T10n0291_佛說如來興顯經

大正藏第 10 冊 No. 0291 佛說如來興顯經

No. 291 [Nos. 278(32), 279(37)]

佛說如來興顯經卷第一

西晉月氏三藏竺法護譯

聞如是：

一時佛游如來建立之土，號嘆法身深奧，悅豫普見棚閣為大嚴凈，顯曜威宮琉璃之藏、如來所行。佛時興出無量之路為法界宮，觀菩薩身光明清凈師子之座，咸受一切菩薩之體為大法座。咨嗟法界如來聖旨，緣虛空界，行無掛礙，曉了本際聖慧之界，普解佛慧，分別聖道。去、來、今佛一切悉等，為一法身；一切諸佛行皆平等，神通之行無所掛礙。法身慧體，究竟無相；法度無極，游於法界，無有二行，玄曠無限為最正覺，其等如稱則超度行，無有陰蓋解脫之門。其法界者，普同虛空；常游十方諸佛國土，無限之故靡所不睹。

億百千垓諸菩薩等猶如塵數，一切悉已一生補處，各各在於異佛世界，志願無極、奉諸慧行，各各入于無所破壞平等法界。空界無限，無所獲致、無中間行、無有自然、亦無所生；曉了、證明一切諸法亦復如是。眾菩薩身無所動舍，逮諸通慧、遍諸佛土而無所念，遵如來慧，而於佛道現在得致顯明之曜。游大聖行無所震動，慧以一身示于無量，所行之體周于無

【現代漢語翻譯】現代漢語譯本：如是我聞：一時，佛陀在如來建立的國土中游化，讚歎法身的深奧，喜悅地看到普遍莊嚴的樓閣，顯耀著威嚴的宮殿，如同琉璃寶藏，這是如來所行之處。佛陀當時顯現出無量的道路，作為法界宮殿，觀察菩薩們的身軀，光明清凈，如同獅子寶座，都接受一切菩薩的身體，作為大法座。讚歎法界如來的聖旨，緣于虛空界，行走無所障礙，明瞭本源的聖慧境界，普遍理解佛的智慧，分別聖道。過去、現在、未來的佛一切都相同，為一體法身；一切諸佛的修行都平等，神通的修行無所障礙。法身的智慧本體，究竟無相；法度無邊，游於法界，沒有兩種修行，玄妙廣闊無限，為最正覺，其平等如同稱量，則超越了修行，沒有陰蓋解脫之門。這法界，普遍如同虛空；常游十方諸佛國土，因為無限的緣故，沒有什麼看不到的。億百千垓（垓：古代數量單位，表示極大的數）諸菩薩等，猶如塵土般眾多，一切都已達到一生補處（指下一生即可成佛的菩薩），各自在不同的佛世界，志願無邊，奉行各種智慧的修行，各自進入無所破壞的平等法界。空界無限，無所獲得，沒有中間的修行，沒有自然而然，也沒有產生；明瞭、證明一切諸法也是如此。眾菩薩的身軀無所動搖，獲得各種神通智慧，遍及諸佛國土而無所執念，遵循如來的智慧，在佛道中現在就得到顯明的光耀。游于大聖的修行中無所震動，以一身示現無量，所修行的本體周遍無盡。

【English Translation】 English version: Thus have I heard: At one time, the Buddha was traveling in the land established by the Tathagata, praising the profoundness of the Dharma body, joyfully seeing the universally adorned pavilions, displaying the majestic palaces, like a treasure of lapis lazuli, which is where the Tathagata walks. The Buddha then manifested countless paths as the palace of the Dharma realm, observing the bodies of the Bodhisattvas, bright and pure, like lion thrones, all receiving the bodies of all Bodhisattvas as great Dharma seats. Praising the Tathagata's holy will in the Dharma realm, based on the realm of emptiness, walking without hindrance, understanding the realm of the original holy wisdom, universally understanding the Buddha's wisdom, distinguishing the holy path. The Buddhas of the past, present, and future are all the same, as one Dharma body; the practices of all Buddhas are equal, the practice of supernatural powers is without hindrance. The wisdom essence of the Dharma body is ultimately without form; the Dharma is boundless, traveling in the Dharma realm, there are no two practices, mysterious and vast without limit, being the most perfect enlightenment, its equality is like weighing, then it transcends practice, there is no gate of liberation from the obscurations. This Dharma realm is universally like emptiness; it constantly travels in the Buddha lands of the ten directions, because it is boundless, there is nothing that is not seen. Hundreds of millions of nayutas (nayuta: an ancient unit of large numbers) of Bodhisattvas, as numerous as dust particles, all have reached the stage of being one birth away from Buddhahood, each in different Buddha worlds, with boundless vows, practicing various wisdom practices, each entering the indestructible, equal Dharma realm. The realm of emptiness is boundless, nothing is obtained, there is no intermediate practice, there is no naturalness, nor is there any arising; understanding and proving that all dharmas are also like this. The bodies of the Bodhisattvas are unshaken, attaining all kinds of supernatural wisdom, pervading all Buddha lands without attachment, following the wisdom of the Tathagata, and now attaining the manifest radiance in the Buddha path. Traveling in the great holy practice without being shaken, manifesting countless forms with one body, the essence of the practice pervades without end.

限法界之里，分別善人眾生之界至不退轉。等獲本際無本法界，除去自大，身常卑順則無所畏，如來照明一切德本以為徒類。

其名曰：普賢菩薩、普稱尊菩薩、如來族姓成首菩薩、金剛幢英菩薩、無蓋月凈菩薩、日光離垢藏菩薩、大神通變動菩薩、離垢光首、十方精進王、大師子娛樂神通菩薩。如是等類，猶如十方不可計數億百千垓諸佛之土滿中眾塵，眾會菩薩，其數如斯。

於是有光，號如來聖旨，世尊眉間演出斯耀，無央數垓億百千明照于無量、無有邊際、無餘世界十方佛土，示現如來威神之變，告無央數億百千垓諸菩薩眾，威神則令諸佛世界一切惡趣悉為銷滅，覆蔽一切諸魔宮殿。

又，諸如來成最正覺，寤諸未覺，示現諸佛眾會道場，所出光明嚴凈之座，顯曜法界、第一空界，在所周遍達諸佛界，尋復來還，皆繞一切菩薩坐場，入如來族姓成首菩薩頂上不現。

如是眾會一切菩薩怪未曾有，身心踴躍：「今日當有無極之變講說大法，如此光明自然來現。」

光明適沒，如來族姓成首菩薩即從坐起，于蓮花上而下右膝，長跪叉手思如來德，以偈頌曰：

「寤諸不覺者，　　超逾諸德王，　其行無掛礙，　　所起度無極。　其大聖安住，　　平等於三世，　恭敬今稽首

【現代漢語翻譯】現代漢語譯本：在法界的範圍內，區分善人和眾生的界限，直至達到不退轉的境界。他們平等地獲得本際（萬法的真實本性）和無本法界（超越一切概念的法界），去除自大之心，身體常常保持謙卑順從，因此沒有恐懼。如來以其光明照耀一切功德的根本，以此作為教導的榜樣。他們的名字是：普賢菩薩（代表一切菩薩的普遍賢德）、普稱尊菩薩（普遍受到尊敬的菩薩）、如來族姓成首菩薩（如來家族中成就首位的菩薩）、金剛幢英菩薩（擁有金剛般堅固的旗幟的菩薩）、無蓋月凈菩薩（如無遮蔽的月亮般清凈的菩薩）、日光離垢藏菩薩（如日光般遠離污垢的菩薩）、大神通變動菩薩（擁有大神通，能變化自在的菩薩）、離垢光首（遠離污垢的光明之首）、十方精進王（十方世界精進修行的王者）、大師子娛樂神通菩薩（如大獅子般自在遊戲神通的菩薩）。像這樣的菩薩，如同十方不可計數億百千垓（極大的數量單位）諸佛國土中充滿的微塵一樣眾多，這些菩薩的集會，數量也是如此之多。這時，有一道光明，名為如來聖旨，從世尊的眉間發出，這道光明照耀著無量、無邊、無餘的世界，遍及十方佛土，顯示出如來的威神變化。它告知無央數億百千垓（極大的數量單位）的菩薩大眾，這威神之力使諸佛世界的一切惡道都消滅，覆蓋了一切魔宮。此外，諸如來成就最正覺（無上正等正覺），覺悟那些尚未覺悟的眾生，示現諸佛的集會道場，所發出的光明莊嚴清凈的寶座，照耀著法界（宇宙萬有）和第一空界（超越一切概念的空性），在所到之處遍及諸佛的境界，然後又返回，環繞一切菩薩的坐席，最後進入如來族姓成首菩薩的頭頂，消失不見。這樣的集會中，一切菩薩都感到驚奇，前所未有，身心都感到歡喜雀躍：『今天將有無上的變化，宣講大法，如此光明自然顯現。』光明剛剛消失，如來族姓成首菩薩立即從座位上站起，在蓮花座上放下右膝，長跪合掌，思念如來的功德，用偈頌說道：『覺悟那些不覺悟的人，超越一切功德之王，他的行為沒有障礙，所發起的事業度化無量眾生。他的大聖安住于平等，平等對待過去、現在、未來三世，我今天恭敬地稽首禮拜。』

【English Translation】 English version: Within the realm of the Dharma-dhatu (the realm of all phenomena), they distinguish the boundaries between virtuous beings and sentient beings, reaching the state of non-retrogression. They equally attain the fundamental reality (the true nature of all dharmas) and the Dharma-dhatu without a basis (the Dharma-dhatu beyond all concepts), eliminating self-conceit, and their bodies are always humble and submissive, thus they have no fear. The Tathagata illuminates the root of all virtues with his light, using this as a model for teaching. Their names are: Samantabhadra Bodhisattva (representing the universal virtue of all Bodhisattvas), Puchengzun Bodhisattva (the Bodhisattva universally revered), Tathagata Clan Head Bodhisattva (the Bodhisattva who has achieved the foremost position in the Tathagata's family), Vajra Banner Hero Bodhisattva (the Bodhisattva who possesses a banner as firm as a diamond), Uncovered Moon Pure Bodhisattva (the Bodhisattva as pure as an uncovered moon), Sunlight Free from Defilement Treasury Bodhisattva (the Bodhisattva as free from defilement as sunlight), Great Supernatural Transformation Bodhisattva (the Bodhisattva who possesses great supernatural powers and can transform freely), Light Head Free from Defilement (the head of light free from defilement), King of Diligence in the Ten Directions (the king of diligent practice in the ten directions), Great Lion Playful Supernatural Power Bodhisattva (the Bodhisattva who plays with supernatural powers as freely as a great lion). Bodhisattvas like these are as numerous as the dust filling the immeasurable, countless billions of nayutas (extremely large units) of Buddha lands in the ten directions. The assembly of these Bodhisattvas is also of such a vast number. At this time, there was a light, called the Tathagata's Holy Decree, which emanated from the space between the World Honored One's eyebrows. This light illuminated immeasurable, boundless, and all-encompassing worlds, pervading the Buddha lands of the ten directions, manifesting the Tathagata's majestic and transformative power. It informed the countless billions of nayutas of Bodhisattvas that this majestic power would extinguish all evil paths in the Buddha worlds and cover all the palaces of demons. Furthermore, when the Tathagatas attain the Supreme Perfect Enlightenment, they awaken those who are not yet awakened, manifesting the assembly of Buddhas' practice places. The light emitted from the adorned and pure seats illuminates the Dharma-dhatu (the universe of all phenomena) and the First Void Realm (the emptiness beyond all concepts), pervading the realms of all Buddhas wherever it goes. Then, it returns, encircling the seats of all Bodhisattvas, and finally enters the crown of the Tathagata Clan Head Bodhisattva and disappears. In such an assembly, all the Bodhisattvas were amazed, feeling unprecedented joy in their bodies and minds: 'Today, there will be an immeasurable transformation, expounding the great Dharma, and such light has naturally appeared.' As soon as the light disappeared, the Tathagata Clan Head Bodhisattva immediately rose from his seat, placed his right knee on the lotus seat, knelt with his palms together, contemplated the Tathagata's virtues, and spoke in verse: 'Awakening those who are not awakened, surpassing all kings of virtue, his actions are without hindrance, and the undertakings he initiates liberate countless beings. His great sage abides in equality, treating the past, present, and future equally. Today, I respectfully bow my head in reverence.'

，　　明哲之慧士。　所行無形相，　　則度于彼岸，　又復而示現，　　善莊嚴身相。　光明離眾垢，　　演顯百千曜，　降伏諸魔事，　　以頂歸命禮。　震動諸國土，　　宮殿之元首，　乃至於十方，　　諸所有土地，　終不令一人，　　而使獲恐懼，　佛道之威神，　　所興如是比。　而平等建立，　　于虛空之界，　其法界如是，　　獲逮諸境土。　嚴凈于黎庶，　　億垓之塵數；　蠲除諸眾生，　　一切之罪釁。　志願甚堅強，　　行於億千劫，　玩習積累德，　　殊勝之佛道。　逮得於一行，　　聖慧無掛礙；　以一之自然，　　皆行諸佛道。　所演放光明，　　導師為若茲，　普見於忍界，　　一切靡不周；　普示現一切，　　威神之變化，　吾身已得入，　　於一自然行。　今以是之故，　　興發如此念：『今為正應時，　　稽首於法王。』　無央數菩薩，　　悉來集會斯，　而欲得聽省，　　所分別法事。　今日諸會者，　　清凈復清凈，　而於諸世界，　　親近遵修行。　聖慧無限量、　　境界無掛礙，　逮得於勇猛，　　無極之威神。　斯等游世誼，　　所行逮神仙，　智慧不可計，　　超越精進力，　而造奮光明，　　

【現代漢語翻譯】現代漢語譯本明智而有智慧的人。他們的行為沒有固定的形式，因此能夠渡過生死輪迴的彼岸，並且再次示現，以美好的莊嚴身相出現。他們的光明清凈無垢，散發出成百上千的光芒，降伏一切魔障，我以頭頂禮敬他們。他們震動各個國土，是宮殿的首領，乃至遍及十方世界，所有土地，他們絕不會讓任何一個人感到恐懼，佛道的威神之力，就是如此展現。他們平等地建立一切，在虛空的境界中，他們的法界就是如此，能夠到達各個境土。他們莊嚴凈化民眾，數量如億萬塵埃，消除所有眾生的一切罪過。他們的志願非常堅定，在億萬劫中修行，不斷學習積累功德，成就殊勝的佛道。他們證得一心，聖慧沒有障礙；以一如的自然，實踐諸佛之道。他們所散發的光明，導師就是這樣，普遍照見忍界（娑婆世界），一切無不周遍；普遍示現一切，威神變化，我的身心已經融入，於一如的自然修行。現在因為這個緣故，我生起這樣的念頭：『現在正是時候，我應該向法王（佛）頂禮。』無數的菩薩，都來到這裡，想要聽聞，所分別的佛法。今天在座的各位，清凈又清凈，在各個世界中，親近佛法，遵照修行。他們的聖慧沒有障礙，境界沒有掛礙，證得了勇猛，無極的威神之力。這些人遊歷世間，他們的行為達到了神仙的境界，他們的智慧不可估量，超越了精進的力量，並且創造出光明的力量。

【English Translation】 English version The wise and intelligent ones. Their actions have no fixed form, thus they cross over to the other shore of birth and death, And they manifest again, with beautiful and adorned forms. Their light is pure and without defilement, emitting hundreds and thousands of rays, Subduing all demonic obstacles, I bow my head in reverence to them. They shake all lands, they are the leaders of palaces, Even reaching the ten directions, all lands, They will never cause anyone to feel fear, The majestic power of the Buddha's path is manifested in this way. They establish everything equally, in the realm of emptiness, Their Dharma realm is like this, able to reach all lands. They adorn and purify the people, as numerous as billions of dust particles, Eliminating all the sins of all sentient beings. Their vows are very firm, they practice for billions of kalpas (eons), Constantly learning and accumulating merit, achieving the supreme Buddha path. They attain one-pointedness, their sacred wisdom is without hindrance; With the naturalness of oneness, they practice the paths of all Buddhas. The light they emit, the guide is like this, Universally illuminating the realm of endurance (Saha world), everything is pervaded; Universally manifesting all, majestic and miraculous transformations, My mind and body have already merged, into the natural practice of oneness. Now because of this reason, I have this thought arise: 'Now is the right time, I should bow to the Dharma King (Buddha).' Countless Bodhisattvas, have all come here, Wanting to hear, the Dharma that is being expounded. Today, all those present, are pure and pure, In all the worlds, they are close to the Dharma, following the practice. Their sacred wisdom has no obstacles, their realm has no hindrances, They have attained courage, and limitless majestic power. These people travel the world, their actions have reached the realm of immortals, Their wisdom is immeasurable, surpassing the power of diligence, And creating the power of light.

悉照諸菩薩。　今鄙如應問：　　『殊勝最上法，　所堪任境界？』　　為之大聖通，　自恣其威曜，　　而普悉示現。　導師最上尊！　　頒宣諸佛土，　孰為人中聖、　　至上之真子？」

說此頌讚已，應時世尊從口演光，名不可計億數照明，照於一切無有邊際諸佛世界，繞諸佛土具足十匝，示現如來聖旨威變，請無央數諸菩薩億百千垓悉見告敕，動諸佛土，至諸惡趣悉滅災患，覆蔽一切諸魔宮殿。十方如來平等正覺覺諸不覺，示現諸佛眾會道場。光明之耀度於法界，一切周遍虛空之界，達諸佛土尋即復還，繞諸菩薩，入于普賢菩薩面門。

普賢菩薩適遇斯光，尋時如應，功德、威顏、師子之座倍加於前——超越佛身及師子座，又復絕逾諸菩薩體師子之座。普賢菩薩儀觀、美德、師子之座高廣殊妙，而現特為顯麗。

爾時，如來族姓成首菩薩問普賢曰：「唯，佛之子！仁之功德不可思議，一切世界悉遍知之。興大變化悅諸菩薩，無極感動，今斯，佛子！如來所現變本瑞應？」

普賢菩薩謂如來族姓成首菩薩：「如吾所憶，又如往古諸平等覺之所睹現，如斯變化無極感動，當講如來興顯經典。今者，大聖欲演此義，故復示現如是變應。」

如來族姓成首菩薩適聞於斯興顯

【現代漢語翻譯】現代漢語譯本普遍照耀著諸位菩薩。現在我恭敬地請問：『什麼是最殊勝、最至上的法，是哪種境界所能承受的？』爲了回答這個問題，大聖以其自在的威光，普遍地示現出來。導師，最尊貴的佛陀！您所宣說的諸佛國土中，誰是人中最神聖的，至高無上的真子？』

說完這首讚頌后，世尊即時從口中放出光明，其數量不可計數，照亮一切無邊無際的佛世界，圍繞諸佛國土整整十圈，示現如來的聖旨威神變化，請來無數的菩薩，億百千垓都看見並接受教敕，震動諸佛國土，使所有惡道中的災難都消滅，覆蓋一切魔宮。十方如來平等正覺，覺悟所有未覺悟的眾生，示現諸佛的集會道場。光明之耀遍及法界，周遍虛空，到達諸佛國土后又立即返回，圍繞諸菩薩，進入普賢菩薩的面門。

普賢菩薩恰好遇到這光明，隨即他的功德、威儀、獅子座都比之前更加殊勝——超越了佛身和獅子座，又遠遠超過了其他菩薩的身體和獅子座。普賢菩薩的儀態、美德、獅子座的高廣殊妙，都顯得格外顯赫。

這時，如來族姓成首菩薩問普賢菩薩：『佛子！您的功德不可思議，一切世界都普遍知曉。您所興起的大變化令諸菩薩歡喜，無盡感動，現在，佛子！如來所顯現的這種變化，其根本的瑞應是什麼？』

普賢菩薩對如來族姓成首菩薩說：『據我所憶，以及過去諸佛平等覺所見，這種變化無盡感動，將要講述如來興顯的經典。現在，大聖想要演說這個道理，所以再次示現這樣的變化。』

如來族姓成首菩薩剛聽到『興顯』

【English Translation】 English version Illuminating all the Bodhisattvas. Now, I humbly ask: 『What is the most supreme and excellent Dharma, and what realm is capable of bearing it?』 To answer this, the Great Sage, with his free and majestic radiance, universally manifests himself. O Guide, most honored Buddha! Among the Buddha lands you proclaim, who is the most sacred among humans, the supreme and true son?』

Having spoken this verse of praise, the World Honored One immediately emitted light from his mouth, countless in number, illuminating all boundless Buddha worlds, encircling the Buddha lands ten times, manifesting the Tathagata』s holy will and majestic transformations, inviting countless Bodhisattvas, billions upon billions, to witness and receive the teachings, shaking the Buddha lands, extinguishing all calamities in the evil realms, and covering all demon palaces. The Tathagatas of the ten directions, in their equal and perfect enlightenment, awaken all who are not yet awakened, manifesting the assembly places of the Buddhas. The radiance of the light pervaded the Dharma realm, encompassing all of space, reaching the Buddha lands and then immediately returning, encircling the Bodhisattvas, and entering the face of Samantabhadra Bodhisattva.

Samantabhadra Bodhisattva, upon encountering this light, immediately had his merits, demeanor, and lion throne enhanced beyond measure—surpassing the Buddha』s body and lion throne, and far exceeding the bodies and lion thrones of all other Bodhisattvas. Samantabhadra Bodhisattva』s appearance, virtues, and the height and magnificence of his lion throne were particularly resplendent.

At that time, the Bodhisattva of the Tathagata』s lineage, Accomplished Head, asked Samantabhadra: 『O Son of the Buddha! Your merits are inconceivable, known throughout all worlds. The great transformations you have initiated delight the Bodhisattvas, causing boundless inspiration. Now, O Son of the Buddha! What is the fundamental auspicious sign of the transformations manifested by the Tathagata?』

Samantabhadra Bodhisattva said to the Bodhisattva of the Tathagata』s lineage, Accomplished Head: 『As I recall, and as seen by the past Buddhas of equal enlightenment, these boundless and inspiring transformations are to herald the exposition of the Sutra of the Tathagata』s Manifestation. Now, the Great Sage wishes to expound this meaning, and therefore manifests such transformations again.』

The Bodhisattva of the Tathagata』s lineage, Accomplished Head, having just heard 『manifestation』

典名，尋時即以佛之威神，地則大動。於是，如來族姓成首菩薩謂普賢曰：「善哉，佛子！堪任能樂為諸菩薩大士之等讚揚如來、至真、等正覺興顯成乎。今者，十方悉皆嚴凈，無央數億百千垓眾而來集會。往古善修清凈之行，心有所歸，懷抱道德，顯發覺意，演大言辭，超度彼岸。建立一切諸如來行、威儀禮節，心念諸佛未曾忘舍，興設大哀，普觀眾生。諸大菩薩決了神通，分別一切如來精進，己身惔怕，聞一切佛所讚道音、尊妙之法。如是儔倫功德名稱，平等蠲除一切憎愛而無適莫，今斯菩薩皆來集會。仁為佛子，曾已供養無央數億百千垓佛，稽首咨受；悉已遵修諸菩薩行，獲大神足、諸三昧門、娛樂神通，皆入如來秘密之藏；銷諸狐疑，入于如來無畏精進，探睹眾生一切諸根；皆以信于真諦解脫而說經典，達如來動；聖性所歸，頒宣一切諸佛之法，最為第一得度無極。如是比類不可稱計，眾德奇特。善哉，佛子！愿說如來興顯現身、暢演弘音，所可講說諸心念行、境界之處，所嘆行者成最正覺、轉於法輪、宣傳佛教、現大滅度，示于如來一切德本、諸所造行。」

爾時，如來族姓成首菩薩重欲解義分別所歸，則為普賢菩薩而說頌曰：

「善歸無合會，　　諦曉了悉覺，　其慧則無上，　　平等離欲塵

【現代漢語翻譯】現代漢語譯本：當典名（佛經的名稱）出現時，佛陀以其威神力，使大地劇烈震動。這時，如來族姓成首菩薩（一位菩薩的名字）對普賢菩薩（另一位菩薩的名字）說：『善哉，佛子！你堪能樂於為諸菩薩大士們讚揚如來（佛的稱號）、至真（佛的稱號）、等正覺（佛的稱號）的興盛顯現。如今，十方世界都已莊嚴清凈，無數億百千垓的眾生前來。他們過去善修清凈之行，心有所歸，懷抱道德，顯發覺悟之意，演說宏大言辭，超度到彼岸。他們建立了諸如來的一切修行、威儀禮節，心中憶念諸佛從未忘舍，興起大慈悲，普遍關懷眾生。諸大菩薩通達神通，分別如來的一切精進，自身謙虛謹慎，聽聞諸佛所讚歎的道音、尊貴微妙的佛法。他們擁有如此同等的功德名稱，平等地消除一切憎愛而無偏頗，如今這些菩薩都來了。仁者，作為佛子，他們曾已供養無數億百千垓的佛，稽首請教；他們都已遵修諸菩薩的修行，獲得大神足、諸三昧門（禪定的法門）、娛樂神通，都進入瞭如來的秘密寶藏；他們消除了各種疑惑，進入瞭如來的無畏精進，探知眾生的一切根性；他們都以信奉真諦解脫而宣說經典，通達如來的動靜；他們所歸的聖性，頒佈宣揚一切諸佛的佛法，最為第一，得以度脫無極。像這樣的人不可稱量，他們的功德奇特。善哉，佛子！愿你宣說如來興盛顯現之身、暢演弘大的音聲，所可講說的諸心念修行、境界之處，所讚歎的修行者成就最正覺、轉動法輪、宣傳佛教、示現大滅度，展示如來的一切德本、諸所造作的修行。』這時，如來族姓成首菩薩爲了進一步解釋含義，分別所歸，就為普賢菩薩說了偈頌：『善歸於無合會，真實明曉了悟一切，其智慧則無上，平等遠離慾望塵埃。』

【English Translation】 English version: When the Sutra (name of the Buddhist scripture) was mentioned, the Buddha, through his divine power, caused the earth to shake greatly. At that time, the Bodhisattva named 'Rulai Clan Chief' (a Bodhisattva's name) said to Bodhisattva Samantabhadra (another Bodhisattva's name): 'Excellent, son of Buddha! You are capable and willing to praise the flourishing manifestation of the Tathagata (title of Buddha), the Utterly True One (title of Buddha), the Perfectly Enlightened One (title of Buddha) for all the great Bodhisattvas. Now, the ten directions are all adorned and pure, and countless billions of hundreds of thousands of nayutas of beings have come. In the past, they cultivated pure practices, their hearts had a place to return to, they embraced morality, manifested the intention of enlightenment, expounded great words, and crossed over to the other shore. They established all the practices and dignified conduct of the Tathagatas, their minds remembered the Buddhas without ever forgetting, they arose with great compassion, and universally cared for all beings. The great Bodhisattvas understood the supernormal powers, distinguished all the diligence of the Tathagatas, were humble and cautious themselves, and heard the voice of the Dharma praised by the Buddhas, the noble and wonderful Dharma. They possessed such equal merits and names, equally eliminating all hatred and love without bias, and now these Bodhisattvas have all come. Virtuous ones, as sons of the Buddha, they have offered to countless billions of hundreds of thousands of nayutas of Buddhas, bowed their heads and asked for teachings; they have all followed the practices of the Bodhisattvas, obtained great divine feet, the doors of all samadhis (states of meditative absorption), and enjoyed supernormal powers, all entering the secret treasury of the Tathagata; they have eliminated all doubts, entered the fearless diligence of the Tathagata, and explored all the roots of beings; they all preach the scriptures with faith in the true meaning of liberation, understanding the movements of the Tathagata; their holy nature, to which they return, proclaims and disseminates the Dharma of all the Buddhas, being the foremost, and attaining boundless liberation. Such beings are immeasurable, and their merits are extraordinary. Excellent, son of Buddha! May you speak of the flourishing manifestation of the Tathagata's body, the eloquent and vast voice, the places where the thoughts and practices of the mind can be spoken, the practitioners who are praised for achieving perfect enlightenment, turning the Dharma wheel, propagating Buddhism, manifesting great Nirvana, and showing all the virtues and practices of the Tathagata.' At that time, the Bodhisattva 'Rulai Clan Chief', wanting to further explain the meaning and distinguish the return, then spoke a verse to Bodhisattva Samantabhadra: 'Good return to no union, truly understanding and realizing everything, its wisdom is supreme, equally free from the dust of desire.'

。　稱歎于最勝，　　所行無限量，　其聞于音響，　　一切悉踴躍。　菩薩之殊特，　　云何興出勝？　所以得歸趣，　　何因致真實？　如來之音響，　　何謂為身心？　其行之境界，　　斯大稱云何？　何謂為諸佛，　　而因言如來？　何故為最勝，　　而轉於法輪？　愿講眾安住，　　滅度之道地，　當悅可斯等，　　無量諸佛子。　其在於十方，　　安住大法王，　一切諸眾生，　　功德之所歸。　斯等之福慶，　　大聖愿為說，　何緣見道意？　　云何至安住？　云何得聽聞，　　如來之名號？　未曾得睹見，　　滅度諸大聖，　假使發踴躍，　　恭敬于尊聖。　唯悅豫說之，　　何因成大意？　今以問於此，　　清凈之大人！　為說所奉行，　　大德之巨海。　察斯諸菩薩，　　一切悉叉手，　問佛並仁者，　　及咨于鄙身。　當爲斯等故，　　宣說凈尊法，　為斷眾狐疑，　　獲無量大慧。　因為引譬喻，　　示現佛種姓，　設眾生聞者，　　發清凈道心。　悉令諸佛土，　　周遍勝無餘，　諸佛普示現，　　若干種身形。　知法清凈者，　　則演隨應時，　因其族譬喻，　　而為示現說。　往至垓佛土，　　於十方百、千、　

【現代漢語翻譯】現代漢語譯本讚歎最殊勝者，其所行無礙。聽到他的聲音，一切都歡欣鼓舞。菩薩的殊勝之處，如何興起並超越？他們如何歸向，又因何達到真實？如來的聲音，指的是什麼身心？他所行的境界，如此偉大，如何稱讚？為何稱諸佛為如來？為何是最殊勝的，並轉動法輪？愿您講述眾生安住，通往涅槃的道路。應當使這些無量的佛子感到喜悅。他們位於十方，安住于大法王（指佛）的地位，一切眾生，都歸向他的功德。這些福慶，大聖（指佛）愿為我們解說，因何能見到道意？如何達到安住？如何能聽聞，如來的名號？我們未曾得見，已入涅槃的諸大聖，即使能歡欣鼓舞，恭敬于尊聖。唯愿您喜悅地講述，因何成就大義？現在向您請教，清凈的大人（指佛）！為我們講述您所奉行的，大德的海洋。觀察這些菩薩，一切都合掌，向佛和仁者（指佛）請教，也向卑微的自身請教。爲了他們，宣說清凈尊貴的法，爲了斷除眾人的疑惑，獲得無量的大智慧。用譬喻來引導，展示佛的種姓，如果眾生聽聞，就能發起清凈的道心。使一切佛土，都充滿殊勝，沒有遺漏，諸佛普遍示現，若干種身形。了解法清凈的人，就隨應時機演說，根據他們的族類和譬喻，為他們示現解說。前往無數佛土，在十方百、千、

【English Translation】 English version Praising the most excellent one, whose actions are without obstruction. Upon hearing his voice, all are filled with joy. How do the Bodhisattvas' special qualities arise and surpass? How do they attain refuge, and by what cause do they reach truth? What does the Tathagata's (如來) (meaning 'Thus Come One' or 'The One Who Has Thus Gone') voice refer to in terms of body and mind? His realm of action is so great, how can it be praised? Why are the Buddhas called Tathagatas (如來)? Why is he the most excellent, and why does he turn the Dharma wheel? May you explain the path to dwelling in peace and to Nirvana (涅槃) (meaning 'extinction' or 'cessation'). You should make these countless Buddha's children happy. They reside in the ten directions, dwelling in the position of the great Dharma King (大法王) (referring to the Buddha), All sentient beings, return to his merits. These blessings, may the great sage (大聖) (referring to the Buddha) explain for us, Why can one see the intention of the path? How does one reach dwelling in peace? How can one hear the name of the Tathagata (如來)? We have never seen the great sages who have entered Nirvana (涅槃), Even if we can be joyful and respectful towards the honored sages. May you joyfully explain, by what cause is the great meaning achieved? Now we ask you, the pure great one (referring to the Buddha)! Tell us about what you practice, the ocean of great virtue. Observe these Bodhisattvas, all with their palms together, Asking the Buddha and the benevolent one (referring to the Buddha), and also asking our humble selves. For their sake, proclaim the pure and noble Dharma, To dispel the doubts of the people, and to obtain immeasurable great wisdom. Use parables to guide, and to show the lineage of the Buddha, If sentient beings hear, they can generate a pure mind for the path. Make all Buddha lands, filled with excellence, without any omissions, The Buddhas universally manifest, in various forms. Those who understand the purity of the Dharma, will speak according to the appropriate time, According to their kind and parables, they will show and explain. Going to countless Buddha lands, in the ten directions, hundreds, thousands,

億百那術數，　　無量不可計，　難可得值見，　　如是等菩薩，　如今日聚會，　　若茲自在勝。　是故愿說之，　　安住行清凈，　由斯廣宣闡，　　如來之族姓。　斯等諸菩薩，　　一切叉手立，　普悉志求法，　　渴仰于經典。」

普賢菩薩緣如來族姓成首所問，普告一切諸菩薩眾：「唯，最勝子！諸如來處不可思議至真、等正覺，若興出者，演不可量敘法次第，無能稱計。如來熙隆巍巍如是，雖以一事，不以一事而歸於道。所以者何？唯佛之號。又有十事為無量法歸不可計百千功德，修習所行得至如來。何謂為十？道心無量，普護群黎一切之意、往宿積累善行之念；志性無限，從本清凈；合集無極大慈大哀，而以習趣救濟眾生；願行無底，不斷遵修福慧無極；習行無厭而習歸趣；教化眾生無邊佛藏；亦以習趣善諦清凈；無量善權智慧之路；奉無量德無限之道；所習聖智合集，懷來無際法義經典之藏。是故，佛子！十法之行為法面首。已具足十，不可計會無量百千眷屬枝黨得歸如來。

「譬如，佛子！其千世界所因得號，不以一事而合成也，以無數合會成。譬如大陰不失時節而以澍雨，有四因緣諸風習習、飄飖流佈：風名執御，其大風場多有眾水主導御雨；有枯竭風，其風燒水；有

【現代漢語翻譯】現代漢語譯本億萬種術數，無量無法計算，難以遇到和見到，像這樣的菩薩，今天聚集在這裡，如此自在殊勝。因此，我願講述，安住于清凈的修行，由此廣泛宣揚，如來的族姓。這些菩薩們，都雙手合十站立，普遍一心求法，渴望得到經典。

普賢菩薩爲了如來的族姓成就，首先發問，普告一切菩薩眾：『是的，最勝的佛子！諸如來所處的不可思議至真、等正覺境界，如果出現，所演說的法門次第不可限量，無法稱量計算。如來的興盛巍峨如此，即使只用一件事，也不是隻用一件事就能歸於道。這是為什麼呢？只因佛的稱號。又有十件事，是無量法歸於不可計數的百千功德，通過修習所行而達到如來境界。哪十件事呢？道心無量，普遍護佑眾生一切的意願、往昔積累善行的念頭；志向無限，從本性清凈；彙集無量的大慈大悲，以此來救濟眾生；願行沒有止境，不斷地遵循修習福慧無極；修習沒有厭倦而歸於正道；教化眾生無邊的佛法寶藏；也以此來修習善諦清凈；無量善巧智慧之路；奉行無量功德無限的道；所修習的聖智彙集，懷有無際的法義經典寶藏。因此，佛子！這十種法行是法門的首要。已經具足這十種，不可計數無量的百千眷屬枝黨才能歸於如來。

『譬如，佛子！這千世界所因得名，不是由一件事合成的，而是由無數的合會而成。譬如大陰不失時節而降下雨水，有四種因緣，諸風習習、飄搖流佈：風名為執御，其大風場多有眾水主導御雨；有枯竭風，其風燒水；有'

【English Translation】 English version Billions of techniques, immeasurable and uncountable, Difficult to encounter and see, such Bodhisattvas, Gathered here today, so free and supreme. Therefore, I wish to speak, abiding in pure practice, Thus widely proclaiming, the lineage of the Tathagata. These Bodhisattvas, all stand with palms together, Universally seeking the Dharma, longing for the scriptures.

