠施以為元首，二者勸進他人除去慳貪，三者行輒合空法無吾我，四者于甚深法不起狐疑。復有四法禪定不戲。云何為四？一者不計眾生有數無數，二者不見佛土有凈無凈，三者慈悲喜護遍滿世界，四者佛慧具足不捨本誓。復有四法游佛道場。云何為四？一者先言后笑不傷人意，二者如所說法行應正真，三者解道無道亦無窠窟，四者有望無望悉知歸空。是謂菩薩摩訶薩行應合空，于諸佛法修無上道。」
說此四四法時，二萬二千天及世人皆發無上正真道意；復有萬二
【現代漢語翻譯】 現代漢語譯本 去除煩惱的束縛。哪四種呢？第一，專心一意地思維不凈的身體；第二，過去的煩惱永遠滅除，不再產生新的；第三，明白一切法的真理，不處在無知的黑暗中；第四，心常在各種禪定中自在遊樂。又有四種法能幫助四部眾（比丘、比丘尼、優婆塞、優婆夷）。哪四種呢？第一，恒常為法而行，不執著于自我；第二，興起恭敬之心，不放縱懈怠；第三，在各種善法的基礎上，不斷增長功德；第四，遠離小乘的教法，引導眾生走向大乘之道。又有四種法，通過法佈施和財佈施可以達到無為的境界。哪四種呢？第一，接受佛法時不產生誤解；第二，不隨從他人的想法；第三，不吝惜自己的生命；第四，意志堅定，不退轉。又有四種法，佈施后能得到無想的果報。哪四種呢？第一，了知彼我都沒有實體，一切皆空；第二，行為應符合正道，修習無上之道；第三，理解無我的道理，知道我執是由愚癡和愛慾產生的；第四，道的本性是無限的，行為應與真理的實際相合。又有四種法，能度化無量眾生。哪四種呢？第一，理解淫慾、嗔怒、愚癡的本性，知道它們沒有生滅；第二，以慈悲心廣度眾生，不生嗔恨；第三，燃起智慧之火，照亮一切法；第四，即使身處五濁惡世，也不放棄修道之心。又有四種法，能成就菩提的根本。哪四種呢？第一，恒常以佈施為首要；第二，勸勉他人去除慳吝貪婪；第三，所作所為都應符合空性，不執著于自我；第四，對於甚深的佛法，不起疑心。又有四種法，能使禪定不被擾亂。哪四種呢？第一，不執著于眾生有數量或無數；第二，不執著于佛土有清凈或不清凈；第三，以慈悲喜捨之心遍滿世界；第四，具足佛的智慧，不捨棄本來的誓願。又有四種法，能遊歷佛的道場。哪四種呢？第一，先說話后微笑，不傷害他人的心意；第二，所說之法應如實奉行；第三，理解道並非實有，也沒有固定的處所；第四，無論有希望或無希望，都明白一切終將歸於空性。這就是菩薩摩訶薩的修行，應與空性相應，在諸佛的教法中修習無上之道。 當佛陀宣說這四種四法時，有二萬二千天人和世人發起了無上正等正覺之心；還有一萬二千人獲得了無生法忍。
【English Translation】 English version Eliminate the fetters of attachments. What are the four? First, to focus one's mind on contemplating the impurity of the body; second, to permanently extinguish past afflictions and not create new ones; third, to understand the truth of all dharmas and not dwell in the darkness of ignorance; fourth, to always be at ease and joyful in various samadhis. There are also four dharmas that help the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas). What are the four? First, to always act for the sake of the Dharma and not be attached to self; second, to cultivate a respectful mind and not be indulgent or lax; third, to continuously increase merits based on various good dharmas; fourth, to stay away from the teachings of the Hinayana and guide beings towards the Mahayana path. There are also four dharmas, through which one can attain the state of non-action by practicing Dharma giving and material giving. What are the four? First, to receive the Dharma without misunderstanding; second, not to follow the thoughts of others; third, not to be stingy with one's own life; fourth, to have a firm will and not retreat. There are also four dharmas, through which one can receive the reward of non-perception after giving. What are the four? First, to understand that neither self nor others have substance, and that all is empty; second, to act in accordance with the right path and cultivate the unsurpassed path; third, to understand the principle of no-self, knowing that self-attachment arises from ignorance and desire; fourth, the nature of the path is infinite, and actions should align with the reality of truth. There are also four dharmas that can liberate countless beings. What are the four? First, to understand the nature of lust, anger, and ignorance, knowing that they have no arising or ceasing; second, to liberate beings with compassion and not harbor anger; third, to ignite the fire of wisdom and illuminate all dharmas; fourth, even when dwelling in the five turbidities, not to abandon the mind of cultivation. There are also four dharmas that can establish the root of Bodhi. What are the four? First, to always prioritize giving; second, to encourage others to eliminate stinginess and greed; third, all actions should align with emptiness, not being attached to self; fourth, not to doubt the profound Dharma. There are also four dharmas that ensure samadhi is not disturbed. What are the four? First, not to be attached to whether beings are countable or countless; second, not to be attached to whether Buddha lands are pure or impure; third, to fill the world with loving-kindness, compassion, joy, and equanimity; fourth, to possess the wisdom of the Buddha and not abandon one's original vows. There are also four dharmas that enable one to travel in the Buddha's field. What are the four? First, to speak before smiling, not harming the minds of others; second, to practice the Dharma as it is spoken; third, to understand that the path is not substantial and has no fixed location; fourth, whether there is hope or no hope, to understand that all will ultimately return to emptiness. This is the practice of a Bodhisattva Mahasattva, which should be in accordance with emptiness, and to cultivate the unsurpassed path in the teachings of all Buddhas. When the Buddha spoke of these four sets of four dharmas, twenty-two thousand devas and humans generated the mind of unsurpassed, right, and perfect enlightenment; and twelve thousand people attained the patience of non-arising dharmas.
千人，即于座上逮不起法忍；復有無數十方天子，散華供養乃至於膝。
三毒品第二十九
爾時濡首童真白佛言：「世尊！今聞如來說四法門慧，甚深微妙立根得力，菩薩所行，非是羅漢辟支所及。今問如來未來中間，初禪思惟惡露不凈之觀，為觀自身不凈？觀他身不凈耶？」
佛告濡首童真：「或有菩薩未上菩薩位，便自觀身惡露不凈立根得力，或自觀身觀他人身，復以權慧現身臭穢膿血流溢，于中開寤無數眾生，去離凈心皆知不真。複次濡首！或有菩薩在未來地，上修中間未明初禪；復有菩薩已離未來住在中間，復以權慧上修初禪；或有菩薩已過未來中間凈地，次復修習初禪，念持五行之本，遂覆上及二禪之法；或有菩薩舍上四禪未來中間，初禪第二以次仰修，三禪根本喜安自守；復有菩薩已離三禪，復舍四行修第四禪，復於四禪思惟惡露不凈之觀；復有菩薩，不由七定徑逮滅盡定意；或有菩薩已入永寂三昧，普觀世界，無有眾生我人壽命，生者滅者悉無所有；或有菩薩在一地住受菩薩位，分別三毒淫怒癡法，權慧適化觀眾生心，有無明心無無明心，有愛慾心無愛慾心，有瞋恚心無瞋恚心，菩薩悉知。最勝當知，菩薩摩訶薩遍觀諸法，不見生者不見滅者，復于諸法不見畢竟不見不畢竟，如是諸
【現代漢語翻譯】 現代漢語譯本 千人，當場就獲得了不起的法忍（對佛法的深刻理解和接受）；又有無數來自十方的天子，散花供養，花甚至堆到了他們的膝蓋。
第二十九品 三毒品
這時，濡首童真（一位年輕的修行者）問佛陀：『世尊！現在聽聞如來說的四種法門智慧，如此深奧微妙，能使修行者紮根並獲得力量，這是菩薩所修行的，不是羅漢（已證悟的聖者）和辟支佛（獨自證悟者）所能達到的。現在我想請問如來，在未來世的修行過程中，當修習初禪時，思維不凈觀（觀想身體的污穢不凈），是觀想自身的不凈呢？還是觀想他人身體的不凈呢？』
佛陀告訴濡首童真：『有的菩薩尚未達到菩薩的果位，便通過觀想自身污穢不凈而紮根並獲得力量；有的菩薩則既觀想自身，也觀想他人身體的不凈，並且運用方便智慧，示現自身臭穢、膿血流溢的景象，以此來開悟無數眾生，使他們捨棄對清凈的執著，明白一切皆非真實。此外，濡首，有的菩薩在未來世的修行階段，修習中間禪定，尚未明瞭初禪；有的菩薩已經脫離未來世的階段，安住于中間禪定，又運用方便智慧，向上修習初禪；有的菩薩已經超越未來世和中間禪定的階段，進入清凈的境界，接著修習初禪，憶念並持守五行（五蘊）的根本，進而向上修習二禪的法門；有的菩薩捨棄了上四禪的未來世和中間禪定，從初禪、二禪依次向上修習，以三禪的根本喜悅和安樂來守護自己；有的菩薩已經脫離了三禪，又捨棄四行（四禪），修習第四禪，並在第四禪中思維不凈觀；有的菩薩不經過七種禪定，直接達到滅盡定（一種極深的禪定狀態）；有的菩薩已經進入永恒寂靜的三昧（禪定），普遍觀察世界，發現沒有眾生、我、人、壽命等概念，生者和滅者都了無所有；有的菩薩安住于菩薩的果位，分別觀察三毒（貪、嗔、癡）的法，運用方便智慧來適應和教化眾生的心，瞭解眾生是否有無明心、是否有愛慾心、是否有瞋恚心，菩薩都完全知曉。最殊勝的，應當知道，菩薩摩訶薩（大菩薩）普遍觀察一切法，不見有生者，不見有滅者，對於一切法，不見有究竟，也不見有不究竟，像這樣』
【English Translation】 English version A thousand people, right there in their seats, attained the forbearance of non-arising of dharmas (a profound understanding and acceptance of the Dharma); and countless heavenly beings from the ten directions scattered flowers as offerings, the flowers reaching up to their knees.