Bodhisattva Samantabhadra, for the sake of the Tathagata's lineage, first asked, proclaiming to all Bodhisattvas: 'Yes, most excellent sons! The inconceivable, true, and perfectly enlightened state where the Tathagatas reside, if it arises, the order of the Dharma it expounds is immeasurable and cannot be calculated. The Tathagata's flourishing is so majestic, even with one thing, it is not just with one thing that one returns to the path. Why is that? Only because of the Buddha's title. There are also ten things, which are the immeasurable Dharma returning to countless hundreds of thousands of merits, through practice and conduct one reaches the Tathagata's state. What are the ten? The immeasurable mind of the path, universally protecting all beings' intentions, the thoughts of past accumulated good deeds; limitless aspiration, from its original purity; gathering immeasurable great compassion and pity, using this to save sentient beings; vows and practices without end, constantly following and practicing boundless merit and wisdom; practicing without weariness and returning to the right path; teaching sentient beings the boundless treasury of the Buddha's Dharma; also using this to practice the pure truth; the path of immeasurable skillful wisdom; upholding immeasurable virtues and the limitless path; the accumulated holy wisdom that is practiced, embracing the boundless treasury of Dharma scriptures. Therefore, sons of the Buddha! These ten Dharma practices are the foremost of the Dharma. Having already fulfilled these ten, countless hundreds of thousands of dependents and branches can return to the Tathagata.'

'For example, sons of the Buddha! The thousand worlds that are named, are not formed by one thing, but by countless gatherings. For example, when the great cloud does not miss the season and pours down rain, there are four causes, the winds blowing gently, drifting and spreading: the wind is called the controller, its great wind field has many waters that mainly control the rain; there is the withering wind, which burns the water; there is'

風名曰住立，住立一切所有宮殿；風名莊嚴，為諸三千受體眾生罪福俱游。計諸菩薩所成功德亦復如是，無有限量、不可計會；亦如若干立三千界乃得諸法，無有能為分別計數、稱量本末，無能睹見盡其原者。如是，佛子！如來、至真、等正覺不以一事、不以一義而興出也。

「又，從往古諸如來所先興弘陰法雨，其心奉教而無厭惓，志性堅強，執持不忘，不有憒亂，觀察寂然。以慧道場枯竭一切塵勞之慾，誘勸修殖眾德之本，而善建進、銷卻憍慢。分別決了清凈之行，講暢言教，德凈群生。如來功祚道原無漏，懷來如是至真、正覺，獲致諸法，于彼無有興出之者，是為入于第一之門，菩薩所行至於如來之所興顯。「複次，佛子！譬如喻於三千世界自然興盛，起大陰雲名不可壞，應時而雨，其餘地者不能堪任受於此水，唯有三千世界遭水變時。如是，仁者！佛之法界有弘法澤名曰無壞，合集如來不斷佛種，及諸聖士、一切聲聞及與緣覺所不堪任受持、奉行。唯有菩薩承大勢力，心無恐懼，誓被德鎧，是為二事。」

於是頌曰：

「明聽諸十方，　　一切世間上，　求比無等倫，　　譬之若虛空。　導師之所行，　　無量、無邊際，　則為無儔匹，　　其德皆周遍。　假使思惟佛，　　心念之所

【現代漢語翻譯】現代漢語譯本風被稱作『住立』（指其穩定存在），它支撐著一切宮殿；風又被稱作『莊嚴』（指其美化作用），它使三千大千世界中的眾生，無論善惡，都能隨之遊動。菩薩所成就的功德也是如此，無法計數、不可估量；也像在若干個三千世界中才能獲得諸法一樣，沒有人能夠分別計數、稱量其本末，也沒有人能夠看到其根源。佛子啊！如來、至真、等正覺的出現，不是因為一件事情、一個道理而發生的。又，從過去諸佛那裡，首先興起弘揚佛法的甘露，他們的心奉行教誨而不知疲倦，意志堅定，執持不忘，沒有迷惑混亂，觀察寂靜。他們用智慧之道場枯竭一切塵世的慾望，勸導人們修習各種功德的根本，從而善於精進、消除驕慢。他們分別決斷清凈的行為，宣講教義，用德行凈化眾生。如來的功德道源無漏，懷有如此至真、正覺，獲得諸法，在其中沒有興起之者，這是進入第一道門，菩薩所行最終到達如來所顯現的地方。「再次，佛子！譬如三千世界自然興盛，升起名為『不可壞』的大片雲彩，應時降雨，其餘地方不能承受這些雨水，只有三千世界在遭遇水災時才能承受。同樣，仁者！佛的法界有弘揚佛法的恩澤，名為『無壞』，它彙集如來不斷絕的佛種，以及諸聖賢、一切聲聞和緣覺所不能承受、奉行的教誨。只有菩薩才能承受這種強大的力量，心中沒有恐懼，發誓披上功德的鎧甲，這是第二件事。」於是，偈頌說：『請明聽十方，一切世間上，求比無等倫，譬之若虛空。導師之所行，無量、無邊際，則為無儔匹，其德皆周遍。假使思惟佛，心念之所及，亦不能知盡，如是佛功德。』

【English Translation】 English version The wind is called 'Dwelling' (referring to its stable existence), it supports all palaces; the wind is also called 'Adornment' (referring to its beautifying effect), it allows beings in the three thousand great thousand worlds, whether good or bad, to move with it. The merits achieved by Bodhisattvas are also like this, they are countless and immeasurable; just as one needs to go through several three thousand worlds to obtain all dharmas, no one can separately count or measure their beginning and end, and no one can see their origin. Oh, son of Buddha! The appearance of the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, does not happen because of one thing or one reason. Furthermore, from the past Buddhas, the rain of the Dharma was first initiated, their hearts followed the teachings without weariness, their will was firm, they held on without forgetting, without confusion or chaos, observing tranquility. They used the wisdom of the Bodhi-mandala to exhaust all worldly desires, encouraging people to cultivate the roots of various merits, thus being good at progressing and eliminating arrogance. They separately decided on pure actions, preached the teachings, and purified beings with virtue. The Tathagata's merits are the source of the path without outflows, possessing such true enlightenment, obtaining all dharmas, and within them, there is no one who initiates it. This is entering the first gate, the path that Bodhisattvas take to reach the place where the Tathagata manifests. 「Furthermore, son of Buddha! It is like the three thousand worlds naturally flourishing, with great clouds called 'Indestructible' rising, raining at the right time, and other places cannot bear this rain, only the three thousand worlds can bear it when they encounter floods. Similarly, oh benevolent one! The Dharma realm of the Buddha has the grace of spreading the Dharma, called 'Indestructible', it gathers the unbroken lineage of the Buddha, as well as the teachings that the sages, all Sravakas, and Pratyekabuddhas cannot bear or practice. Only Bodhisattvas can bear this great power, without fear in their hearts, vowing to wear the armor of merit, this is the second thing.」 Then, the verse says: 'Please listen clearly in the ten directions, above all the worlds, seeking comparison without equal, like the void. The path of the guide, immeasurable and boundless, is without peer, its virtue pervades all. Even if one contemplates the Buddha, as far as the mind can reach, one cannot know the end, such is the merit of the Buddha.'

由，　斯諸十方者，　　功德無限量。　眾人之口辭，　　億百千劫嘆，　雄師子無極，　　世俗無有雙。　一切諸十方，　　諸所有佛土，　皆破碎如塵，　　如是塵數劫，　復如億百千，　　咨嗟諸十方，　一毛之功德，　　而不能盡極。　假令有丈夫，　　欲稱量虛空，　第二人計然，　　疾算諸受相，　不可計無量、　　不能盡虛空，　當知諸十方，　　如是行無限。　假令三世人，　　諸在三界者，　設計此眾生，　　心之所行念，　心一時須臾，　　悉可知分數，　群萌諸思想，　　神識之所念。　猶譬如法界，　　悉無有邊際，　而不見一切，　　法界之所趣。　十力亦如是，　　所行無限量，　一切無一切，　　法界為自然。　猶如大雨時，　　名曰不可壞，　無能任受者，　　水災乃能苞。　佛演無極澤，　　小乘不堪受，　唯菩薩能奉，　　遍佈於一切。　無本如無本，　　寂寞無二想，　永無有生者，　　是曰為普等。　一切世間上，　　境界亦如茲，　無本等自然，　　已脫于增損。　猶如斯本際，　　真本際無際，　三世為平等，　　普解脫一切。　愍哀等如斯，　　導師之所行，　咸周於三世，　　一切無掛礙。　

【現代漢語翻譯】現代漢語譯本因此，這十方（指東、南、西、北、東南、西南、東北、西北、上、下十個方向）的諸佛，他們的功德是無與倫比的。即使所有人的口舌，用億百千劫的時間來讚歎，也無法完全表達，如同雄獅般無所畏懼的佛陀，在世間是獨一無二的。所有十方世界，所有佛土，都破碎成微塵，如同這些微塵數量的劫數一樣漫長，再用億百千倍的時間，來讚歎十方諸佛，也無法窮盡他們一根毫毛的功德。假設有一個人，想要稱量虛空的大小，另一個人計算所有感受的形態，即使他們用盡一切方法，也無法測量虛空，因為虛空是無量無邊的。應當知道，十方諸佛的修行也是如此無限。假設三世（過去、現在、未來）的所有人，包括三界（欲界、色界、無色界）的眾生，想要計算所有眾生的心念，即使能知道他們一瞬間的所有念頭，也無法窮盡所有眾生的思想和神識的念頭。這就像法界（宇宙萬法所依之處）一樣，沒有邊際，無法看到法界所趨向的終點。佛陀的十力（佛陀所具有的十種力量）也是如此，他們的修行是無與倫比的，一切法都歸於自然。就像大雨降臨時，被稱為不可摧毀，沒有東西可以承受，只有水災才能包容一切。佛陀所演說的無量法澤，小乘（聲聞乘）的修行者無法承受，只有菩薩才能接受，並將其遍佈一切。無本如無本，寂靜無二元對立的想法，永遠沒有生滅，這被稱為普遍平等。一切世間的境界也是如此，無本而自然，已經超越了增減。就像這個本際（萬物的根本）一樣，真本際是無邊無際的，三世都是平等的，普遍解脫一切。佛陀的慈悲憐憫也是如此，這是導師的修行，普遍周遍於三世，沒有任何障礙。

【English Translation】 English version Therefore, the merits of all the Buddhas in these ten directions (east, south, west, north, southeast, southwest, northeast, northwest, above, and below) are unparalleled. Even if all mouths were to praise for billions of kalpas, they could not fully express it. The Buddha, fearless like a lion, is unique in the world. All the worlds in the ten directions, all the Buddha lands, were to be broken into dust, and if these dust particles were counted as kalpas, and then multiplied by billions, even then, praising the Buddhas of the ten directions could not exhaust the merit of a single hair. Suppose a person wanted to measure the emptiness of space, and another person calculated all the forms of sensations, even if they used all methods, they could not measure the emptiness of space, because space is immeasurable and boundless. It should be known that the practice of the Buddhas in the ten directions is also infinitely boundless. Suppose all the people of the three times (past, present, and future), including the beings in the three realms (desire realm, form realm, formless realm), wanted to calculate the thoughts of all beings, even if they could know all their thoughts in an instant, they could not exhaust the thoughts and consciousness of all beings. This is like the Dharma realm (the basis of all phenomena in the universe), which has no boundaries, and the end to which the Dharma realm tends cannot be seen. The ten powers (ten powers possessed by the Buddha) of the Buddha are also like this, their practice is unparalleled, and all dharmas return to nature. Just like when heavy rain falls, it is called indestructible, nothing can withstand it, only a flood can encompass everything. The immeasurable Dharma teachings expounded by the Buddha cannot be received by the practitioners of the Hinayana (Shravakayana), only Bodhisattvas can receive them and spread them everywhere. No origin is like no origin, silent and without dualistic thinking, there is never birth or death, this is called universal equality. The realms of all the worlds are also like this, without origin and natural, having already transcended increase and decrease. Just like this original limit (the root of all things), the true original limit is boundless, the three times are equal, and universally liberated from everything. The compassion and pity of the Buddha are also like this, this is the practice of the guide, universally pervading the three times, without any obstacles.

本際無所造，　　無造能自然，　本凈如虛空，　　無垢、無塵勞。　最勝顯如是，　　一切悉嚴凈，　已舍造、無造，　　棄于有、無事。　釋放言聲辭，　　及一切音響，　蠲除于去、來，　　滅度無所有。　諸十方如斯，　　於法而自然，　一切言無聲，　　亦不可受持。　如是凈寂然，　　曉了一切法，　如空中鳥跡，　　若石處虛空。　緣本所誓願，　　而示現色身，　自觀諸十方，　　最勝所變化。　假使欲入斯，　　如是最勝界，　當志念遵道，　　自凈其志性。　制捐諸思想，　　于念亦無念，　猶空中鳥跡，　　心所入如是。　是故，安住子！　　省諸導師行，　聽我之所說，　　精舉諸譬喻。　計于諸十方，　　名德不可極，　況復說其義，　　咨嗟講聖尊？　如彼群萌類，　　自然行致身，　不能思念計，　　諸導師所行。　十方境界果，　　佛道自在倫，　成就諸德本，　　聽說一切德。　今現是世人，　　思行令無餘，　未曾念堪任，　　合聚依因緣。　百億土有辭，　　音合億百千，　所以曰言世，　　因立三千界；　人中上如是，　　斯等自然悉，　不能計演德，　　如其等所周。　常可數宣暢，　　一切眾生念，

【現代漢語翻譯】現代漢語譯本本源之處並非由造作而來，沒有造作的能力，而是自然而然的。本性清凈如同虛空，沒有污垢，沒有塵世的煩惱。最殊勝的境界顯現如此，一切都莊嚴清凈。已經捨棄了造作和無造作，拋棄了有和無的執著。釋放言語的聲音和辭藻，以及一切的音響。消除過去和未來的概念，達到滅度，一無所有。十方世界都是如此，在法性中自然而然。一切言語都無聲，也不可執著受持。如此清凈寂然，明瞭一切法的本質。如同空中鳥的軌跡，又如石頭處在虛空之中。因為本來的誓願，而示現色身。自己觀察十方世界，都是最殊勝的境界所變化。如果想要進入這最殊勝的境界，應當立志遵循正道，凈化自己的心性。控制並捨棄各種思想，對於念頭也無所執著。如同空中鳥的軌跡，心所進入的境界就是如此。所以，安住之子啊！省察諸位導師的修行，聽我所說，精要地舉出各種譬喻。計算十方世界，名號和功德都不可窮盡，更何況是說其義理，讚歎聖尊的功德呢？如同那些群生的種類，自然而然地形成身體，不能思念和計算，諸位導師的修行。十方世界的境界和果報，佛道的自在和倫理，成就各種功德的根本，聽說一切功德。現在世間的人們，思考和行為都不能完全，不曾想到能夠勝任，聚合各種因緣。百億國土的言辭，聲音合起來有億百千種，所以稱之為世間，因此建立了三千世界；人中之上的人也是如此，這些自然而然的道理，不能計算和演說功德，如同他們所周遍的範圍。常常可以數說和宣揚，一切眾生的念頭，

【English Translation】 English version The origin is not created, it has no power to create, but is natural. The original nature is pure like the void, without defilement, without the troubles of the world. The most supreme realm appears like this, everything is solemn and pure. Having abandoned creation and non-creation, discarding the attachment to existence and non-existence. Releasing the sounds and words of speech, and all sounds. Eliminating the concepts of past and future, reaching extinction, where nothing exists. The ten directions are all like this, natural in the nature of Dharma. All words are silent, and cannot be grasped or held onto. So pure and still, understanding the essence of all dharmas. Like the traces of birds in the sky, or like a stone in the void. Because of the original vows, a physical body is manifested. Observing the ten directions, all are transformations of the most supreme realm. If one wishes to enter this most supreme realm, One should aspire to follow the right path, purifying one's own mind. Control and abandon all thoughts, and have no attachment to thoughts. Like the traces of birds in the sky, the realm the mind enters is like this. Therefore, son of the steadfast! Reflect on the practices of the guides, Listen to what I say, and I will give essential parables. Counting the ten directions, names and merits are inexhaustible, How much more so to speak of their meaning, and praise the virtues of the Holy One? Like the various kinds of living beings, naturally forming their bodies, They cannot think or calculate the practices of the guides. The realms and fruits of the ten directions, the freedom and ethics of the Buddha's path, Accomplishing the roots of all merits, hearing of all merits. The people of the world today, their thoughts and actions are not complete, They have never thought they could be capable, of gathering all causes and conditions. The words of hundreds of millions of lands, the sounds combined are hundreds of millions, Therefore it is called the world, thus establishing the three thousand worlds; The highest among people are also like this, these natural principles, Cannot calculate or expound the merits, as far as their reach. It is always possible to count and proclaim, the thoughts of all sentient beings,

不可知人尊，　　所行之自然。

「複次，佛子！猶如此雨，無所從來、無所從去，而致斯潤；是群萌類因罪、福生。如是，佛子！斯諸如來興隆道化，無所從來、無所從去，而致法雨，悉是菩薩眾德本力，是為三事。」

於是頌曰：

「如雨無從來，　　去亦無所至；　佛化一切然，　　無來亦無去。

「複次，佛子！譬如大雨三千世界，受體眾人無能計會知其渧數——設一佛土所興眾生，思念弘澤，心眼為惑，唯有主知——三千世界雨，尊天子悉知諸數，不失一渧，悉是宿本德之所致。如是，仁者！一切眾生聲聞、緣覺不能曉了、思惟、觀察如來法澤，不能及念懷來大心，假使聞之斯大心者，則當迷惑；唯眾生尊菩薩大人於過去佛善修道業、得無上力能知之耳，是為第四。」

於是頌曰：

「猶如有大雨，　　遍三千佛土，　唯尊天子知，　　其餘無能別。　計一切聲聞，　　及緣覺之乘，　不解佛法雨，　　唯菩薩能知。

「複次，佛子！興大云時，又有陰雨名曰滅除，滅盡於火；有大雨名曰憒亂，壞於水災；又有大雨名曰斷絕，斷除于風；又有大雨名曰壞敗，毀壞大寶；又有大雨名曰消爛，則以糜爛三千世界。如來如是興顯於世，有大法雨名曰滅除而演法澤，

【現代漢語翻譯】現代漢語譯本不可知人的尊貴，在於他所行的自然之道。『再者，佛子！就如同這雨，無從而來，也無從而去，卻能帶來滋潤；這就像眾生因罪業或福報而生。同樣，佛子！諸如來興盛教化，無從而來，也無從而去，卻能帶來法雨，這一切都是菩薩眾的德行和力量所致，這是第三件事。』於是以偈頌說：『如同雨水無從而來，離去也無所至；佛的教化也是如此，無來也無去。』『再者，佛子！譬如大雨遍佈三千世界，接受雨水的眾人無法計算出雨滴的數量——即使一個佛土所生的眾生，思考著弘揚恩澤，心眼也會迷惑，只有主宰者才能知道——三千世界的雨，尊貴的天子都能知道所有的數量，不會遺漏一滴，這都是宿世的德行所致。同樣，仁者！一切眾生，無論是聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人），都不能理解、思考、觀察如來的法澤，不能產生懷抱大心的念頭，即使聽聞了這大心，也會感到迷惑；只有眾生尊貴的菩薩大人，在過去佛那裡善修道業、獲得無上力量的人才能知道，這是第四件事。』於是以偈頌說：『猶如大雨，遍佈三千佛土，只有尊貴的天子知道，其餘都無法分辨。計算所有的聲聞，以及緣覺的修行，都不能理解佛的法雨，只有菩薩才能知道。』『再者，佛子！當興起大云時，又有陰雨名為滅除，能滅盡火焰；有大雨名為憒亂，能破壞水災；又有大雨名為斷絕，能斷除風災；又有大雨名為壞敗，能毀壞大寶；又有大雨名為消爛，能腐爛三千世界。如來如此顯現於世，有大法雨名為滅除，而演說佛法，'

【English Translation】 English version The dignity of a person is unknowable, in their natural way of acting. 'Furthermore, son of Buddha! Just like this rain, it comes from nowhere and goes nowhere, yet it brings moisture; this is how sentient beings are born due to their sins or merits. Similarly, son of Buddha! The flourishing of the Tathagatas' (Buddhas) teachings comes from nowhere and goes nowhere, yet it brings the rain of Dharma (Buddhist teachings), all of which is due to the virtues and power of the Bodhisattvas (enlightened beings), this is the third matter.' Then, a verse was spoken: 'Like rain that comes from nowhere, and goes nowhere; the Buddha's teachings are the same, they neither come nor go.' 'Furthermore, son of Buddha! For example, the great rain covers three thousand worlds, and the people who receive the rain cannot count the number of raindrops—even if the sentient beings born in one Buddha-land think about spreading the grace, their minds and eyes will be confused, only the master can know—the rain of three thousand worlds, the noble heavenly beings can know all the numbers, not missing a single drop, all of which is due to the merits of past lives. Similarly, noble one! All sentient beings, whether they are Sravakas (those who hear the Buddha's teachings and practice), or Pratyekabuddhas (those who attain enlightenment through observing causes and conditions), cannot understand, contemplate, or observe the Dharma rain of the Tathagata, and cannot generate the thought of embracing the great mind, even if they hear of this great mind, they will be confused; only the noble Bodhisattvas, who have cultivated the path well with past Buddhas and obtained supreme power, can know, this is the fourth matter.' Then, a verse was spoken: 'Like the great rain, covering three thousand Buddha-lands, only the noble heavenly beings know, the rest cannot distinguish. Counting all the Sravakas, and the practice of Pratyekabuddhas, they cannot understand the Buddha's Dharma rain, only the Bodhisattvas can know.' 'Furthermore, son of Buddha! When great clouds arise, there is also a rain called 'extinguishing', which extinguishes flames; there is a great rain called 'confusion', which destroys floods; there is also a great rain called 'severing', which cuts off wind disasters; there is also a great rain called 'ruin', which destroys great treasures; there is also a great rain called 'dissolving', which can rot three thousand worlds. The Tathagata appears in the world in this way, with a great Dharma rain called 'extinguishing', and expounds the Dharma,'

消除一切塵勞之慾；又名積業而演法澤，積累一切眾德之本；又名蠲釋而演法澤，斷除一切六十二見；又名壞敗而演法澤，令成一切諸法之慧；又名消化而演法澤，化滅一切心志所行，是為第五。」

於是頌曰：

「如雨滅除火、　　有雨壞水災、　有雨斷絕風、　　毀落大寶山；　如來興顯世，　　滅一切貪慾、　積累眾德本、　　除六十二見、　法雨於十方，　　成就一切慧、　化眾生志性，　　使順從正道。　令不吝四大，　　三界無根原，　自然無極慈，　　三達無掛礙。

「複次，佛子！如雨一味，若滋無限，潤悉周遍；如來若斯，以一大哀，咸雨一切令至無邊，法澤周普，懷致大聖，故曰如來分別顯現無量之法，是為六事。」

於是頌曰：

「譬如雨一味，　　而悉遍蒙潤；　如來亦如是，　　行等無偏邪，　則以一大哀，　　咸雨一切人，　法澤至無邊，　　普懷來大道。

「複次，佛子！猶如三千世界還復之時，先成色界諸天子身所有宮殿，次成欲界世人所居，然後成就眾生之類。如來若斯，興顯現世，先成就於諸菩薩慧，然後次演緣覺慧行，次乃顯示聲聞德本所行之慧，然後示于餘眾生合集善本所當行慧。道法一味，隨眾生樂、所為德本、所居

【現代漢語翻譯】現代漢語譯本：『消除一切塵世煩惱的慾望；又稱為積累善業而宣講佛法，積累一切功德的根本；又稱為去除障礙而宣講佛法，斷除一切六十二種邪見；又稱為破除謬誤而宣講佛法，使成就一切諸法的智慧；又稱為消化吸收而宣講佛法，化解滅除一切心意所執著的行為，這是第五種。』於是以偈頌說道：『如同雨水熄滅火焰，有雨水可以消除水災，有雨水可以斷絕狂風，摧毀高大的寶山；如來出現在世間，熄滅一切貪慾，積累各種功德的根本，去除六十二種邪見，佛法之雨遍佈十方，成就一切智慧，化解眾生的心性，使他們順從正道。使他們不再吝惜四大（地、水、火、風），三界（欲界、色界、無色界）沒有根源，自然擁有無邊的慈悲，通達三世而無所掛礙。』『再者，佛子！如同雨水只有一種味道，卻能滋潤無限，普遍滋養一切；如來也是如此，以大慈悲，普遍降雨於一切眾生，使他們達到無邊，佛法的恩澤普遍，懷抱並引導他們走向偉大的聖道，所以說如來分別顯現無量之法，這是第六種。』於是以偈頌說道：『譬如雨水只有一種味道，卻能普遍滋潤一切；如來也是如此，行為平等而沒有偏頗，以大慈悲，普遍降雨於一切人，佛法的恩澤達到無邊，普遍懷抱並引導他們走向大道。』『再者，佛子！猶如三千大千世界在重新形成的時候，先形成諸天子（天界的神祇）的宮殿，其次形成欲界世人所居住的地方，然後成就各種眾生。如來也是如此，出現在世間，先成就諸菩薩的智慧，然後依次宣講緣覺（獨自覺悟者）的修行，其次才顯示聲聞（聽聞佛法而修行者）的功德根本所修行的智慧，然後才向其餘眾生顯示他們應當修行的善根。道法只有一種味道，隨著眾生的喜好、所修的功德根本、所居住的

【English Translation】 English version: 'Eliminating all desires of worldly defilements; also known as accumulating karma and expounding the Dharma, accumulating the root of all virtues; also known as removing obstacles and expounding the Dharma, cutting off all sixty-two wrong views; also known as destroying falsehood and expounding the Dharma, enabling the attainment of wisdom of all dharmas; also known as digesting and absorbing and expounding the Dharma, transforming and extinguishing all actions clung to by the mind, this is the fifth.' Then, a verse was spoken: 'Like rain extinguishing fire, rain can eliminate floods, rain can cut off strong winds, and destroy great precious mountains; when the Tathagata appears in the world, he extinguishes all greed, accumulates the root of all virtues, removes the sixty-two wrong views, the rain of Dharma spreads in all ten directions, achieves all wisdom, transforms the nature of sentient beings, and makes them follow the right path. He makes them not be stingy with the four great elements (earth, water, fire, wind), the three realms (desire realm, form realm, formless realm) have no origin, naturally possessing boundless compassion, and being unobstructed in the three times.' 'Furthermore, sons of the Buddha! Just as rain has one flavor, yet it nourishes infinitely and universally; the Tathagata is also like this, with great compassion, he universally rains upon all sentient beings, enabling them to reach the boundless, the grace of the Dharma is universal, embracing and guiding them towards the great holy path, therefore it is said that the Tathagata separately manifests immeasurable dharmas, this is the sixth.' Then, a verse was spoken: 'Just as rain has one flavor, yet it universally nourishes everything; the Tathagata is also like this, acting equally without bias, with great compassion, he universally rains upon all people, the grace of the Dharma reaches the boundless, universally embracing and guiding them towards the great path.' 'Furthermore, sons of the Buddha! Just as when the three thousand great thousand worlds are being reformed, first the palaces of the gods (deities of the heavenly realm) are formed, then the places where people of the desire realm live are formed, and then the various kinds of sentient beings are formed. The Tathagata is also like this, appearing in the world, first achieving the wisdom of all Bodhisattvas, then successively expounding the practice of Pratyekabuddhas (those who awaken on their own), then showing the wisdom practiced by the root of merit of Sravakas (those who practice by hearing the Dharma), and then showing the good roots that the rest of sentient beings should practice. The Dharma has only one flavor, according to the preferences of sentient beings, the root of merit they cultivate, and the places where they live.'

屋宅宮殿之處，如現一類，或不用者。如來法味亦復如是，從黎庶器所殖德本而顯慧行，自然為現，是為七事。」

於是頌曰：

「猶始立天宮，　　色界、無色界，　然後乃興盛，　　欲界之宮殿，　已后乃成地，　　人民之處所、　一切諸萌類、　　諸龍、揵沓和。　十力亦如是，　　本已應自然，　修行無邊際，　　菩薩之風儀，　然後寂然寶，　　因緣而得立，　次於得自在，　　分乃及眾生。　雨諸渧墮已，　　無青亦無黃，　水則入于地，　　緣是生若干，　因其地欲就，　　生樹、山、叢林，　其水不若干，　　生地種之名。　諸導師住諦，　　智慧悉聖達，　哀慧如虛空，　　執持于善權。　如最勝之法，　　則入斯供養，　智慧離眾垢，　　其身無所住。

「複次，佛子！猶如水災興起之時等在虛空，斯三千界現有蓮華，名成德寶，為若干種而自然生，皆悉覆蔽於水災變，普照世間。假使蓮華自然出時，大尊天子及凈居天得見斯華，則便知之於此劫中當有若干平等覺興。

「彼有自然風名顯曜而起遊行，則已成就色界天子宮殿、屋宅。又復有風名凈顯明，安隱凈潔，而以成立欲行天子宮殿、屋宅。又復有風名曰一類，無所破壞，而成立於大鐵

【現代漢語翻譯】現代漢語譯本『房屋宮殿的出現，就像顯現的某一類事物，或者是不需要的事物。如來的法味也是如此，從普通人所積累的德行根本而顯現智慧的修行，自然而然地顯現出來，這就是七件事。』

於是用偈頌說道：

『就像開始建立天宮，（此處原文缺失），然後才興盛起來，成為欲界（kāmadhātu）的宮殿，之後才形成大地，成為人民的住所，以及一切萌芽的生物，諸龍（nāga）、乾闥婆（gandharva）。十力（daśabala）也是如此，本來就應該自然而然地存在，修行沒有邊際，是菩薩（bodhisattva）的風範，然後寂靜的珍寶，因緣而得以建立，其次是獲得自在，然後才分給眾生。雨水滴落之後，沒有青色也沒有黃色，水就滲入地下，因此產生各種各樣的東西，因為土地想要形成，就生長出樹木、山脈、叢林，水不幹涸，就成為土地和種子的名稱。諸位導師安住于真諦，智慧都達到聖人的境界，慈悲和智慧如同虛空，執持著善巧方便。就像最殊勝的法，就進入這種供養，智慧遠離各種污垢，其身無所執著。』

『再者，佛子！就像水災興起的時候，在虛空中，這三千世界（trisāhasra-mahāsāhasra-lokadhātu）顯現有蓮花，名為成德寶，自然生長出各種各樣的種類，都覆蓋著水災的變化，普遍照耀世間。假設蓮花自然出現的時候，大尊天子（mahādeva）和凈居天（śuddhāvāsa）能夠看到這種花，就會知道在這個劫（kalpa）中將會有若干位平等覺（samyak-saṃbuddha）出現。』

『那裡有自然風名為顯曜而起（此處原文缺失），就已經成就了（此處原文缺失）天子的宮殿、房屋。又有一種風名為凈顯明，安穩清凈，用來建立欲行天子的宮殿、房屋。又有一種風名為一類，沒有破壞，用來建立大鐵』

【English Translation】 English version 'The appearance of houses and palaces is like the manifestation of a certain kind, or something that is not needed. The flavor of the Dharma of the Tathagata is also like this, from the roots of virtue cultivated by ordinary people, the practice of wisdom is revealed, and it naturally appears, these are the seven things.'

Then, a verse was spoken:

'Just like the beginning of establishing a heavenly palace, (missing in original text), and then it flourishes, becoming the palaces of the desire realm (kāmadhātu), and then the earth is formed, becoming the dwelling place of the people, and all the sprouting beings, the nāgas (nāga), and the gandharvas (gandharva). The ten powers (daśabala) are also like this, they should naturally exist, the practice is boundless, it is the demeanor of a bodhisattva (bodhisattva), and then the silent treasure, is established by conditions, and then one obtains freedom, and then it is distributed to all beings. After the raindrops fall, there is no blue or yellow, the water seeps into the ground, and therefore various things are produced, because the land wants to form, trees, mountains, and jungles grow, and the water does not dry up, it becomes the name of the land and seeds. The guides dwell in truth, their wisdom all reaches the level of a sage, compassion and wisdom are like the void, holding onto skillful means. Just like the most supreme Dharma, one enters this offering, wisdom is free from all defilements, and the body is not attached to anything.'

'Furthermore, sons of the Buddha! Just like when a flood arises, in the void, in this three thousand world (trisāhasra-mahāsāhasra-lokadhātu), there appear lotuses, named Accomplished Virtue Treasure, naturally growing in various kinds, all covering the changes of the flood, universally illuminating the world. If the lotus naturally appears, the great deva (mahādeva) and the Pure Abode gods (śuddhāvāsa) can see this flower, then they will know that in this kalpa (kalpa) there will be several Fully Enlightened Ones (samyak-saṃbuddha) appearing.'

'There is a natural wind named Manifest Radiance that arises (missing in original text), which has already completed the palaces and houses of the (missing in original text) devas. There is also a wind named Pure Manifestation, which is peaceful and pure, and is used to establish the palaces and houses of the devas who desire to act. There is also a wind named One Kind, which is indestructible, and is used to establish the great iron'

圍山、金剛之山。又復有風名曰特尊，而吹成立須彌山王。又復有風名曰長立，而吹成就七大寶山王，一曰、陰涂利，二曰、懿此山其利，三曰、除害𡎔，四曰、除優陀羅，五曰、脫化民隨羅，六曰、目鄰、大目鄰，七曰、香山、冰山。又復有風名曰善住，成立大地。又復有風名曰嚴凈，成立游地諸天——天、龍、揵沓和——宮殿、屋宅。又復有風名無盡意，成立三千通流一切海之淵。又復有風名照明藏，成立普世如意寶珠。又復有風名堅固根，吹令成就衣服之樹。如是，仁者！其大陰雨則為一味。又其水者無有想念，獲致諸法自然之數，而使眾生別知德本。如斯諸風，則以諸風分別了知三千世界。

「如來、至真、等正覺者，所以懷來一切德本、成就諸法、積累無上無極之慧，為世面首而不斷絕如來種性。顯耀無極威神光明，普暉世間，靡不周遍，其見光明皆以至心向于如來。又，是大聖無所掛礙，及諸菩薩各自念言：『今者如來所以興顯化諸菩薩，是故現身於斯世矣。』分別演說諸佛種性、清凈離垢平等之慧，奮此光明，如來所可詠懷合集無漏之慧道光明，名曰普照，令致如來不可思議法界之慧正覺種性。又有光明名曰總持，以故，如來力不可動，懷來興顯，無能勝者。有道光明名曰超越，故諸如來慧無所

【現代漢語翻譯】現代漢語譯本環繞著須彌山的是金剛山。又有風名為『特尊』，吹動形成了須彌山王。又有風名為『長立』，吹動形成了七大寶山王，第一座名為『陰涂利』，第二座名為『懿此山其利』，第三座名為『除害𡎔』，第四座名為『除優陀羅』，第五座名為『脫化民隨羅』，第六座名為『目鄰、大目鄰』，第七座名為『香山、冰山』。又有風名為『善住』，形成了大地。又有風名為『嚴凈』，形成了諸天——天、龍、揵沓和（天神）——居住的宮殿和房屋。又有風名為『無盡意』，形成了三千世界中所有海洋的深淵。又有風名為『照明藏』，形成了普世如意寶珠。又有風名為『堅固根』，吹動形成了衣服之樹。如此，仁者！巨大的陰雨則只有一種味道。而且水沒有思想，獲得了諸法自然的規律，從而使眾生能夠分辨善行的根本。這些風，則通過這些風分別瞭解三千世界。如來（佛的稱號）、至真（真理的極致）、等正覺者（覺悟者），之所以懷有所有功德的根本、成就一切法、積累無上無極的智慧，是爲了成為世間的領袖，並且不讓如來的種性斷絕。顯耀無極的威神光明，普遍照耀世間，沒有不遍及的地方，見到光明的人都以至誠之心向往如來。而且，這位大聖沒有絲毫掛礙，以及諸位菩薩各自想著：『現在如來之所以顯現教化諸菩薩，所以才顯現在這個世間。』分別演說諸佛的種性、清凈無垢平等的智慧，奮發這種光明，如來所能詠歎的、彙集無漏的智慧之道的光明，名為『普照』，使人達到如來不可思議法界的智慧正覺的種性。又有光明名為『總持』，因此，如來的力量不可動搖，懷著興盛顯揚的願望，沒有能夠戰勝他的人。有道光明名為『超越』，所以諸如來的智慧沒有

【English Translation】 English version Surrounding Mount Sumeru are the Vajra Mountains. And there is a wind called 'Te Zun', which blows and forms the King of Mount Sumeru. And there is a wind called 'Chang Li', which blows and forms the seven great treasure mountain kings, the first is called 'Yin Tu Li', the second is called 'Yi Ci Shan Qi Li', the third is called 'Chu Hai 𡎔', the fourth is called 'Chu You Tuo Luo', the fifth is called 'Tuo Hua Min Sui Luo', the sixth is called 'Mu Lin, Da Mu Lin', and the seventh is called 'Xiang Shan, Bing Shan'. And there is a wind called 'Shan Zhu', which forms the earth. And there is a wind called 'Yan Jing', which forms the palaces and houses where the heavens—devas, dragons, gandharvas (celestial musicians)—reside. And there is a wind called 'Wu Jin Yi', which forms the depths of all the oceans in the three thousand worlds. And there is a wind called 'Zhao Ming Cang', which forms the wish-fulfilling jewels of the world. And there is a wind called 'Jian Gu Gen', which blows and forms the trees of clothing. Thus, O virtuous ones! The great rain has only one taste. Moreover, water has no thought, it obtains the natural laws of all dharmas, so that sentient beings can distinguish the root of good deeds. These winds, through these winds, separately understand the three thousand worlds. The Tathagata (title of Buddha), the Utmost Truth, the Perfectly Enlightened One, who embodies the root of all virtues, accomplishes all dharmas, and accumulates unsurpassed and limitless wisdom, is to be the leader of the world and to prevent the lineage of the Tathagata from being cut off. He manifests limitless majestic light, universally illuminating the world, without any place not reached, and those who see the light all aspire to the Tathagata with sincere hearts. Moreover, this great sage has no attachments, and all the Bodhisattvas think to themselves: 'Now the reason why the Tathagata appears to teach the Bodhisattvas is why he appears in this world.' He separately expounds the lineage of all Buddhas, the pure and undefiled equal wisdom, and emits this light. The light of the path of wisdom that the Tathagata can sing of and gather, which is free from outflows, is called 'Universal Illumination', enabling people to attain the seed of the wisdom of perfect enlightenment of the Tathagata's inconceivable dharma realm. There is also a light called 'Total Retention', therefore, the power of the Tathagata is immovable, and he comes with the desire to flourish and manifest, and there is no one who can defeat him. There is a light of the path called 'Transcendence', therefore, the wisdom of all Tathagatas has no

畏，懷來興顯，莫能及者。有道光明名一切通，故諸如來懷來合集諸通之慧，靡不從教。有道光明名壞憍慢，故諸如來令眾聲聞見功德本，不為虛妄，無所缺減，致無所著。有慧光明名曰普德，一切眾生若見佛者，悉令歸趣無盡福慧，身亦如是。有慧光明名遠中間，如來以斯深妙之智，歸趣合集至道三寶而不斷絕。有慧光明名若干種莊校嚴凈，如來以斯具三十二相、八十種好，懷來合集一切普備，悅可眾人。有慧光明名無等倫，如來以斯度於法典，咸同空界，于佛之土壽命無量，致無窮極。如是，仁者！如來法雨則為一味、如來慧場無所想念，顯示菩薩成致道法，見眾生根而為說經。如來之慧悉為一等，聖道光明等無差特，以故如來興出現耳。

「佛子！觀此如來致於一解脫味，分別顯現無有限量不可思議清凈之德，令眾生類悉睹知之，皆是大聖之所建立。又復欲令如來無所建立而顯現法，未之有也。若使勸立化於一人至於無上，則為如來俱顯德本。若能曉瞭如來之德、想念智慧而逮及者，未之有也。如來聖旨超殊諸法，故為眾生分別顯現，令入此義，使了亮法，不以厭足。如來無想亦無所念，無所成就亦不懷來，無所造作亦無不作。彼無作者，無所從來，乃為興顯，是為八事。」

於是頌曰：

「如

【現代漢語翻譯】現代漢語譯本：

『令人敬畏，懷抱而來興盛顯赫，沒有人能比得上。』有一種道的光明名為『一切通』，因此諸如來懷抱而來，彙集一切通達的智慧，沒有不遵循教誨的。有一種道的光明名為『破除驕慢』，因此諸如來令所有聲聞（sravaka，指聽聞佛陀教誨而修行的人）見到功德的根本，不虛妄，沒有缺失，達到無所執著的境界。有一種智慧光明名為『普德』，一切眾生如果見到佛，都讓他們歸向無盡的福慧，身體也像這樣。有一種智慧光明名為『遠離中間』，如來用這種深奧微妙的智慧，歸向彙集至道三寶（佛、法、僧）而不間斷。有一種智慧光明名為『種種莊嚴清凈』，如來用這種具備三十二相、八十種好的莊嚴，懷抱而來，彙集一切普遍具備的，使眾人喜悅。有一種智慧光明名為『無與倫比』，如來用這種智慧度化於法典，都如同虛空界一樣，在佛的國土壽命無量，達到無窮無盡。像這樣，仁者！如來的法雨則是一種味道，如來的智慧場所沒有想念，顯示菩薩成就道法，觀察眾生的根器而為他們說法。如來的智慧都是一樣的，聖道的光明平等沒有差別，因此如來才出現於世。

『佛子！』觀察如來達到一種解脫的滋味，分別顯現出不可思議的清凈功德，讓眾生都看到並知道，這都是大聖所建立的。又想讓如來沒有建立而顯現法，這是不可能的。如果勸導教化一個人達到無上境界，那麼如來就同時顯現了功德的根本。如果能夠了解如來的功德、想念智慧而達到，這是不可能的。如來的聖旨超越一切諸法，所以為眾生分別顯現，讓他們進入這個道理，使他們明白法，不會厭倦滿足。如來沒有想念也沒有念頭，沒有成就也沒有懷抱而來，沒有造作也沒有不造作。他沒有作者，無所從來，卻能興盛顯現，這就是八件事。

於是，用偈頌說道： English version:

'Awe-inspiring, embracing and bringing forth flourishing splendor, none can surpass.' There is a light of the Way called 'All-Penetrating,' therefore all Tathagatas (如來, thus-gone ones) embrace and gather all-penetrating wisdom, none not following the teachings. There is a light of the Way called 'Destroying Arrogance,' therefore all Tathagatas cause all Sravakas (聲聞, hearers of the Buddha's teachings) to see the root of merit, not false, without deficiency, reaching a state of non-attachment. There is a light of wisdom called 'Universal Virtue,' all sentient beings, if they see the Buddha, are all led to return to endless blessings and wisdom, and their bodies are like this. There is a light of wisdom called 'Far from the Middle,' the Tathagata uses this profound and subtle wisdom to return to and gather the ultimate Way, the Three Jewels (Buddha, Dharma, Sangha), without interruption. There is a light of wisdom called 'Various Adornments and Purity,' the Tathagata uses this adornment of the thirty-two marks and eighty minor characteristics, embracing and gathering all that is universally complete, pleasing to all. There is a light of wisdom called 'Incomparable,' the Tathagata uses this wisdom to cross over the Dharma, all being like the realm of space, in the Buddha's land, life is immeasurable, reaching the infinite. Thus, O virtuous one! The Tathagata's Dharma rain is of one flavor, the Tathagata's wisdom field has no thought, revealing the Bodhisattva's attainment of the Way, observing the roots of sentient beings and speaking the Dharma for them. The Tathagata's wisdom is all the same, the light of the holy Way is equal without difference, therefore the Tathagata appears in the world.

'Buddha's child!' Observe that the Tathagata attains one taste of liberation, separately manifesting inconceivable pure virtues, allowing all sentient beings to see and know, all of which are established by the Great Sage. Furthermore, to want the Tathagata to manifest the Dharma without establishing anything is impossible. If one is persuaded and transformed to reach the unsurpassed state, then the Tathagata simultaneously manifests the root of merit. If one can understand the Tathagata's virtues, contemplate wisdom, and attain it, this is impossible. The Tathagata's holy will transcends all Dharmas, therefore it is separately manifested for sentient beings, allowing them to enter this meaning, enabling them to understand the Dharma, without being weary or satisfied. The Tathagata has no thought nor intention, no attainment nor embracing, no creation nor non-creation. He has no creator, comes from nowhere, yet can flourish and manifest, these are the eight matters.

Then, a verse is spoken:

【English Translation】 'Awe-inspiring, embracing and bringing forth flourishing splendor, none can surpass.' There is a light of the Way called 'All-Penetrating,' therefore all Tathagatas embrace and gather all-penetrating wisdom, none not following the teachings. There is a light of the Way called 'Destroying Arrogance,' therefore all Tathagatas cause all Sravakas (hearers of the Buddha's teachings) to see the root of merit, not false, without deficiency, reaching a state of non-attachment. There is a light of wisdom called 'Universal Virtue,' all sentient beings, if they see the Buddha, are all led to return to endless blessings and wisdom, and their bodies are like this. There is a light of wisdom called 'Far from the Middle,' the Tathagata uses this profound and subtle wisdom to return to and gather the ultimate Way, the Three Jewels (Buddha, Dharma, Sangha), without interruption. There is a light of wisdom called 'Various Adornments and Purity,' the Tathagata uses this adornment of the thirty-two marks and eighty minor characteristics, embracing and gathering all that is universally complete, pleasing to all. There is a light of wisdom called 'Incomparable,' the Tathagata uses this wisdom to cross over the Dharma, all being like the realm of space, in the Buddha's land, life is immeasurable, reaching the infinite. Thus, O virtuous one! The Tathagata's Dharma rain is of one flavor, the Tathagata's wisdom field has no thought, revealing the Bodhisattva's attainment of the Way, observing the roots of sentient beings and speaking the Dharma for them. The Tathagata's wisdom is all the same, the light of the holy Way is equal without difference, therefore the Tathagata appears in the world. 'Buddha's child!' Observe that the Tathagata attains one taste of liberation, separately manifesting inconceivable pure virtues, allowing all sentient beings to see and know, all of which are established by the Great Sage. Furthermore, to want the Tathagata to manifest the Dharma without establishing anything is impossible. If one is persuaded and transformed to reach the unsurpassed state, then the Tathagata simultaneously manifests the root of merit. If one can understand the Tathagata's virtues, contemplate wisdom, and attain it, this is impossible. The Tathagata's holy will transcends all Dharmas, therefore it is separately manifested for sentient beings, allowing them to enter this meaning, enabling them to understand the Dharma, without being weary or satisfied. The Tathagata has no thought nor intention, no attainment nor embracing, no creation nor non-creation. He has no creator, comes from nowhere, yet can flourish and manifest, these are the eight matters. Then, a verse is spoken:

蓮華出生，　　覺佛興如斯，　諸天歡喜者，　　曾見過去佛，　睹水之所在，　　宮殿則清明，　今世不復久，　　各當有國土。　佛真善光明，　　斯為本瑞應，　菩薩之所念，　　覺了靡不達。　其慧識清凈，　　身鮮潔無垢，　十力濟蠕動，　　念行諸佛法，　曉了世所有，　　無量所造業。　猶在因地上，　　地在於水錶，　悉處於虛空，　　此謂大宮殿。　兩足及四足，　　眾生皆依仰，　人中尊如是，　　已達為法王。　為一切無餘，　　眾生所戴賴，　睹見若聞者，　　悉宗共侍之。　破壞愛慾塵，　　群生所依業，　上至於梵天，　　然及無邊際。　孰為眾生故，　　而欲安黎庶？　不應光為迷，　　而求于智慧，　無喻而為喻，　　最勝以故見。

「複次，佛子！譬如空中而立四風執持水種。何謂為四？住風、起風、御風、堅周風，是為四。持虛空水，地在水上，不動、不搖，是則名曰為地力矣。水在風上，風立於空，空無所住，以是之故，三千世界而有處所。如是，仁者！假使懷集如來興顯建立於世，無所掛礙智慧之明，便有四部無極慧場，執持一切眾生德本。何謂為四？一、時順歡悅群黎慧場，二、建立諸法因緣慧場，三、護眾德本所御慧場

【現代漢語翻譯】現代漢語譯本蓮花盛開，象徵著覺悟的佛陀（Buddha）的出現，諸天神為此歡喜，因為他們曾見過過去的佛陀。他們看到水所在之處，宮殿也因此清明。今生不會長久，每個人都將擁有自己的國土。佛陀是真正的善和光明，這是根本的瑞應。菩薩們所思所念，覺悟后無所不通達。他們的智慧清凈，身體純潔無垢。以十力救濟一切眾生，心中想著諸佛的教法。明瞭世間的一切，以及無量眾生所造的業。如同在因地修行時，大地位於水面之上，一切都處於虛空之中，這被稱為大宮殿。兩足和四足的眾生都依賴於佛陀，人中的尊者就是這樣，已經達到了法王的境界。爲了所有無餘的眾生，他們被眾生所敬仰和依賴。凡是見到或聽到佛陀的人，都共同侍奉他。佛陀破除了愛慾的塵垢，這是眾生所依賴的業。上至梵天（Brahma），下至無邊無際之處。誰是爲了眾生，而想要安頓百姓呢？不應該讓光明被迷惑，而應該追求智慧。沒有比喻可以比擬，因為最殊勝的緣故才能見到。

『再者，佛子！譬如在空中建立執持水種。什麼是四種？住風、起風、御風、堅周風，這就是四種。』『執持虛空之水，地在水上，不動搖，這被稱為地力。水在風上，風立於空中，空無所住，因此，三千世界才有處所。』『如此，仁者！假設如來（Tathagata）興盛顯現於世，以無所掛礙的智慧之光，便有四部無極慧場，執持一切眾生的德本。』『什麼是四種？一、時順歡悅群黎慧場，二、建立諸法因緣慧場，三、護眾德本所御慧場』

【English Translation】 English version The lotus flower blooms, symbolizing the arising of the enlightened Buddha (Buddha), The gods rejoice because they have seen past Buddhas. They see where the water is, and the palace becomes clear. This life will not last long, and each will have their own land. The Buddha is true goodness and light, this is the fundamental auspicious sign. What the Bodhisattvas think and contemplate, they understand everything after enlightenment. Their wisdom is pure, and their bodies are immaculate. With ten powers, they save all sentient beings, keeping the teachings of all Buddhas in mind. They understand everything in the world, and the immeasurable karma created by sentient beings. Just like when practicing on the causal ground, the earth is above the water, Everything is in the void, and this is called the great palace. Two-legged and four-legged beings all rely on the Buddha, The honored one among humans is like this, having reached the state of the Dharma King. For the sake of all beings without remainder, they are revered and relied upon by all. Those who see or hear the Buddha all serve him together. The Buddha destroys the dust of desire, which is the karma that beings rely on. From Brahma (Brahma) above to the boundless below. Who is it for the sake of sentient beings, who wants to settle the people? One should not let the light be confused, but should pursue wisdom. There is no metaphor to compare, because it is only through the most supreme cause that one can see.

'Furthermore, son of Buddha! It is like establishing and holding the seed of water in the air. What are the four? The wind that stays, the wind that rises, the wind that controls, and the wind that is firm and encompassing, these are the four.' 'Holding the water of the void, the earth is above the water, unmoving and unshaking, this is called the power of the earth. The water is above the wind, the wind stands in the void, and the void has no place to stay, therefore, the three thousand worlds have a place.' 'Thus, benevolent one! Suppose the Tathagata (Tathagata) arises and manifests in the world, with the light of wisdom that is unhindered, then there will be four immeasurable wisdom fields, holding the virtuous roots of all sentient beings.' 'What are the four? First, the wisdom field that is timely, harmonious, and joyful for the people; second, the wisdom field that establishes the causes and conditions of all dharmas; third, the wisdom field that protects and controls the virtuous roots of all.'

具足諸業，四、住無漏界而睹慧場；是為四慧場，以此將育一切黎庶。其大慈者，度脫群萌；其大哀者，執師子吼。以能立此大慈、大哀，分別眾生諸所念趣，住權方便，建立慈行，是為綏懷如來興顯。又，如來者，無所掛礙聖達之明悉無所住，是為九法。」

於是頌曰：

「猶如虛空界，　　而無有齊限，　受有色、無色，　　所苞無有量。　八維及上、下，　　佛土諸有身，　三界無有餘，　　是為虛空界。　諸勝身如是，　　則普而示現，　觀察諸法界，　　有無之所處。　大聖之尊體，　　一切無見者，　若睹諸導師，　　隨律蒙開化。

「複次，佛子！猶如三千世界彌廣無限，眾生之類有若干行，若有方便不離虛空，或在水中、或在地上、或分陀利，不可計量，各行權便；或在諸天宮殿之中、自在天宮；或在虛空，因空自恣。如是，仁者！假使如來綏集顯現，一切眾生見皆戴仰。若有覲者，歡喜踴躍，隨時自恣，則住覺力，繼習禁戒，娛樂弘業，度世賢聖。自由神通，智慧無身，說無掛礙聖達之門，修行此業演說顯耀而自恣成，不失報應，講務光輝，導利諸法，依由大化，無所忘失。是者名曰綏集如來顯現，一切眾生而悉戴仰，是為十力法。

「斯為，佛子！如來、至

【現代漢語翻譯】現代漢語譯本『具足諸業』，四、安住于無漏的境界而觀察智慧的場所；這被稱為四種智慧的場所，以此來培育所有的民眾。他的大慈悲心，能救度一切眾生；他的大哀憫心，能發出獅子般的吼聲。因為能夠建立這樣的大慈悲和大哀憫，分別眾生各種不同的念頭和趨向，安住于權巧方便，建立慈悲的行為，這就是如來安撫和懷柔眾生而顯現的原因。而且，如來是沒有任何障礙的聖潔通達的智慧，沒有任何執著，這就是九法。於是，頌詞說道：『猶如虛空界，沒有邊際和界限，容納有形和無形的事物，所包含的沒有數量。八方以及上下，佛土中所有有身體的眾生，三界沒有遺漏，這就是虛空界。諸佛的殊勝之身也是如此，普遍地示現，觀察諸法界，存在和不存在的地方。大聖的尊貴身體，一切眾生都無法看見，如果能見到諸位導師，就會隨著教導而得到開化。』『再者，佛子！就像三千世界那樣廣闊無限，眾生的種類有各種各樣的行為，如果有方便法門不離開虛空，或者在水中，或者在地上，或者像分陀利花一樣，不可計數，各自施行權巧方便；或者在諸天宮殿之中，自在天宮；或者在虛空中，因空而自在。像這樣，仁者！假設如來安撫聚集而顯現，一切眾生見到都會敬仰。如果有幸見到的人，會歡喜踴躍，隨時自在，就會安住于覺悟的力量，繼續學習戒律，享受弘揚佛法的樂趣，度化世間的賢聖。自由地運用神通，智慧沒有形體，宣說沒有障礙的聖潔通達之門，修行這種事業，演說顯耀而自在成就，不會失去報應，講經說法光輝燦爛，引導利益諸法，依靠大教化，不會遺忘。這被稱為如來安撫聚集而顯現，一切眾生都敬仰，這就是十力法。』『這就是，佛子！如來、至』

【English Translation】 English version 'Accomplishing all deeds', four, dwelling in the realm of no outflows and beholding the place of wisdom; these are called the four places of wisdom, with which to nurture all the people. His great compassion is to deliver all beings; his great sorrow is to utter the lion's roar. Because he can establish this great compassion and great sorrow, distinguishing the various thoughts and inclinations of beings, dwelling in skillful means, establishing compassionate actions, this is why the Tathagata appears to pacify and cherish. Moreover, the Tathagata is the sacred and unobstructed understanding of no attachment, which is called the nine dharmas. Then, the verse says: 'Like the realm of space, without limit or boundary, it contains forms and formless things, what it encompasses is immeasurable. The eight directions and above and below, all beings with bodies in the Buddha lands, the three realms without remainder, this is the realm of space. The sublime bodies of the Buddhas are like this, universally manifesting, observing all the realms of dharma, the places of existence and non-existence. The noble body of the Great Sage, all beings cannot see, if they see the guides, they will be enlightened by following the teachings.' 'Furthermore, sons of the Buddha! Just like the three thousand worlds, vast and limitless, the kinds of beings have various practices, if there are skillful means not leaving space, or in water, or on land, or like the pundarika flower, immeasurable, each practicing skillful means; or in the palaces of the heavens, the palaces of the free heavens; or in space, free because of space. Like this, noble ones! Suppose the Tathagata appears to pacify and gather, all beings who see will revere. If there are those who have the honor to see, they will rejoice and leap for joy, at any time they will be free, then they will dwell in the power of awakening, continue to learn the precepts, enjoy the joy of propagating the Dharma, and deliver the sages of the world. Freely using supernatural powers, wisdom without form, speaking of the sacred and unobstructed gate of understanding, cultivating this work, speaking and shining forth and freely accomplishing, not losing the reward, the teaching is brilliant, guiding and benefiting all dharmas, relying on the great transformation, not forgetting. This is called the Tathagata appearing to pacify and gather, all beings revere, this is the ten powers of the Dharma.' 'This is, sons of the Buddha! The Tathagata, the most'

真、等正覺為諸菩薩興顯示現懷來講法，有所歸趣、不可限量、無有放逸、亦不調戲。其心意識有所興發歸於無身，自然如空；瞭解眾生則為自然，不計吾我，非有崖底；一切佛土則無有土，諸土盡空，歸無退還而不斷絕。當來之際至無歡豫，如來聖慧無有𤳖黨，歸於無二，有形、無形，有為、無為，諸法平等。假使通達一切眾生，遵修大猷自恣之業，乃是往古之所勸助，則能具足斯奇雅矣。是為，佛子！無限言辭之徒類也。所言徒類，懷集如來興顯大道。」於是頌曰：

「一切諸眾生，　　依怙于佛土，　悉因虛空界，　　則順隨法教。　或水中、平地，　　若於諸天宮、　鬼、神及龍王，　　皆為依仰之。　空無有斯念，　　今吾何所造？　已為何所失？　　為誰現造義？　人中上如是，　　身顯諸緣便，　隨一切十方，　　而造若干行。　戒禁自娛樂，　　弘業度世聖，　以神通慧明，　　為益誰利義？　順示清白法，　　了無有諸身，　未曾興想念：　　『為益誰利義？』◎

佛說如來興顯經卷第一大正藏第 10 冊 No. 0291 佛說如來興顯經

佛說如來興顯經卷第二

西晉月氏三藏竺法護譯

「◎何謂，佛子！諸菩薩眾覲見如來至無限

【現代漢語翻譯】現代漢語譯本真正的、等同於正覺的境界，是諸菩薩爲了興盛和顯示佛法而懷抱的宗旨，他們講法有所歸宿，不可動搖，沒有放逸，也不戲謔。他們的心意識所興起的一切都歸於無身的狀態，自然如同虛空；他們瞭解眾生如同自然存在，不執著于自我，沒有邊際；一切佛土實際上沒有實在的土地，所有佛土都如同虛空，歸於無所退還而又不斷絕的狀態。當未來到來時，不會有歡喜或憂愁，如來的聖慧沒有偏袒，歸於無二，無論是存在形體的還是沒有形體的，有為的還是無為的，一切法都是平等的。假使通達一切眾生，遵循修行偉大的事業，自在地進行，這正是過去諸佛所勸勉和幫助的，這樣就能圓滿成就這種奇妙的境界。這就是，佛子們！無限言辭的修行者所追求的境界。所說的修行者，是懷抱聚集如來興盛顯揚大道的人。於是，以偈頌說道：『一切諸眾生，都依怙于佛土，悉因虛空界，則順隨法教。或在水中、平地，或在諸天宮，鬼、神及龍王，都為依仰之。虛空沒有這樣的念頭，『現在我造了什麼？』『已經失去了什麼？』『為誰顯現造作的意義？』人中之上也是如此，身體顯現各種因緣，隨著一切十方，而造作各種行為。持戒禁自得其樂，弘揚事業度化世間聖人，以神通智慧光明，爲了利益誰的意義？順應顯示清凈的佛法，了無有諸身，未曾興起這樣的念頭：『爲了利益誰的意義？』◎

佛說如來興顯經卷第一大正藏第 10 冊 No. 0291 佛說如來興顯經

佛說如來興顯經卷第二

西晉月氏三藏竺法護譯

『◎佛子們！什麼是諸菩薩眾覲見如來至無限的境界？』

【English Translation】 English version The true and equal enlightenment (等正覺, dengzhengjue) is the purpose that all Bodhisattvas embrace to promote and reveal the Dharma. Their teachings have a destination, are unshakeable, without negligence, and not frivolous. All that arises from their mind and consciousness returns to a state of no-self, naturally like emptiness. They understand sentient beings as natural, without attachment to self, and without boundaries. All Buddha lands are actually without real land; all lands are like emptiness, returning to a state of no return and yet not ceasing. When the future arrives, there will be no joy or sorrow. The holy wisdom of the Tathagata (如來, Rulai) is without bias, returning to non-duality. Whether with form or without form, conditioned or unconditioned, all dharmas are equal. If one understands all sentient beings, follows the great path of practice, and acts freely, this is what the Buddhas of the past have encouraged and assisted. Then one can fully achieve this wondrous state. This is, oh sons of the Buddha! What the infinite practitioners of words seek. The practitioners mentioned are those who embrace and gather to promote and reveal the great path of the Tathagata. Then, a verse is spoken: 『All sentient beings, rely on the Buddha lands, All because of the realm of emptiness, thus follow the Dharma teachings. Whether in water, on flat land, or in the heavenly palaces, Ghosts, gods, and dragon kings, all rely on it. Emptiness has no such thought, 『What have I created now?』『What have I lost?』『For whom do I reveal the meaning of creation?』 The same is true for the highest among humans, the body manifests various conditions, Following all ten directions, and creating various actions. Observing precepts and finding joy, promoting the work of saving the world's saints, With the light of supernatural powers and wisdom, for whose benefit is this meaning? Following and revealing the pure Dharma, without any self, Never having arisen the thought: 『For whose benefit is this meaning?』◎

The Sutra of the Tathagata's Manifestation, Volume One Taisho Tripitaka Volume 10, No. 0291, The Sutra of the Tathagata's Manifestation

The Sutra of the Tathagata's Manifestation, Volume Two

Translated by the Tripitaka Master Dharmaraksa of the Western Jin Dynasty

『◎What is it, oh sons of the Buddha! That the Bodhisattvas see the Tathagata to the infinite realm?』

量？菩薩設若親近如來則為歸道。所以者何？無所見者，為見如來；見如來者，則為一法身；以一法身，若一慈心向於一人，則為普及一切群萌，多所將養。如虛空界無所不苞、無所不入，或至一切有色、無色，有形、無形，有處、無處，亦無所至、亦無有來，則無有身；以無身故，無所不周。佛身如是，普入一切群萌之類，悉于諸法、一切佛土靡所不遍，亦無所去、亦無所從來。所以者何？用無身故。如來身者，欲以開化眾生之故，因現身耳。是為，佛子！菩薩入于第一之門，歸趣興顯則謂如來。

「複次，佛子！譬如虛空無色、無見、無有形類而不可睹，因分別知眾生之類，其所苞裹廣普彌遠，不以逼迫，空亦無想念。如是，若見如來之身普照世間及度世事，因別罪、福，如來不來、亦無所去，無所掛礙、亦不可得。所以者何？大聖光明蠲除一切八十顛倒，是為第二所入之門。」

於是頌曰：

「因發起馳逸，　　則盡威光焰，　悉見於眾生，　　增損諸因緣。　如空無形色，　　如來亦如是，　以一等法身，　　救脫眾生類。　最勝適出現，　　化一切冥者，　漸漸觀察誼，　　興盛遇佛道。　道德甚弘廣，　　照曜三千界，　度脫生死難，　　心悉無想念。　人尊無等倫，　

【現代漢語翻譯】現代漢語譯本『量？』菩薩如果親近如來（Tathagata，佛的稱號），那就是歸向正道。為什麼呢？因為『無所見』才是真正的『見如來』；『見如來』，就是見到『一法身』（Dharmakaya，佛的法性之身）；以『一法身』，如果以一慈心對待一人，就等於普及一切眾生，給予他們養護。如同虛空界無所不包、無所不入，遍及一切有色、無色，有形、無形，有處、無處，既無所至，也無所來，所以沒有身體；因為沒有身體，所以無所不周。佛身也是這樣，普遍進入一切眾生之中，遍及一切諸法、一切佛土，無所不去，也無所從來。為什麼呢？因為佛身是『無身』的緣故。如來之身，是爲了開化眾生才顯現的。這就是，佛子！菩薩進入第一道門，歸向興盛，就稱為如來。『再次，佛子！』譬如虛空無色、無見、沒有形體而不可見，但可以通過分別來了解眾生的種類，它所包含的範圍廣闊深遠，不會感到逼迫，虛空也沒有任何念頭。同樣，如果看到如來之身普照世間，並度化世事，通過分別罪與福，如來既不來也不去，沒有掛礙，也不可得。為什麼呢？因為大聖的光明能夠消除一切八十種顛倒妄想，這就是進入的第二道門。』於是，以偈頌說道：『因為發起馳騁，就耗盡威光火焰，都能看見眾生，增減各種因緣。如同虛空沒有形色，如來也是這樣，以同一法身，救脫眾生。最殊勝者出現，教化一切愚昧者，逐漸觀察真理，興盛並遇到佛道。道德非常弘廣，照耀三千世界，度脫生死苦難，心中沒有任何念頭。人中尊者無與倫比，'

【English Translation】 English version 'How so?' If a Bodhisattva approaches the Tathagata (the title of a Buddha), it is considered returning to the path. Why is that? Because 'seeing nothing' is truly 'seeing the Tathagata'; 'seeing the Tathagata' is seeing the 'One Dharmakaya' (the Dharma body of the Buddha); with the 'One Dharmakaya', if one has a single compassionate thought towards one person, it is equivalent to extending it to all beings, nurturing them. Just like the realm of space, which encompasses everything, penetrates everything, reaching all that is with form, without form, with shape, without shape, with a place, without a place, neither arriving nor coming, thus having no body; because there is no body, it is omnipresent. The Buddha's body is like this, universally entering all beings, pervading all Dharmas and all Buddha lands, neither going nor coming from anywhere. Why is that? Because the Buddha's body is 'without a body'. The Tathagata's body is manifested for the purpose of enlightening sentient beings. This is, oh son of the Buddha! The Bodhisattva enters the first gate, returning to prosperity, and is called the Tathagata. 'Furthermore, oh son of the Buddha!' Just like space, which is without color, without sight, without form and invisible, yet one can understand the types of beings through discernment, its encompassing scope is vast and far-reaching, without feeling constrained, and space has no thoughts. Similarly, if one sees the Tathagata's body illuminating the world and liberating worldly affairs, through discerning sin and merit, the Tathagata neither comes nor goes, has no attachments, and is unattainable. Why is that? Because the great sage's light eliminates all eighty kinds of inverted thoughts, this is the second gate to enter.' Then, it is said in verse: 'Because of initiating the swift movement, the majestic light and flames are exhausted, all beings are seen, and the causes and conditions are increased or decreased. Like space without form or color, the Tathagata is also like this, with the same Dharmakaya, saving and liberating all beings. The most excellent one appears, teaching all the ignorant, gradually observing the truth, flourishing and encountering the Buddha's path. Morality is extremely vast and broad, illuminating the three thousand worlds, liberating from the suffering of birth and death, with no thoughts in the mind. The honored one among humans is unparalleled,'

示現於增損，　若有訓己者，　　逮得於緣覺。　一切眾生知，　　親近人中聖，　譬如大梵志，　　自處清明宮。

「複次，佛子！日之光明照閻浮提，眾生之類蒙恩無限而仰得活，輝耀無量。猶如流水出於山川，生長百穀、衣服之具，其有窈冥不明之處亦復賴之；蜎蜚蠕動、牛、馬、騾、驢亦復由之；所欲讀說溪谷、樹木及諸藥草悉亦因之；諍訟虛無悉得決了；空中游行眾生之類悉復怙之；江、河、浴池、泉源、流水亦復恃之；蓮華開披郡國、縣邑、州域、大邦悉得其明，展轉睹見若干形色；游于田野、草苗之中，陸地之人、水中品類，悉復仰之。各各修治生活之業，有所興造便能究竟。所以者何？日之光明宮殿所照不可限量，饒益眾生道德如日。群萌若覲如來身、聞其音聲，致無央數不可稱限方便之緣，而依得安回惡就善功德之法，蠲除愚戇、滅眾冥事、興隆道慧，巍巍暉曜。其大慈者，普護眾生；其大哀者，救脫黎庶。歸趣諸法，長育成就三十七品道之力也，殖種信凈，猶如濁水而致清澄。所睹不虛、不失報應，有色、無色，生、沒之事悉見睹之，無所傷害，道慧光明令諸眾生不失德本。為眾之首菩薩大士猶如蓮華，勸化佈施一切諸行因緣之便而為最上。所以者何？聖之道場而無涯底。如來奮

【現代漢語翻譯】現代漢語譯本（佛陀）示現於增益或損減（的狀態），如果有教導自己的人，便能證得緣覺（Pratyekabuddha，不需依賴他人教導，自己開悟的聖者）。一切眾生都知道，要親近人中的聖者（佛陀），譬如大梵志（Brahmin，古印度祭司），安住在清凈光明的宮殿中。

『再者，佛子！太陽的光明照耀閻浮提（Jambudvipa，我們所居住的這個世界），眾生都蒙受無限的恩惠而得以生存，光輝照耀無量。猶如流水從山川流出，生長百穀、提供衣服的材料，那些幽暗不明的地方也依賴它；蜎蜚蠕動（指微小的昆蟲）、牛、馬、騾、驢也依賴它；想要閱讀、講述的溪谷、樹木以及各種藥草也都依賴它；爭訟虛無的事情都能得到解決；空中各種眾生也都依靠它；江河、浴池、泉源、流水也都依賴它；蓮花開放，郡國、縣邑、州域、大邦都得到光明，輾轉看到各種各樣的顏色；在田野、草地中游玩，陸地上的人、水中的生物，都仰賴它。各自修習生活所需的行業，有所興建都能完成。這是為什麼呢？太陽的光明所照耀的地方不可限量，它饒益眾生的道德就像太陽一樣。眾生如果能見到如來（Tathagata，佛陀的稱號）的身相、聽到他的聲音，就能得到無數不可稱量的方便因緣，從而依靠這些因緣，安穩地轉惡向善，獲得功德，消除愚昧，滅除黑暗，興盛智慧，光輝燦爛。他的大慈，普遍護佑眾生；他的大悲，救脫貧苦大眾。歸向諸法，增長成就三十七道品（三十七種修行方法）的力量，種植清凈的信心，就像渾濁的水變得清澈一樣。所見所聞真實不虛，不會失去報應，有色、無色，生、滅的事情都能見到，不會受到傷害，道慧的光明使眾生不失去德行的根本。作為眾生的首領，菩薩大士（Bodhisattva，發願成佛的修行者）猶如蓮花，勸導教化，佈施一切諸行因緣的方便，成為最上。這是為什麼呢？聖者的道場是無邊無際的。如來奮』

【English Translation】 English version （The Buddha）appears in states of increase or decrease, If there is one who trains oneself, one attains Pratyekabuddha (a self-enlightened being who does not rely on others for teaching). All sentient beings know to draw near to the sage among humans (the Buddha), Like a great Brahmin (a priest in ancient India), dwelling in a pure and bright palace.