Chapter 29: The Three Poisons
At that time, the youth Ru Shou (a young practitioner) said to the Buddha: 'World Honored One! Now, having heard the Tathagata speak of the four Dharma gates of wisdom, which are so profound and subtle, enabling practitioners to establish roots and gain strength, which are practiced by Bodhisattvas and are beyond the reach of Arhats (enlightened saints) and Pratyekabuddhas (solitary enlightened ones). Now I wish to ask the Tathagata, in the future course of practice, when contemplating impurity during the first dhyana (meditative absorption), does one contemplate the impurity of one's own body? Or does one contemplate the impurity of others' bodies?'
The Buddha told the youth Ru Shou: 'Some Bodhisattvas, not yet having reached the Bodhisattva stage, establish roots and gain strength by contemplating the impurity of their own bodies; some Bodhisattvas contemplate both their own bodies and the impurity of others' bodies, and further, using skillful wisdom, manifest their own bodies as foul, with pus and blood flowing, thereby awakening countless beings, causing them to abandon their attachment to purity and understand that all is not real. Furthermore, Ru Shou, some Bodhisattvas, in the future stage of practice, cultivate intermediate dhyana, not yet understanding the first dhyana; some Bodhisattvas have already left the future stage and dwell in intermediate dhyana, and again, using skillful wisdom, cultivate the first dhyana; some Bodhisattvas have already transcended the future and intermediate stages, entering a pure realm, and then cultivate the first dhyana, remembering and upholding the root of the five aggregates, and further cultivate the second dhyana; some Bodhisattvas abandon the future and intermediate stages of the upper four dhyanas, and cultivate upwards from the first and second dhyanas, guarding themselves with the joy and peace of the root of the third dhyana; some Bodhisattvas have already left the third dhyana, and abandon the four practices (four dhyanas) to cultivate the fourth dhyana, and in the fourth dhyana, contemplate the impurity of the body; some Bodhisattvas, without going through the seven dhyanas, directly attain the cessation of perception and feeling (a very deep meditative state); some Bodhisattvas have already entered the eternal stillness of samadhi (meditative absorption), universally observing the world, finding no beings, no self, no person, no lifespan, and that those who are born and those who die are all non-existent; some Bodhisattvas dwell in the Bodhisattva stage, observing the three poisons (greed, hatred, and delusion), using skillful wisdom to adapt and teach the minds of beings, understanding whether beings have ignorant minds, whether they have minds of desire, whether they have minds of anger, all of which the Bodhisattva fully knows. The most excellent one should know that the Bodhisattva Mahasattva (great Bodhisattva) universally observes all dharmas, seeing no one who is born, seeing no one who dies, and regarding all dharmas, seeing neither ultimate nor non-ultimate, like this.'
問為清凈。複次最勝！菩薩摩訶薩觀諸縛著于中求凈，應問當問。此法永寂安隱無變易法，生死清凈不見穢濁，是謂菩薩摩訶薩無生之論。越度生死不見有度，是謂無生之論。泥洹無形寂然無為，是謂乃應無生之論。若使最勝！于諸縛著悉知歸空，不見生死有取證者，不見出生起滅之處，亦不見出亦不見泥洹，是謂菩薩無生之論。複次最勝！因緣聚散惡露不凈，是謂菩薩無生之論。親近成證不退轉果，斷智無礙知盡不生，是謂菩薩無生之論。複次最勝！菩薩摩訶薩因緣合散證不退還，斷知無礙永離三有，是謂菩薩無生之論。乃名諸法善根不斷，知善不善，此是世法是度世法，此是礙法此不礙法，此有為法此無為法，此有漏法此無漏法，是謂菩薩摩訶薩無生之論。複次最勝！思惟分別佛像無形，亦復分別法性若干，思惟聖眾功德難量，以次思惟眾生非一，復當分別剎土不同，心所趣向難可究盡，是謂菩薩摩訶薩無生之論。複次最勝！一切諸法皆悉清凈，一切諸法皆不清凈，是謂菩薩無生之論。」
最勝白佛言：「云何一切諸法是無生之論？一切諸法皆不清凈是無生之論？」
佛告最勝：「諸法無識亦無行報，諸有識想與法相應，是謂凈無凈也。一切諸法若干種相，或有諸法未離念持，便求方便增益其德，已
【現代漢語翻譯】 現代漢語譯本：問：什麼是清凈？再次，最勝（指佛陀的弟子）！菩薩摩訶薩觀察各種束縛，從中尋求清凈，應該這樣問。這種法是永恒寂靜、安穩、沒有變化的法，生死清凈，看不到污穢，這就是菩薩摩訶薩的無生之論。超越生死，看不到有被度脫的，這就是無生之論。涅槃（佛教術語，指解脫的境界）沒有形狀，寂靜無為，這才是真正的無生之論。如果，最勝！對於各種束縛完全瞭解其歸於空性，看不到生死中有證悟者，看不到出生和滅亡的地方，也看不到出離，也看不到涅槃，這就是菩薩的無生之論。再次，最勝！因緣聚合和消散，如同污穢不凈，這就是菩薩的無生之論。親近併成就證悟，達到不退轉的果位，斷除智慧的障礙，知道一切終將不生，這就是菩薩的無生之論。再次，最勝！菩薩摩訶薩因緣聚合和消散，證得不退轉，斷除智慧的障礙，永遠脫離三有（佛教指欲界、色界、無色界），這就是菩薩的無生之論。這被稱為諸法善根不斷，知道什麼是善，什麼是不善，什麼是世間法，什麼是出世間法，什麼是障礙法，什麼是不障礙法，什麼是有為法，什麼是無為法，什麼是有漏法，什麼是無漏法，這就是菩薩摩訶薩的無生之論。再次，最勝！思考分別佛像沒有形狀，也分別法性有多種，思考聖眾的功德難以衡量，依次思考眾生並非單一，還要分別剎土（佛教指佛所教化的世界）的不同，心所趨向難以窮盡，這就是菩薩摩訶薩的無生之論。再次，最勝！一切諸法都是清凈的，一切諸法也都是不清凈的，這就是菩薩的無生之論。 最勝問佛說：『為什麼說一切諸法是無生之論？為什麼說一切諸法都是不清凈的，也是無生之論？』 佛告訴最勝：『諸法沒有意識，也沒有行為的報應，凡是有意識和想法與法相應的，這就是清凈和不清凈的含義。一切諸法有多種不同的相，或者有些法還沒有脫離念頭和執持，就尋求方便來增加自己的功德，已經
【English Translation】 English version: Asked about purity. Furthermore, Most Excellent One! A Bodhisattva Mahasattva, observing all attachments, seeks purity within them, and should ask accordingly. This Dharma is eternally tranquil, secure, and unchanging; the cycle of birth and death is pure, with no defilement seen. This is what is called the Bodhisattva Mahasattva's doctrine of non-arising. Transcending birth and death, seeing no one to be liberated, this is the doctrine of non-arising. Nirvana (Buddhist term for the state of liberation) is formless, tranquil, and non-active; this is the true doctrine of non-arising. If, Most Excellent One! one fully understands that all attachments return to emptiness, sees no one attaining enlightenment in the cycle of birth and death, sees no place of arising or ceasing, sees neither departure nor Nirvana, this is the Bodhisattva's doctrine of non-arising. Furthermore, Most Excellent One! the coming together and scattering of causes and conditions, like foul and impure things, this is the Bodhisattva's doctrine of non-arising. Drawing near to and achieving enlightenment, reaching the state of non-retrogression, cutting off the hindrances of wisdom, knowing that all will ultimately not arise, this is the Bodhisattva's doctrine of non-arising. Furthermore, Most Excellent One! a Bodhisattva Mahasattva, through the coming together and scattering of causes and conditions, attains non-retrogression, cuts off the hindrances of wisdom, and forever departs from the three realms of existence (Buddhist concept of desire, form, and formless realms), this is the Bodhisattva's doctrine of non-arising. This is called the unbroken root of goodness of all Dharmas, knowing what is good and what is not good, what is worldly Dharma and what is transcendent Dharma, what is obstructive Dharma and what is non-obstructive Dharma, what is conditioned Dharma and what is unconditioned Dharma, what is defiled Dharma and what is undefiled Dharma, this is the Bodhisattva Mahasattva's doctrine of non-arising. Furthermore, Most Excellent One! contemplating and distinguishing that the Buddha's image is formless, also distinguishing that the nature of Dharma is manifold, contemplating the immeasurable merits of the Sangha (Buddhist monastic community), sequentially contemplating that sentient beings are not singular, and also distinguishing the differences in Buddha-lands (Buddhist concept of a world where a Buddha teaches), the direction of the mind is difficult to fathom, this is the Bodhisattva Mahasattva's doctrine of non-arising. Furthermore, Most Excellent One! all Dharmas are pure, and all Dharmas are also impure, this is the Bodhisattva's doctrine of non-arising.' Most Excellent One asked the Buddha: 'How can it be said that all Dharmas are the doctrine of non-arising? How can it be said that all Dharmas are impure and also the doctrine of non-arising?' The Buddha told Most Excellent One: 'Dharmas have no consciousness, nor do they have the retribution of actions. Whatever has consciousness and thoughts that correspond with Dharma, this is the meaning of purity and impurity. All Dharmas have various different forms, or some Dharmas have not yet detached from thoughts and attachments, and seek expedient means to increase their merits, already
益其德諸善普備，諸善已備則數出入息，數息已定是謂凈不凈。」
最勝又問：「云何觀察諸法定不定耶？」
答曰：「自於境界永離無慾，于億萬法悉知定不定義。」
又問：「定者非凈非不有凈，不定非凈，可謂定不定乎？」
報曰：「少有明者能解定不定義。」
「云何，世尊！永離無慾于億萬法知定不定，定者是道，不定非道？」
佛言：「如是如是！如汝所言。若有族姓子族姓女，于諸法界不知已定當定未定，則于諸法未解已解當解。何以故？如《香樂經》所說，諸法已定聞不狐疑，則能進上而不退轉，如所聞法玩習不捨，是謂定不定義。若有眾生於定不定生狐疑者，則不能從一地復至一地，以不超次乾地，則不離生死住泥洹法。何以故？諸佛世尊不究生死根本不至泥洹。」
佛告最勝：「諸佛世尊恒不演說越度生死安處泥洹耶？」答曰：「如是。」
又問：「頗聞世尊演說諸法，斯是生死斯是泥洹？」
答曰：「非也。」
佛言：「是故族姓子，諸佛世尊不說生死以為下劣，不說泥洹以為增上，但為族姓子，言生死泥洹者便有二識，則不能離生死至泥洹之岸。」
佛復告最勝：「菩薩摩訶薩從空往來，不見眾生有眾生想，不見泥洹
【現代漢語翻譯】 現代漢語譯本：'增益他的德行，使各種善行普遍具備。各種善行已經具備，就數出入息。數息已經安定，這叫做清凈與不清凈。' 最勝又問：'如何觀察諸法是確定還是不確定的呢？' 佛回答說：'自己對於境界永遠沒有慾望，對於億萬種法都知曉其確定與不確定。' 又問：'確定，不是清凈也不是不有清凈；不確定，不是清凈，可以稱為確定與不確定嗎？' 佛回答說：'很少有明白的人能夠理解確定與不確定。' '世尊！永遠沒有慾望，對於億萬種法知曉其確定與不確定，確定是道，不確定不是道，是這樣嗎？' 佛說：'是的，是的！正如你所說。如果有善男子善女人，對於諸法界不知曉已確定、將確定、未確定，那麼對於諸法就沒有理解、已經理解、將要理解。為什麼呢？如《香樂經》所說，諸法已經確定，聽聞后不疑惑，就能進步而不退轉，如所聽聞的法，玩味學習不捨棄，這叫做確定與不確定。如果有眾生對於確定與不確定產生疑惑，就不能從一個境界到達另一個境界，因為不超越各個階段，就不能脫離生死而安住于涅槃（泥洹）之法。為什麼呢？諸佛世尊不探究生死的根本就不能到達涅槃。' 佛告訴最勝：'諸佛世尊總是不會演說超越生死而安住于涅槃嗎？'回答說：'是的。' 又問：'是否聽聞世尊演說諸法，這是生死，這是涅槃？' 回答說：'不是的。' 佛說：'因此，善男子，諸佛世尊不說生死是低劣的，不說涅槃是增上的，只是爲了善男子，說生死涅槃就有了二種分別的認識，就不能脫離生死到達涅槃的彼岸。' 佛又告訴最勝：'菩薩摩訶薩從空性而來往，不見眾生有眾生之想，不見涅槃（泥洹）有涅槃之想。'
【English Translation】 English version: 'Increasing his virtue, making all good deeds universally complete. When all good deeds are complete, then count the in-and-out breaths. When the counting of breaths is settled, this is called pure and impure.' Most Excellent One asked again: 'How does one observe whether dharmas are definite or indefinite?' The Buddha replied: 'One who is forever free from desire for any realm, knows all the definite and indefinite aspects of the myriad dharmas.' He asked again: 'The definite is neither pure nor not pure; the indefinite is not pure. Can it be called definite and indefinite?' The Buddha replied: 'Few who are enlightened can understand the definite and indefinite.' 'World Honored One! Being forever free from desire, knowing the definite and indefinite aspects of the myriad dharmas, is the definite the path, and the indefinite not the path?' The Buddha said: 'Yes, yes! Just as you have said. If there are sons or daughters of good families who do not know what is already definite, what will be definite, and what is not yet definite in the realm of all dharmas, then they have not understood, have understood, or will understand all dharmas. Why is that? As it is said in the 'Fragrant Joy Sutra', if dharmas are already definite, hearing them without doubt, one can advance without retreating. If one practices and studies the dharma one has heard without abandoning it, this is called definite and indefinite. If there are beings who have doubts about the definite and indefinite, then they cannot go from one stage to another. Because they do not transcend each stage, they cannot escape birth and death and abide in the dharma of Nirvana (Nirvana). Why is that? The World Honored Buddhas do not reach Nirvana without investigating the root of birth and death.' The Buddha told Most Excellent One: 'Do the World Honored Buddhas always not speak of transcending birth and death and abiding in Nirvana?' He replied: 'Yes.' He asked again: 'Have you heard the World Honored One speak of dharmas, saying this is birth and death, and this is Nirvana?' He replied: 'No.' The Buddha said: 'Therefore, sons of good families, the World Honored Buddhas do not say that birth and death are inferior, nor do they say that Nirvana is superior. It is only for the sake of sons of good families that when birth and death and Nirvana are spoken of, there are two kinds of discriminating knowledge, and thus one cannot escape birth and death and reach the shore of Nirvana.' The Buddha again told Most Excellent One: 'Bodhisattva Mahasattvas come and go from emptiness, not seeing beings with the thought of beings, not seeing Nirvana (Nirvana) with the thought of Nirvana.'
有泥洹想。何以故？不見周旋處在生死，不見泥洹有得滅度。」
爾時最勝菩薩即從座起，偏露右臂長跪叉手，白佛言：「世尊！善哉善哉！如來所說，說無眾生泥洹之相，法說義說正應寂然，不見生死及與泥洹。」
爾時座上二千七百比丘，有漏心解脫得不起法忍。何以故？解了生死則無生死，解了泥洹則無泥洹，亦復不言有度眾生，亦不說泥洹永寂，解空性法，非有生死非有泥洹。
爾時坐上七百比丘，密從座起收攝衣缽，無何而去。各各低頭自相謂言：「我等何為涉此慊苦，日夜精勤修于梵行，或言有泥洹，泥洹無取滅度者，亦無有道，況當有成道者。」
問泥洹品第三十
爾時最勝菩薩白佛言：「世尊！若有眾生欲使諸法出生，則無有道成等正覺，何況于泥洹欲成道乎？此則不然。泥洹無姓亦無名號，云何欲于空中求空？泥洹無一，況當欲求諸法之數？世尊！此七百比丘于如來所，剃除鬚髮服三法衣，手執應器凈修梵行，方便退轉在凡夫地，欲求泥洹窠窟處所，猶如麻油醍醐酪酥，油則遍周酥則凝住。生死泥洹亦復如是，至竟泥洹無諸法相，泥洹大道亦無崖底。群惑之人執迷來久，卻謂泥洹有生滅著斷，唯有修行之人執行正見，不見諸法有起有滅，不見諸法有受有舍。」
【現代漢語翻譯】 現代漢語譯本：
『有涅槃（泥洹）的想法。』為什麼呢？因為他們沒有看到輪迴的周旋之處，也沒有看到涅槃有獲得解脫的地方。」
當時，最勝菩薩即從座位上站起，袒露右臂，長跪合掌，對佛說：「世尊！太好了，太好了！如來所說的，說沒有眾生涅槃的相狀，所說的法義正應寂靜，看不到生死和涅槃。」
當時，座上的二千七百位比丘，有漏的心解脫，獲得了不起法忍（對法理的深刻理解和接受）。為什麼呢？因為他們理解了生死則無生死，理解了涅槃則無涅槃，也不說有度化眾生，也不說涅槃是永遠寂滅，理解了空性的法理，既沒有生死也沒有涅槃。
當時，座上的七百位比丘，悄悄地從座位上起身，收拾衣缽，不知去向。他們各自低著頭，互相說道：『我們為何要經歷這些痛苦，日夜精勤地修行梵行，有人說有涅槃，涅槃沒有取得解脫的人，也沒有道路，更何況有成道的人呢？』
問涅槃品第三十
當時，最勝菩薩對佛說：「世尊！如果有眾生想要使諸法出生，就沒有道路可以成就正等正覺，更何況在涅槃中想要成道呢？這是不對的。涅槃沒有姓氏也沒有名稱，怎麼能在空中尋求空呢？涅槃不是單一的，更何況想要尋求諸法的數量呢？世尊！這七百位比丘在如來這裡，剃除鬚髮，穿上三法衣，手持應器，清凈地修行梵行，卻方便地退轉到凡夫的地位，想要尋求涅槃的安身之處，就像麻油、醍醐、酪酥一樣，油則遍佈，酥則凝固。生死和涅槃也是如此，最終涅槃沒有諸法的相狀，涅槃大道也沒有邊際。迷惑的人執迷已久，反而認為涅槃有生滅、執著、斷滅，只有修行的人執行正見，看不到諸法有生起有滅亡，看不到諸法有接受有捨棄。」 English version:
'They have the thought of Nirvana (Nirvana).' Why is that? Because they do not see the place where they revolve in birth and death, nor do they see that there is a place in Nirvana where liberation is attained.」
At that time, the Bodhisattva Most Excellent immediately rose from his seat, bared his right arm, knelt with his palms together, and said to the Buddha, 「World Honored One! Excellent, excellent! What the Tathagata has said, that there is no form of Nirvana for sentient beings, the meaning of the Dharma spoken is truly tranquil, not seeing birth and death, nor Nirvana.」
At that time, two thousand seven hundred Bhikkhus on the seat, their minds freed from outflows, attained the forbearance of non-arising Dharma. Why is that? Because they understood that birth and death are without birth and death, they understood that Nirvana is without Nirvana, they also do not say that there are beings to be liberated, nor do they say that Nirvana is eternal extinction, they understood the Dharma of emptiness, that there is neither birth and death nor Nirvana.