'Furthermore, son of the Buddha! The light of the sun shines upon Jambudvipa (the world we inhabit), and sentient beings receive immeasurable grace and are able to live, its radiance is boundless. It is like flowing water from mountains and rivers, growing hundreds of grains, providing materials for clothing, and even those dark and obscure places rely on it; tiny insects, cattle, horses, mules, and donkeys also rely on it; the valleys, trees, and various herbs that one wishes to read and speak about also rely on it; disputes and empty matters can be resolved; all kinds of beings in the sky also depend on it; rivers, bathing pools, springs, and flowing water also rely on it; lotuses bloom, and counties, cities, states, and great nations receive light, and in turn see various colors; those who wander in fields and meadows, people on land, and creatures in the water all rely on it. Each cultivates the work needed for life, and whatever is built can be completed. Why is this so? The light of the sun shines without limit, and its benefit to the morality of sentient beings is like the sun. If sentient beings can see the form of the Tathagata (the title of the Buddha), and hear his voice, they will obtain countless immeasurable expedient causes, and by relying on these causes, they can securely turn from evil to good, gain merit, eliminate ignorance, dispel darkness, and flourish wisdom, shining brilliantly. His great compassion universally protects sentient beings; his great sorrow rescues the poor and suffering. Turning towards all dharmas, he increases and accomplishes the power of the thirty-seven factors of enlightenment (thirty-seven methods of practice), planting pure faith, just as muddy water becomes clear. What is seen and heard is true and not false, and one will not lose the retribution, the matters of form and formlessness, birth and death can all be seen, and one will not be harmed, the light of wisdom enables sentient beings not to lose the root of virtue. As the leader of sentient beings, the Bodhisattva (a practitioner who vows to become a Buddha) is like a lotus flower, exhorting and teaching, giving the convenience of all causes and conditions of practice, and becoming the highest. Why is this so? The sacred place of the sage is boundless. The Tathagata rises』

震無量慧光，無限聖場亦復若斯，是為第三所入之門。」

於是頌曰：

「譬如日宮殿，　　悉照閻浮提，　于空而垂光，　　除闇無蔽礙。　本無無處所，　　因地生蓮華，　眾人而依怙，　　若干之土地；　勝日亦如是，　　眾生悉恃仰。　諸天、世人民，　　善修于德本，　降伏于無極，　　逮致法光明，　得見人中聖，　　因成於三乘。

「複次，佛子！譬如彼一日之宮殿照大石帝須彌山王，次復照于諸餘大山、次照黑山、后乃照陵阜、丘垤及地處所——此閻浮提人所游居。光明隨地，其日宮光無有想念言：『當先照于寶山王。』又，日演暉等無差別——是其土地處所高卑，非日光明而有殊特——不念先後。如來若此，等游無量忠正法界巍巍道場，則演出于無損光暉，以斯慧明普有所照。其前云大帝石山須彌王者而先遇光，則謂趣于諸大正士以法光明而為示現、開化度之，然次乃示聲聞、緣覺之所慕慧，眾生髮志建立德本，然後化于不善之黨，稍漸教於一切黎庶長處邪見，悉皆遭蒙如來之光。已蒙光明便得受決，于當來世得值如來日之慧暉，令無思想、成諸德本，如其志願逮智慧耀，是為第四所入之門。」

於是頌曰：

「如斯日之曜，　　不離諸有形，　又及諸天

【現代漢語翻譯】現代漢語譯本『震動無量智慧之光，無限的聖潔道場也像這樣，這是第三個進入的門。』

於是用偈頌說：

『譬如太陽的宮殿，照耀整個閻浮提（Jambudvipa，指我們所居住的這個世界），在空中散發光芒，消除黑暗，沒有阻礙。本來沒有固定的處所，因為大地而生出蓮花，成為眾人的依靠，在不同的土地上；殊勝的太陽也是這樣，眾生都依賴仰望。諸天、世間人民，善於修習德行的根本，降伏無盡的煩惱，獲得佛法的光明，得見人中的聖者，因此成就三乘（Sravakayana，聲聞乘；Pratyekabuddhayana，緣覺乘；Bodhisattvayana，菩薩乘）。』

『再者，佛子！譬如太陽的宮殿照耀大石帝須彌山王（Sumeru，佛教宇宙觀中的中心山），然後照耀其他大山，接著照耀黑山，最後才照耀山丘、土堆和地面——這是閻浮提人所居住的地方。光明隨著地勢而照耀，太陽的光芒沒有想過說：『應當先照耀寶山王。』而且，太陽的光輝平等無差別——只是因為土地的高低不同，並非太陽的光明有特殊之處——不考慮先後順序。如來也是這樣，平等地遊歷無量忠正的法界巍峨道場，從而散發出無損的光輝，用這種智慧之光普遍照耀一切。最先遇到光芒的是大帝石山須彌王，這指的是那些大菩薩，佛陀用佛法的光明來為他們示現、開化和度化，然後才向那些追求聲聞、緣覺智慧的人們展示，眾生髮愿建立德行的根本，然後教化那些不善的人，逐漸教導那些長期處於邪見中的普通民眾，使他們都蒙受如來的光芒。已經蒙受光明的，便得到授記，在未來世能夠遇到如來智慧的陽光，使他們沒有妄想，成就各種德行的根本，如他們所愿獲得智慧的光輝，這是第四個進入的門。』

於是用偈頌說：

『就像太陽的光芒，不離開任何有形之物，以及諸天』

【English Translation】 English version 'Shaking immeasurable wisdom light, the boundless holy field is also like this, this is the third gate of entry.'

Then, a verse was spoken:

'Like the palace of the sun, illuminating the entire Jambudvipa (the world we inhabit), Shining in the sky, dispelling darkness, without obstruction. Originally without a fixed place, because of the earth, lotuses are born, Becoming the reliance of all, in various lands; The supreme sun is also like this, all beings rely on and look up to it. Gods, people of the world, those who are good at cultivating the roots of virtue, Subduing endless afflictions, attaining the light of the Dharma, Seeing the sage among people, thus achieving the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana).'

'Furthermore, sons of the Buddha! It is like the palace of the sun illuminating the great stone king Sumeru (the central mountain in Buddhist cosmology), then illuminating other great mountains, then illuminating the black mountains, and finally illuminating the hills, mounds, and the ground—the places where the people of Jambudvipa live. The light shines according to the terrain, the sun's light does not think: 'I should first illuminate the king of the precious mountains.' Moreover, the sun's radiance is equal and without difference—it is only because of the different heights of the land, not because the sun's light is special—it does not consider the order of precedence. The Tathagata is also like this, equally traveling through the immeasurable, loyal, and righteous Dharma realms, the majestic sacred sites, thus emitting an undiminished radiance, using this wisdom light to universally illuminate everything. Those who first encounter the light are the great stone king Sumeru, which refers to the great Bodhisattvas, the Buddha uses the light of the Dharma to show, enlighten, and liberate them, then shows those who seek the wisdom of Sravakas and Pratyekabuddhas, beings make vows to establish the roots of virtue, and then teaches those who are not good, gradually teaching the common people who have long been in wrong views, so that they all receive the light of the Tathagata. Those who have received the light are then given predictions, and in the future they will be able to encounter the sun of the Tathagata's wisdom, enabling them to be free from delusions, achieve the roots of various virtues, and obtain the radiance of wisdom as they wish, this is the fourth gate of entry.'

Then, a verse was spoken:

'Like the sun's radiance, not leaving any form, And the gods'

眾，　　亦皆得依倚。　猶如諸江河，　　饒益於眾人；　安住光如是，　　眾生悉戴仰。　其離篤信者，　　不見佛日光，　何所佛差特，　　斯等亦蒙賴？　若有聞名者，　　遭遇勝光明，　緣是漸獲進，　　至於成佛道。

「複次，佛子！如日宮殿，其生盲者不見威光。雖無眼目、不知晝夜，續因其明得生活業、飲食之具。如是，眾生亡失本凈，見佛不信無極道光則謂生盲。雖不睹見如來慧光，縱使如此，續當蒙于大聖日照。如是比類，微妙弘明、暉曜神通照其身形。為設瑞應，于當來蠲除愛慾、塵勞之行，是為第五所入之門。」

於是頌曰：

「如日照天下，　　生盲不能見，　雖不別晝夜，　　續蒙其暉曜。　眾生失本凈，　　不信如來慧，　佛恩慈廣大，　　續當蒙得度。」◎

◎「複次，佛子！譬如月殿造立，現四未曾有法。何謂四？照諸窈冥，在於眾星而常弘明；其亡道者指示處所，普游天下有所容受；已見月光，眾生戴仰；立隨方面，有所游出，不懷狐疑，是為四。如是，如來之身有四難及，自昔未有，示現叵逮，非人所見。何等四？普現一切學與不學；緣覺之乘所誓願者，從其信樂如示現之；限礙之事、壽命之節，其損耗者為示長益；如來道場不增、不

【現代漢語翻譯】現代漢語譯本大眾，也都能夠依靠（佛的光明）。就像諸多的江河，饒益於眾人；安住的光明也是這樣，眾生都仰望它。那些遠離篤信的人，看不見佛的光明，為什麼佛的光明如此特別，這些人也能蒙受恩惠呢？如果有人聽聞佛的名號，遭遇殊勝的光明，因此逐漸獲得進步，最終成就佛道。

『再者，佛子！如同太陽的宮殿，那些天生失明的人看不見它的威光。雖然沒有眼睛、不知道白天黑夜，卻仍然因為太陽的光明而獲得生活所需、飲食的來源。同樣，眾生失去了本來的清凈，見到佛卻不相信無極的道光，就如同天生失明一樣。雖然看不見如來的智慧之光，即使如此，仍然會蒙受大聖的日光照耀。就像這樣比喻，微妙弘大的光明、輝耀的神通照耀他們的身形。為他們設定瑞應，在未來消除愛慾、塵勞的行為，這是第五個進入的法門。』

於是用偈頌說道：

『如同太陽照耀天下，天生失明的人不能看見，雖然不能分辨白天黑夜，仍然蒙受它的光輝照耀。眾生失去了本來的清凈，不相信如來的智慧，佛的恩慈廣大，仍然會蒙受救度。』

『再者，佛子！譬如月亮的宮殿建立，顯現四種未曾有過的法則。哪四種呢？照耀所有黑暗的地方，在眾星之中常常弘揚光明；對於迷失道路的人指示方向，普遍遊歷天下，有所容納；已經見到月光，眾生都仰望它；立足於各個方面，有所遊歷，不懷有疑惑，這是四種。同樣，如來的身體有四種難以企及的特質，從過去到現在都沒有出現過，顯示出難以捉摸，不是一般人所能見到的。哪四種呢？普遍顯現給一切學習和不學習的人；對於緣覺（Pratyekabuddha）乘所發誓愿的人，根據他們的信仰和喜好而示現；對於有限制的事情、壽命的限制，對於那些損耗的，顯示增長和利益；如來的道場不增加、不』

【English Translation】 English version The multitude, all can rely on (the Buddha's light). Just like the many rivers, benefiting all people; The light that abides is like this, all beings look up to it. Those who are far from faith, do not see the Buddha's light, Why is the Buddha's light so special, that these people can also receive its grace? If someone hears the Buddha's name, encounters the supreme light, Therefore, they gradually progress, eventually achieving Buddhahood.

'Furthermore, sons of the Buddha! Like the sun's palace, those born blind cannot see its majestic light. Although they have no eyes and do not know day from night, they still obtain the necessities of life and food because of the sun's light. Similarly, beings who have lost their original purity, seeing the Buddha but not believing in the boundless light of the Way, are like those born blind. Although they do not see the Tathagata's (Tathagata: 'Thus Gone One', an epithet of the Buddha) wisdom light, even so, they will still receive the illumination of the great sage's sun. Just like this analogy, the subtle and vast light, the radiant spiritual powers, shine upon their forms. Setting up auspicious signs for them, in the future, eliminating the actions of desire and defilement, this is the fifth gate of entry.'

Then, a verse was spoken:

'Like the sun shining upon the world, those born blind cannot see it, Although they cannot distinguish day from night, they still receive its radiant light. Beings have lost their original purity, not believing in the Tathagata's wisdom, The Buddha's compassion is vast, they will still receive salvation.'

'Furthermore, sons of the Buddha! For example, the moon's palace is established, manifesting four unprecedented laws. What are the four? It illuminates all dark places, among the stars it constantly propagates light; for those who have lost their way, it indicates the direction, universally traveling throughout the world, accommodating all; having seen the moonlight, all beings look up to it; standing in all directions, traveling without doubt, these are the four. Similarly, the Tathagata's body has four unattainable qualities, which have never appeared before, showing the unfathomable, not seen by ordinary people. What are the four? Universally appearing to all who learn and do not learn; for those who have vowed to follow the Pratyekabuddha (Pratyekabuddha: 'Solitary Buddha', one who attains enlightenment on their own) path, manifesting according to their faith and preferences; for limited matters, the limitations of life, for those who are diminished, showing increase and benefit; the Tathagata's place of enlightenment does not increase, does not'

減，咸見一切諸佛世界、眾生之類所可造念。隨力信樂——應為道器、因何光明——則為一切群萌品類而見瞻戴，觀于佛身皆蒙曜暉。又，如來身無有想念，便能逮得無所著心，是為第六所入之門。」

於是頌曰：

「其月光明照，　　神圍須彌山，　光乃至諸山，　　然後至丘岸，　次照于高土，　　乃至於平地，　漸曜諸卑下，　　所有諸土地。　安住光先照，　　諸菩薩身形，　然後奮暉曜，　　緣覺之所行，　爾乃照自在，　　次照學、不學，　乃照眾無餘，　　佛道無想念。

「複次，佛子！如大梵天名曰三千，悉現身三千世界靡不周遍，亦不分身。群生品類敢有形者，隨其色貌皆現其前，無不見像。如來、至真亦復如是，未曾分身、無若干體，普諸世界，隨諸黎庶志性、形體、所可信樂而示現之，大聖身心，亦無想念，是為第七所入之門。」於是頌曰：

「梵天名三千，　　悉遍自現形，　于眾勢各尊，　　自在無不睹。　又斯梵天者，　　而不分其體；　諸法之導師，　　自在亦如是。　佛身普示現，　　在十方世界，　其像無限量，　　亦不分別體。　一切人各念：　　『今現在我前。』　悉睹佛面像，　　聞所講說法。

「複次，佛子！如大

【現代漢語翻譯】現代漢語譯本『減少』，普遍見到一切諸佛世界、眾生所能產生的念頭。隨著他們的力量和信仰的喜好——應成為道器，因何光明——就為一切眾生品類所瞻仰敬戴，觀察佛身都蒙受光輝。而且，如來身沒有想念，便能獲得無所執著的心，這是第六個進入之門。」於是用偈頌說：『如同月亮的光明照耀，神所環繞的須彌山（Sumeru，佛教宇宙觀中的中心山），光芒乃至照到諸山，然後到達丘陵岸邊，接著照到高地，乃至照到平地，逐漸照耀到低窪之處，所有土地。安住的光先照耀諸菩薩的身形，然後奮發光輝，照耀緣覺（Pratyekabuddha，獨自覺悟者）所行之處，然後照耀自在者，接著照耀有學和無學者，乃至照耀所有眾生，佛道沒有想念。』『再者，佛子！如同大梵天（Mahabrahma，色界初禪天的天主）名為三千，都顯現身形遍佈三千世界，沒有不周遍的，也不分身。眾生品類中凡是有形體的，都隨著他們的顏色和相貌顯現在他們面前，沒有看不到形象的。如來、至真也像這樣，不曾分身、沒有若干身體，普遍在各個世界，隨著各個民眾的志向、性情、形體、所能信仰和喜好而示現，大聖的身心，也沒有想念，這是第七個進入之門。』於是用偈頌說：『梵天名為三千，都普遍顯現自身形體，在眾生中各自尊貴，自在無不看見。而且這個梵天，不分其身體；諸法的導師，自在也像這樣。佛身普遍示現，在十方世界，他的形象沒有分別，也不分別身體。一切人都各自念想：『現在就在我面前。』都看到佛的面容形象，聽到所講的說法。』『再者，佛子！如同大』

【English Translation】 English version 'Reducing,' universally seeing all Buddha worlds, the kinds of thoughts that beings can generate. According to their strength and the inclination of their faith—being fit to be vessels of the Way, because of what light—they are revered and respected by all kinds of beings, observing the Buddha's body and receiving its radiance. Moreover, the Tathagata's body has no thought, yet it can attain a mind free from attachment; this is the sixth gate of entry.』 Then, a verse was spoken: 'Like the moon's light shining, the divine surrounds Mount Sumeru (the central mountain in Buddhist cosmology), the light even reaches the mountains, then to the hillsides, then to the high ground, and even to the flatlands, gradually illuminating the low places, all the lands. The abiding light first shines on the forms of the Bodhisattvas, then it emits its radiance, illuminating the path of the Pratyekabuddhas (those who achieve enlightenment on their own), then it illuminates the free ones, then it illuminates those who are learning and those who are not, and then it illuminates all beings without remainder; the Buddha's path has no thought.』 'Furthermore, son of Buddha! Like the Great Brahma (Mahabrahma, the lord of the first dhyana heaven in the realm of form) named Three Thousand, all manifest their forms throughout the three thousand worlds, without not being pervasive, and without dividing their bodies. Among the kinds of beings, those who have forms, all appear before them according to their colors and appearances, and none do not see the image. The Tathagata, the Truthful One, is also like this, never dividing his body, without multiple bodies, universally in all worlds, manifesting according to the aspirations, natures, forms, and faith and inclinations of all people; the Great Sage's mind and body also have no thought; this is the seventh gate of entry.』 Then, a verse was spoken: 'Brahma named Three Thousand, all universally manifest their own forms, among beings each is honored, free and all see. Moreover, this Brahma, does not divide his body; the guide of all dharmas, is also like this. The Buddha's body universally manifests, in the ten directions of the world, his image has no distinction, nor does it distinguish bodies. All people each think: 『Now he is before me.』 All see the Buddha's face and image, and hear the teachings being spoken.』 'Furthermore, son of Buddha! Like the great』

醫王皆知諸藥，分別好醜、所入分部，曉練群籍、經典、術咒，其閻浮提一切眾藥，人不識知，謂不中用。醫藥本德及醫咒力，表示群黎，適見此醫，病皆除愈，悉得安隱。又，是其醫，非力所造現在得立，心自念言：『此諸民人將失救護，若沒之後，得無孤焭，鄙寧可設權善方便而為示現。』採集眾藥以自涂體，承己術力已合諸藥，示如壽終——其身不壞、亦不枯朽、亦不毀碎，往來周旋、坐起經行皆為變現——醫藥所當而療除眾生之病，聞見其音亦得安隱，終始無異。如來亦然，則為無上醫王，曉了療治一切眾生塵勞之病，億百千垓諸劫之數造設醫藥，普歸一切智度無極、方便善學道術法藥——皆是往古為菩薩時所建，奉行智慧、善權、術咒、食藥——威勢之力住當來際。如是無限處於眾生，為興救護、療治群萌諸疹疾也。斯則無身、無有事業。其身清凈，一切眾生適睹見之，愛慾勞病悉為除愈，雖不信者續而得安，一切佛事未曾斷絕，是為第八所入之門。」

於是頌曰：

「猶如假有醫，　　皆學諸方術，　其見此師者，　　眾病悉消除。　如人疾困厄，　　赍藥欲往療，　則已涂己體，　　現一切威儀。　人中尊如是，　　醫王無限量，　顯揚于聖智，　　善學慧醫術。　往本宿所行，

【現代漢語翻譯】現代漢語譯本：醫王（指佛陀）通曉各種藥物，能分辨好壞、藥效所及的身體部位，精通各種醫書、經典和咒語。閻浮提（Jambudvipa，指我們所居住的這個世界）的一切藥物，人們不認識，認為沒有用處。醫藥的本來功效和醫咒的力量，用來向大眾展示，恰好遇到這位醫生，疾病都能消除痊癒，都得到安穩。而且，這位醫生，不是靠力量造作而現在才建立的，他心中自己想：『這些民眾將要失去救護，如果死後，會變得孤苦伶仃，我寧可設定權巧方便來為他們示現。』於是採集各種藥物塗抹自己身體，憑藉自己的醫術力量，將各種藥物調和，示現如同壽命終結——他的身體不會腐壞、也不會枯萎、也不會毀壞破碎，來回走動、坐下站起、經行散步，都是爲了變現——用醫藥來治療眾生的疾病，聽到他的聲音也能得到安穩，始終沒有差別。如來（Tathagata，佛的稱號）也是這樣，是無上的醫王，通曉治療一切眾生煩惱的疾病，在億百千垓（形容極大的數量）的劫數中製造藥物，普遍歸於一切智慧的最高境界，方便善巧地學習道術法藥——這些都是過去做菩薩時所建立的，奉行智慧、善巧、術咒、食藥——以威勢的力量住于未來。像這樣無限地處於眾生之中，爲了興起救護、治療各種疾病。這實際上是無身、沒有事業的。他的身體清凈，一切眾生只要看到他，愛慾煩惱的疾病都會消除痊癒，即使不相信的人也會逐漸得到安穩，一切佛事從未斷絕，這就是第八種進入的法門。於是用偈頌說道：『就像假設有位醫生，都學習各種醫術，見到這位醫生的人，各種疾病都會消除。如同有人疾病困厄，拿著藥想要去治療，就先塗抹自己的身體，示現各種威儀。人中尊者（指佛陀）也是這樣，是無上的醫王，顯揚聖智，善於學習智慧醫術。追溯過去所修行的，'

【English Translation】 English version: The King of Physicians (referring to the Buddha) is versed in all medicines, able to distinguish between good and bad, and the parts of the body they affect. He is proficient in various medical books, scriptures, and mantras. All the medicines of Jambudvipa (the world we inhabit), people do not recognize, thinking them useless. The inherent efficacy of medicine and the power of medical mantras are used to demonstrate to the masses. When they happen to meet this physician, their illnesses are cured and they all attain peace. Moreover, this physician is not established now through force; he thinks to himself: 『These people will lose their protection, and if they die, they will become orphans. I would rather set up skillful means to show them.』 So he gathers various medicines and applies them to his body. Relying on his medical skills, he combines various medicines and appears as if his life has ended—his body does not decay, wither, or break. He walks back and forth, sits and stands, and strolls about, all to manifest—using medicine to cure the diseases of sentient beings. Hearing his voice also brings peace, and there is no difference from beginning to end. The Tathagata (the title of the Buddha) is also like this, the supreme King of Physicians, who understands how to cure the afflictions of all sentient beings. Over countless eons, he has created medicines, universally leading to the highest state of all wisdom. He skillfully learns the methods of the path and the medicine of Dharma—all of which were established when he was a Bodhisattva in the past, practicing wisdom, skillful means, mantras, and medicinal foods—with the power of his authority, he dwells in the future. In this way, he is infinitely among sentient beings, to raise protection and cure all kinds of diseases. This is actually without a body and without actions. His body is pure, and all sentient beings who see him have their diseases of desire and affliction cured. Even those who do not believe will gradually find peace. All the Buddha's activities have never ceased. This is the eighth gate of entry. Then, a verse is spoken: 『Like a hypothetical physician, who studies all medical arts, those who see this physician, all their diseases are eliminated. Like someone suffering from illness, taking medicine to cure it, he first applies it to his own body, showing all kinds of dignified behavior. The Honored One among humans (referring to the Buddha) is also like this, the supreme King of Physicians, who manifests holy wisdom, skilled in learning the wisdom of medicine. Tracing back to what was practiced in the past,』

故現尊聖身，　眾人得睹見，　　除欲病無餘。

「複次，佛子！如巨海中有大寶珠琉璃之藏，名曰等演諸光，其有見此大寶珠曜、若遭斯珠，形像、顏貌皆變如琉璃藏。設人睹見大寶珠色，眼即清凈，普獲安隱；乃至大珠光明威神宮殿咸照，群萌蒙光而永無患。如大寶珠名曰安眾，所處年歲，若放雨時，眾生即悉而得安隱，休息諸𤺙。如來影曜亦復如是，為大珍寶，一切福會無極慧藏。假使眾生遭遇如來聖慧光明，皆獲一類升于正真道寶形像；若覲如來則逮五眼；值大聖光，一切貧匱則獲法珍，便得豐饒無極之財，乃至道安如來之安。佛子！且觀正覺威容，無所演說而普化益、開導群黎，是為第九所入之門。」於是頌曰：

「譬如無琦珍，　　詣海深求寶，　致一切明珠，　　其光照周普。　若人遭斯珠，　　便得致自然；　其有目睹者，　　尋獲清凈眼。　勝寶亦如是，　　演出慧光明，　若人遭此暉，　　則致佛容貌；　若觀察最勝，　　即獲成五眼，　蠲去諸塵冥，　　便住佛道地。

「複次，佛子！有大寶珠名一切凈念藏王，其大寶珠功德威神，非十、非千而合集致。又，彼大珠所可著處，斯處眾生普無諸病、亦無眾患；設令群黎從摩尼寶所念誓願，悉令具足，如意皆

【現代漢語翻譯】現代漢語譯本因此顯現尊貴神聖的形體，讓眾人得以瞻仰，從而徹底消除貪慾的病患。『再者，佛子！譬如大海之中有巨大的寶珠琉璃之藏，名為『等演諸光』（意為平等地散發各種光芒）。凡是見到這顆大寶珠的光輝，或者接觸到這顆寶珠的，他們的形體和容貌都會變得如同琉璃寶藏一般。如果有人見到大寶珠的顏色，眼睛就會變得清澈明亮，普遍獲得安穩；乃至大寶珠的光明威神照耀宮殿，一切眾生蒙受光芒而永遠沒有憂患。又如一顆名為『安眾』的大寶珠，在它所處的年歲，如果降雨，眾生就能得到安穩，休息各種疲勞。如來的光影也像這樣，是巨大的珍寶，是一切福德匯聚的無上智慧寶藏。假使眾生遇到如來的聖慧光明，都能獲得相同的提升，進入正真之道寶的形像；如果瞻仰如來，就能獲得五眼（肉眼、天眼、慧眼、法眼、佛眼）；遇到大聖的光明，一切貧困都能獲得法寶，從而得到豐饒無盡的財富，乃至達到如來所處的安穩境界。佛子！且看正覺的威嚴容貌，無需言語就能普遍教化利益、開導眾生，這是第九個所入之門。』於是以偈頌說道：『譬如沒有奇珍異寶的人，到深海去尋求寶藏，得到一切明珠，它的光芒照耀普遍。如果有人遇到這顆寶珠，就能自然而然地得到好處；如果有人親眼見到它，就能立刻獲得清凈的眼睛。殊勝的寶珠也像這樣，散發出智慧的光明，如果有人遇到這光輝，就能獲得佛的容貌；如果觀察最殊勝的佛，就能成就五眼，消除一切塵埃和黑暗，從而安住于佛道之地。『再者，佛子！有一顆大寶珠名為『一切凈念藏王』（意為一切清凈意念的寶藏之王），這顆大寶珠的功德威神，不是十個、也不是一千個寶珠合在一起就能達到的。而且，這顆大寶珠所放置的地方，那裡的眾生普遍沒有疾病，也沒有各種憂患；即使眾生從摩尼寶珠那裡所祈求的誓願，都能全部滿足，如意所愿。

【English Translation】 English version Therefore, the venerable and holy body is manifested, so that all may behold it, thereby eliminating the disease of desire completely. 'Furthermore, O son of Buddha! It is like in the great ocean there is a vast treasure of precious lapis lazuli, named 'Equal Emanation of All Lights'. Those who see the radiance of this great precious jewel, or come into contact with it, their forms and appearances all transform to be like the lapis lazuli treasure. If people see the color of the great precious jewel, their eyes become clear and pure, and they universally attain peace and security; even the light and majestic power of the great jewel illuminates palaces, and all beings receive its light and are forever free from suffering. It is also like a great precious jewel named 'Peace for the Multitude', during the years it is present, if it rains, all beings will attain peace and rest from all weariness. The radiance of the Tathagata is also like this, it is a great treasure, a boundless treasury of wisdom where all blessings converge. If beings encounter the holy wisdom light of the Tathagata, they all attain the same level of advancement, entering the form of the true path treasure; if they behold the Tathagata, they will attain the five eyes (physical eye, heavenly eye, wisdom eye, dharma eye, and Buddha eye); encountering the great holy light, all poverty will obtain the treasure of the Dharma, thus gaining abundant and limitless wealth, even reaching the peace of the Tathagata. O son of Buddha! Behold the majestic countenance of the Perfectly Awakened One, without speaking, he universally teaches and benefits, guiding all beings, this is the ninth gate of entry.' Then he spoke in verse: 'It is like one who has no rare treasures, goes to the deep sea to seek treasures, obtaining all the pearls, whose light shines universally. If one encounters this pearl, one will naturally obtain benefits; if one sees it with one's own eyes, one will immediately obtain pure eyes. The supreme jewel is also like this, emitting the light of wisdom, if one encounters this radiance, one will attain the countenance of the Buddha; if one observes the most supreme one, one will attain the five eyes, eliminating all dust and darkness, and thus abide in the path of the Buddha.' 'Furthermore, O son of Buddha! There is a great precious jewel named 'King of All Pure Thought Treasures', the merit and majestic power of this great precious jewel cannot be achieved by combining ten or even a thousand jewels. Moreover, wherever this great jewel is placed, the beings there are universally free from all diseases and sufferings; even if beings make vows from the Mani jewel, all their wishes will be fulfilled, as they desire.'