At that time, seven hundred Bhikkhus on the seat, secretly rose from their seats, gathered their robes and bowls, and left without a word. Each of them lowered their heads and said to each other, 『Why do we endure this suffering, diligently practicing the Brahma-faring day and night? Some say there is Nirvana, but in Nirvana there is no one who attains liberation, nor is there a path, let alone one who attains enlightenment.』
Chapter Thirty on Asking about Nirvana
At that time, the Bodhisattva Most Excellent said to the Buddha, 「World Honored One! If there are sentient beings who wish to bring forth all dharmas, then there is no path to attain perfect enlightenment, let alone seeking to attain the path in Nirvana? This is not right. Nirvana has no surname nor name, how can one seek emptiness in emptiness? Nirvana is not singular, let alone seeking the number of all dharmas? World Honored One! These seven hundred Bhikkhus, at the Tathagata』s place, shaved their heads and beards, wore the three Dharma robes, held their bowls, and purely practiced the Brahma-faring, but conveniently regressed to the position of ordinary beings, seeking a place of refuge in Nirvana, like sesame oil, ghee, curd, and butter, the oil spreads everywhere, while the butter solidifies. Birth and death and Nirvana are also like this, ultimately Nirvana has no form of all dharmas, the great path of Nirvana has no shore. Those who are deluded have been attached for a long time, and instead think that Nirvana has arising and ceasing, attachment and severance, only those who practice the path hold right view, not seeing that all dharmas have arising and ceasing, not seeing that all dharmas have acceptance and rejection.」
【English Translation】 'They have the thought of Nirvana (Nirvana).' Why is that? Because they do not see the place where they revolve in birth and death, nor do they see that there is a place in Nirvana where liberation is attained.」 At that time, the Bodhisattva Most Excellent immediately rose from his seat, bared his right arm, knelt with his palms together, and said to the Buddha, 「World Honored One! Excellent, excellent! What the Tathagata has said, that there is no form of Nirvana for sentient beings, the meaning of the Dharma spoken is truly tranquil, not seeing birth and death, nor Nirvana.」 At that time, two thousand seven hundred Bhikkhus on the seat, their minds freed from outflows, attained the forbearance of non-arising Dharma. Why is that? Because they understood that birth and death are without birth and death, they understood that Nirvana is without Nirvana, they also do not say that there are beings to be liberated, nor do they say that Nirvana is eternal extinction, they understood the Dharma of emptiness, that there is neither birth and death nor Nirvana. At that time, seven hundred Bhikkhus on the seat, secretly rose from their seats, gathered their robes and bowls, and left without a word. Each of them lowered their heads and said to each other, 『Why do we endure this suffering, diligently practicing the Brahma-faring day and night? Some say there is Nirvana, but in Nirvana there is no one who attains liberation, nor is there a path, let alone one who attains enlightenment.』 Chapter Thirty on Asking about Nirvana At that time, the Bodhisattva Most Excellent said to the Buddha, 「World Honored One! If there are sentient beings who wish to bring forth all dharmas, then there is no path to attain perfect enlightenment, let alone seeking to attain the path in Nirvana? This is not right. Nirvana has no surname nor name, how can one seek emptiness in emptiness? Nirvana is not singular, let alone seeking the number of all dharmas? World Honored One! These seven hundred Bhikkhus, at the Tathagata』s place, shaved their heads and beards, wore the three Dharma robes, held their bowls, and purely practiced the Brahma-faring, but conveniently regressed to the position of ordinary beings, seeking a place of refuge in Nirvana, like sesame oil, ghee, curd, and butter, the oil spreads everywhere, while the butter solidifies. Birth and death and Nirvana are also like this, ultimately Nirvana has no form of all dharmas, the great path of Nirvana has no shore. Those who are deluded have been attached for a long time, and instead think that Nirvana has arising and ceasing, attachment and severance, only those who practice the path hold right view, not seeing that all dharmas have arising and ceasing, not seeing that all dharmas have acceptance and rejection.」
爾時，最勝菩薩前白佛言：「世尊！此七百比丘即聞法教各舍馳散，當復經歷幾時乃得度脫，永離生死不在邪見？」
佛告最勝：「汝欲知者，諦聽諦聽善思念之，吾當與汝蠲除狐疑。」
對曰：「如是。世尊！」
佛言：「恒沙劫過乃一佛出，如是經歷七十二億恒沙劫數，猶不得度。何以故？億千萬劫佛乃出世，值佛甚難經難得聞，今日如來、至真、等正覺，在大眾中敷演道教，說無生滅泥洹之法；于正法中生邪見心，所生之處，恒在邪見不在正道。猶如士夫勇猛多力，無方伎術無不貫練，六藝備具，天文地理星宿災怪皆悉開通。然此力士恒畏虛空，竊自設計，馳趣四方投無空界，在在處處恒見虛空。此諸比丘亦復如是，正使經歷百千萬劫，欲于空中立泥洹名，此事不然。所至到處不了空性，愿求于道終不可果。如復有人慾求于空，在在處處空恒在前，亦不演說此空彼空有若干相，不見從空往來有所成辦，斯乃解知泥洹之要。彼諸比丘前世習邪至今不寤，欲求泥洹無為大道，猶尚不識名號姓字，豈能分別泥洹道乎？終日周旋求于滅度，唐勞其功而不可獲。何以故？泥洹假號如幻如化，空無所有假名為空，假號虛詐愚人所傳，非賢聖法律之所讚歎。」
爾時復有立行比丘七百餘人，即于
【現代漢語翻譯】 現代漢語譯本：當時，最勝菩薩上前對佛說：『世尊！這七百位比丘聽聞佛法教誨后各自散去，他們還要經歷多久才能得度解脫，永遠脫離生死輪迴，不再執著于邪見呢？』 佛告訴最勝菩薩：『你想要知道的話，仔細聽，仔細聽，好好思考，我將為你消除疑惑。』 最勝菩薩回答說：『是的，世尊！』 佛說：『要經過像恒河沙數一樣多的劫數才有一尊佛出世，像這樣經歷七十二億恒河沙數劫，他們仍然不能得度。為什麼呢？因為要經過億千萬劫佛才出世，值遇佛陀非常困難，聽聞佛法更是難上加難。今天如來（Tathagata，佛的稱號）、至真（Satya，真理的化身）、等正覺（Samyak-sambuddha，完全覺悟者），在大眾中宣講佛法教義，講述無生無滅的涅槃（Nirvana，解脫）之法；他們卻在正法中生起邪見之心，因此他們所生之處，總是處於邪見之中，不能進入正道。這就像一個勇猛有力的人，精通各種技藝，六藝（古代的六種技藝）樣樣精通，天文地理、星宿災異無不通曉。然而，這個力士卻總是害怕虛空，自己盤算著，四處奔走想要找到沒有虛空的地方，結果無論走到哪裡都看到虛空。這些比丘也是如此，即使經歷百千萬劫，想要在虛空中建立涅槃之名，這是不可能的。他們無論走到哪裡都不瞭解空性，想要尋求真道，最終也不會有結果。又好像有人想要尋求虛空，無論走到哪裡，虛空總是在眼前，而且不會說這個虛空和那個虛空有什麼不同，也看不到從虛空來去有什麼成就，這才是瞭解涅槃的關鍵。這些比丘前世習慣了邪見，至今沒有覺悟，想要尋求涅槃無為大道，卻連涅槃的名號姓字都不認識，又怎麼能分辨涅槃之道呢？他們整天奔波尋求滅度，只是徒勞無功，不可能得到。為什麼呢？涅槃只是一個假名，如幻如化，空無所有，只是假借一個空的名號，虛假不實，是愚人所傳，不是賢聖法律所讚歎的。』 這時，又有七百多位立行比丘，當即在佛前說：
【English Translation】 English version: At that time, the Bodhisattva Most Excellent came forward and said to the Buddha, 『World Honored One! These seven hundred monks, having heard the Dharma teachings, have each scattered. How long will it be before they are liberated, forever free from birth and death, and no longer holding to wrong views?』 The Buddha said to Most Excellent, 『If you wish to know, listen carefully, listen carefully, and contemplate well. I will dispel your doubts.』 Most Excellent replied, 『Yes, World Honored One!』 