獲。又，彼寶珠則不照及無德本者。一切凈念藏王珠者則謂如來，悅可一切眾生品類。至真、正覺所示現身三昧定者，嗟嘆稱譽諸聲聞眾，一切眾生在彼生死，於五苦中得越殊特而度終始。又，彼，佛子！如來之身無前、無後。一切世界受形眾生宿有福者，悉為一心而無亂志，遵修正念，純淑諸行，精進至向，于如來尊悉獲法愿而皆具足；其罪重者無有德本、不能睹見如來光明，則建立之，使蒙勸化，示其德本，是為第十所入之門。為菩薩行至真正覺、入近如來而至無量心之所念，其罔普週一切十方，行無掛礙。又，法界者，觀于諸界，不住本際。又，如來者，無起、無滅，咸等三世，於一切想而無所想。導利群萌當來心際，入於此道令無有餘，周滿一切諸佛世界，具足法身，一切如來悉為一凈。」

於是頌曰：

「譬若如意珠，　　能與一切愿，　設有所求者，　　則獲如所志。　其無功德者，　　斯等不見寶，　又其尊妙珠，　　永無吝惜想。　安住身如此，　　惠施一切愿，　若睹有所游，　　如志悉逮成。　其懷兇危心，　　此人不見佛，　如來無吝想，　　亦無有貪嫉。」

佛告普賢菩薩：「何謂，佛子！菩薩順從如來之音而等游達宣正覺聲？不可限量眾響、言辭，則從眾生

【現代漢語翻譯】現代漢語譯本：此外，那寶珠的光芒不會照耀到沒有德行根基的人。而一切清凈意念的寶藏之王（凈念藏王珠）則被認為是如來（Tathagata），他能使一切眾生感到喜悅。至真、正覺所顯現的身三昧定（身三昧定）境界，讚歎稱譽所有的聲聞眾（Sravaka），一切眾生在生死輪迴中，都能超越五種痛苦，最終獲得解脫。此外，佛子！如來的身體沒有開始也沒有結束。一切世界中那些有福報的眾生，都能一心不亂，遵循正念，修習純凈的行為，精進修行，最終在如來那裡獲得所有法愿，並使其圓滿具足；那些罪業深重、沒有德行根基的人，無法見到如來的光明，因此要建立教化，引導他們，讓他們明白德行的根本，這就是第十個進入佛法的門徑。爲了菩薩的修行，達到真正的覺悟，接近如來，達到無量的心念，其影響普遍覆蓋十方，修行沒有障礙。此外，法界（Dharmadhatu）是觀察諸界，不執著于本源。此外，如來沒有生起，也沒有滅亡，與三世平等，對於一切想法都沒有執著。引導眾生進入未來的心境，進入這條道路，使他們沒有遺漏，周遍一切諸佛世界，具足法身（Dharmakaya），一切如來都是一個清凈的整體。於是，以偈頌說道：『譬如如意寶珠，能滿足一切願望，如果有人有所求，就能如願以償。那些沒有功德的人，看不到這寶珠，而這尊貴奇妙的寶珠，永遠沒有吝惜的想法。安住于這樣的身體，施予一切願望，如果看到有人遊歷，就能如願成就。那些懷有兇險之心的人，看不到佛，如來沒有吝惜的想法，也沒有貪婪和嫉妒。』佛告訴普賢菩薩（Samantabhadra）說：『佛子！什麼是菩薩順從如來的聲音，平等地遊歷，宣揚正覺之聲？不應執著于眾多的聲音和言辭，而是從眾生的角度出發』

【English Translation】 English version: Moreover, that jewel does not illuminate those without virtuous roots. The Jewel King of all Pure Thoughts (Sarva-shuddha-citta-ratna-raja), is said to be the Tathagata, who pleases all kinds of beings. The Samadhi of the Body manifested by the Truly Perfect Enlightenment (Satya-samyak-sambodhi), praises and extols all the Sravakas. All beings in the cycle of birth and death, can transcend the five sufferings and ultimately attain liberation. Furthermore, O son of the Buddha! The body of the Tathagata has no beginning and no end. All beings in all worlds who have accumulated merit, can focus their minds without distraction, follow right mindfulness, cultivate pure actions, and diligently strive towards the Tathagata, obtaining all their Dharma wishes and fulfilling them completely. Those with heavy sins and no virtuous roots cannot see the light of the Tathagata, so they are established and encouraged to understand the root of virtue. This is the tenth gate of entry. For the practice of Bodhisattvas, to reach true enlightenment, to approach the Tathagata, and to reach the thoughts of immeasurable minds, their influence pervades all ten directions, and their practice is without hindrance. Furthermore, the Dharmadhatu is to observe all realms without dwelling on the origin. Furthermore, the Tathagata has no arising and no ceasing, is equal to the three times, and has no attachment to any thoughts. Guiding beings into the future state of mind, entering this path so that none are left behind, pervading all Buddha worlds, possessing the Dharmakaya, all Tathagatas are one pure whole. Then, the verse says: 'Like a wish-fulfilling jewel, it can grant all wishes. If someone seeks something, they will obtain what they desire. Those without merit cannot see this jewel, and this noble and wondrous jewel never has a thought of stinginess. Abiding in such a body, bestowing all wishes, if one sees someone traveling, they will achieve their desires. Those who harbor evil intentions cannot see the Buddha. The Tathagata has no thought of stinginess, nor does he have greed or jealousy.' The Buddha said to Samantabhadra Bodhisattva: 'O son of the Buddha! What is it that Bodhisattvas follow the voice of the Tathagata, travel equally, and proclaim the voice of Perfect Enlightenment? One should not be attached to the many sounds and words, but rather proceed from the perspective of sentient beings.'

心意所好而為說法，至令眾會各得所樂。如其志操而現化之，從心所念，隨時而入，不失三昧，不終、不沒，不起、不滅。又而察之猶若呼響，悉無有主、亦無有我，眾生罪福所積行故。違失深妙便有歸趣，遐邈難濟，興不潔凈，分別法界，故隨無斷。不捨壞法故，無瞋、無恚，無沒、究竟；所緣住故，亦無有主、亦無不主，亦無教化、亦無不教。斯則為隨如來音響。所以者何？譬如世遭大災變時，即有自然四大音聲，乃得知法而無有主，則無貪業。何謂為四？世災變起，有一大音自然而出：『諸賢且聽！一禪為安。第一禪者，離愛恚患，度于欲界，已得超越而致自然。』於是，眾生聞斯音聲成第一禪，度于欲界即生梵天。適逮法已，聞於二音：『諸賢且聽！二禪安隱，則無想行，超度梵天而得自在。』於時眾生聞斯二聲則行二禪，無想、無行，其內為寂，心無所著，成第二禪，即得生於光音天上。適逮法已，聞於三音：『諸賢且聽！三禪最安，離喜所欲，於心寂定，內無所念。第三禪者，隨聖所教，度光音天。』於時眾生聞斯三聲，超光音天，生離果天。這生天上、這逮法已，聞於四音：『諸賢且聽！四禪寂然，除苦、去安，憂戚、喜歡，無苦、無樂，清凈具足，為第四禪，度離果天。』於時眾生聞斯四聲舍離果天

【現代漢語翻譯】現代漢語譯本：隨心所好而宣說佛法，使所有在場的人都各自得到他們所喜愛的。如同他們的志向和行為而顯現教化，從心中所想，隨時進入（眾生的心），不失去三昧（專注），不終結、不消失，不生起、不滅亡。進一步觀察，（這些教化）就像呼喊的迴響，完全沒有主宰，也沒有自我，都是眾生所積累的罪業和福報所致。違背了深奧微妙的道理就會有歸宿，遙遠而難以救度，產生不純凈的想法，分別法界，所以隨著（業力）而沒有停止。因為不捨棄壞法，所以沒有嗔恨、沒有惱怒、沒有消失、最終（解脫）；因為所緣的住處，所以也沒有主宰、也沒有非主宰，也沒有教化、也沒有不教化。這就是隨順如來的音響。為什麼這麼說呢？譬如世間遭遇大災變時，就會有自然的四大音聲，人們因此得知佛法而沒有貪慾。什麼是四大音聲呢？當世間災變發生時，會有一種巨大的聲音自然發出：『各位賢者請聽！一禪是安穩的。第一禪，是遠離愛慾和嗔恚的煩惱，超越欲界，已經得到超越而達到自然。』於是，眾生聽到這個聲音就修成第一禪，超越欲界而生到梵天。剛得到佛法，又聽到第二種聲音：『各位賢者請聽！二禪是安穩的，沒有思想和行為，超越梵天而得到自在。』這時眾生聽到這第二種聲音就修行二禪，沒有思想、沒有行為，內心寂靜，心中沒有執著，修成第二禪，就得生到光音天上。剛得到佛法，又聽到第三種聲音：『各位賢者請聽！三禪最安穩，遠離喜悅的慾望，內心寂靜安定，內心沒有念頭。第三禪，是隨順聖人的教導，超越光音天。』這時眾生聽到這第三種聲音，超越光音天，生到離果天。這生到天上、剛得到佛法，又聽到第四種聲音：『各位賢者請聽！四禪寂靜，去除痛苦、去除安樂，憂愁、喜悅，沒有痛苦、沒有快樂，清凈具足，是第四禪，超越離果天。』這時眾生聽到這第四種聲音，捨棄離果天現代漢語譯本：，

【English Translation】 English version: Speaking Dharma according to what the mind desires, so that all those present each obtain what they delight in. Manifesting transformations according to their aspirations and conduct, entering (the minds of beings) at any time from what is thought in the heart, without losing samadhi (concentration), without ending, without disappearing, without arising, without ceasing. Further observing, (these teachings) are like the echo of a call, completely without a master, and without a self, all due to the accumulated sins and merits of sentient beings. Going against the profound and subtle principles will lead to a destination, distant and difficult to save, giving rise to impure thoughts, distinguishing the realms of Dharma, and thus following (karma) without ceasing. Because of not abandoning bad dharmas, there is no anger, no resentment, no disappearance, and ultimate (liberation); because of the dwelling place of what is conditioned, there is also no master, nor non-master, no teaching, nor non-teaching. This is to follow the sound of the Tathagata. Why is this so? For example, when the world encounters great calamities, there will be four natural great sounds, and people will thus know the Dharma without greed. What are the four great sounds? When worldly calamities occur, a great sound will naturally arise: 'Virtuous ones, listen! The first dhyana (meditation) is peaceful. The first dhyana is to be free from the afflictions of love and hatred, to transcend the desire realm, having already attained transcendence and reached the natural state.' Thereupon, sentient beings, hearing this sound, cultivate the first dhyana, transcend the desire realm, and are born in the Brahma heaven. Having just attained the Dharma, they hear the second sound: 'Virtuous ones, listen! The second dhyana is peaceful, without thought and action, transcending the Brahma heaven and attaining freedom.' At this time, sentient beings, hearing this second sound, practice the second dhyana, without thought, without action, their inner being is tranquil, their minds are without attachment, cultivating the second dhyana, and are born in the Abhasvara heaven. Having just attained the Dharma, they hear the third sound: 'Virtuous ones, listen! The third dhyana is most peaceful, free from the desires of joy, the mind is tranquil and settled, and there are no thoughts within. The third dhyana is to follow the teachings of the sages, transcending the Abhasvara heaven.' At this time, sentient beings, hearing this third sound, transcend the Abhasvara heaven and are born in the Subhakrtsna heaven. Having been born in this heaven and just attained the Dharma, they hear the fourth sound: 'Virtuous ones, listen! The fourth dhyana is tranquil, removing suffering, removing peace, sorrow, joy, without suffering, without joy, pure and complete, it is the fourth dhyana, transcending the Subhakrtsna heaven.' At this time, sentient beings, hearing this fourth sound, abandon the Subhakrtsna heaven English version: ,

，超生清凈難及天上。是為，佛子！世災變時聞四大音而致弘典。

「自然之聲則無部主，大聖之德巍巍無量，自然音聲微妙柔軟，播越遠震。如是，無主、亦無所造，無應、不應，無舉、無下。若有欲逮如來法者，則有自然四大音聲、四大言教。何等四？一聲出曰：『不造德者皆為苦患：地獄、餓鬼、畜生三趣，計吾我人、言是我所，貪著所有一切萬物亦復為苦。設殖德本，生天人間、受賢聖教、棄八無閑所生艱難、奉行十善，諸厄乃除，常值佛法。』二聲出曰：『諸賢且聽！萬物皆苦，燒炙然熾，轉相逼迫。思想眾患，身則無常。別離之法無形寂滅，不志利養便無然熾，尋離眾難。』於時眾人聞此聲已，奉持宣行，稍漸精進，得聲聞乘，以忍度岸。三聲出曰：『過於羅漢則有微妙所樂之乘，名曰緣覺，無有師主而自覺了。』於是，諸人聞斯音已，信樂微進逮緣覺乘。四聲出曰：『過於聲聞緣覺之地而有大乘菩薩所行，所苞含桴筏回御洪舟濟于彼岸，不斷道心，所度無極將護終始；眾生患厭而現有聲聞、緣覺。其大乘者，為最尊乘、為極殊特乘、一切眾生所戴仰乘、信樂超絕正真乘者。』聞此聲已，斯等諸根明達、往古宿殖德本，如來、至真威神聖旨之所建立，令其志性含弘光大，自在至誠則發道意。其音說

【現代漢語翻譯】現代漢語譯本：超越生死，達到清凈的境界，難以企及天界。因此，佛子們！當世間發生災變時，會聽到四大音聲，從而產生弘揚佛法的經典。自然之聲沒有主宰者，大聖的德行巍峨無量，自然音聲微妙柔和，傳播深遠，震動四方。這樣的聲音，沒有主宰，也沒有造作者，不應也不不應，沒有舉起也沒有落下。如果有人想要獲得如來的佛法，就會有自然的四大音聲、四大教誨。哪四種呢？第一種聲音說：『不修德行的人都會遭受苦難：地獄、餓鬼、畜生三惡道，執著於我、人等概念，認為一切事物都屬於自己，貪戀所有一切萬物，也都是痛苦的。如果種下德行的根本，就能生於天上人間，接受賢聖的教誨，捨棄八無暇（沒有機會修行佛法的八種情況）所帶來的艱難，奉行十善，各種災難就會消除，常常遇到佛法。』第二種聲音說：『各位賢者請聽！萬物皆苦，如同被燒烤一樣熾熱，互相逼迫。思想充滿各種憂患，身體是無常的。別離的法則無形寂滅，不追求利益供養就不會有熾熱的痛苦，很快就能脫離各種苦難。』當時，眾人聽到這種聲音后，奉行並宣揚，逐漸精進，證得聲聞乘（通過聽聞佛法而得解脫的修行者），以忍辱到達彼岸。第三種聲音說：『超越羅漢的境界，還有一種微妙快樂的乘，叫做緣覺（不需老師指導，自己覺悟的修行者），沒有老師指導而自己覺悟。』於是，眾人聽到這種聲音后，信奉並稍微精進，證得緣覺乘。第四種聲音說：『超越聲聞和緣覺的境界，還有大乘菩薩所修行的道路，他們所包含的如同木筏和船隻，能夠駕馭洪流，渡過彼岸，不斷道心，所度化的眾生沒有窮盡，始終護持；眾生厭倦苦難，所以才出現聲聞和緣覺。而大乘，是最尊貴的乘，是最特別的乘，是一切眾生所敬仰的乘，是信奉並超越正真的乘。』聽到這種聲音后，這些諸根明達、往昔種下德行根本的人，在如來、至真（佛的稱號）的威神聖旨的建立下，使他們的志向包含弘大，自在至誠，從而發起了道心。這種聲音說

【English Translation】 English version: Transcending birth and death, reaching a state of purity, is difficult to attain even in the heavens. Therefore, disciples of the Buddha! When calamities occur in the world, four great sounds will be heard, leading to the creation of scriptures that propagate the Dharma. The natural sound has no master; the virtue of the Great Sage is majestic and immeasurable. The natural sound is subtle and gentle, spreading far and wide, shaking all directions. Such a sound has no master, nor is it created; it neither responds nor does not respond; it neither rises nor falls. If someone wishes to attain the Dharma of the Tathagata (another name for the Buddha), there will be four natural sounds, four great teachings. What are the four? The first sound says: 'Those who do not cultivate virtue will suffer: the three evil realms of hell, hungry ghosts, and animals. Clinging to concepts of self, person, etc., thinking that all things belong to oneself, and being greedy for all things, is also suffering. If one plants the root of virtue, one can be born in the heavens or the human realm, receive the teachings of the wise and holy, abandon the difficulties arising from the eight unfavorable conditions (eight situations where there is no opportunity to practice the Dharma), practice the ten good deeds, and all calamities will be eliminated, and one will often encounter the Dharma.' The second sound says: 'Virtuous ones, listen! All things are suffering, like being burned, intensely hot, and constantly pressing against each other. Thoughts are filled with various worries, and the body is impermanent. The law of separation is formless and extinguished. If one does not seek profit and offerings, there will be no burning suffering, and one can quickly escape all difficulties.' At that time, after hearing this sound, the people practiced and proclaimed it, gradually progressing, attaining the Sravaka Vehicle (practitioners who attain liberation through hearing the Dharma), and reaching the other shore through patience. The third sound says: 'Beyond the realm of Arhats (those who have attained enlightenment through the Sravaka path), there is a subtle and joyful vehicle called Pratyekabuddha (practitioners who attain enlightenment on their own, without a teacher), who awaken on their own without a teacher.' Thereupon, after hearing this sound, the people believed and progressed slightly, attaining the Pratyekabuddha Vehicle. The fourth sound says: 'Beyond the realms of Sravakas and Pratyekabuddhas, there is the path practiced by the Mahayana Bodhisattvas (those who seek enlightenment for the benefit of all beings), which encompasses rafts and boats, capable of navigating the flood, crossing to the other shore, continuously maintaining the aspiration for enlightenment, and liberating countless beings, protecting them from beginning to end. Because beings are weary of suffering, the Sravaka and Pratyekabuddha paths appear. The Mahayana, however, is the most honored vehicle, the most special vehicle, the vehicle revered by all beings, the vehicle of faith and transcendence of the true path.' After hearing this sound, those whose faculties are clear, who have planted the roots of virtue in the past, under the establishment of the majestic and holy will of the Tathagata, the True One, will have their aspirations broadened and magnified, and with freedom and sincerity, they will generate the aspiration for enlightenment. This sound says

曰：『諸如來者，無身、無心，亦無所演、無所開化，而令眾生如得蒙安。』是為，佛子！第一緣事為諸菩薩而得順從如來之音。」

於是頌曰：

「如四無量音，　　普宣於世間，　眾生界清凈，　　本出虛無際；　則有四智慧，　　寂然安隱禪，　眾人聞斯響，　　便棄捐欲界。　十力亦如是，　　普周於法界，　為眾生之故，　　暢演無量音。　其有致斯印，　　則超有為相，　安住之音響，　　未曾有疑想。

「複次，佛子！譬如深山巖石之間，因對有聲；世假如是，記是方俗，言而無有、身亦無有，見則因呼、對而有聲矣。一切音聲、言語所由，皆緣對耳，誠諦計之，永無想念。如是，仁者！如來音聲無有言教，亦無所處。眾生之類心懷念道因緣出意，究理音聲亦無有響、亦不可得，是為，佛子！第二緣事為諸菩薩而得順從如來之音。」

於是頌曰：

「猶如深山中，　　因緣而有響，　從眾人所呼，　　尋報一切音。　佛勸化群萌，　　以音令開達，　雖有言辭說，　　未曾有疑想。　十力之音響，　　法界無著念，　分別開導人，　　制化諸根原。　諸微細眾生，　　令其可意悅，　有諸十力者，　　不懷妄想求。

「複次，佛子！如大雷

【現代漢語翻譯】現代漢語譯本：

說：『諸如來（Tathagata，佛的稱號）沒有身體，沒有心，也沒有演說或開化，卻能使眾生得到安寧。』這就是，佛子！第一種因緣，使菩薩們能夠順從如來的聲音。

於是以偈頌說：

『如同四無量音（四種廣大的慈悲心），普遍宣揚於世間，眾生界清凈，本源出自虛無的邊際；則有四種智慧，寂靜安穩的禪定，眾人聽到這聲音，便捨棄慾望的境界。十力（如來所具有的十種力量）也像這樣，普遍周遍於法界（宇宙萬有），爲了眾生的緣故，暢快地演說無量的聲音。那些領悟到這個印記的人，就超越了有為的現象，安住于這聲音的響亮，從未有過疑惑的想法。

『再者，佛子！譬如在深山巖石之間，因為相對而有聲音；世間也是這樣，記錄著各地的風俗，言語雖然沒有實體，身體也沒有實體，但聽到呼喚就會有迴應的聲音。一切聲音、言語的由來，都是因為相對而產生，如果真實地去計較，就永遠沒有想法。像這樣，仁者！如來的聲音沒有言教，也沒有固定的處所。眾生因為心中懷有求道的因緣而產生意念，去探究聲音的道理，卻發現聲音沒有響聲，也無法獲得，這就是，佛子！第二種因緣，使菩薩們能夠順從如來的聲音。』

於是以偈頌說：

『猶如在深山中，因為因緣而有迴響，從眾人所呼喚，隨即迴應一切聲音。佛勸化眾生，用聲音使他們開悟，雖然有言辭的說法，卻從未有過疑惑的想法。十力的聲音，在法界中沒有執著，分別開導人們，制伏和轉化諸根的來源。對於那些微細的眾生，使他們感到歡喜，擁有十力的人，不懷有虛妄的追求。

『再者，佛子！如同大雷 English version:

It is said: 『The Tathagatas (Buddhas), have no body, no mind, nor do they preach or enlighten, yet they bring peace to sentient beings.』 This, O son of Buddha! is the first condition by which Bodhisattvas are able to follow the voice of the Tathagata.

Then, a verse was spoken:

『Like the four immeasurable sounds (four great compassionate minds), universally proclaimed in the world, The realm of sentient beings is pure, originally emerging from the boundless void; Then there are four wisdoms, the quiet and peaceful meditation, When people hear this sound, they abandon the realm of desire. The ten powers (ten strengths of a Buddha) are also like this, pervading the entire Dharma realm (universe), For the sake of sentient beings, they freely proclaim immeasurable sounds. Those who attain this seal, transcend the realm of conditioned phenomena, Dwelling in the resonance of this sound, never having a doubt.

『Furthermore, O son of Buddha! It is like in the deep mountains, between rocks, a sound arises due to interaction; the world is also like this, recording local customs, words have no substance, and bodies have no substance, but when a call is heard, there is a responding sound. The origin of all sounds and words is due to interaction, if one truly calculates it, there is never a thought. Like this, O noble one! The voice of the Tathagata has no teaching, nor a fixed place. Sentient beings, because they have the cause and condition of seeking the path in their hearts, generate the intention to investigate the principle of sound, but they find that sound has no resonance and cannot be obtained. This, O son of Buddha! is the second condition by which Bodhisattvas are able to follow the voice of the Tathagata.』

Then, a verse was spoken:

『Like in the deep mountains, a sound arises due to conditions, From the calls of the people, it immediately responds to all sounds. The Buddha encourages and transforms beings, using sound to enlighten them, Although there are words spoken, there has never been a doubt. The sound of the ten powers, in the Dharma realm, has no attachment, Separately guiding people, controlling and transforming the source of the senses. For those subtle beings, making them feel joyful, Those who possess the ten powers, do not harbor false desires.

『Furthermore, O son of Buddha! Like a great thunder

【English Translation】 It is said: 『The Tathagatas (Buddhas), have no body, no mind, nor do they preach or enlighten, yet they bring peace to sentient beings.』 This, O son of Buddha! is the first condition by which Bodhisattvas are able to follow the voice of the Tathagata. Then, a verse was spoken: 『Like the four immeasurable sounds (four great compassionate minds), universally proclaimed in the world, The realm of sentient beings is pure, originally emerging from the boundless void; Then there are four wisdoms, the quiet and peaceful meditation, When people hear this sound, they abandon the realm of desire. The ten powers (ten strengths of a Buddha) are also like this, pervading the entire Dharma realm (universe), For the sake of sentient beings, they freely proclaim immeasurable sounds. Those who attain this seal, transcend the realm of conditioned phenomena, Dwelling in the resonance of this sound, never having a doubt. 『Furthermore, O son of Buddha! It is like in the deep mountains, between rocks, a sound arises due to interaction; the world is also like this, recording local customs, words have no substance, and bodies have no substance, but when a call is heard, there is a responding sound. The origin of all sounds and words is due to interaction, if one truly calculates it, there is never a thought. Like this, O noble one! The voice of the Tathagata has no teaching, nor a fixed place. Sentient beings, because they have the cause and condition of seeking the path in their hearts, generate the intention to investigate the principle of sound, but they find that sound has no resonance and cannot be obtained. This, O son of Buddha! is the second condition by which Bodhisattvas are able to follow the voice of the Tathagata.』 Then, a verse was spoken: 『Like in the deep mountains, a sound arises due to conditions, From the calls of the people, it immediately responds to all sounds. The Buddha encourages and transforms beings, using sound to enlighten them, Although there are words spoken, there has never been a doubt. The sound of the ten powers, in the Dharma realm, has no attachment, Separately guiding people, controlling and transforming the source of the senses. For those subtle beings, making them feel joyful, Those who possess the ten powers, do not harbor false desires. 『Furthermore, O son of Buddha! Like a great thunder

震出音聲時，名曰諸天誠諦之法，假使諸天遊行放逸，應時虛空暢法雷震：『一切愛慾皆歸無常，苦惱誑惑須臾間耳，愚騃所習覺無放逸，勿務馳騁。若自放恣，當歸惡趣，無得迷謬。』放逸諸天聞斯言教尋則愁戚，各各棄捨愛慾之樂，詣天王宮樂於天王無盡之典，遵奉法行。且觀其法雷震之音而可自然，亦無別異，為諸天人眾而興因緣，欲建立眾生之故而有此音。如來音聲亦復如此，則不可得，隨人所行而加演暢大法之音，亦無貪愛無業之音、無放逸音、無常苦空非身之音，皆告法界、悉逮無餘、普周眾生，隨其所樂而勸化之便得悅可，導以三乘各令得所，已無有量自在之慧菩薩所行，令咸游入不可思議。又，如來者，慧無財業亦無處所，而以誘引宣告一切。聞此聲已，不可計會眾生品類精進奉行，於是德本，或求聲聞、緣覺之乘、或志無上無極大乘。又，佛道音普於一切，無所猗著亦無言說，是為第三為諸菩薩而得順從如來之音。」

於是頌曰：

「假使天放逸，　　自然有雷震，　發明于諸法，　　令樂於道義，　則于虛空中，　　宣揚說法音，　諸天聞此聲，　　便改不馳騁。　十力亦如是，　　雷震演法雨，　流溢於十方，　　導利諸眾生，　具足勝言說，　　以開化他人，　聞此

【現代漢語翻譯】現代漢語譯本當發出聲音時，這被稱為諸天誠實的教法。即使諸天放縱懈怠，虛空中也會立即響起法雷般的震動，宣告：『一切愛慾都歸於無常，苦惱和迷惑只是短暫的，愚昧的人習慣於放縱，應該覺悟而不再放縱，不要放任自己。如果放縱自己，就會墮入惡道，不要再迷惑了。』放縱的諸天聽到這些教誨，立刻感到憂愁，各自捨棄愛慾之樂，前往天王宮殿，樂於天王無盡的教典，遵奉佛法修行。且看這法雷震動之音自然而然，並無特別之處，卻為諸天人眾興起因緣，爲了建立眾生而有此聲音。如來的聲音也是如此，不可捉摸，隨著人們的修行而加以闡揚大法之音，沒有貪愛之音，沒有業報之音，沒有放縱之音，沒有無常、苦、空、非身之音，都告知法界，全部涵蓋無餘，普遍周及眾生，隨著他們所喜好的而勸化，使他們感到喜悅，引導他們進入三乘，各自得到歸宿。這已是無量自在的智慧，是菩薩所修行的，使他們都進入不可思議的境界。而且，如來，智慧沒有財富和產業，也沒有固定的處所，卻能誘導和宣告一切。聽到這聲音后，無數眾生會精進修行，於是積累功德，有的追求聲聞乘、緣覺乘，有的立志于無上無極的大乘。而且，佛道的音聲普遍於一切，沒有執著，也沒有言說，這是第三種為諸菩薩而得順從如來的聲音。於是以偈頌說道：『假使天放逸，自然有雷震，發明于諸法，令樂於道義，則于虛空中，宣揚說法音，諸天聞此聲，便改不馳騁。十力亦如是，雷震演法雨，流溢於十方，導利諸眾生，具足勝言說，以開化他人，聞此』

【English Translation】 English version When a sound is emitted, it is called the Dharma of Truth for the Devas (gods). Even if the Devas become negligent, a Dharma-thunder will immediately resound in the void, proclaiming: 『All desires are subject to impermanence, suffering and delusion are but fleeting moments. The foolish are accustomed to indulgence, they should awaken and cease their negligence, not indulging themselves. If you indulge yourselves, you will fall into evil realms, do not be deluded.』 Upon hearing these teachings, the negligent Devas immediately feel sorrow, each abandoning the pleasures of desire, and go to the palace of the Deva King, delighting in the endless teachings of the Deva King, and following the Dharma practice. Observe that the sound of this Dharma-thunder is natural and without any special distinction, yet it creates the conditions for the assembly of Devas and humans, and this sound exists for the purpose of establishing sentient beings. The Tathagata』s (Buddha's) voice is also like this, it is intangible, and it expands the sound of the Great Dharma according to people』s practices. It is a sound without attachment, without karmic retribution, without negligence, without impermanence, suffering, emptiness, or non-self. It informs all realms of Dharma, encompassing everything without remainder, universally reaching all sentient beings. It persuades and transforms them according to their preferences, making them joyful, guiding them into the Three Vehicles, each finding their destination. This is the immeasurable and free wisdom, the practice of Bodhisattvas, leading them all into the inconceivable realm. Moreover, the Tathagata, whose wisdom has no wealth or possessions, and no fixed abode, is able to induce and proclaim to all. Upon hearing this voice, countless sentient beings will diligently practice, thus accumulating merit. Some seek the Vehicle of Sravakas (Hearers), some the Vehicle of Pratyekabuddhas (Solitary Buddhas), and some aspire to the unsurpassed and limitless Great Vehicle. Furthermore, the sound of the Buddha's path pervades all, without attachment or speech. This is the third kind of sound, through which Bodhisattvas follow the Tathagata』s voice. Then, a verse is spoken: 『If the Devas are negligent, naturally there is thunder, Revealing all Dharmas, making them delight in the meaning of the Way, Then in the void, the sound of Dharma is proclaimed, When the Devas hear this sound, they change and cease their indulgence. The Ten Powers (of the Buddha) are also like this, thunder and rain of Dharma are preached, Flowing out in all directions, guiding and benefiting all sentient beings, Possessing excellent speech, to enlighten others, Upon hearing this』

音響已，　　黎庶成佛道。

「複次，佛子！喻有天子名曰自在，又名善門，所向瞻望，則諸玉女有百千品而來集會，鼓作琴瑟、歌頌應弦，節奏若干，且觀伎樂調發妙曲。如來若此，則以一音隨群生心，依本志性情所慕樂，無量之行因其所信各各現教，令得開解，是為第四為諸菩薩而得順從如來之音。」

於是頌曰：

「猶如魔自恣，　　興造天伎樂，　玉女之姿顏，　　節奏互相和。　一心而歌頌，　　齊音發妙曲，　具足億百千，　　種種之新聲。　諸十力若茲，　　常演一聲詔，　則以權方便，　　音氣暢群萌。　黎庶隨信樂，　　若得聞言教，　這聽塵勞斷，　　其音無想念。

「複次，佛子！猶如大梵處於天宮，發意之頃，敕誡之音揚溢於外、眾會之表，令諸梵天梵身天子敬奉音詔。如是，仁者！如來、正覺演出無上微妙佛音，普告一切眾會，儀默于內，聲達十方，開度群萌，使至道場。如來等哀，無吝眾生。眾生諸根不純、不寂、見聞法化而不愛者，一切悉得普集道場，各心念言：『今者，如來而獨為我演法音聲。』又，如來音聲亦無所御，而造成立所當教化，是為第五為諸菩薩而得順從如來之音。」

於是頌曰：

「假使逮尊處，　　梵天之床座，　

【現代漢語翻譯】現代漢語譯本聲音響起，民眾都成就了佛道。

『再者，佛子！譬如有一位天子名叫自在（自在：指擁有自主權的天神），又名善門（善門：指通往善道的門），他所注視的地方，就會有成百上千的玉女前來，她們敲擊琴瑟，歌唱應和著旋律，節奏多樣，並且觀看她們演奏美妙的樂曲。如來也是這樣，用一個聲音隨著眾生的心意，依據他們原本的志向和性情所喜愛的，用無量的行為根據他們所相信的各自顯現教導，使他們得以開悟理解，這是第四種菩薩能夠順從如來之音的情況。』

於是用偈頌說道：

『猶如魔王自在，興起製造天上的伎樂，玉女的姿容美麗，節奏互相和諧。一心一意地歌唱，齊聲發出美妙的樂曲，具備億萬千種，各種各樣的新聲音。諸佛的十力也像這樣，常常演說一個聲音的教詔，就用權巧方便，使聲音氣息傳遍眾生。民眾隨著自己的信仰和喜好，如果聽到佛的教誨，就能斷除塵世的煩惱，他們的心中不再有妄想。』

『再者，佛子！譬如大梵天王（大梵天王：指色界初禪天的天主）處於天宮，當他發出意念的時候，他的敕令之音就會傳揚到外面、眾會之中，使諸梵天和梵身天子都恭敬地奉行他的命令。像這樣，仁者！如來、正覺（正覺：指佛的覺悟）演說無上微妙的佛音，普遍告知一切眾會，雖然內在寂靜無聲，但聲音卻能傳達十方，開導眾生，使他們到達道場。如來平等慈悲，不吝惜眾生。眾生的根器不純凈、不寂靜，見到聽到佛法教化而不喜愛的人，一切都能普遍聚集到道場，各自心中想著：『現在，如來是專門為我演說佛法音聲。』而且，如來的音聲也沒有任何阻礙，能夠成就和建立所應當教化的內容，這是第五種菩薩能夠順從如來之音的情況。』

於是用偈頌說道：

『假使到達尊貴之處，梵天的床座，』

【English Translation】 English version The sound has been heard, and the common people have attained Buddhahood.

'Furthermore, son of Buddha! It is like a heavenly king named Zizai (自在, Zizai: meaning 'self-mastery'), also named Shanmen (善門, Shanmen: meaning 'gate of goodness'), wherever he looks, hundreds and thousands of jade maidens come, playing lutes and zithers, singing in response to the melodies, with various rhythms, and watching them perform wonderful music. The Tathagata is also like this, using one sound to follow the minds of all beings, according to their original aspirations and the things they love, using countless actions to teach according to what they believe, enabling them to understand and be enlightened. This is the fourth way in which Bodhisattvas can follow the sound of the Tathagata.'

Then, a verse was spoken:

'Like the demon king at his ease, creating heavenly music, the jade maidens' appearances are beautiful, their rhythms harmonizing with each other. Singing with one heart, their voices together produce wonderful melodies, possessing hundreds of millions, all kinds of new sounds. The ten powers of the Buddhas are also like this, always proclaiming a single sound of teaching, using skillful means to spread the sound and breath to all beings. The people, according to their faith and joy, if they hear the Buddha's teachings, can cut off the defilements of the world, and their minds will no longer have delusions.'

'Furthermore, son of Buddha! It is like the Great Brahma (大梵天王, Great Brahma: the lord of the first dhyana heaven in the realm of form) in his heavenly palace, when he has a thought, his command will spread outside, among the assemblies, causing all the Brahma and Brahma-bodied heavenly beings to respectfully follow his orders. Likewise, noble one! The Tathagata, the Perfectly Enlightened One (正覺, Perfectly Enlightened One: referring to the Buddha's enlightenment), proclaims the supreme and subtle sound of the Buddha, universally informing all assemblies, though silent within, the sound reaches the ten directions, guiding all beings, enabling them to reach the Bodhi-mandala. The Tathagata is equally compassionate, not stingy with beings. Those beings whose faculties are not pure, not tranquil, who see and hear the Dharma teachings and do not love them, all can universally gather at the Bodhi-mandala, each thinking in their hearts: 'Now, the Tathagata is specifically speaking the Dharma sound for me.' Moreover, the Tathagata's sound has no obstruction, able to accomplish and establish what should be taught. This is the fifth way in which Bodhisattvas can follow the sound of the Tathagata.'

Then, a verse was spoken:

'Suppose one reaches the honored place, the seat of Brahma,'

則以一言詔，　　悅可梵天心。　其梵天之響，　　不超逸于外，　悉知一切心，　　及來眾會意。　謂十力之德，　　凈處於佛坐，　則暢一音響，　　普遍於法界。　不佹戾眾會、　　亦不懷貪吝，　其不篤信者，　　不聞佛音響。

「複次，佛子！猶計如水，一切同等以為一味，若隨器中為若干變，又分別知諸味各異。法教若斯，如來道教為一味者，謂解脫味，眾生之心、志性各異，謂為正覺所說不同，如來音聲無有想念，是為第六為諸菩薩而得順從如來之音。」

於是頌曰：

「猶如計諸水，　　一切雨自然，　味等均清凈，　　無穢八種甘；　諸佛子如是，　　曉了眾生音，　若志念一味，　　得佛自然道。　遭遇因緣故、　　隨地各差別、　其器各各異，　　令水永不同；　一切諸群類，　　眾生行各異，　隨心聞佛音，　　所聽故不同。

「複次，佛子！如阿耨達大龍王者，若欲雨時，陰雲普遍於閻浮提，然後降雨，長育百穀、眾藥、樹木、竹蘆、叢林……，皆得茂盛，華實充滿。諸河源流悉從無焚龍王身出，令無數物難計眾類致得滋益。如是，仁者！如來普於一切世界周遍無餘，大哀優渥而澍甘露大法之雨悅可眾生，長茂功德具足備悉十方諸乘。如

【現代漢語翻譯】現代漢語譯本僅用一句話，就能使梵天（Brahmā，印度教的創造之神）心生歡喜。梵天的聲音，不會超出外界。完全瞭解一切眾生的心，以及前來集會大眾的心意。憑藉十力（如來所擁有的十種力量）的功德，清凈地安處於佛座之上。便能發出一種聲音，普遍傳遍整個法界。不違背大眾的意願，也不懷有貪婪和吝嗇之心。那些不真誠相信的人，聽不到佛的聲音。

『再者，佛子！譬如水，一切水都同等，視為一種味道，如果放入不同的容器中，就會有不同的變化，又能分別知道各種味道的差異。佛法教義也是如此，如來的教導是一種味道，即解脫的味道。眾生的心意和志向各不相同，所以認為正覺所說的內容也不同。如來的聲音沒有分別念想，這是第六種菩薩能夠順從如來之音的方式。』

於是，以偈頌說道：

『猶如計算各種水，一切雨水自然降落，味道相同且清凈，沒有污穢，具有八種甘美。諸佛的弟子也是如此，明瞭眾生的聲音，如果心念專注於一種味道，就能獲得佛的自然之道。因為遭遇的因緣不同，所以隨處各有差別，容器各不相同，使得水永遠不同。一切眾生，行為各異，隨各自的心意聽到佛的聲音，所以聽到的內容也不同。

『再者，佛子！譬如阿耨達（Anavatapta，傳說中的大湖）大龍王，如果想要下雨時，陰雲就會遍佈整個閻浮提（Jambudvipa，人類居住的世界），然後降下雨水，滋養百穀、各種藥材、樹木、竹葦、叢林……，都得以茂盛生長，開花結果。所有河流的源頭都從無焚龍王（Anavatapta Dragon King）的身體流出，使得無數難以計算的物種得到滋養。同樣，仁者！如來普遍於一切世界，周遍無餘，以大慈悲之心降下甘露大法之雨，使眾生歡喜，增長功德，具足十方諸乘。』

【English Translation】 English version With just one word, he can please the heart of Brahmā (the Hindu god of creation). The sound of Brahmā does not go beyond the outside. He fully understands the minds of all beings, as well as the intentions of the assembled multitude. By virtue of the merits of the ten powers (the ten powers of a Tathagata), he sits purely on the Buddha's seat. Then he can utter one sound, which pervades the entire Dharma realm. He does not contradict the wishes of the assembly, nor does he harbor greed or stinginess. Those who do not sincerely believe cannot hear the Buddha's voice.

'Furthermore, sons of the Buddha! It is like water, all water is considered the same, as one flavor. If it is placed in different containers, it will have different changes, and one can distinguish the differences in each flavor. The Dharma teachings are like this. The Tathagata's teachings are of one flavor, which is the flavor of liberation. The minds and aspirations of sentient beings are different, so they perceive the teachings of the Right Enlightenment differently. The Tathagata's voice has no conceptual thoughts. This is the sixth way in which Bodhisattvas can follow the Tathagata's voice.'

Then, he spoke in verse:

'It is like counting all the waters, all rain falls naturally, the taste is the same and pure, without impurities, having eight kinds of sweetness. The disciples of all Buddhas are like this, understanding the sounds of sentient beings. If their minds are focused on one flavor, they can attain the natural path of the Buddha. Because the causes and conditions encountered are different, there are differences in each place. The containers are different, causing the water to be forever different. All kinds of beings have different behaviors. They hear the Buddha's voice according to their own minds, so what they hear is different.

'Furthermore, sons of the Buddha! It is like the great dragon king Anavatapta (a legendary great lake). When he wants to rain, dark clouds will cover the entire Jambudvipa (the world inhabited by humans), and then rain will fall, nourishing the hundred grains, various medicines, trees, bamboo reeds, forests..., all of which will grow luxuriantly, blossoming and bearing fruit. The sources of all rivers flow from the body of the Anavatapta Dragon King, causing countless species to be nourished. Likewise, noble ones! The Tathagata pervades all worlds, without exception, with great compassion, pouring down the rain of the sweet dew of the great Dharma, pleasing sentient beings, increasing merits, and fully equipping the vehicles of the ten directions.'

來之音不從內出、亦不從外，如是無量不可計人、群萌品類而荷戴仰，是為第七為諸菩薩而得順從如來之音。」

於是頌曰：

「如眾水流行，　　周于閻浮提，　無所不通徹，　　普潤于大地。　山陵、草、眾木、　　五穀依因生，　有察其水者，　　所至無想念。　世尊亦如是，　　宣揚諸法界，　布演正法雨，　　眾滿於眾生。　長育百千善，　　滅除諸塵勞，　已曉了佛言，　　于外不馳騁。

「複次，佛子！如摩奈斯大龍王，假使興大陰雨時，先貯集云——遍諸天宮，靡不周接——或不演降雨之一渧，觀察眾人農業普備然後乃雨。所以者何？不欲煩惱眾生之故。心念大龍設而七日徐詳而下，則放微渧咸周土田，多所滋茂。如是，仁者！如來、至真為大法王，興法重陰開化眾生。若有所道，雨甘露味為純淑類，然後乃演無極道化，雨於法澤暢深奧典，不令眾生懷恐懼心。宣于無上諸通慧味，多所充滿、使得成就，是為第八為諸菩薩而得順從如來之音。」

於是頌曰：

「猶如有賢龍，　　名曰摩那斯，　則雨周七日，　　徐澤無所傷。　斯龍所以來，　　欲成眾生業，　然後設愍傷，　　安隱降澍雨。　十力因黎庶，　　雲集布法陰，　欲化眾生故，　　顯

【現代漢語翻譯】現代漢語譯本：這聲音的來源既不是來自內在，也不是來自外在，就像這樣，無數不可計數的人和各種眾生都承載著、仰望著它，這就是第七種菩薩能夠順從如來之音的方式。

於是，用偈頌說道：

『如同眾水流動，遍佈閻浮提（Jambudvipa，指我們所居住的這個世界），無所不通達，普遍滋潤大地。山陵、草、各種樹木、五穀都依賴它生長，那些觀察水的人，到達之處沒有雜念。世尊也像這樣，宣揚諸法界（Dharmadhatu，指一切法的總和），佈施演說正法雨，充滿著眾生。增長百千善行，消除各種塵勞（Klesha，指煩惱），已經明瞭佛的教誨，不會向外馳求。』

『再者，佛子！如同摩奈斯（Manasvin）大龍王，假設要興起大雨時，先聚集雲彩——遍佈各個天宮，沒有不覆蓋到的——即使不降下一滴雨，也要觀察眾人是否準備好耕作，然後才降雨。這是為什麼呢？因為不想煩擾眾生。心中想著大龍王設定七日慢慢地降下，然後才放出細微的雨滴，普遍滋潤田地，使之茂盛生長。像這樣，仁者！如來、至真（Tathagata，如來）是偉大的法王，興起法雨來開化眾生。如果有所說法，就降下甘露般的法味給那些純善的人，然後才演說無極的道化，降下法澤，暢通深奧的經典，不讓眾生心懷恐懼。宣說無上諸通慧的法味，使之充滿，得以成就，這就是第八種菩薩能夠順從如來之音的方式。』

於是，用偈頌說道：

『就像有一位賢龍，名叫摩那斯（Manasvin），它降雨要經過七天，慢慢地滋潤而不會傷害。這條龍之所以這樣做，是爲了成就眾生的事業，然後才施以慈悲，安穩地降下雨水。十力（Tathagata's Ten Powers，如來的十種力量）的教導，像云一樣聚集，佈下法陰，爲了教化眾生，顯現出……』

【English Translation】 English version: This sound does not come from within, nor does it come from without. In this way, countless immeasurable people and all kinds of beings bear and look up to it. This is the seventh way that Bodhisattvas can follow the Tathagata's (Tathagata, meaning 'the one who has thus gone') sound.

Then, a verse was spoken:

'Like the flow of many waters, pervading Jambudvipa (Jambudvipa, the world we inhabit), Penetrating everywhere, universally moistening the earth. Hills, grasses, various trees, and the five grains depend on it for growth, Those who observe the water, have no distracting thoughts where they arrive. The World Honored One is also like this, proclaiming all the Dharmadhatu (Dharmadhatu, the totality of all phenomena), Distributing and expounding the rain of the true Dharma, filling all beings. Increasing hundreds and thousands of good deeds, eradicating all defilements (Klesha, meaning afflictions), Having understood the Buddha's teachings, they do not wander outwards.'

'Furthermore, sons of the Buddha! Like the great dragon king Manasvin (Manasvin, a dragon king), if he were to cause a great rain, he would first gather clouds—covering all the heavenly palaces, without exception—even without dropping a single drop of rain, he would observe whether the people are prepared for farming, and then he would rain. Why is this? Because he does not want to trouble beings. In his mind, the great dragon king sets seven days to slowly descend, and then he releases fine drops of rain, universally moistening the fields, causing them to grow luxuriantly. In this way, noble ones! The Tathagata, the Truthful One, is the great Dharma King, raising the rain of Dharma to enlighten beings. If there is something to be said, he will bestow the nectar-like taste of Dharma to those who are pure and good, and then he will expound the limitless path of transformation, raining down the Dharma's grace, making the profound scriptures flow, not causing beings to harbor fear. He proclaims the taste of the supreme wisdom, filling them, enabling them to achieve, this is the eighth way that Bodhisattvas can follow the Tathagata's sound.'

Then, a verse was spoken:

'Just like a virtuous dragon, named Manasvin (Manasvin), It rains for seven days, slowly moistening without causing harm. The reason this dragon does this, is to accomplish the deeds of beings, And then it shows compassion, peacefully sending down the rain. The teachings of the Ten Powers (Tathagata's Ten Powers, the ten powers of the Tathagata), gather like clouds, spreading the shade of Dharma, In order to transform beings, revealing...'

示第一義。　從其人之器，　　宣奧之法音，　聞詔不恐懅，　　則入于佛慧。

「複次，佛子！譬巨海中有大龍王名大嚴凈，一念之頃便能演出十品之雨，不可計限百千之類莫不沾洽；雨無想念，又其龍王無異想念，雨之自然，百千眾品而令差別。如是，仁者！如來、至真假使欲演法音雨時，發念之頃分別十法了其所歸，宣法光曜出百種音，或復顯暢八萬四千眾生之行、現八萬四千所入之響、至於無量億百千垓言聲之說，悅于無限眾生之心。道教、法音亦無想念，而則裂解一切根原。如來之法，若慈無極若干種變，善妙清凈巍巍如是也，是為第九為諸菩薩而得順從如來之音。」

於是頌曰：

「猶如大嚴凈，　　龍王之嫡子，　而先設雲集，　　然後乃降雨。　佛道則自然，　　而主有所度，　口出十種音、　　二十或至百、　或復至百千，　　法澤無限量，　所尊無所暢，　　不毀壞法界。　自恣之龍王，　　一切龍中尊，　蔭雨且普達，　　周遍四方域，　潤一切有形，　　墮雨若干品，　其海所有水，　　無有若干種。　世尊亦如是，　　道教等一品，　行者心各異，　　所獲故不同。

「複次，佛子！海大龍王欲興無極感動變時，必安眾生，令懷欣踴。雨

【現代漢語翻譯】現代漢語譯本：

揭示第一義諦。

根據眾生的根器，宣講深奧的佛法，

聽聞教誨而不恐懼，就能進入佛的智慧。

『再者，佛子！譬如大海中有一位大龍王，名叫大嚴凈（Mahavyuha，意為大莊嚴），他一念之間就能降下十種不同的雨，無數種類，無不滋潤。雨沒有分別心，龍王也沒有分別心，雨的降落是自然的，卻能使百千種事物各不相同。同樣，仁者！如來、至真，如果想要降下法音之雨，在一念之間就能分辨十法，瞭解它們的歸宿，宣講佛法之光，發出百種聲音，或者顯明八萬四千種眾生的修行，顯現八萬四千種所入之響，乃至無量億百千垓的言語說法，使無數眾生心生歡喜。佛的教導、法音也沒有分別心，卻能裂解一切根源。如來的佛法，慈悲無量，有若干種變化，善妙清凈，巍巍如是，這是第九種為諸菩薩而得順從如來之音。』

於是以偈頌說：

『猶如大嚴凈（Mahavyuha），龍王的嫡子，

先聚集雲彩，然後才降下雨。

佛道自然而然，而主導有所度化，

口中發出十種聲音，二十種乃至百種，

或者達到百千種，法澤無盡，

所尊崇的無所不暢，不毀壞法界。

自在的龍王，一切龍中的尊者，

降雨普遍到達，周遍四方領域，

滋潤一切有形之物，降下若干種雨，

而海中的水，卻沒有若干種。

世尊也是如此，教導的道理等同一種，

修行者的心各不相同，所以獲得的也不同。』

『再者，佛子！大海龍王想要興起無量的感動變化時，必定會安撫眾生，使他們心懷歡喜。雨』

【English Translation】 English version:

Revealing the first principle.

According to the capacity of beings, proclaim the profound Dharma,

Those who hear the teachings without fear will enter the wisdom of the Buddha.

'Furthermore, sons of the Buddha! It is like the great dragon king in the great ocean, named Mahavyuha (Great Adornment), who in a single thought can produce ten kinds of rain, countless varieties, all of which are nourished. The rain has no discrimination, and the dragon king has no discrimination; the rain falls naturally, yet it makes a hundred thousand things different. Likewise, O noble ones! The Tathagata, the Truthful One, if he wishes to rain down the sound of the Dharma, in a single thought can discern ten dharmas, understand their destination, proclaim the light of the Dharma, emit a hundred kinds of sounds, or reveal the practices of eighty-four thousand kinds of beings, manifest eighty-four thousand kinds of entrances, even to the extent of immeasurable billions of hundreds of thousands of geyas of speech, delighting the hearts of countless beings. The Buddha's teachings, the sound of the Dharma, also have no discrimination, yet they can break down all roots. The Dharma of the Tathagata, with boundless compassion, has several kinds of transformations, wonderfully pure and majestic, such is the ninth way for all Bodhisattvas to follow the sound of the Tathagata.'

Then, a verse was spoken:

'Like Mahavyuha, the crown prince of the dragon king,

First gathers the clouds, and then sends down the rain.

The Buddha's way is natural, and the master guides those who are to be saved,

From his mouth come ten kinds of sounds, twenty, or even a hundred,

Or even reaching a hundred thousand, the Dharma's grace is endless,

What is revered is unobstructed, not destroying the Dharma realm.

The self-willed dragon king, the most honored among all dragons,

The rain reaches everywhere, pervading the four directions,

Nourishing all that has form, sending down several kinds of rain,

Yet the water in the sea is not of several kinds.

The World Honored One is also like this, the teachings are of one kind,

The minds of practitioners are different, so what is gained is also different.'

'Furthermore, sons of the Buddha! When the great dragon king of the ocean wishes to bring about immeasurable moving changes, he will surely pacify beings, causing them to rejoice. The rain'

四天下，周遍大地，上達自在清明天宮，云布覆蔭若干品類。又，眾云同現如是像，種種別異，或紫金色、或復黃色、或琉璃色、或白銀色、或水精色、或赤珠色、或瑪瑙光、或車𤦲光、或首陀光。如是雜逮大陰所覆，普遍四嵎及四天下。又，其水者無有別異，而云霧布若干種像。變出電已，暢大雷音，從其群萌所欲樂雨，或出玉女倡樂之音、或天琴瑟眾伎簫和、或以若干龍妃樂音、或揵沓和妃樂音、或阿須倫偶樂音，或以土地所出音、或以海中雷震伎樂音、或以鹿王鳴呦音、或以無壞鳥樂音、或若干種萬舞之伎。其巨云陰之所覆蓋如是色像，時節大悅，自然龍風普有所吹。假其風出，雲霧安詳，先放微渧，后散大雨——上達自在清明之天，下遍地上、虛空天宮，靡所不接——雨于大海，莫所破壞。又至自在諸天游居玉女伎名歡樂雨諸舞樂、至其不樂慢天雨諸如意珠、于兜術天雨珠瓔飾、于鹽天上雨若干種華、忉利天上雨軟名香、四天王上雨好衣服、于郁單曰雨微妙華、于大龍王宮雨超等光赤明真珠、為阿須倫雨于兵仗名壞怨敵。如是比像周於四方四天下域諸天宮殿，所雨瀰漫，不可計會。海大龍王無所吝惜，亦無慳嫉。又，諸眾生所殖德本，各各別異而不一等，自然變為差特之雨。如是，佛子！如來、至真以無上慧

【現代漢語翻譯】現代漢語譯本覆蓋四天下，遍佈大地，上達自在清明天宮，雲彩分佈覆蓋著各種各樣的景象。而且，眾云同時顯現出這樣的景象，種種不同，有的呈紫金色，有的呈黃色，有的呈琉璃色，有的呈白銀色，有的呈水晶色，有的呈赤珠色，有的呈瑪瑙光，有的呈車渠光，有的呈首陀光。這樣各種各樣的雲彩覆蓋著廣大的區域，普遍覆蓋四方和四天下。而且，水本身沒有區別，但云霧卻呈現出各種各樣的景象。在閃電出現之後，發出巨大的雷聲，從雲中降下各種眾生所喜愛的雨水，或者發出玉女歌唱的音樂，或者發出天上的琴瑟等各種樂器的合奏，或者發出各種龍妃的音樂，或者發出乾闥婆妃的音樂，或者發出阿修羅的音樂，或者發出土地所產生的音樂，或者發出海中雷鳴般的樂器聲，或者發出鹿王的鳴叫聲，或者發出無壞鳥的音樂，或者發出各種各樣的舞蹈音樂。巨大的雲彩覆蓋著這樣的色彩和景象，時節令人非常喜悅，自然有龍風普遍吹拂。藉助風的力量，雲霧安詳地移動，先降下細小的水滴，然後散下大雨——上達自在清明的天空，下遍地上、虛空天宮，沒有不被覆蓋的地方——雨水落入大海，沒有被破壞的地方。而且，到達自在諸天居住的地方，降下玉女歌舞的歡樂雨；到達不樂慢天，降下各種如意寶珠；在兜率天，降下珠瓔裝飾品；在鹽天，降下各種各樣的花朵；在忉利天，降下柔軟的香氣；在四天王天，降下美好的衣服；在郁單曰，降下微妙的花朵；在大龍王宮，降下超等光明的赤明真珠；為阿修羅降下名為『摧毀怨敵』的兵器。這樣的景象遍佈四方四天下區域的各個天宮，所降的雨水瀰漫，不可計數。海大龍王沒有吝嗇，也沒有嫉妒。而且，各種眾生所種植的功德根本，各自不同而不相等，自然轉變為不同的雨水。佛子啊！如來、至真以無上的智慧

【English Translation】 English version The four continents, pervading the earth, reaching up to the Heaven of Pure Freedom, are covered by clouds of various kinds. Moreover, these clouds appear simultaneously in various forms, some purple-gold, some yellow, some lapis lazuli, some silver, some crystal, some red pearl, some agate-like, some conch-like, some shudra-like. Such diverse clouds cover vast areas, pervading the four directions and the four continents. Furthermore, the water itself is not different, but the clouds manifest in various forms. After lightning appears, great thunder sounds, and from the clouds rain falls that pleases all beings, or the music of jade maidens singing, or the harmonious sounds of celestial lutes and other instruments, or the music of various dragon consorts, or the music of gandharva consorts, or the music of asuras, or the music produced by the earth, or the thunderous music from the sea, or the cries of the deer king, or the music of the indestructible birds, or various kinds of dance music. The vast clouds cover such colors and forms, bringing great joy to the seasons, and naturally, dragon winds blow everywhere. With the power of the wind, the clouds move peacefully, first releasing fine droplets, then scattering heavy rain—reaching up to the Heaven of Pure Freedom, and down to the earth, the celestial palaces in the sky, with nothing left uncovered—the rain falls into the great ocean, without being destroyed. Moreover, reaching the abodes of the Free Devas, it rains down the joyful rain of jade maidens' dances; reaching the Heaven of the Unjoyful, it rains down various wish-fulfilling jewels; in the Tusita Heaven, it rains down jeweled ornaments; in the Salt Heaven, it rains down various kinds of flowers; in the Trayastrimsa Heaven, it rains down soft fragrances; in the Heaven of the Four Kings, it rains down fine garments; in Uttarakuru, it rains down exquisite flowers; in the palace of the Great Dragon King, it rains down supremely bright red-shining true pearls; for the asuras, it rains down weapons called 'Destroyers of Enemies.' Such scenes pervade the heavenly palaces in the four directions and the four continents, the rain spreading everywhere, beyond measure. The Great Dragon King of the sea is not stingy, nor is he jealous. Moreover, the roots of merit planted by various beings are different and unequal, naturally transforming into different kinds of rain. O son of the Buddha! The Tathagata, the Truly Enlightened One, with unsurpassed wisdom

為大法王，常顯法樂而以自娛，寂然無以普布法界，法身陰雲靡不周遍。因其眾生所信樂者而示現之，或為眾生頒宣暢示最正覺身而興法雨、現變化身放法雲雨、現建立身而降法雨、現色像身若干品雨、現功德身而演雲雨、或復示現慧身雲雨、或復隨俗示現其身有十種力、或復現身四無所畏——自然為顯，無所損乏——或現法界而無身形，是為大聖法身陰雨普遍世界。隨其音聲之所信樂，而為眾生演其耀光，除諸垢濁。斯光名曰平等暉曜、或複名曰無量光明、或名普世、或名佛所建立秘奧之藏、或複名曰光照於世、或複名曰無盡之行入總持門、或複名曰其意不亂、或複名曰其心無侶、或複名曰游步所入、或復光明名曰悅可眾愿。如是比像，法雨所聞雷震之響，至於正覺曉了佛道。若凈逮聞平等雷震，尋則暢達離垢之印，三昧雷震自然之聲——一切諸法自在三昧、金剛場三昧、須彌幢幡三昧、—日定光三昧、巨海印三昧、可眾庶心三昧、無盡響解脫無瞋三昧、無所志樂三昧、常愍無失三昧——假使揚聲，各令聞此佛法之音。

「是如來身而演甘露，出於無數法音雲雨，所聞講法游無等侶、悅可眾生，是為正覺一切智門不可思議。悅群萌心，悉得其時，名曰曉了弘慧道場成就往古無垢方便，大慈大悲，究竟無逸，興

【現代漢語翻譯】現代漢語譯本：作為大法王，他常常展現佛法的喜悅來使自己愉悅，寂靜無聲地將佛法遍佈整個法界，法身的陰影無處不在。他根據眾生所信仰和喜好的方式來顯現自己，有時爲了眾生宣講和闡釋最正覺的身體，降下法雨；有時顯現變化之身，放出法雲雨；有時顯現建立之身，降下法雨；有時顯現各種形象的色身，降下各種品類的法雨；有時顯現功德之身，演說雲雨；有時顯現智慧之身，降下雲雨；有時爲了適應世俗，顯現具有十種力量的身體；有時顯現具有四種無所畏懼的身體——自然而然地顯現，沒有任何缺失——有時顯現法界而沒有具體的形體，這就是大聖法身的陰雨普遍覆蓋世界。他根據眾生所信仰的聲音，為他們演說耀眼的光芒，去除一切污垢。這種光芒被稱為平等暉曜，有時被稱為無量光明，有時被稱為普世，有時被稱為佛所建立的秘密寶藏，有時被稱為光照於世，有時被稱為無盡的修行進入總持之門，有時被稱為其意不亂，有時被稱為其心無侶，有時被稱為游步所入，有時光明被稱為悅可眾愿。就像這樣，法雨所發出的雷鳴之聲，直至正覺，明瞭佛道。如果清凈地聽到平等的雷鳴，就會立即通達離垢的印記，三昧的雷鳴是自然的聲音——一切諸法自在三昧、金剛場三昧、須彌幢幡三昧、一日定光三昧、巨海印三昧、可眾庶心三昧、無盡響解脫無瞋三昧、無所志樂三昧、常愍無失三昧——即使揚聲，也要讓眾生聽到這佛法的聲音。這是如來之身所演化的甘露，從無數的法音雲雨中流出，所講的佛法遊歷于無與倫比的境界，使眾生喜悅，這就是正覺一切智的不可思議之門。使眾生的心喜悅，都能得到適時的教化，這被稱為明瞭弘慧道場，成就往昔無垢的方便，大慈大悲，最終沒有懈怠，興起

【English Translation】 English version: As the great Dharma King, he constantly manifests the joy of the Dharma to delight himself, silently spreading the Dharma throughout the entire Dharma realm, the shadow of the Dharma body being omnipresent. He manifests himself according to what beings believe and prefer, sometimes for the sake of beings, proclaiming and explaining the most perfectly enlightened body, sending down Dharma rain; sometimes manifesting a transformation body, releasing Dharma cloud rain; sometimes manifesting an establishment body, sending down Dharma rain; sometimes manifesting various forms of the physical body, sending down various kinds of Dharma rain; sometimes manifesting a meritorious body, expounding cloud rain; sometimes manifesting a wisdom body, sending down cloud rain; sometimes, to adapt to the world, manifesting a body with ten powers; sometimes manifesting a body with four fearlessnesses—manifesting naturally, without any deficiency—sometimes manifesting the Dharma realm without a specific form, this is the great sage's Dharma body's rain covering the world. According to the sounds that beings believe in, he expounds dazzling light for them, removing all defilements. This light is called Equal Radiance, sometimes called Immeasurable Light, sometimes called Universal, sometimes called the Secret Treasury established by the Buddha, sometimes called Light Illuminating the World, sometimes called the Endless Practice Entering the Dharani Gate, sometimes called Its Intention is Not Confused, sometimes called Its Mind is Without Companion, sometimes called the Place Where One Walks, sometimes the light is called Pleasing All Wishes. Like this, the sound of thunder from the Dharma rain, until enlightenment, understanding the Buddha's path. If one clearly hears the equal thunder, one will immediately understand the mark of being free from defilement, the thunder of samadhi is a natural sound—the Samadhi of Freedom in All Dharmas, the Vajra Field Samadhi, the Sumeru Banner Samadhi, the One-Day Fixed Light Samadhi, the Great Ocean Seal Samadhi, the Samadhi that Pleases All People, the Endless Sound Liberation Without Anger Samadhi, the Samadhi Without Desire, the Constant Compassion Without Loss Samadhi—even if raising one's voice, one should let beings hear this sound of the Buddha's Dharma. This is the nectar evolved from the Tathagata's body, flowing from countless Dharma sound cloud rains, the Dharma that is spoken travels in unparalleled realms, making beings joyful, this is the inconceivable gate of the perfect enlightenment of all wisdom. Making the hearts of beings joyful, all can receive timely teachings, this is called understanding the Dharma field of great wisdom, accomplishing the past immaculate means, great compassion, ultimately without negligence, arising

隆道化，斯則所遵。一切菩薩定厥身心，然後乃演大法之雨，是為，佛子！若茲色像顯大法雨、愍哀之雨、不可議雨，平等之覺導諸群生、開化身心，如來、至真暢不可暢無極甘露。

「若詣佛樹道場之時，為諸菩薩宣大法雨，名法界無所破壞，最究興成阿維顏地；又名如來秘藏菩薩所樂大法之雨，成諸菩薩一生補處；有大法雨名嚴凈飾，普令群生無所違失、不廢菩薩。

「如來之地有大法雨，名曰莊校道自嚴飾合逮法忍，諸菩薩等合集寶慧；有菩薩行名善化，無所斷截而闡法雨；行成菩薩名無慢門，入深奧門，行不懈厭；又有法雨令初發菩薩意者遵無上道，名如來行。大慈大哀，將濟群生；興發法雨，化緣覺乘；信樂中行，為眾現說十二因緣之所。或超有解脫果，名入普至際諸見事，而演法雨、開聲聞乘，眾生信樂。以聖達刀截割一切塵勞之垢，有智慧劍而布法雨，名欣滅諸害，為眾邪見不可了者積累德本而雨諸法聞音，斯名十法暢顯法雨，悉得充滿、周於一切。隨其信樂、應得解脫，如來則為演大法雨，普遍法界，靡所不達。大聖未曾吝惜於法，從其眾生純熟之行，而因根源精進若干現於法雨，是為，佛子！諸菩薩行第十之事。

「猶如雲霧集，　　四方而風起，　超過以時雨，　　及水之所流

【現代漢語翻譯】現代漢語譯本：遵循隆盛之道，這是我們所應遵循的。一切菩薩應當安定自己的身心，然後才能降下大法的甘霖。佛子啊！如果這色身顯現大法之雨、慈悲之雨、不可思議之雨，以平等的覺悟引導眾生，開化他們的身心，如來、至真便能暢流無盡的甘露。當到達佛樹道場時，為諸菩薩宣說大法之雨，名為法界無所破壞，最終成就阿維顏地（不退轉地）；又名為如來秘藏，是菩薩所喜樂的大法之雨，成就諸菩薩一生補處（候補佛位）；還有大法之雨名為莊嚴清凈，普遍令眾生不違背、不廢棄菩薩的修行。如來之地有大法之雨，名為莊嚴修飾，自然成就法忍，諸菩薩等聚集寶貴的智慧；有菩薩的修行名為善化，不間斷地闡述法雨；修行成就的菩薩名為無慢門，進入深奧的法門，修行不懈怠；又有法雨令初發菩提心的菩薩遵循無上道，名為如來行。以大慈大悲之心，救濟眾生；興起法雨，教化緣覺乘；對於信樂中道的人，為他們宣說十二因緣的道理。或者超越有，獲得解脫的果位，名為進入普遍的境界，闡述諸見之事，開示聲聞乘，使眾生信受樂行。用聖達之刀，斬斷一切塵勞的垢染，用智慧之劍，佈施法雨，名為欣喜滅除諸害，為那些不能理解邪見的人積累德本，降下諸法之音，這稱為十法暢顯法雨，全部得到充滿，周遍一切。隨其信樂，應得解脫，如來便為他們演說大法之雨，普遍法界，無所不達。大聖從不吝惜佛法，根據眾生純熟的修行，因其根源精進，以各種形式顯現法雨，佛子啊！這就是諸菩薩所修行的第十件事。猶如雲霧聚集，四方風起，超越時節降下雨水，以及水流的奔騰。

【English Translation】 English version: To follow the path of flourishing, this is what we should adhere to. All Bodhisattvas should settle their minds and bodies, and then they can send down the rain of the great Dharma. O Buddha's children! If this physical form manifests the rain of the great Dharma, the rain of compassion, the rain of the inconceivable, guiding sentient beings with equal enlightenment, enlightening their minds and bodies, then the Tathagata, the ultimate truth, can freely flow the boundless nectar. When arriving at the Bodhi tree's place of enlightenment, for all Bodhisattvas, proclaim the rain of the great Dharma, which is called the indestructible realm of Dharma, ultimately achieving the Avinivartaniya stage (non-retrogression); it is also called the Tathagata's secret treasury, the great Dharma rain that Bodhisattvas delight in, accomplishing the Bodhisattvas who are one life away from Buddhahood; there is also the great Dharma rain called adornment and purity, universally enabling sentient beings not to violate or abandon the practice of Bodhisattvas. In the realm of the Tathagata, there is the great Dharma rain, called adornment and cultivation, naturally achieving the forbearance of Dharma, where all Bodhisattvas gather precious wisdom; there is a Bodhisattva practice called skillful transformation, continuously expounding the Dharma rain; the Bodhisattva who has accomplished practice is called the gate of no arrogance, entering the profound Dharma gate, practicing without laziness; there is also the Dharma rain that enables Bodhisattvas who have just generated the Bodhi mind to follow the supreme path, called the Tathagata's practice. With great compassion, saving sentient beings; raising the Dharma rain, teaching the Pratyekabuddha vehicle; for those who believe in the middle way, explaining the doctrine of the twelve links of dependent origination. Or transcending existence, attaining the fruit of liberation, called entering the universal realm, expounding the matters of all views, revealing the Sravaka vehicle, enabling sentient beings to believe and practice joyfully. Using the sword of holy attainment, cutting off all the defilements of dust and labor, using the sword of wisdom, bestowing the Dharma rain, called joyfully eliminating all harm, for those who cannot understand wrong views, accumulating the roots of virtue, sending down the sounds of all Dharmas, this is called the ten Dharmas that clearly manifest the Dharma rain, all being filled, pervading everything. According to their faith and joy, they should attain liberation, and the Tathagata will then expound the great Dharma rain for them, pervading the Dharma realm, reaching everywhere. The Great Sage never withholds the Dharma, according to the pure practice of sentient beings, based on their roots of diligence, manifesting the Dharma rain in various forms, O Buddha's children! This is the tenth thing that all Bodhisattvas practice. It is like clouds gathering, winds rising from all directions, surpassing the seasons to bring rain, and the rushing of flowing water.