The Buddha said, 『It takes as many kalpas as there are sands in the Ganges River for a Buddha to appear. Even after experiencing seventy-two billion kalpas like that, they still cannot be liberated. Why is that? Because it takes billions and millions of kalpas for a Buddha to appear in the world. It is extremely difficult to encounter a Buddha, and even more difficult to hear the Dharma. Today, the Tathagata (the Buddha's title), the Truthful One (Satya, embodiment of truth), the Perfectly Enlightened One (Samyak-sambuddha, fully awakened one), is expounding the Dharma teachings in the assembly, speaking of the Dharma of Nirvana (Nirvana, liberation) which is without birth and death. Yet, they give rise to wrong views within the Right Dharma. Therefore, wherever they are born, they are always in wrong views and cannot enter the Right Path. It is like a strong and powerful man, skilled in all arts, proficient in the six arts (ancient six arts), and knowledgeable in astronomy, geography, and celestial phenomena. However, this strong man is always afraid of emptiness. He plans to run around in all directions to find a place without emptiness, but wherever he goes, he sees emptiness. These monks are also like that. Even if they experience hundreds of millions of kalpas, they cannot establish the name of Nirvana in emptiness. Wherever they go, they do not understand emptiness. They seek the Way, but ultimately they will not succeed. It is like someone seeking emptiness. Wherever they go, emptiness is always before them. And it is not said that this emptiness and that emptiness are different. They do not see any accomplishment in coming and going from emptiness. This is the key to understanding Nirvana. These monks have been accustomed to wrong views in their past lives and have not awakened. They seek the unconditioned Great Way of Nirvana, yet they do not even know the name and identity of Nirvana. How can they distinguish the path of Nirvana? They spend all day seeking liberation, but their efforts are in vain and they cannot attain it. Why is that? Nirvana is just a provisional name, like an illusion, like a transformation, empty and without substance. It is just a provisional name for emptiness, false and deceptive, transmitted by fools, and not praised by the laws of the wise and holy.』 At that time, there were also more than seven hundred monks who were practicing, and they immediately said to the Buddha:
座上諸塵垢盡得法眼凈，三達六通無所掛礙，了佛無生亦不起滅，不以過去諸法求于泥洹，無數恒沙諸佛過去所說教誡智慧辯才悉無若干，從凡夫起乃至無學，演說道教無有差違，不見眾生流浪生死，不見泥洹當有起滅。何以故？一切諸法悉空如空，不見諸佛所出窠窟。
爾時座上六百優婆塞、三百優婆夷，皆得盡信之行。無數天與世人皆發無上正真道意。
爾時長老舍利弗告五百比丘曰：「汝等諸人各獲通慧必本願耶？」
諸比丘言：「尊者舍利弗！曩昔所愿今日已獲，所作已辦更不受有。」
舍利弗言：「善所問者知所趣乎？」
諸比丘言：「盡諸結縛更不染有，不愛生死不著泥洹，泥洹無為行合空性，無結縛盡亦不見盡，是謂泥洹。」
爾時舍利弗贊彼比丘曰：「善哉善哉！族姓子，真解空性甚深之義。今有幾賢住于福地？」
諸比丘曰：「尊者舍利弗即是福田如來所稱，施行佛事未曾唐捐，我等諸人，於十六分未獲其一。」
舍利弗言：「汝五百人，悉是彼此解脫之士，亦是福田。」
諸比丘曰：「如來聖慧性自清凈，于諸法界無所染著。」
是時最勝菩薩前白佛言：「世有幾賢必報施恩？」
佛告最勝：「不著世法能報施恩。」
【現代漢語翻譯】 現代漢語譯本 座上所有人的塵垢都已清除，獲得了清凈的法眼（能洞察真理的智慧之眼），通達三明（宿命明、天眼明、漏盡明）和六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），沒有任何障礙。他們了悟到佛的境界是無生無滅的，不以過去諸法的執著來追求涅槃（佛教的最高境界，指解脫生死輪迴的狀態）。過去無數恒河沙數諸佛所說的教誡、智慧和辯才，都沒有任何差別。從凡夫開始，直到無學（指已達到最高修行境界的聖者），他們所宣說的教義都沒有任何偏差。他們看不到眾生在生死中流浪，也看不到涅槃會有生滅。為什麼呢？因為一切諸法都是空性的，如同虛空一樣，看不到諸佛所出生的處所。 這時，在座的六百位優婆塞（在家男居士）、三百位優婆夷（在家女居士），都獲得了完全的信心。無數的天人和世人都發起了無上正真道意（追求最高佛道的決心）。 這時，長老舍利弗（佛陀的十大弟子之一，以智慧著稱）對五百位比丘（出家男僧侶）說：『你們各位都獲得了通達的智慧，這一定是你們過去的願力所致吧？』 眾比丘回答說：『尊者舍利弗！我們過去所發的愿，今天已經實現了，該做的都已經做完，不再受後有（指未來的生命）。』 舍利弗說：『善哉！你們所問的，知道所要去的方向嗎？』 眾比丘回答說：『我們已經斷盡了一切煩惱的束縛，不再被任何事物所污染，不貪愛生死，也不執著于涅槃。涅槃是無為的，與空性相合，沒有束縛，也沒有束縛的斷盡，這就是涅槃。』 這時，舍利弗讚歎那些比丘說：『善哉善哉！各位族姓子（指出身高貴的修行人），你們真正理解了空性甚深的含義。現在有幾位賢者安住在福地（指修行有成的境界）？』 眾比丘說：『尊者舍利弗就是福田（指能使人獲得福報的修行人），如來（佛陀的稱號）所稱讚的，您所施行的佛事從來沒有白費，我們這些人，連您的十六分之一都比不上。』 舍利弗說：『你們五百人，都是彼此解脫的人，也是福田。』 眾比丘說：『如來的聖慧（指佛陀的智慧）本性清凈，在一切法界中都沒有任何染著。』 這時，最勝菩薩（菩薩的稱號，指發願要救度眾生的修行者）上前對佛說：『世間有幾位賢者必定會報答施恩？』 佛告訴最勝：『不執著於世間法的人，才能報答施恩。』
【English Translation】 English version All the defilements of those seated were completely cleansed, and they obtained the pure Dharma Eye (the wisdom eye that can perceive the truth), achieving the Three Understandings (past lives, divine eye, and the extinction of outflows) and the Six Supernatural Powers (divine eye, divine ear, knowing others' minds, past lives, magical powers, and the extinction of outflows), without any hindrance. They understood that the Buddha's state is without birth or death, and they do not seek Nirvana (the highest state of Buddhism, referring to the liberation from the cycle of birth and death) by clinging to past dharmas. The teachings, wisdom, and eloquence spoken by countless Buddhas in the past, as numerous as the sands of the Ganges, are without any difference. From ordinary beings to those who have reached the state of no more learning (referring to the saints who have reached the highest state of practice), the doctrines they expound have no deviation. They do not see sentient beings wandering in the cycle of birth and death, nor do they see Nirvana as having birth and death. Why is this so? Because all dharmas are empty in nature, like space, and they do not see the place where the Buddhas are born. At this time, six hundred Upasakas (male lay practitioners) and three hundred Upasikas (female lay practitioners) in the assembly all obtained complete faith. Countless gods and people in the world all generated the intention for the unsurpassed, true, and right path (the determination to pursue the highest path of Buddhahood). Then, the elder Shariputra (one of the ten great disciples of the Buddha, known for his wisdom) said to the five hundred Bhikkhus (male monastic monks): 'All of you have obtained penetrating wisdom, surely this is due to your past vows?' The Bhikkhus replied: 'Venerable Shariputra! The vows we made in the past have been fulfilled today. What needed to be done has been completed, and we will no longer be subject to future existence (referring to future lives).' Shariputra said: 'Well asked! Do you know where you are going?' The Bhikkhus replied: 'We have exhausted all the bonds of afflictions and are no longer defiled by anything. We do not crave birth and death, nor are we attached to Nirvana. Nirvana is unconditioned, in accordance with emptiness, without bonds, and without the exhaustion of bonds. This is Nirvana.' At this time, Shariputra praised those Bhikkhus, saying: 'Excellent, excellent! Sons of noble families (referring to practitioners of noble birth), you have truly understood the profound meaning of emptiness. How many sages now dwell in the field of merit (referring to the state of accomplished practice)?' The Bhikkhus said: 'Venerable Shariputra, you are the field of merit (referring to a practitioner who can bring merit to others), praised by the Tathagata (an epithet of the Buddha). The Buddhist deeds you perform have never been in vain. We are not even one-sixteenth of your merit.' Shariputra said: 'All five hundred of you are those who have attained liberation, and you are also fields of merit.' The Bhikkhus said: 'The Tathagata's holy wisdom (referring to the Buddha's wisdom) is pure in nature, and it is not defiled by anything in all the realms of Dharma.' At this time, the Bodhisattva Most Excellent (an epithet of a Bodhisattva, referring to a practitioner who vows to save all beings) came forward and said to the Buddha: 'How many sages in the world will surely repay kindness?' The Buddha told Most Excellent: 'Those who are not attached to worldly dharmas are able to repay kindness.'