。　菩薩分別說，　　黎庶之德本，　故今現在世，　　立此三千界。　諸十力如是，　　善修慧為風，　因緣澍法雨，　　志性甚清凈。　察眾生無等，　　勸助以清凈，　所謂諸十力，　　導師因開化。　上于虛空中，　　雲集而降雨，　無有而堪任，　　執持所雨水，　唯世遭災變，　　乃能堪受耳。　言辭諦無著，　　身界為廣普，　諸十力如是，　　自然無所有。　大聖有所說，　　法界之言辭，　而雨法教化，　　所潤不可限，　無能堪任持，　　唯有法凈志。　未曾有斯念，　　去、來之所由，　亦復無所造，　　永無所遭遇。　猶如虛空中，　　雲霧而致雨，　但假名法耳，　　自然而無化。　諸十力如是，　　法雨無所有，　亦無有來者、　　未曾見往者。　盡菩薩威神，　　而興造斯行，　覺了法幻變，　　獲世而放雨。　眾生無所行，　　則無有三界，　猶如自然蔭，　　而降隨水渧。　唯有尊自在，　　三千之教名，　造立得自由，　　斯本福果報。　安行雨若斯，　　遍佛土無餘，　思念及限量，　　無能計數者。　其于眾生上，　　一切世間尊，　斯而思惟雨，　　道寶為手掌。　寂滅應澹泊，　　自然得解達，　

【現代漢語翻譯】現代漢語譯本菩薩分別闡述，黎民百姓的德行根本，因此現在這個世界，建立了這三千大千世界。諸佛的十力（如來十力，指佛所具有的十種智慧力量）就是這樣，善於修習智慧如同風，因緣和合降下法雨，心志本性非常清凈。觀察眾生沒有差別，勸導幫助他們達到清凈，這就是所謂的諸佛十力，導師因此而開化眾生。如同在虛空中，雲集而降下雨水，沒有東西能夠承受，執持所降的雨水，只有世間遭遇災難變化時，才能承受。言辭真實不執著，身界廣大普及，諸佛十力就是這樣，自然而無所執著。大聖所說，是法界的言辭，降下法雨教化，所滋潤的不可限量，沒有誰能夠承受執持，只有心志清凈的人才能。從未有過這樣的念頭，關於去、來的由來，也沒有任何造作，永遠不會遭遇任何事物。如同虛空中，雲霧聚集而降雨，只是假借名相的法而已，自然而無所造作。諸佛十力就是這樣，法雨無所執著，也沒有來者，從未見過往者。窮盡菩薩的威神之力，而興起造作這樣的行為，覺悟到法的虛幻變化，獲得世間而降下法雨。眾生沒有行為，就沒有三界（欲界、色界、無色界），如同自然的樹蔭，而降下隨順的水滴。只有尊貴的自在者，三千世界的教化之名，造立而得自由，這是根本的福德果報。安穩地降下這樣的法雨，遍佈佛土沒有遺漏，思念和**（此處原文缺失，無法翻譯），沒有誰能夠計數。對於眾生來說，一切世間的尊者，這樣思惟而降下法雨，道寶如同手掌。寂滅應當是淡泊的，自然而能通達理解。

【English Translation】 English version Bodhisattvas explain separately, the root of the virtues of the common people, therefore in this present world, they establish these three thousand great thousand worlds. The ten powers of the Buddhas (Tathagata's ten powers, referring to the ten kinds of wisdom and power possessed by the Buddha) are like this, skillfully cultivating wisdom like the wind, the conditions come together to pour down the Dharma rain, the will and nature are very pure. Observing that sentient beings are not different, they encourage and help them to achieve purity, this is what is called the ten powers of the Buddhas, and the guide thus enlightens sentient beings. Just like in the empty space, clouds gather and rain falls, nothing can bear, hold the rain that falls, only when the world encounters disasters and changes, can it bear it. Words are true and without attachment, the body realm is vast and universal, the ten powers of the Buddhas are like this, natural and without attachment. What the Great Sage says, are the words of the Dharma realm, pouring down the Dharma rain to teach, what is nourished is immeasurable, no one can bear and hold it, only those with pure minds can. There has never been such a thought, about the origin of going and coming, nor is there any creation, and one will never encounter anything. Just like in the empty space, clouds gather and rain falls, it is just a Dharma of borrowed names, natural and without creation. The ten powers of the Buddhas are like this, the Dharma rain is without attachment, there is no one who comes, and no one who has ever gone. Exhausting the majestic power of the Bodhisattvas, they arise and create such actions, realizing the illusory changes of the Dharma, obtaining the world and pouring down the Dharma rain. If sentient beings have no actions, there would be no three realms (desire realm, form realm, formless realm), like natural shade, and the water droplets that fall accordingly. Only the noble and self-existent one, the name of the teachings of the three thousand worlds, creates and obtains freedom, this is the fundamental reward of blessings. Steadily pouring down such Dharma rain, covering the Buddha lands without omission, thoughts and **(the original text is missing here, cannot be translated), no one can count. For sentient beings, all the honored ones of the world, think in this way and pour down the Dharma rain, the treasure of the path is like the palm of the hand. Nirvana should be detached, and naturally one can understand and comprehend.

又斷除餘事，　　所起諸陰蓋。　棄捐斯眾瑕，　　長益道寶行，　品任三千界，　　悉曉了一切。　十力之所由，　　滅盡塵勞欲，　思惟念自然，　　垓德不可量。　又復斷絕去，　　一切諸邪見，　分別志性行，　　最勝寶為富。　一味而真諦，　　猶空中放雨，　所雨無有際，　　散渧各有處。　又計其水者，　　無應、不應想，　眾人懷歡喜，　　猶因生諸法。　又復其法者，　　不起一、不多，　其無本味等，　　無應、不應想。　至於無邊際，　　成佛及聖眾，　斯等為受持，　　如是之像法。」

佛言：「以十名德于如來之音入無限量。何謂十？游入虛空則無限量；普至諸法一切境界而無限量；游入無餘，分別曉了眾生之界而無限量；游入一切，悅黎庶心，罪福所趣而無限量；游入因緣報應萌類，去塵勞結，慧無限量；游入究竟寂然、澹泊無生之音而無限量；隨眾所樂而開化之，入于脫心而無限量；順解脫味游入三界，無有邊際而無限量；處於無底得無境界，游入慧行而無限量；選諸法要，諸佛境界不復回還而無限量；入于如來，順法不奏而無限量。如是，賢目菩薩！為不可計群生言響暢如來音。」

於是頌曰：

「以十德之事，　　入佛無量慧，　

【現代漢語翻譯】現代漢語譯本又斷除其餘的雜事，以及由此產生的各種煩惱和障礙。拋棄這些眾多的瑕疵，增長修道和珍貴的行為。能夠承擔三千大千世界的責任，完全明瞭一切事物。這是十種力量的來源，滅盡塵世的煩惱和慾望。自然而然地進行思考和唸誦，其功德不可估量。又進一步斷絕一切邪見，分辨眾生的志向、本性和行為，以最殊勝的寶藏為財富。真理只有一個，就像空中降雨一樣，雨水無邊無際，散落的雨滴各有其處。計算雨水的人，不應有『應』或『不應』的想法，眾人心懷歡喜，就像因緣生出諸法一樣。又進一步說，佛法不生一，也不多，其本性無味，不應有『應』或『不應』的想法。達到無邊無際的境界，成就佛陀和聖眾，這些人受持佛法，就像佛法的形象一樣。

佛陀說：『如來之音以十種功德進入無礙的境界。哪十種呢？游入虛空則無礙；普遍到達一切法和一切境界而無礙；游入無餘，分別明瞭眾生的境界而無礙；游入一切，使民眾心悅誠服，瞭解罪福的去向而無礙；游入因緣報應的萌芽，去除塵世的煩惱，智慧無礙；游入究竟寂靜、淡泊無生的聲音而無礙；隨眾生的喜好而開導他們，進入解脫的心境而無礙；順應解脫的滋味，游入三界，無邊無際而無礙；處於無底的境界，獲得無境界，游入智慧的修行而無礙；選擇諸法的要義，諸佛的境界不再退轉而無礙；進入如來的境界，順應佛法而不違背而無礙。』賢目菩薩！這就是不可計數的眾生所能聽到的如來之音。

於是，以偈頌說道：以十種功德之事，進入佛陀無量的智慧。

【English Translation】 English version Also cutting off other matters, and all the hindrances that arise. Discarding these many flaws, increasing the practice of the path and precious conduct. Being able to bear the responsibility of the three thousand great thousand worlds, fully understanding all things. This is the source of the ten powers, extinguishing the defilements and desires of the world. Naturally engaging in thought and recitation, its merits are immeasurable. Furthermore, cutting off all wrong views, distinguishing the aspirations, nature, and conduct of beings, taking the most supreme treasure as wealth. The truth is one, like rain falling from the sky, the rain is boundless, and the scattered drops each have their place. Those who count the rain should not have the thought of 'should' or 'should not,' the people are joyful, just as the arising of all dharmas from conditions. Furthermore, the Dharma does not arise as one, nor as many, its nature is without taste, there should be no thought of 'should' or 'should not'. Reaching the boundless realm, accomplishing Buddhahood and the holy assembly, these people uphold the Dharma, like the image of the Dharma.

The Buddha said: 'The Tathagata's sound enters the unobstructed realm with ten merits. Which ten? Entering into space is unobstructed; universally reaching all dharmas and all realms is unobstructed; entering without remainder, clearly understanding the realms of beings is unobstructed; entering into all, making the people rejoice, understanding the direction of merit and demerit is unobstructed; entering into the sprouting of karmic retribution, removing worldly defilements, wisdom is unobstructed; entering into the ultimate silence, tranquility, and the sound of non-arising is unobstructed; guiding them according to the preferences of beings, entering the mind of liberation is unobstructed; following the taste of liberation, entering the three realms, without limit is unobstructed; being in the bottomless realm, obtaining no realm, entering the practice of wisdom is unobstructed; selecting the essentials of all dharmas, the realm of all Buddhas is no longer regressing is unobstructed; entering the realm of the Tathagata, following the Dharma without contradiction is unobstructed.' Wise-Eyed Bodhisattva! This is the sound of the Tathagata that countless beings can hear.

Then, in verse, it is said: With the ten merits, entering the immeasurable wisdom of the Buddha.

至一切諸法，　　境界無齊限。　大道亦如是，　　巍巍無能思，　而多所愍傷，　　一切悉蒙度。　分別生死際，　　萌類不可極，　化除眾罪福，　　悅心令開解。　使不求報應，　　道慧無崖底，　了佛之音聲，　　忽入于寂然。」◎

佛說如來興顯經卷第二大正藏第 10 冊 No. 0291 佛說如來興顯經

佛說如來興顯經卷第三

西晉月氏三藏竺法護譯

◎佛言：「何謂，佛子！而諸菩薩游入如來、至真、等正覺心所念行？如來不為心有所念、不分別名、不曉了識，如來無心乃能入游無量之念。如倚虛空造立一切，因其由趣有所成就，又如虛空悉無所著。如是，仁者！若欲求道、恃怙慧者，一切世俗及度世事因佛聖慧而逮興顯。又，如來慧而無所著，是為第一因緣之門菩薩游入如來行念。」

於是頌曰：

「猶如虛空中，　　而受一切形，　而著依怙之，　　亦無空想念。　如來之妙慧，　　如是無所著，　咸救於一切，　　不想吾我、人。

「複次，佛子！猶如法界不離一切諸聲聞度及諸緣覺、一切菩薩所習游至。又其法界不增、不減，大道如斯。如來慧合集世間度世之慧，分別了念所造巧便，慧不增減，是為第二。」

【現代漢語翻譯】現代漢語譯本到達一切諸法，其境界沒有邊際和限制。偉大的道也是如此，崇高偉大，無法思量。它憐憫和傷痛眾多眾生，使一切眾生都得到救度。它分辨生死之間的界限，眾生的種類多得無法窮盡。它化解眾生的罪惡和福報，使他們內心喜悅，從而開悟。使他們不求回報，道的智慧沒有邊際。領悟佛的音聲，忽然進入寂靜的境界。

佛說如來興顯經卷第二大正藏第 10 冊 No. 0291 佛說如來興顯經

佛說如來興顯經卷第三

西晉月氏三藏竺法護譯

佛說：『佛子！什麼是菩薩游入如來（Tathagata，佛的稱號）、至真（Satya，真理）、等正覺（Samyak-sambuddha，完全覺悟者）的心中所思所行？如來心中沒有念頭，不分別名相，不執著于意識。如來無心，才能進入無量的念頭。就像依靠虛空建立一切，因其所趨而有所成就，又像虛空一樣沒有任何執著。如此，仁者！如果想要尋求道、依靠智慧，一切世俗和出世間的事業都因佛的聖慧而得以興盛顯現。而且，如來的智慧沒有任何執著，這是菩薩游入如來行唸的第一因緣之門。』

於是頌曰：

『猶如虛空中，可以容納一切形體，雖然依靠它，卻沒有任何虛空的念頭。如來的微妙智慧，也是如此沒有任何執著，救度一切眾生，不執著於我、人、眾生等概念。』

『再者，佛子！就像法界（Dharmadhatu，宇宙的真實本質）不離一切聲聞（Sravaka，聽聞佛法而修行的人）的度化以及諸緣覺（Pratyekabuddha，獨自覺悟的人）、一切菩薩所修習的境界。而且，法界不增不減，大道也是如此。如來的智慧彙集了世間和出世間的智慧，分別了知念頭所造的巧妙方便，智慧不增不減，這是第二。』

【English Translation】 English version Reaching all dharmas (phenomena), their realms have no limits or boundaries. The great path is also like this, lofty and majestic, beyond comprehension. It pities and sorrows for the multitude of beings, enabling all to be saved. It distinguishes the boundaries between birth and death, the types of beings are countless. It dissolves the sins and merits of beings, gladdening their hearts, thus leading to enlightenment. It makes them not seek reward, the wisdom of the path has no end. Understanding the Buddha's voice, suddenly entering the realm of stillness.

The Sutra of the Manifestation of the Tathagata, Scroll 2 Taisho Tripitaka Volume 10, No. 0291, The Sutra of the Manifestation of the Tathagata

The Sutra of the Manifestation of the Tathagata, Scroll 3

Translated by the Tripiṭaka master Dharmarakṣa of the Yuezhi during the Western Jin Dynasty

The Buddha said: 'What, O son of Buddha, are the thoughts and actions by which the Bodhisattvas enter into the mind of the Tathagata (Buddha), the Truly Real (Satya), the Perfectly Enlightened One (Samyak-sambuddha)? The Tathagata has no thoughts in mind, does not distinguish names, and is not attached to consciousness. The Tathagata, being without mind, is able to enter into limitless thoughts. It is like relying on space to establish everything, and through its direction, something is accomplished, yet like space, there is no attachment. Thus, O virtuous one, if one seeks the path and relies on wisdom, all worldly and transcendental affairs are manifested and prospered through the holy wisdom of the Buddha. Moreover, the wisdom of the Tathagata has no attachment, this is the first cause and condition for Bodhisattvas to enter into the thoughts and actions of the Tathagata.'

Then a verse was spoken:

'Like space, which can contain all forms, although relying on it, there is no thought of space. The subtle wisdom of the Tathagata is also like this, without any attachment, saving all beings, not clinging to the concepts of self, person, or sentient beings.'

'Furthermore, O son of Buddha, just as the Dharmadhatu (the true nature of the universe) is not separate from the salvation of all Sravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who attain enlightenment on their own), and the realms practiced by all Bodhisattvas. Moreover, the Dharmadhatu neither increases nor decreases, the great path is like this. The wisdom of the Tathagata gathers the wisdom of the world and the transcendental, distinguishing the skillful means created by thoughts, the wisdom neither increases nor decreases, this is the second.'

於是頌曰：

「譬如聲聞地，　　及與緣覺乘、　菩薩之大士，　　悉從虛空生。　大聖亦如是，　　解空無極慧，　心等無增減，　　救濟無適莫。

「複次，佛子！猶如大海與四大域八十億土而相連線，地形所盡，至其境界而普悉可獲得水矣，自然踴出，其大海者亦無所念。如來之慧亦復若斯，普至一切眾生心意，靡不達遍。從諸黎庶意之所念、所在逮致清凈法門則以順之，令世人獲自然之慧。又如來、世尊所可演慧悉為平等，從其志性以奇特事而療治之，道德超世，是為第三。」

於是頌曰：

「譬如四大海，　　與八十億域，　而悉相連線。　　地形所盡到，　水靡所不至，　　而自然涌出，　海亦無想念；　　如來慧如此，　至諸眾生心，　　慧莫不通達。　從群黎所好，　　則為開導之，　致於清凈明，　　令獲自然明，　所演悉平等，　　如來無想念。

「複次，佛子！猶如巨海自有四大如意寶珠，演集積累無量之德。所以致此如意珠者，不以龍神有德故有此大珠生；諸琦珍悉大海恩也，生一切寶，黎庶戴仰，莫不濟之。何謂為四？一名曰、等集眾寶，二曰、無盡音，三曰、歸趣，四曰、等集眾辭。又，計於此大如意珠則非凡類——阿須倫、迦留羅、真陀

【現代漢語翻譯】現代漢語譯本於是用偈頌說道：『譬如聲聞（Shravaka，聽聞佛法而修行的弟子）的境界，以及緣覺乘（Pratyekabuddha，獨自覺悟的修行者），菩薩（Bodhisattva，發願救度眾生的修行者）這樣的大士，都從虛空（Sunyata，空性）中產生。大聖（指佛陀）也是如此，通達空性無邊的智慧，心境平等沒有增減，救濟眾生沒有偏愛。『再者，佛子！譬如大海與四大洲（the four great continents）八十億國土相連，地形所及之處，都能普遍獲得水，自然涌出，而大海本身並沒有這樣的想法。如來的智慧也像這樣，普遍到達一切眾生的心意，沒有不通達的。從民眾心中所想、所處的地方，獲得清凈的法門，就順應他們，使世人獲得自然的智慧。而且，如來、世尊所宣說的智慧都是平等的，根據他們的志向和特性，用奇特的方法來治療他們，道德超越世俗，這是第三種情況。』於是用偈頌說道：『譬如四大海，與八十億國土相連，地形所及之處，水無處不到，自然涌出，大海也沒有這樣的想法；如來的智慧也是如此，到達一切眾生的心中，智慧沒有不通達的。從民眾所喜好的，就為他們開導，使他們達到清凈光明，獲得自然的智慧，所宣說的都是平等的，如來沒有這樣的想法。』『再者，佛子！譬如大海自身有四大如意寶珠（Cintamani，能滿足願望的寶珠），積聚了無量的功德。之所以有這些如意珠，不是因為龍神有德才產生這些大珠；各種珍奇寶物都是大海的恩賜，產生一切寶物，民眾敬仰，沒有不被救濟的。這四種是什麼呢？第一種叫做、等集眾寶，第二種叫做、無盡音，第三種叫做、歸趣，第四種叫做、等集眾辭。而且，這些大如意珠不是凡俗之物——阿修羅（Asura，非天神）、迦樓羅（Garuda，金翅鳥）、真陀（Cinta，寶珠）

【English Translation】 English version Then, a verse was spoken: 'It is like the realm of the Shravakas (disciples who hear and practice the Dharma), and the Pratyekabuddha vehicle (those who attain enlightenment on their own), and the great Bodhisattvas (beings who aspire to save all beings), all arise from emptiness (Sunyata).' 'The Great Sage (Buddha) is also like this, understanding the boundless wisdom of emptiness, with a mind that is equal without increase or decrease, and saves beings without favoritism.' 'Furthermore, sons of the Buddha! It is like the great ocean connected to the four great continents and eighty billion lands, wherever the terrain reaches, water can be universally obtained, naturally springing forth, and the great ocean itself has no such thought. The wisdom of the Tathagata (Buddha) is also like this, universally reaching the minds of all beings, without failing to penetrate. From the thoughts and places of the common people, obtaining the pure Dharma, he complies with them, enabling people to obtain natural wisdom. Moreover, the wisdom that the Tathagata, the World Honored One, expounds is all equal, according to their aspirations and characteristics, using extraordinary methods to heal them, with morality surpassing the world, this is the third case.' Then, a verse was spoken: 'It is like the four great oceans, connected to eighty billion lands, wherever the terrain reaches, water is everywhere, naturally springing forth, and the ocean has no such thought; the wisdom of the Tathagata is also like this, reaching the minds of all beings, wisdom penetrates everywhere. From what the people like, he guides them, leading them to pure light, enabling them to obtain natural wisdom, what is expounded is all equal, the Tathagata has no such thought.' 'Furthermore, sons of the Buddha! It is like the great ocean itself having four great wish-fulfilling jewels (Cintamani), accumulating immeasurable merits. The reason for these wish-fulfilling jewels is not because the dragon gods have merit that these great jewels arise; all kinds of rare treasures are the grace of the great ocean, producing all treasures, the people revere them, and none are not saved. What are these four? The first is called, 'Equal Gathering of Treasures,' the second is called, 'Endless Sound,' the third is called, 'Returning to the Goal,' and the fourth is called, 'Equal Gathering of Words.' Moreover, these great wish-fulfilling jewels are not ordinary things—Asuras (demigods), Garudas (mythical birds), Cinta (jewels)'

羅、摩休勒、諸龍、鬼神及余水居、含血之類——能致光耀。所以者何？寶固在於海王、龍王藏。又，其大海諸摩尼珠而有四角，在於四方海龍王宮各自別立。如來、至真、等正覺亦復如是，道德暉赫，有四大寶無極之慧，則以於此四大慧寶勸化開導一切眾生——諸學、不學、及至緣覺、菩薩——慧寶緣此致之，靡不濟度。何謂為四？興隆法樂至無所猗善權之慧、有數無數有為無為法寶藏慧、于諸法界而無所壞隨時演慧、以得超度於時不時擾動之慧，是為四。則復以此四大之慧求如來藏、入道府庫，不與眾生而同塵垢，在於世間逮開士慧，令諸菩薩游詣四方所可玩習，無上正真而令堅住，立不退轉，是為第四。」

於是頌曰：

「四珍之尊義，　　逮致安妙藏，　所以巨海中，　　自然生諸寶。　其如意明珠，　　不離清凈妙，　分別在四面，　　所處有光明。　如來四品慧，　　無量不可限，　安住聖巍巍，　　開道於五趣。　斯無極至慧，　　無有異想念，　唯察諸十方，　　所說無不達。◎

「◎複次，佛子！有彼巨海而復現於四大之寶如意之珠，威神巍巍，光明無極。斯如意寶功德之耀，消于大海所積聚水而令厥水不復游逸，斯以大海不增不減。以是之故，如意大珠至使大海常

【現代漢語翻譯】現代漢語譯本羅（Rāhu，阿修羅的一種）、摩休勒（Mahoraga，大蟒神）、諸龍、鬼神以及其他水生生物、有血的生物——它們都能發出光芒。這是為什麼呢？因為寶藏確實存在於海王、龍王的寶庫中。而且，大海中的各種摩尼珠（maṇi，如意寶珠）有四個角，分別位於四方海龍王的宮殿中。如來（Tathāgata，佛的稱號）、至真（Satya，真理）、等正覺（Samyak-saṃbuddha，完全覺悟者）也是如此，他們的道德光輝顯赫，擁有四大無極智慧之寶，以此四大智慧之寶勸化開導一切眾生——包括有學之人、無學之人，乃至緣覺（Pratyekabuddha，獨覺者）、菩薩（Bodhisattva，追求覺悟的修行者）——他們都因這智慧之寶而得度，沒有不被救度的。這四種智慧是什麼呢？第一是興隆法樂，達到無所執著的善巧方便的智慧；第二是擁有無數有為法（saṃskṛta，因緣和合而生的法）和無為法（asaṃskṛta，不依賴因緣而存在的法）的寶藏的智慧；第三是在一切法界（dharma-dhātu，宇宙萬法所存在的空間）中，不被破壞，隨時演說的智慧；第四是以此獲得超越時時擾動的智慧。這就是四種智慧。再以此四大智慧尋求如來藏（Tathāgatagarbha，佛性），進入道府庫，不與眾生同流合污，在世間獲得開士（Bodhisattva，菩薩）的智慧，使諸菩薩遊歷四方，可以玩習，達到無上正真，使之堅固不退轉，這是第四種智慧。於是用偈頌說道：『四種珍寶的尊貴意義，能夠達到安穩奇妙的寶藏，就像大海之中，自然生長出各種寶物。那如意明珠，不離清凈微妙，分別在四個方向，所在之處都有光明。如來的四種智慧，無量無邊不可限量，安住在神聖巍峨之處，開導五道眾生。這無極的智慧，沒有不同的想法，唯有觀察十方世界，所說的一切無不通達。』『再次，佛子！有那大海，又顯現出四大如意寶珠，威神巍巍，光明無極。這如意寶珠的功德光耀，消融大海所積聚的水，使水不再流動，因此大海不增不減。因此，如意大珠使得大海永遠保持平靜。』

【English Translation】 English version Rāhu (an Asura), Mahoraga (a great serpent deity), dragons, spirits, and other aquatic and blood-containing beings—they can all emit light. Why is this so? Because treasures are indeed found in the treasuries of the Sea Kings and Dragon Kings. Moreover, the various mani (wish-fulfilling) jewels in the great ocean have four corners, each separately located in the palaces of the four directional Dragon Kings. The Tathāgata (the Buddha), the Satya (Truth), the Samyak-saṃbuddha (Perfectly Enlightened One) is also like this, their moral radiance is brilliant, possessing four great treasures of boundless wisdom, with these four great wisdom treasures they exhort and guide all sentient beings—those who are learning, those who have completed their learning, and even Pratyekabuddhas (Solitary Buddhas) and Bodhisattvas (enlightenment-seeking beings)—they are all delivered by this wisdom treasure, none are left unsaved. What are these four wisdoms? The first is the wisdom of promoting the joy of the Dharma, reaching skillful means without attachment; the second is the wisdom of possessing the treasure of countless conditioned (saṃskṛta) and unconditioned (asaṃskṛta) dharmas; the third is the wisdom of speaking at any time without being destroyed in all dharma-dhātu (the realm of all phenomena); the fourth is the wisdom of attaining transcendence over the disturbances of time. These are the four wisdoms. Furthermore, with these four great wisdoms, one seeks the Tathāgatagarbha (Buddha-nature), enters the treasury of the path, does not become defiled with the dust of the world, attains the wisdom of a Bodhisattva in the world, enabling all Bodhisattvas to travel in all directions, to practice and learn, to reach the unsurpassed true enlightenment, to make it firm and unretreating, this is the fourth wisdom. Then, a verse was spoken: 'The noble meaning of the four treasures, Can reach the secure and wonderful treasury, Just like in the great ocean, Various treasures naturally grow. The mani jewel, Does not leave its pure and subtle nature, Separated in four directions, Wherever it is, there is light. The four wisdoms of the Tathāgata, Are immeasurable and boundless, Residing in a sacred and majestic place, Guiding beings in the five realms. This boundless wisdom, Has no different thoughts, Only observes the ten directions, Everything spoken is understood.' 'Furthermore, sons of the Buddha! There is that great ocean, which also manifests four great wish-fulfilling mani jewels, with majestic power and boundless light. The meritorious radiance of these wish-fulfilling jewels dissolves the water accumulated in the great ocean, causing the water to no longer flow, thus the great ocean neither increases nor decreases. Therefore, the great mani jewel causes the great ocean to remain forever calm.'

自停貯。何謂四？日之耀藏大如意寶、師子之步大如意寶、照耀光明大如意寶、無餘究竟大如意寶，是四大寶。假使大海若無有此如意珠者，水當流溢，四大域界蕩合漭漾，至圍神山、大圍神山悉當沒溺。其日耀藏如意寶珠則以二事變大海水，其光照之，消伏其水而令色變化，成像乳；師子之步如意寶光照變乳色，成如蘇揣；照耀光明如意寶珠暉㷿照之，除去蘇像，猶劫燒時火㷿盛赫皆焚天地；大如意光照于巨海令其無餘，忽然滅盡，不知所歸。如是，仁者！如來、正覺為眾生故，則以四慧照耀一切。因斯明照，于諸菩薩至令逮成如來三昧。何謂為四？除滅眾罪則以法河、究盡恩愛令成道化、皆以智明照於世間、如來之慧無冥無明為平等聖，是為如來四大之慧。為諸菩薩忍眾恐懼、殖不可議功德之本，至於一品諸天、人民及阿須倫濁俗之眾，不堪諸患無量苦痛。若值如來寂寞之地慧明所照，降伏諸著立於三昧，若聞法頌消生死海。遭遇如來所開化慧篤樂三昧，因得興于大聖神通微妙行音，大慧照世消化眾穢，致神足行能自成立，為世大明開道盲蔽，無冥、無明。以能蒙此如來慧聖，則能降伏世之邪智，大人之地無三昧定，滅除一切財業賄賂，身無所有而逮得此大道之慧。若無於斯如來四慧道德光明，假使欲令諸菩薩眾

【現代漢語翻譯】現代漢語譯本：自停貯。什麼是四種？即：日之耀藏大如意寶（太陽光芒中蘊藏的巨大如意寶珠）、師子之步大如意寶（獅子步伐中蘊藏的巨大如意寶珠）、照耀光明大如意寶（照耀光明的巨大如意寶珠）、無餘究竟大如意寶（徹底究竟的巨大如意寶珠），這是四大寶。假設大海中沒有這種如意珠，海水就會溢出，四大區域的界限會盪漾合併，甚至連圍神山（環繞須彌山的鐵圍山）和大圍神山（環繞鐵圍山的大鐵圍山）都會被淹沒。而日耀藏如意寶珠則以兩種方式改變海水：它的光芒照耀，消減海水並使其顏色變化，像乳汁一樣；師子之步如意寶的光芒照耀，使乳汁般的顏色變成像酥油一樣；照耀光明如意寶珠的光輝照耀，除去酥油的形態，就像劫火燃燒時火焰熾盛，焚燒天地；大如意寶的光芒照耀巨海，使其徹底消失，不知去向。如此，仁者！如來、正覺爲了眾生的緣故，則以四種智慧照耀一切。因為這種明照，使諸菩薩最終成就如來三昧（佛的禪定）。什麼是四種智慧？以法河（佛法之河）消除眾罪，使恩愛徹底轉化為道化，都以智慧光明照耀世間，如來的智慧無黑暗無光明，是平等的聖智，這就是如來的四大智慧。爲了使諸菩薩忍受各種恐懼，種下不可思議的功德之本，乃至一品諸天、人民以及阿修羅（非天）等污濁的眾生，都無法承受各種災患和無量的痛苦。如果遇到如來寂靜之地，被智慧光明所照耀，就能降伏各種執著，安立於三昧，如果聽到佛法偈頌，就能消除生死之海。遭遇如來所開化的智慧，篤信並樂於三昧，因此能夠興起大聖神通微妙的行音，大智慧照耀世間，消化各種污穢，達到神足通，能夠自我成就，為世間大放光明，開闢道路，沒有黑暗，沒有不明。能夠蒙受如來聖慧，就能降伏世間的邪知，到達大人（佛）的境界，沒有三昧的定力，滅除一切財物和賄賂，身無所有而獲得大道之慧。如果沒有如來這四種智慧道德光明，即使想要讓諸菩薩眾現代漢語譯本：自停貯。何謂四？日之耀藏大如意寶、師子之步大如意寶、照耀光明大如意寶、無餘究竟大如意寶，是四大寶。假使大海若無有此如意珠者，水當流溢，四大域界蕩合漭漾，至圍神山、大圍神山悉當沒溺。其日耀藏如意寶珠則以二事變大海水，其光照之，消伏其水而令色變化，成像乳；師子之步如意寶光照變乳色，成如蘇揣；照耀光明如意寶珠暉㷿照之，除去蘇像，猶劫燒時火㷿盛赫皆焚天地；大如意光照于巨海令其無餘，忽然滅盡，不知所歸。如是，仁者！如來、正覺為眾生故，則以四慧照耀一切。因斯明照，于諸菩薩至令逮成如來三昧。何謂為四？除滅眾罪則以法河、究盡恩愛令成道化、皆以智明照於世間、如來之慧無冥無明為平等聖，是為如來四大之慧。為諸菩薩忍眾恐懼、殖不可議功德之本，至於一品諸天、人民及阿須倫（非天）濁俗之眾，不堪諸患無量苦痛。若值如來寂寞之地慧明所照，降伏諸著立於三昧，若聞法頌消生死海。遭遇如來所開化慧篤樂三昧，因得興于大聖神通微妙行音，大慧照世消化眾穢，致神足行能自成立，為世大明開道盲蔽，無冥、無明。以能蒙此如來慧聖，則能降伏世之邪智，大人之地無三昧定，滅除一切財業賄賂，身無所有而逮得此大道之慧。若無於斯如來四慧道德光明，假使欲令諸菩薩眾