又問：「復有幾賢于施清凈？」
答曰：「不受諸法乃謂清凈。」
又問：「何者是施福田？」
答曰：「忘佛道法乃謂福田。」
又問：「復有幾賢于眾生種為善知識指授善惡？」答曰：「不捨一切眾生之類，是謂善知識。」
又問：「世有幾賢能報佛恩？」
答曰：「獲四無畏不斷佛種。」
又問：「世有幾賢能供養如來？」
答曰：「億萬劫行於中不惑，是謂供養。」
又問：「世有幾賢能護佛藏？」
答曰：「盡其形壽不毀佛戒。」
又問：「復有幾賢能興恭敬？」
答曰：「守護諸根能閉六情。」
又問：「何者世間名大珍寶？」
答曰：「成就七寶者。」
又問：「云何解知足行？」
答曰：「修于第一無上慧義。」
又曰：「云何於世少欲？」
答曰：「不願求於世。」
又問：「云何解世無著？」
答曰：「斷諸結縛無復五蓋。」
又問：「世誰快樂無復眾苦？」
答曰：「無所繫屬故謂為樂。」
又問：「云何無所繫屬？」
答曰：「解知五陰十八本持空寂無為。」
又問：「誰有此難？」
答曰：「外舍六塵內舍六情
【現代漢語翻譯】 現代漢語譯本 又問：『在佈施清凈方面，還有什麼比這更賢明的嗎？』 答道：『不執著于任何法，就稱為清凈。』 又問：『什麼是佈施的福田？』 答道：『忘卻佛道之法，就稱為福田。』 又問：『在引導眾生種下善根、指明善惡方面，還有什麼比這更賢明的嗎？』 答道：『不捨棄一切眾生，這就是善知識。』 又問：『世間有誰能報答佛恩？』 答道：『獲得四無畏（四種無所畏懼的境界）且不斷絕佛種。』 又問：『世間有誰能供養如來（佛的稱號）？』 答道：『在億萬劫中修行而不迷惑，這就是供養。』 又問：『世間有誰能守護佛藏（佛法的寶藏）？』 答道：『盡其一生都不毀壞佛戒。』 又問：『還有什麼比這更能興起恭敬心的嗎？』 答道：『守護諸根（眼、耳、鼻、舌、身、意），能關閉六情（六種感官的慾望）。』 又問：『世間什麼被稱為大珍寶？』 答道：『成就七寶（七種珍貴的修行品質）的人。』 又問：『如何理解知足的修行？』 答道：『修習第一無上智慧的意義。』 又問：『如何在世間做到少欲？』 答道：『不貪求世間之物。』 又問：『如何理解在世間無所執著？』 答道：『斷除一切束縛，不再有五蓋（五種障礙修行的煩惱）。』 又問：『世間誰能快樂而沒有眾苦？』 答道：『因為沒有被任何事物束縛，所以稱為快樂。』 又問：『如何才能做到無所繫屬？』 答道：『理解五陰（色、受、想、行、識）和十八本持（六根、六塵、六識）的空寂無為。』 又問：『誰有這種困難？』 答道：『對外舍棄六塵（色、聲、香、味、觸、法），對內捨棄六情（六種感官的慾望）。』
【English Translation】 English version Again asked: 'What is more virtuous than giving with purity?' Answered: 'Not being attached to any dharmas is called purity.' Again asked: 'What is the field of merit for giving?' Answered: 'Forgetting the Buddha's path and dharma is called the field of merit.' Again asked: 'What is more virtuous in guiding sentient beings to plant good roots and pointing out good and evil?' Answered: 'Not abandoning any kind of sentient beings is called a good teacher.' Again asked: 'Who in the world can repay the Buddha's kindness?' Answered: 'One who attains the four fearlessnesses (four kinds of fearlessness) and does not cut off the Buddha's lineage.' Again asked: 'Who in the world can make offerings to the Tathagata (title of the Buddha)?' Answered: 'Practicing without confusion for countless eons is called making offerings.' Again asked: 'Who in the world can protect the Buddha's treasury (the treasure of the Buddha's teachings)?' Answered: 'One who does not break the Buddha's precepts throughout their life.' Again asked: 'What is more virtuous in arousing reverence?' Answered: 'Guarding the six roots (eyes, ears, nose, tongue, body, mind) and closing off the six senses (desires of the six senses).' Again asked: 'What in the world is called a great treasure?' Answered: 'One who has achieved the seven treasures (seven precious qualities of practice).' Again asked: 'How is the practice of contentment understood?' Answered: 'Cultivating the meaning of the first and unsurpassed wisdom.' Again asked: 'How does one have few desires in the world?' Answered: 'Not desiring worldly things.' Again asked: 'How is it understood to be unattached in the world?' Answered: 'Cutting off all bonds and no longer having the five hindrances (five afflictions that hinder practice).' Again asked: 'Who in the world is happy without suffering?' Answered: 'Because one is not bound by anything, it is called happiness.' Again asked: 'How is it possible to be unbound?' Answered: 'Understanding the emptiness and non-action of the five skandhas (form, feeling, perception, mental formations, consciousness) and the eighteen elements (six roots, six objects, six consciousnesses).' Again asked: 'Who has this difficulty?' Answered: 'Externally abandoning the six dusts (form, sound, smell, taste, touch, dharma) and internally abandoning the six senses (desires of the six senses).'
。」
又問：「誰度此岸得至彼岸？」
答曰：「立根得力成道者也。」
又問：「云何菩薩施心不斷？」
答曰：「消除三想不興塵勞。」
又問：「云何持戒而不缺漏？」
答曰：「道心堅固不捨弘誓。」
「云何行忍遭對不懼？」
答曰：「解心空寂不起恚本。」
「云何菩薩修于精進？」
答曰：「心之所念無有端緒。」
又問：「云何禪定意不戲損？」
答曰：「心定永寂不受外塵。」
「云何慧業演暢諸法？」
答曰：「分別義趣不捨道心。」
又問：「云何菩薩修行慈心不捨道根？」
答曰：「不捨眾生見有度者。」
又問：「云何菩薩行於悲心？」
答曰：「思惟諸法而不退轉。」
又問：「云何菩薩喜意不斷得至滅度？」
答曰：「不興我想計有吾我。」
又問：「云何菩薩護心不斷？」
答曰：「守護道根畢至成佛，于其中間不興余想。」
又問：「云何菩薩立於信根？」
答曰：「超越外法不與邪俱。」
又問：「云何解空而無猶豫？」
答曰：「解道非道道無根源。是謂菩薩摩訶薩所應行業。」
四梵堂品第三
【現代漢語翻譯】 現代漢語譯本 又問：『誰能渡過此岸到達彼岸？』 答道：『是那些立定根基，獲得力量，最終成就道業的人。』 又問：『菩薩如何才能做到佈施之心不間斷？』 答道：『消除對自我、他人和所施之物的執著，不生起世俗的煩惱。』 又問：『如何才能持守戒律而不犯錯？』 答道：『道心堅定，不放棄弘揚佛法的誓願。』 又問：『如何才能在面對逆境時，修行忍辱而不畏懼？』 答道：『理解一切皆空寂，不起嗔恨的根本。』 又問：『菩薩如何修習精進？』 答道：『心中所念沒有開始和結束，持續不斷。』 又問：『如何才能在禪定中保持意念不散亂？』 答道：『心念安定，永遠寂靜，不受外界干擾。』 又問：『如何才能以智慧闡明諸法？』 答道：『分辨諸法的意義和旨趣，不放棄追求真理的心。』 又問：『菩薩如何修行慈心而不捨棄道根？』 答道：『不捨棄眾生，看到他們有被度化的可能。』 又問：『菩薩如何行持悲心？』 答道：『思惟諸法，不退轉。』 又問：『菩薩如何才能保持喜悅之心，最終達到涅槃？』 答道：『不生起對自我的執著，不計較有「我」的存在。』 又問：『菩薩如何才能守護道心不間斷？』 答道：『守護道根，直至成就佛果，在此期間不生起其他雜念。』 又問：『菩薩如何才能確立信根？』 答道：『超越外在的法，不與邪見為伍。』 又問：『如何理解空性而沒有疑惑？』 答道：『理解道不是道，道沒有根源。這就是菩薩摩訶薩（Mahasattva，偉大的菩薩）應該修行的行為。』 《四梵堂品》第三
【English Translation】 English version Again it was asked: 『Who crosses this shore to reach the other shore?』 It was answered: 『Those who establish their roots, gain strength, and achieve the path.』 Again it was asked: 『How does a Bodhisattva maintain an uninterrupted mind of giving?』 It was answered: 『By eliminating the three thoughts (of self, giver, and gift) and not giving rise to worldly afflictions.』 Again it was asked: 『How does one uphold the precepts without deficiency or omission?』 It was answered: 『By having a firm mind on the path and not abandoning the great vows.』 Again it was asked: 『How does one practice patience without fear when facing adversity?』 It was answered: 『By understanding the emptiness of all things and not giving rise to the root of anger.』 Again it was asked: 『How does a Bodhisattva cultivate diligence?』 It was answered: 『The thoughts in the mind have no beginning or end, they are continuous.』 Again it was asked: 『How does one keep the mind from being distracted in meditation?』 It was answered: 『By having a stable and eternally tranquil mind, not affected by external disturbances.』 Again it was asked: 『How does one expound all dharmas with wisdom?』 It was answered: 『By distinguishing the meaning and purpose of all dharmas and not abandoning the mind seeking the truth.』 Again it was asked: 『How does a Bodhisattva practice loving-kindness without abandoning the root of the path?』 It was answered: 『By not abandoning sentient beings and seeing the possibility of their liberation.』 Again it was asked: 『How does a Bodhisattva practice compassion?』 It was answered: 『By contemplating all dharmas without regression.』 Again it was asked: 『How does a Bodhisattva maintain a joyful mind and ultimately reach Nirvana?』 It was answered: 『By not giving rise to attachment to self and not calculating the existence of 「I」.』 Again it was asked: 『How does a Bodhisattva continuously protect the mind?』 It was answered: 『By protecting the root of the path until Buddhahood is achieved, and not giving rise to other thoughts in between.』 Again it was asked: 『How does a Bodhisattva establish the root of faith?』 It was answered: 『By transcending external dharmas and not associating with wrong views.』 Again it was asked: 『How does one understand emptiness without hesitation?』 It was answered: 『By understanding that the path is not the path, and the path has no origin. This is what a Bodhisattva Mahasattva (great Bodhisattva) should practice.』 Chapter Three, 『The Four Brahma Viharas』
十一
爾時濡首童真，內心自念：「云何菩薩摩訶薩，于身口意凈修梵行，周遍四荒往度眾生，從一佛國至一佛國，未曾舍離眾生？云何菩薩進成佛業，不失菩薩所行之定？」
佛知其意，即告之曰：「如是如是，如汝所言。菩薩行本其類不同，吾今與汝敷演其義。諦聽諦聽！善思念之。」
對曰：「如是。世尊！」
佛告濡首：「身行清凈不為眾惡，口行至誠不失法性，心念定意恐畏不動，是謂菩薩通慧之本。慈念眾生不著愛慾，恒修不凈惡露之觀，守固其心不處愚闇，是謂菩薩通慧之本。在眾如野不失威儀，進止行來儀容齊整，未曾違失如來禁戒，是謂菩薩通慧之本。于諸佛法悉皆解脫，無慾無為不可思議，聖眾修習永無三乘，是謂菩薩通慧之本。于欲解脫曉了無形，瞋恚解脫癡懈亦然，修九次第不動禪覺，是謂菩薩通慧之本。不著欲界求轉輪位，不處色界希望成福，復不思惟無色界道，是謂菩薩通慧之本。復于空無無愿無相，無不盡有漏之行，解了諸法如幻如化，是謂菩薩通慧之本。或有眾生終不失意，從住至住愛憎意等，是謂菩薩通慧之本。不違過去諸法之本，未來現在亦復如是，于染無染不見染著，是謂菩薩通慧之本。」
梵天請品第三十二
爾時最勝菩薩摩訶薩白
【現代漢語翻譯】 現代漢語譯本 當時，濡首童真（Ruru, 一個年輕的修行者）內心自忖：『菩薩摩訶薩（Bodhisattva Mahasattva, 偉大的菩薩）如何做到身、口、意清凈地修行梵行（brahmacarya, 清凈的修行），周遊四方去度化眾生，從一個佛國到另一個佛國，從未捨棄眾生？菩薩如何精進成就佛業，而不失去菩薩所行的禪定？』 佛陀知道他的心意，就告訴他說：『是這樣的，是這樣的，正如你所說。菩薩的修行方式多種多樣，我現在為你詳細闡述其中的含義。仔細聽，仔細聽！好好思考！』 濡首童真回答說：『是的，世尊！』 佛陀告訴濡首：『身體的行為清凈，不做任何惡事；口說真誠的話，不違背佛法真理；心念堅定，不為恐懼所動搖，這被稱為菩薩通達智慧的根本。慈悲地關愛眾生，不執著于愛慾；經常修習不凈觀，觀想身體的污穢；守護自己的心，不處於愚昧黑暗之中，這被稱為菩薩通達智慧的根本。在人群中像在曠野一樣，不失威儀；進退行走，儀態整齊；從未違背如來的戒律，這被稱為菩薩通達智慧的根本。對於諸佛的教法，都能完全理解和解脫，無慾無為，不可思議；聖眾修習，永遠超越聲聞、緣覺、菩薩三乘，這被稱為菩薩通達智慧的根本。對於慾望的解脫，明白其無形無相；對於嗔恚的解脫，對於愚癡懈怠的解脫也是如此；修習九次第定，不為禪定所動搖，這被稱為菩薩通達智慧的根本。不執著于欲界，不追求轉輪王的地位；不處在有為法中，希望成就福報；也不思惟無為之道，這被稱為菩薩通達智慧的根本。進一步，對於空、無、無愿、無相，不執著于有漏的修行，理解一切法如幻如化，這被稱為菩薩通達智慧的根本。或者有些眾生始終不失本心，從一個境界到另一個境界，愛憎之心平等，這被稱為菩薩通達智慧的根本。不違背過去諸法的根本，未來和現在也是如此；對於染污，不被染污，不執著于染污，這被稱為菩薩通達智慧的根本。』 梵天請品第三十二 當時，最勝菩薩摩訶薩（Bodhisattva Mahasattva, 偉大的菩薩）稟告佛陀說：
【English Translation】 English version At that time, the youth Ruru (Ruru, a young practitioner), thought to himself: 'How does a Bodhisattva Mahasattva (Bodhisattva Mahasattva, a great Bodhisattva) purify their body, speech, and mind in the practice of brahmacarya (brahmacarya, pure conduct), travel throughout the four directions to liberate beings, going from one Buddha-land to another, never abandoning sentient beings? How does a Bodhisattva advance in accomplishing the work of Buddhahood without losing the samadhi (samadhi, meditative concentration) of a Bodhisattva?' The Buddha, knowing his thoughts, then said to him: 'It is so, it is so, just as you have said. The practices of a Bodhisattva are of many different kinds, and I will now explain their meaning to you in detail. Listen carefully, listen carefully! Think about it well!' Ruru replied: 'Yes, World Honored One!' The Buddha said to Ruru: 'The actions of the body are pure, not committing any evil; the words of the mouth are sincere, not deviating from the truth of the Dharma; the thoughts of the mind are firm, not shaken by fear, this is called the foundation of a Bodhisattva's penetrating wisdom. Compassionately caring for all beings, not clinging to desires; constantly practicing the contemplation of impurity, contemplating the filthiness of the body; guarding one's mind, not dwelling in ignorance and darkness, this is called the foundation of a Bodhisattva's penetrating wisdom. Being among the crowd as if in the wilderness, not losing dignity; in advancing, stopping, walking, and coming, the demeanor is orderly; never violating the precepts of the Tathagata (Tathagata, the Buddha), this is called the foundation of a Bodhisattva's penetrating wisdom. For all the teachings of the Buddhas, being completely understood and liberated, without desire, without action, inconceivable; the holy assembly practices, forever transcending the three vehicles of Sravakas (Sravakas, Hearers), Pratyekabuddhas (Pratyekabuddhas, Solitary Buddhas), and Bodhisattvas, this is called the foundation of a Bodhisattva's penetrating wisdom. For the liberation from desire, understanding its formlessness; for the liberation from anger, and for the liberation from ignorance and laziness, it is the same; practicing the nine successive samadhis, not being moved by samadhi, this is called the foundation of a Bodhisattva's penetrating wisdom. Not clinging to the desire realm, not seeking the position of a wheel-turning king; not dwelling in conditioned phenomena, hoping to achieve blessings; nor contemplating the unconditioned path, this is called the foundation of a Bodhisattva's penetrating wisdom. Furthermore, for emptiness, non-existence, non-desire, and non-form, not clinging to the defiled practices, understanding all dharmas as illusions and transformations, this is called the foundation of a Bodhisattva's penetrating wisdom. Or some beings never lose their original intention, from one state to another, their love and hatred are equal, this is called the foundation of a Bodhisattva's penetrating wisdom. Not violating the fundamental nature of past dharmas, the future and present are also the same; for defilement, not being defiled, not clinging to defilement, this is called the foundation of a Bodhisattva's penetrating wisdom.' Chapter Thirty-Two: The Brahma's Request At that time, the Bodhisattva Mahasattva (Bodhisattva Mahasattva, a great Bodhisattva) of Supreme Victory reported to the Buddha:
佛言：「世尊！身行清凈不行惡業，演說言教終不虛妄，心念清凈超越道根，尊今所論四等梵堂，慈悲喜護濟度眾生，一人不度終不忘舍，以慈去淫，以不凈去凈，觀相無形，是謂菩薩通慧之本。于諸法本悉得解脫，於三法寶悉得解脫，有為無為有漏無漏，是謂菩薩通慧之本。已知無慾知之不生，瞋恚無本皆知為空，是謂菩薩通慧之本。行慈不斷，不著欲界色無色界，于諸四禪盡不起想，是謂菩薩通慧之本。菩薩摩訶薩，恒入空無想愿，亦不求索諸法之相，或有菩薩發弘誓心，設我成佛國界眾生無三乘道名，然我今日至誠，作佛成等正覺，廣化眾生不以為厭。」
爾時八千天人立於信地，魔王營從即還本所。
梵天囑累品第三十三
佛告無畏梵天及諸大眾諸菩薩等：「吾從無數阿僧祇劫積功累德自致成佛，不染於世八法之累，一切眾生蜎飛蠕動有形之類，染著五陰玩而不捨，是以賢聖不染八法，解知五陰十八本持空無所有，離世八事，利衰譭譽稱譏苦樂。」
佛復告梵天：「若有善男子善女人，諷誦受持此經典者，魔若魔天不能沮壞。何以故？諸佛世尊威神所護。若有善男子善女人，求于無上正真等正覺，皆由此典而取果證。」
佛復告梵天：「吾今從劫至百千劫，滿中眾生，皆共稱
【現代漢語翻譯】 現代漢語譯本：佛說：『世尊！身行清凈，不做惡業；所說教誨，終不虛妄；心念清凈，超越道之根本。您現在所說的四等梵堂（四種無量心：慈、悲、喜、舍），以慈悲喜捨之心救度眾生，即使有一個眾生沒有被度化，也終不放棄。用慈心去除淫慾，用不凈觀去除對清凈的執著，觀察萬法實相，無形無相，這就是菩薩通達智慧的根本。對於諸法之本源，都能得到解脫；對於佛、法、僧三寶，都能得到解脫；對於有為法、無為法，有漏法、無漏法，都能得到解脫，這就是菩薩通達智慧的根本。已經知道無慾，也知道無慾的本性是不生不滅的；瞋恚沒有根本，也知道其本性為空，這就是菩薩通達智慧的根本。行慈心而不間斷，不執著于欲界、色界、無色界，對於四禪的境界，不起任何執著，這就是菩薩通達智慧的根本。菩薩摩訶薩，恒常安住于空、無相、無愿三昧，也不追求諸法的表相。或者有菩薩發廣大誓願，如果我成佛時，我的國土中沒有三乘（聲聞乘、緣覺乘、菩薩乘）的名稱，那麼我今天就以至誠之心，成就佛果，證得無上正等正覺，廣度眾生，不以為厭倦。』 當時，八千天人安立於信地，魔王及其眷屬立即返回各自的住所。 梵天囑累品第三十三 佛告訴無畏梵天以及諸位大眾菩薩們：『我從無數阿僧祇劫（極長的時間單位）以來，積累功德，才成就佛果，不被世間的八法（利、衰、毀、譽、稱、譏、苦、樂）所染污。一切眾生，包括蜎飛蠕動等有形之物，都執著於五陰（色、受、想、行、識），玩味而不捨棄。因此，賢聖之人不被八法所染污，瞭解五陰、十八界（六根、六塵、六識）的本性是空無所有的，遠離世間的八種事物，即利、衰、毀、譽、稱、譏、苦、樂。』 佛又告訴梵天：『如果有善男子、善女人，能夠諷誦受持這部經典，魔及其魔天都不能夠破壞。為什麼呢？因為有諸佛世尊的威神力所護持。如果有善男子、善女人，求證無上正真等正覺，都能夠通過這部經典而獲得果證。』 佛又告訴梵天：『我從劫至百千劫，即使充滿眾生，都共同稱讚我的功德，也無法窮盡。』
【English Translation】 English version: The Buddha said, 'World Honored One! The conduct of the body is pure, not engaging in evil deeds; the teachings spoken are never false; the mind is pure, transcending the root of the path. The four Brahma abodes (four immeasurables: loving-kindness, compassion, joy, and equanimity) that you now discuss, with loving-kindness, compassion, joy, and equanimity, save all beings. Even if one being is not saved, one will never give up. Use loving-kindness to remove lust, use the contemplation of impurity to remove attachment to purity, observe the true nature of all dharmas, formless and without appearance, this is the basis of a Bodhisattva's penetrating wisdom. Regarding the origin of all dharmas, one can attain liberation; regarding the Three Jewels (Buddha, Dharma, Sangha), one can attain liberation; regarding conditioned and unconditioned dharmas, defiled and undefiled dharmas, one can attain liberation, this is the basis of a Bodhisattva's penetrating wisdom. Having known no desire, one also knows that the nature of no desire is neither arising nor ceasing; anger has no root, and one also knows that its nature is empty, this is the basis of a Bodhisattva's penetrating wisdom. Practicing loving-kindness without interruption, not attached to the desire realm, form realm, or formless realm, regarding the states of the four dhyanas, not giving rise to any attachment, this is the basis of a Bodhisattva's penetrating wisdom. A Bodhisattva Mahasattva, constantly dwells in the samadhi of emptiness, no-sign, and no-wish, and does not seek the appearances of all dharmas. Or there are Bodhisattvas who make great vows, if when I attain Buddhahood, there is no name of the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana) in my land, then today I will with utmost sincerity, attain Buddhahood, realize unsurpassed perfect enlightenment, and widely transform all beings without weariness.' At that time, eight thousand devas stood firm in the ground of faith, and the demon king and his retinue immediately returned to their respective abodes. Chapter Thirty-Three: Brahma's Entrustment The Buddha told the Brahma Fearless and all the great assembly of Bodhisattvas, 'I have accumulated merit and virtue for countless asamkhya kalpas (extremely long time units) to attain Buddhahood, not being defiled by the eight worldly dharmas (gain, loss, disgrace, honor, praise, blame, suffering, and pleasure). All beings, including those that crawl and fly, all those with form, are attached to the five skandhas (form, feeling, perception, mental formations, and consciousness), savoring them without letting go. Therefore, the wise and holy ones are not defiled by the eight dharmas, understanding that the nature of the five skandhas and the eighteen realms (six sense organs, six sense objects, and six consciousnesses) is empty and without substance, and are detached from the eight worldly matters, namely gain, loss, disgrace, honor, praise, blame, suffering, and pleasure.' The Buddha further told Brahma, 'If there are good men and good women who recite and uphold this sutra, demons and their demon gods will not be able to destroy it. Why? Because they are protected by the majestic power of all the Buddhas. If there are good men and good women who seek unsurpassed perfect enlightenment, they can all attain the fruit of realization through this sutra.' The Buddha further told Brahma, 'Even if I were to fill countless kalpas to hundreds of thousands of kalpas with beings, and they all praised my merits together, it would still be impossible to exhaust them.'
嘆此經典者不能究盡。何以故？此經名曰『無盡之藏』，非是羅漢辟支所及；一名『最勝菩薩所問』。吾今囑累此經，無令缺漏一字，味身句身。皆令具足。如我今日成於佛道，相有三十二，好有八十種，身黃金色圓光七尺，遍滿三千大千世界。有一善男子善女人，至誠求佛道，供養如來、至真、等正覺，不如彈指之頃誦此經典。何以故？如來、至真、等正覺，皆由此經而成佛道，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，皆由此典而得成就。」
爾時無畏梵天前白佛言：「世尊！若有善男子善女人，至誠求佛，諷誦此經典戢念不忘，我等當擁護此善男子善女人，百由旬內，魔若魔天不得其便。」
佛告梵天：「如是如是，如汝所言。過去當來現在諸佛皆誦此典，必至堅固終不退轉。若有善男子善女人，修習四意止、四意斷、四神足、五根、五力、七覺意、八賢聖道、空無想無愿，皆由此典成就世間，便有四性，比丘、比丘尼、優婆塞、優婆夷。」
爾時濡首童真、最勝菩薩、尊者舍利弗，天、龍、鬼神、干沓和、阿須倫、迦留羅、栴陀羅、摩休勒，聞佛所說，作禮而去。
十住斷結經卷第十
【現代漢語翻譯】 現代漢語譯本：感嘆這部經典深奧難測，無法完全理解。為什麼呢？因為這部經名為『無盡之藏』，不是羅漢（Arhat，已證得阿羅漢果位的修行者）和辟支佛（Pratyekabuddha，獨自覺悟的修行者）所能企及的；又名『最勝菩薩所問』。我現在囑託你們守護這部經，不要讓它缺失一個字，無論是經文的意義還是經文的字句，都要使其完整無缺。就像我今天成就佛道一樣，具有三十二種殊勝的相貌，八十種美好的特徵，身體呈現金黃色，週身散發七尺圓光，遍滿三千大千世界。如果有善男子善女人，真心誠意地追求佛道，供養如來（Tathagata，佛的稱號之一）、至真（Satya，真理的化身）、等正覺（Samyaksambuddha，完全覺悟的佛陀），還不如在彈指之間誦讀這部經典。為什麼呢？因為如來、至真、等正覺，都是通過這部經典而成就佛道的，須陀洹（Srotapanna，入流者，初果羅漢）、斯陀含（Sakrdagamin，一來者，二果羅漢）、阿那含（Anagamin，不還者，三果羅漢）、阿羅漢、辟支佛，都是通過這部經典而獲得成就的。 當時，無畏梵天（Abhaya Brahma，佛教護法神）上前對佛說：『世尊！如果有善男子善女人，真心誠意地追求佛道，誦讀這部經典並牢記不忘，我們應當擁護這些善男子善女人，在百由旬（Yojana，古印度長度單位）的範圍內，讓魔（Mara，佛教中的魔王）和魔天（Maradeva，魔界的天神）都無法得逞。』 佛告訴梵天：『是的，是的，正如你所說。過去、未來、現在諸佛都誦讀這部經典，必定能達到堅固不退轉的境界。如果有善男子善女人，修習四意止（Cattaro Satipatthana，四念處）、四意斷（Cattaro Sammappadhana，四正勤）、四神足（Cattaro Iddhipada，四如意足）、五根（Panca Indriyani，五根）、五力（Panca Balani，五力）、七覺意（Satta Bojjhanga，七菩提分）、八賢聖道（Ariya Atthangika Magga，八正道）、空（Sunyata，空性）、無想（Animitta，無相）、無愿（Appanihita，無愿），都是通過這部經典成就世間法，便有了四種身份：比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾）。』 當時，濡首童真（Ruśira Kumāra，童子菩薩）、最勝菩薩（Uttama Bodhisattva，最殊勝的菩薩）、尊者舍利弗（Sariputra，佛陀十大弟子之一），以及天（Deva，天神）、龍（Naga，龍神）、鬼神（Yaksa，夜叉）、干沓和（Gandharva，香神）、阿須倫（Asura，阿修羅）、迦留羅（Garuda，金翅鳥）、栴陀羅（Candala，賤民）、摩休勒（Mahoraga，大蟒神），聽聞佛所說，都行禮后離去。 《十住斷結經》卷第十
【English Translation】 English version: It is lamented that this scripture cannot be fully comprehended. Why is that? This scripture is named 『The Inexhaustible Treasury,』 which is beyond the reach of Arhats and Pratyekabuddhas; it is also named 『What the Most Excellent Bodhisattva Asked.』 I now entrust this scripture to you, do not let it be missing a single word, whether in meaning or in phrasing. Let it be complete. Just as I have attained Buddhahood today, possessing thirty-two excellent marks, eighty beautiful characteristics, a golden body, and a seven-foot halo that fills the three thousand great thousand worlds. If there is a good man or good woman who sincerely seeks the path of Buddhahood, making offerings to the Tathagata, the Satya, the Samyaksambuddha, it is not as beneficial as reciting this scripture in the time it takes to snap one's fingers. Why is that? Because the Tathagata, the Satya, the Samyaksambuddha, all attained Buddhahood through this scripture. Srotapannas, Sakrdagamins, Anagamins, Arhats, and Pratyekabuddhas all attain their achievements through this scripture. At that time, Abhaya Brahma stepped forward and said to the Buddha, 『World Honored One! If there are good men or good women who sincerely seek Buddhahood, reciting this scripture and keeping it in mind without forgetting, we shall protect these good men and good women. Within a hundred yojanas, Mara and Maradevas will not be able to take advantage of them.』 The Buddha told Brahma, 『So it is, so it is, just as you have said. All Buddhas of the past, future, and present recite this scripture, and they will surely reach a state of firmness and non-retrogression. If there are good men or good women who cultivate the Four Foundations of Mindfulness (Cattaro Satipatthana), the Four Right Exertions (Cattaro Sammappadhana), the Four Paths to Power (Cattaro Iddhipada), the Five Faculties (Panca Indriyani), the Five Powers (Panca Balani), the Seven Factors of Enlightenment (Satta Bojjhanga), the Noble Eightfold Path (Ariya Atthangika Magga), emptiness (Sunyata), signlessness (Animitta), and wishlessness (Appanihita), they all achieve worldly accomplishments through this scripture, and thus there are four kinds of disciples: Bhikkhus, Bhikkhunis, Upasakas, and Upasikas.』 At that time, Ruśira Kumāra, the Uttama Bodhisattva, the Venerable Sariputra, as well as Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Candala, and Mahoragas, having heard what the Buddha said, bowed and departed. The Tenth Chapter of the Sutra on the Severance of the Ten Abodes