【English Translation】 English version: Self-stopping storage. What are the four? They are: the Great Wish-Fulfilling Jewel of the Sun's Radiance (the great wish-fulfilling jewel hidden in the sun's rays), the Great Wish-Fulfilling Jewel of the Lion's Step (the great wish-fulfilling jewel hidden in the lion's stride), the Great Wish-Fulfilling Jewel of Illuminating Light (the great wish-fulfilling jewel that shines with light), and the Great Wish-Fulfilling Jewel of Complete and Ultimate (the great wish-fulfilling jewel that is complete and ultimate). These are the four great treasures. If the great ocean did not have these wish-fulfilling jewels, the water would overflow, the boundaries of the four great regions would be in turmoil, and even Mount Sumeru and the Great Mount Sumeru would be submerged. The Wish-Fulfilling Jewel of the Sun's Radiance changes the ocean water in two ways: its light shines upon it, diminishing the water and changing its color to resemble milk; the light of the Wish-Fulfilling Jewel of the Lion's Step transforms the milk-like color into something like clarified butter; the radiance of the Wish-Fulfilling Jewel of Illuminating Light shines upon it, removing the butter-like form, just as when the fire of a kalpa burns, the flames are so intense that they incinerate heaven and earth; the light of the Great Wish-Fulfilling Jewel shines upon the vast ocean, causing it to completely disappear, not knowing where it has gone. Thus, O benevolent one! The Tathagata, the Perfectly Enlightened One, for the sake of all beings, illuminates everything with four kinds of wisdom. Because of this illumination, all Bodhisattvas eventually attain the Samadhi of the Tathagata (the Buddha's meditation). What are the four kinds of wisdom? They are: eliminating all sins with the river of Dharma (the river of Buddhist teachings), completely transforming love and affection into the path of enlightenment, illuminating the world with the light of wisdom, and the Tathagata's wisdom, which is without darkness or light, is the equal and sacred wisdom. These are the four great wisdoms of the Tathagata. To enable Bodhisattvas to endure all fears and plant the roots of inconceivable merit, even the impure beings of the first heaven, humans, and Asuras (demi-gods) cannot bear the various calamities and immeasurable suffering. If they encounter the quiet place of the Tathagata, illuminated by the light of wisdom, they can subdue all attachments and establish themselves in Samadhi. If they hear the verses of the Dharma, they can eliminate the sea of birth and death. Encountering the wisdom opened by the Tathagata, believing and delighting in Samadhi, they can thus awaken the great sacred, miraculous, and subtle sound of practice. Great wisdom illuminates the world, digests all impurities, attains the power of miraculous feet, can establish oneself, and opens the way for the world, which is blind and without light, without darkness, and without ignorance. By receiving this sacred wisdom of the Tathagata, one can subdue the evil wisdom of the world, reach the realm of the great one (Buddha), without the power of Samadhi, eliminate all wealth and bribes, and obtain the wisdom of the great path without any possessions. If there were no such four kinds of wisdom and moral light of the Tathagata, even if one wanted to enable all Bodhisattvas English version: Self-stopping storage. What are the four? They are: the Great Wish-Fulfilling Jewel of the Sun's Radiance, the Great Wish-Fulfilling Jewel of the Lion's Step, the Great Wish-Fulfilling Jewel of Illuminating Light, and the Great Wish-Fulfilling Jewel of Complete and Ultimate. These are the four great treasures. If the great ocean did not have these wish-fulfilling jewels, the water would overflow, the boundaries of the four great regions would be in turmoil, and even Mount Sumeru and the Great Mount Sumeru would be submerged. The Wish-Fulfilling Jewel of the Sun's Radiance changes the ocean water in two ways: its light shines upon it, diminishing the water and changing its color to resemble milk; the light of the Wish-Fulfilling Jewel of the Lion's Step transforms the milk-like color into something like clarified butter; the radiance of the Wish-Fulfilling Jewel of Illuminating Light shines upon it, removing the butter-like form, just as when the fire of a kalpa burns, the flames are so intense that they incinerate heaven and earth; the light of the Great Wish-Fulfilling Jewel shines upon the vast ocean, causing it to completely disappear, not knowing where it has gone. Thus, O benevolent one! The Tathagata, the Perfectly Enlightened One, for the sake of all beings, illuminates everything with four kinds of wisdom. Because of this illumination, all Bodhisattvas eventually attain the Samadhi of the Tathagata. What are the four kinds of wisdom? They are: eliminating all sins with the river of Dharma, completely transforming love and affection into the path of enlightenment, illuminating the world with the light of wisdom, and the Tathagata's wisdom, which is without darkness or light, is the equal and sacred wisdom. These are the four great wisdoms of the Tathagata. To enable Bodhisattvas to endure all fears and plant the roots of inconceivable merit, even the impure beings of the first heaven, humans, and Asuras cannot bear the various calamities and immeasurable suffering. If they encounter the quiet place of the Tathagata, illuminated by the light of wisdom, they can subdue all attachments and establish themselves in Samadhi. If they hear the verses of the Dharma, they can eliminate the sea of birth and death. Encountering the wisdom opened by the Tathagata, believing and delighting in Samadhi, they can thus awaken the great sacred, miraculous, and subtle sound of practice. Great wisdom illuminates the world, digests all impurities, attains the power of miraculous feet, can establish oneself, and opens the way for the world, which is blind and without light, without darkness, and without ignorance. By receiving this sacred wisdom of the Tathagata, one can subdue the evil wisdom of the world, reach the realm of the great one, without the power of Samadhi, eliminate all wealth and bribes, and obtain the wisdom of the great path without any possessions. If there were no such four kinds of wisdom and moral light of the Tathagata, even if one wanted to enable all Bodhisattvas

逮得如來、至真、正覺三昧正定，未之有也，亦不能除生、老、病、死，四無所畏、無本際行，是為五事。」

於是頌曰：

「海水無限際，　　而有四品寶，　大力無極威，　　次有微妙尊。　四方域眾流，　　自然有萬川，　常入于大海，　　大海無增減。　慧處在法座，　　決斷諸所著，　以法廣佈施，　　歡喜無所說。　安住有四慧，　　咸為諸開士、　最勝及菩薩，　　未曾有眾患。

「複次，佛子！猶如假喻，其下方水及至上界想無想天，一切三千大千世界悉處虛空。如是計之，一切三界群生有形不離虛空，而想吾我虛無所計則無所猗，空無所著、亦不迫迮。生死亦然，察於十方所周虛空含受一切諸佛世界，亦無所受。如是，仁者！諸聲聞乘、緣覺之慧，有為行慧、無為行慧，皆以依猗如來之慧。如來智慧之所開化，大道通達普入一切，無不周接、無所想念、亦無掛礙，輒以聖智多所濟導，是為第六。」

於是頌曰：

「旨極從下方，　　起至於上界，　一切三千國，　　欲色及無色。　所住、無所住，　　諸界無吾我，　亦不計有常、　　不念于斷絕。　安住慧如是，　　一切慧之本，　諸學及不學，　　並諸緣覺乘，　眾菩薩明達，　　而志懷愍

【現代漢語翻譯】現代漢語譯本：『如果不能獲得如來（Tathagata，佛的稱號）、至真（Arhat，阿羅漢，指斷盡煩惱的聖者）、正覺（Samyak-sambuddha，正等覺，指圓滿覺悟的佛陀）的三昧正定，就不能消除生、老、病、死，以及四無所畏（catvāri vaiśāradyāni，佛的四種無畏懼的自信）、無本際行（anavarāgra-caryā，無始無終的修行），這就是五件事。』於是用偈頌說：『海水沒有邊際，卻有四種珍寶，大力威猛無邊，其次有微妙的尊者。四方區域的眾河流，自然有萬千條，經常流入大海，大海不會因此增減。智慧安住在法座上，決斷各種執著，用佛法廣施教化，歡喜而無所言說。安住於四種智慧，都成為開悟之士，最殊勝的菩薩，沒有各種憂患。『再者，佛子！譬如一個比喻，從下方水界到上界想無想天（Naivasamjñānāsamjñāyatana，非想非非想處天），一切三千大千世界都處在虛空中。這樣計算，一切三界（trayo dhātava，欲界、色界、無色界）的眾生，有形體的都離不開虛空，而認為有『我』的虛妄想法則無所依傍，空無所執著，也不感到逼迫狹窄。生死也是這樣，觀察十方所周遍的虛空，包含容納一切諸佛世界，也沒有任何承受。像這樣，仁者！諸聲聞乘（Śrāvakayāna，聽聞佛法而修行的乘）、緣覺（Pratyekabuddha，獨覺，不需依師教導而自行開悟者）的智慧，有為行（saṃskṛta，有造作的）的智慧、無為行（asaṃskṛta，無造作的）的智慧，都依賴於如來的智慧。如來的智慧所開化，大道通達普遍進入一切，沒有不周遍接納的，沒有執著想念的，也沒有任何障礙，總是用聖智來引導救濟，這就是第六件事。』於是用偈頌說：『旨意從下方，起始到上界，一切三千世界，欲界、色界和無色界。所住、無所住，諸界沒有『我』，也不認為有常，不執著于斷滅。安住的智慧是這樣，是一切智慧的根本，諸有學和無學，以及諸緣覺乘，眾菩薩明達通曉，而心懷慈悲憐憫。

【English Translation】 English version: 'If one cannot attain the Samadhi of Right Concentration of the Tathagata (the title of a Buddha), the Arhat (one who has attained enlightenment and is free from all defilements), and the Samyak-sambuddha (the fully enlightened Buddha), then one cannot eliminate birth, old age, sickness, and death, as well as the four fearlessnesses (catvāri vaiśāradyāni, the four kinds of fearlessness of a Buddha) and the practice without beginning or end (anavarāgra-caryā), these are the five things.' Then, a verse was spoken: 'The ocean has no boundaries, yet it contains four kinds of treasures, Great power and boundless might, followed by the subtle and venerable ones. The many streams from the four directions, naturally have ten thousand rivers, Constantly flowing into the great ocean, the ocean neither increases nor decreases. Wisdom resides on the Dharma seat, resolving all attachments, Using the Dharma to widely teach, with joy and without words. Dwelling in the four wisdoms, all become enlightened beings, The most supreme Bodhisattvas, without any afflictions. 'Furthermore, sons of the Buddha! It is like a metaphor, from the lower water realm to the upper realm of the Neither-perception-nor-non-perception heaven (Naivasamjñānāsamjñāyatana), all the three thousand great thousand worlds are situated in emptiness. Calculating in this way, all sentient beings in the three realms (trayo dhātava, the desire realm, the form realm, and the formless realm), those with form cannot be separated from emptiness, and the false notion of 'self' has no support, empty without attachment, and not feeling constrained or narrow. So it is with birth and death, observing the emptiness that pervades the ten directions, containing all the Buddha worlds, without any receiving. Thus, noble ones! The wisdom of the Śrāvakayāna (the vehicle of those who hear the teachings), the Pratyekabuddha (the solitary realizers), the wisdom of conditioned action (saṃskṛta), and the wisdom of unconditioned action (asaṃskṛta), all rely on the wisdom of the Tathagata. The wisdom of the Tathagata illuminates, the great path is universally accessible, without not being pervasive, without attachment or thought, and without any hindrance, always using holy wisdom to guide and save, this is the sixth thing.' Then, a verse was spoken: 'The meaning extends from below, starting to the upper realm, All the three thousand worlds, the desire realm, the form realm, and the formless realm. Dwelling, not dwelling, the realms have no 'self', Nor do they consider permanence, nor cling to annihilation. The wisdom that dwells is like this, the root of all wisdom, Those who are learning and those who have completed learning, and the Pratyekabuddha vehicle, The Bodhisattvas are clear and understanding, and their hearts are filled with compassion.'

哀，　若建立道門，　　佛智慧最上。

「複次，佛子！猶如下方而生大藥達山王頂，號無根原。又，大藥者，根通地下過於金剛六萬八百千由旬，住於水界安隱而立，無能拔者。其原分佈悉遍周匝閻浮提土，萬物萌芽繞集一切樹木根株——近莖生莖、近枝生枝、近節生節、近葉生葉、近華生華、近實生實——其有天下樹木、華、果皆因之生。又，大藥者，其根轉體、體令根轉，以用二事不生萬物。近於地獄依水純陰故，雖在於彼而不迴轉，是以於法而不得生。又，其餘處大地之場所布根原，藥之所生盡極其地，法應當然也。如來道慧亦復如是，從本清凈則以大哀生堅固元，平等覺種乃為真諦，微妙達要而不可動，斯謂根也；善權方便則謂莖也；慧則枝也；法界，節也；一心脫門三昧正受無所破壞，葉也；覺意莊嚴，華也；究暢樹形，諸通慧也；解度知見，實也；辯才之議靡不通達，則謂地也。其如來慧無有根著。用何等故而無根著？永無所信，是則名曰為究暢矣，則無根著。所可興發，悉無所行；斷菩薩行，則為無本，故謂如來也；演菩薩行，斯則名曰無所依猗。若有菩薩親近如來無極慧原，則不違舍一切眾生，因其道根而生大哀；近於莖者，堅精進也；因其莖次生其枝，度無極也，而長成就；近枝生葉，

【現代漢語翻譯】哀嘆啊，如果建立起通往真理的道路，佛陀的智慧將是至高無上的。『再者，佛子！譬如下方生長著一種大藥，直達山王頂峰，名為無根原（沒有根源）。又，這大藥的根，深入地下超過金剛六萬八百千由旬，安穩地立於水界之中，沒有任何力量可以拔起它。它的根系分佈遍及整個閻浮提（我們所居住的世界）的土地，萬物萌芽都圍繞著它，一切樹木的根莖——靠近莖的地方生出莖，靠近枝的地方生出枝，靠近節的地方生出節，靠近葉的地方生出葉，靠近花的地方生出花，靠近果的地方生出果——天下所有的樹木、花朵、果實都因此而生。又，這大藥，它的根可以轉化為體，體也可以轉化為根，但因為這兩種作用，它不會產生萬物。靠近地獄的地方，因為依附於純陰的水，雖然在那裡卻不會迴轉，因此在法上無法生長。又，其餘地方，大地的場所都佈滿了根系，藥所生長的地方都達到了極限，這是法理所當然的。如來的道慧也是如此，從本來的清凈出發，以大悲心生出堅固的根源，平等覺悟的種子才是真諦，微妙通達要義而不可動搖，這被稱為根；善巧方便則被稱為莖；智慧則被稱為枝；法界，被稱為節；一心解脫之門，三昧正受，無所破壞，被稱為葉；覺悟的意念莊嚴，被稱為花；徹底通暢的樹形，是諸種神通智慧；解脫的知見，是果實；辯才的議論無不通達，則被稱為地。而如來的智慧是沒有根的執著的。為什麼沒有根的執著呢？因為永遠沒有所信，這就叫做徹底通暢，所以沒有根的執著。所能興起的，都沒有所行；斷絕菩薩的修行，就成為沒有根本，所以稱為如來；演說菩薩的修行，這就叫做無所依賴。如果有菩薩親近如來無極的智慧根源，就不會捨棄一切眾生，因為他的道根而生起大悲心；靠近莖的，是堅固的精進；因為莖而生出枝，度化無邊，從而成長成就；靠近枝而生出葉，

【English Translation】 Alas, if the path to truth is established, the Buddha's wisdom is supreme. 『Furthermore, son of Buddha! It is like a great medicine growing below, reaching the peak of the Mountain King, called the Rootless Origin. Moreover, the root of this great medicine extends underground for more than six hundred and eight thousand yojanas (a unit of distance) of diamond, standing securely in the water realm, and no force can uproot it. Its root system is distributed throughout the land of Jambudvipa (the world we live in), and all things sprout around it, the roots and stems of all trees—stems grow near stems, branches grow near branches, nodes grow near nodes, leaves grow near leaves, flowers grow near flowers, and fruits grow near fruits—all the trees, flowers, and fruits in the world are born because of it. Furthermore, this great medicine, its root can transform into a body, and the body can transform into a root, but because of these two functions, it does not produce all things. Near the hells, because it is attached to the pure yin of water, although it is there, it does not turn back, so it cannot grow in the Dharma. Moreover, in other places, the places of the earth are filled with roots, and the places where the medicine grows reach their limits, which is the natural law. The wisdom of the Tathagata is also like this, starting from its original purity, with great compassion, it produces a firm root, the seed of equal enlightenment is the true meaning, subtly understanding the essence and being unshakeable, this is called the root; skillful means are called the stem; wisdom is called the branch; the Dharma realm is called the node; the gate of single-minded liberation, samadhi (meditative absorption) and right reception, which cannot be destroyed, is called the leaf; the adornment of the intention of enlightenment is called the flower; the thoroughly unobstructed tree form is all kinds of supernatural wisdom; the knowledge and insight of liberation is the fruit; the eloquence of debate is unobstructed, which is called the earth. And the wisdom of the Tathagata has no attachment to roots. Why is there no attachment to roots? Because there is never anything to believe in, this is called thorough unobstructedness, so there is no attachment to roots. What can be aroused has no action; cutting off the practice of the Bodhisattva becomes without a foundation, so it is called the Tathagata; expounding the practice of the Bodhisattva is called having no reliance. If a Bodhisattva approaches the limitless wisdom root of the Tathagata, he will not abandon all sentient beings, because his root of the path gives rise to great compassion; being close to the stem is firm diligence; because of the stem, branches grow, liberating the boundless, thus growing and achieving; close to the branches, leaves grow,

學于禁戒，靜寂知時也；近於華者，謂諸相好、若干德本也；節，謂隨時；次生果者，則謂究暢，不起法忍，至無粗辭，柔仁和雅；又，其實者為諸通慧，則為道果也。以是之故，如來之慧不由二事而有所生也。何等為二？謂無為及與有為之大曠谷。若墮于溪澗，而游無極、無為之事于諸聲聞緣覺之乘。又，其志性不與俱合、亦無所畏，游於三愛三流之原，于如來慧亦無所生、亦不退還。若有所生，已達聖性、修平等心，于諸菩薩無有彼此，且觀正覺大道暉赫、巍巍無底，而為真諦。慧不增減，其根堅住，令諸眾生究竟通達了無篤信，是為佛子第七之事。」

於是頌曰：

「于雪山岡嶺，　　藥名無根著，　其藥有大神，　　威曜無等倫。　普長育一切，　　叢林諸樹木，　而根、莖、葉、枝，　　枝因諸根無。　一切諸佛種，　　自然成道慧，　德旨亦如是，　　遵修一切智。　曉了行佛道，　　奉宣于聖路，　等習於慈哀，　　生長覺明哲。

「複次，佛子！譬劫災變，大火熙赫燒三千大千世界，一切樹木、藥草、萬物，及至圍神、大圍神山、大金剛山，莫不焚冶。假使有人取枯茭草、肥松、重閣以投盛火，于意云何？寧有一葉得不燒乎？」

答曰：「不得不燒，欲令不燒未

【現代漢語翻譯】現代漢語譯本學習戒律，保持內心平靜，瞭解時機；親近美好的事物，指的是各種美好的相貌和許多功德的根本；節制，指的是順應時機；接下來產生的結果，指的是徹底通達，不起法忍，達到言辭柔和，仁慈和藹；而其實質是各種神通智慧，也就是道果。因此，如來的智慧不是由兩種事物產生的。哪兩種呢？指的是無為和有為之間的巨大鴻溝。如果墮入小溪，在聲聞緣覺的境界中追求無極、無為，或者心性不與道合，也沒有畏懼，在三愛三流的根源中游蕩，那麼對於如來的智慧也不會產生，也不會退還。如果有所產生，已經達到聖性，修習平等心，對於諸菩薩沒有彼此之分，並且觀察正覺大道的光輝，巍峨無底，才是真諦。智慧不會增減，其根基堅固，使眾生最終通達，了無疑惑，這就是佛子第七件事。於是用偈頌說道：在雪山的山岡和山嶺上，有一種藥草，沒有根可以依附，這種藥草有大神力，威光照耀，無與倫比。它普遍生長，滋養一切，叢林中的各種樹木，而根、莖、葉、枝，枝條都因為根而存在。一切諸佛的種子，自然成就道慧，德行的宗旨也是如此，遵循修習一切智慧。明白地行走在佛道上，奉行宣揚聖賢的道路，平等地修習慈悲，增長覺悟的智慧。『再者，佛子！譬如劫難發生，大火熊熊燃燒三千大千世界，一切樹木、藥草、萬物，乃至圍神山、大圍神山、大金剛山，沒有不被焚燒的。假設有人取來乾枯的草、肥厚的松木、重疊的樓閣投入大火中，你認為怎麼樣？難道會有一片葉子不被燒燬嗎？』回答說：『不可能不被燒燬，想要不被燒燬是不可能的。』

【English Translation】 English version Learning the precepts, being tranquil and knowing the time; being close to the beautiful, referring to various good appearances and the roots of many virtues; moderation, referring to adapting to the time; the subsequent result, referring to complete understanding, not arising from the forbearance of Dharma, reaching gentle speech, kindness, and harmony; and its essence is various supernatural powers and wisdom, which is the fruit of the path. Therefore, the wisdom of the Tathagata does not arise from two things. What are the two? They refer to the great chasm between the unconditioned and the conditioned. If one falls into a stream, seeking the infinite and unconditioned in the realm of Sravakas and Pratyekabuddhas, or if one's nature does not align with the path, and there is no fear, wandering in the source of the three loves and three flows, then the wisdom of the Tathagata will not arise, nor will one retreat. If something arises, having already attained the holy nature, cultivating an equal mind, without distinction between Bodhisattvas, and observing the radiance of the path of Right Enlightenment, majestic and bottomless, that is the true meaning. Wisdom does not increase or decrease, its foundation is firm, enabling all beings to ultimately understand, without any doubt, this is the seventh matter of a Buddha's child. Then, a verse was spoken: On the ridges and peaks of the snowy mountains, there is a medicinal herb that has no roots to rely on. This herb has great divine power, its radiance shines, unparalleled. It grows universally, nourishing everything, all the trees in the forest, and the roots, stems, leaves, and branches, the branches exist because of the roots. The seeds of all Buddhas naturally achieve the wisdom of the path, the purpose of virtue is also like this, following the practice of all wisdom. Clearly walking on the path of the Buddha, practicing and proclaiming the path of the sages, equally practicing compassion, growing the wisdom of enlightenment. 『Furthermore, children of the Buddha! It is like when a kalpa disaster occurs, a great fire fiercely burns the three thousand great thousand worlds, all trees, herbs, all things, even Mount Sumeru, Great Mount Sumeru, and the Great Vajra Mountain, none are not burned. Suppose someone takes dry grass, fat pine wood, and layered pavilions and throws them into the great fire, what do you think? Would there be a single leaf that would not be burned?』 The answer was: 『It is impossible not to be burned, it is impossible to want it not to be burned.』

之有也。」

報曰：「如是，尚可使火不燒樹木，大積薪草有欲限節。如來聖慧三達神智，眾生之數、國土多少、諸法之底、去來現在無央數劫令不普見、而有微礙不悉及者，未之有也。所以者何？正覺道慧無有限量、不可計會、靡不通徹，故號如來、至真、等正覺，是為第八。」

於是頌曰：

「若劫之遭患，　　天地被陶冶，　一時悉燋然，　　男、女、樹木、果。　佛子且憶察，　　於斯諸游居，　金剛尚消融，　　何況枯草木？　山陵諸所有，　　豈可脫不燒？　安住之智慧，　　皆能分別知。　當來眾生類、　　若干劫佛土，　諸佛悉明達，　　如是無限量。

「複次，佛子！猶如災變風起之時，而有大風名曰毀明，則發且興毀壞圍神、大圍神山及金剛山，一切三千大千世界吹令破散，使無有餘。又復有風名因緣蓋，吹於三千大千世界，飄舉擎接越置他佛國。假使于彼因緣蓋風獨值自恣，無毀明風便當摧破十方不可限量諸佛境界。如是，仁者！如來則有無極大慧名曰毀壞一切塵欲，正覺以斯無極大慧吹除一切諸菩薩眾塵勞、掛礙。如來次有無量聖達名曰總攝大權方便，則能消滅愛結之患至妙道場，因復開化新發菩薩、一切諸根未純熟者。設諸如來不總攝斯大權方便成大

【現代漢語翻譯】現代漢語譯本回答說：『是的，即使這樣，還可以讓火不燒樹木，大量堆積的柴草也有一定的限度。如來（Tathagata）的聖慧（holy wisdom）、三達（three kinds of knowledge）神智（divine wisdom），對於眾生的數量、國土的大小、諸法的根本、過去、現在、未來無數劫的事情，如果不能普遍明見，而有絲毫障礙不能完全瞭解，這是不可能的。為什麼呢？因為正覺（samyak-sambodhi）的道慧（wisdom of the path）沒有障礙、不可計數、無所不通，所以被稱為如來、至真（satya）、等正覺（samyak-sambuddha），這是第八種不可思議。』於是用偈頌說道：『如果劫難來臨，天地都被熔鍊，一時全部燒焦，男人、女人、樹木、果實。佛子們應當思考，在這世間的一切，金剛（vajra）都會消融，何況是枯草木？山陵以及所有的一切，怎麼可能不被燒燬？安住的智慧，都能分別知曉。未來眾生種類，若干劫的佛土，諸佛都能明達，這樣沒有障礙。『再次，佛子！譬如災變風起的時候，有一種大風名叫毀明（destroying light），它會興起毀壞圍神山（Cakravala Mountains）、大圍神山（Mahacakravala Mountains）以及金剛山（Vajra Mountains），將一切三千大千世界吹得破散，使之不留余物。又有一種風名叫因緣蓋（cause and condition cover），它吹動三千大千世界，飄舉承接，越過放置到其他佛國。假設因緣蓋風獨自肆意，沒有毀明風，便會摧破十方不可計數的諸佛境界。如此，仁者！如來有無極大慧，名叫毀壞一切塵欲（destroying all defilements），正覺用這種無極大慧吹除一切菩薩眾的塵勞、掛礙。如來還有無量聖達，名叫總攝大權方便（all-encompassing great skillful means），能夠消滅愛結的禍患，到達微妙的道場，並開化新發菩薩、一切諸根尚未成熟的人。如果諸如來不總攝這種大權方便成就大』

【English Translation】 English version The answer was: 『Yes, even so, it is still possible to prevent fire from burning trees, and there is a limit to the amount of accumulated firewood and grass. The Tathagata』s (如來) holy wisdom (聖慧), three kinds of knowledge (三達), and divine wisdom (神智), regarding the number of sentient beings, the size of lands, the essence of all dharmas, and the countless kalpas (劫) of the past, present, and future, if they cannot be universally and clearly seen, and there is even the slightest obstruction that prevents complete understanding, this is impossible. Why? Because the wisdom of the path (道慧) of samyak-sambodhi (正覺) has no obstruction, is immeasurable, and is all-pervasive, therefore it is called Tathagata, satya (至真), and samyak-sambuddha (等正覺), this is the eighth inconceivable thing.』 Then, a verse was spoken: 『If a kalpa of disaster comes, the heavens and earth are melted, All at once are scorched, men, women, trees, and fruits. Buddha's children should contemplate, in all these abodes, Even vajra (金剛) will melt, what more so dry grass and wood? Mountains and all that exist, how can they escape being burned? The wisdom of abiding, can all be distinguished and known. Future kinds of sentient beings, the Buddha lands of many kalpas, All Buddhas clearly understand, thus there is no obstruction.』『Furthermore, Buddha's children! It is like when a calamitous wind arises, there is a great wind called 'destroying light' (毀明), which will arise and destroy the Cakravala Mountains (圍神山), the Mahacakravala Mountains (大圍神山), and the Vajra Mountains (金剛山), blowing all the three thousand great thousand worlds into pieces, leaving nothing behind. There is also a wind called 'cause and condition cover' (因緣蓋), which blows the three thousand great thousand worlds, lifting and carrying them, placing them in other Buddha lands. If the 'cause and condition cover' wind were to act alone, without the 'destroying light' wind, it would destroy the immeasurable realms of the Buddhas in the ten directions. Thus, noble ones! The Tathagata has immeasurable great wisdom called 'destroying all defilements' (毀壞一切塵欲), and the samyak-sambodhi uses this immeasurable great wisdom to blow away all the defilements and hindrances of all the Bodhisattvas. The Tathagata also has immeasurable holy attainments called 'all-encompassing great skillful means' (總攝大權方便), which can eliminate the suffering of the bonds of love, reach the subtle bodhimanda, and enlighten newly initiated Bodhisattvas and all those whose roots are not yet mature. If the Tathagatas did not encompass this great skillful means to achieve great』

道場，令無央數不可計會諸菩薩眾修于聲聞、緣覺之乘。世尊順從善權方便，令諸菩薩大士之等超越聲聞、緣覺之地，由斯自在而無所住，是為第九。」

於是頌曰：

「劫中若恐懅，　　諸天亂不安，　神圍、須彌山，　　咸悉為毀壞。　風即時興起，　　無能制止者，　無量諸佛土，　　糜碎無有餘。　有諸十方者，　　聖慈得自在，　則以毀破碎，　　諸菩薩塵勞。　彼復有道風，　　遵修于善權，　尋便以救護，　　聲聞行者安。

「複次，佛子！如來之慧游入一切，聖智巍巍，靡不周遍一切黎庶終始之界。所以者何？若有欲想世尊之慧欲及達者，未之有也。又，如來慧悉離諸相，自在之慧則游自然，無所掛礙。如書一經，其卷大如三千世界；或有大經而未書成，猶如三千世界之海、或如神圍山、如大神圍、或如普地。舉要言之，如千世界、或如四域天下之界、或如閻土、或如大海、如須彌山、如大神宮、欲行天館、如色行天、如無色天。假集大經，廣長、上下猶如三千大千世界，而有一塵在大經卷，又諸經上各各有塵，悉各周遍在大經里。當爾之時，有一丈夫自然出現，聰明智慧，身試入中。又有天眼，其眼清凈，普有所見，則以天眼而觀察之：『今斯經卷如是比像廣大無極

【現代漢語翻譯】現代漢語譯本：在道場中，讓無數不可計數、不可估量的菩薩眾修行聲聞乘和緣覺乘。世尊順應善巧方便，讓諸位菩薩大士超越聲聞和緣覺的境界，由此獲得自在而無所執著，這是第九種境界。於是，以偈頌說道：『在劫難中如果感到恐懼，諸天神靈混亂不安，神圍山（須彌山）也會全部被摧毀。狂風立刻興起，沒有任何力量能夠阻止它，無數的佛土都會被粉碎，不留一絲殘餘。有來自十方世界的聖者，以慈悲獲得自在，他們能夠摧毀菩薩的塵勞。他們又擁有道風，遵循善巧方便，隨即救護聲聞乘的修行者，使他們得到安寧。』『再者，佛子！如來的智慧遍及一切，聖智崇高偉大，無不周遍一切眾生的始終之界。為什麼呢？如果有人想要思量世尊的智慧並達到它，這是不可能的。而且，如來的智慧完全脫離一切表象，自在的智慧自然執行，沒有任何障礙。比如書寫一部經書，它的卷軸大如三千世界；或者有部大經還沒有寫完，它就像三千世界的海、或者像神圍山（須彌山）、像大神圍、或者像整個大地。簡要來說，它就像千個世界、或者像四域天下之界、或者像閻浮提（我們所居住的這個世界）、或者像大海、像須彌山、像大神宮、像欲界天宮、像色界天、像無色界天。假設聚集一部大經，它的廣度、長度、上下都像三千大千世界，而有一粒微塵在這部經卷中，而且每部經上都有微塵，都遍佈在這部大經里。當這個時候，有一位丈夫自然出現，他聰明智慧，親自進入其中。他又擁有天眼，他的眼睛清凈，能夠看到一切，於是用天眼觀察：『現在這部經卷如此廣大無邊』。

【English Translation】 English version: In the Bodhimanda, causing countless, immeasurable Bodhisattva assemblies to cultivate the vehicle of Sravakas and Pratyekabuddhas. The World Honored One, in accordance with skillful means, enables the great Bodhisattvas to transcend the realms of Sravakas and Pratyekabuddhas, thereby attaining freedom and non-attachment. This is the ninth. Then, a verse was spoken: 'If there is fear in the kalpa, the gods are in chaos and unease, even Mount Sumeru (the divine enclosure) will be completely destroyed. The wind will immediately rise, and no one can stop it. Countless Buddha lands will be pulverized, leaving nothing behind. There are sages from the ten directions, who have attained freedom through compassion, and they can destroy the defilements of Bodhisattvas. They also possess the wind of the Dharma, following skillful means, and they immediately protect the practitioners of the Sravaka vehicle, bringing them peace.' 'Furthermore, son of Buddha! The Tathagata's wisdom pervades all, the sacred wisdom is majestic and grand, encompassing the beginning and end of all beings. Why is this so? If someone desires to fathom the wisdom of the World Honored One and attain it, it is impossible. Moreover, the Tathagata's wisdom is completely free from all forms, the wisdom of freedom operates naturally, without any hindrance. For example, if a scripture is written, its scroll is as large as three thousand worlds; or there is a great scripture that has not yet been completed, it is like the ocean of three thousand worlds, or like Mount Sumeru (the divine enclosure), like the great divine enclosure, or like the entire earth. In short, it is like a thousand worlds, or like the realm of the four continents, or like Jambudvipa (the world we inhabit), or like the ocean, like Mount Sumeru, like the great divine palace, like the desire realm heavens, like the form realm heavens, like the formless realm heavens. Suppose a great scripture is gathered, its breadth, length, and height are like three thousand great chiliocosms, and there is a speck of dust in this scripture, and on each scripture there are specks of dust, all pervading this great scripture. At that time, a man naturally appears, he is intelligent and wise, and he personally enters it. He also possesses the divine eye, his eyes are pure, and he can see everything, so he uses his divine eye to observe: 'Now this scripture is so vast and boundless.'

，其上則有少少塵耳，于諸眾生無所加益。我身寧可以無極力、大精進勢，裂壞此經、解散大卷，當以饒益一切黎庶。』適念此已，則時興隆無極之力、精進之勢，輒如所愿，取大經卷各自散解以給黎庶。如一經卷，眾經之數亦復如是。若此，仁者！如來、至真以無量慧、不可計明，悉入一切眾生江海心之所行，而普曉了群萌志操。如來之慧不可限量、靡不周達、不可窮極，正覺之智不可計會，觀察一切萌類境界，怪未曾有：『斯眾生類愚騃乃爾，不能分別如來聖慧。』世尊普入而自唸曰：『吾寧可宣顯示大道，使諸想縛自然蠲除。』如佛法身聖涂力勢，當令舍離一切著念、設使曉了正真之慧誼所歸趣、獲致無極三昧之定、暢說正道、去一切想、誨令使念無上道慧、化諸黎庶在五趣者令達無極，是為，佛子！第十之事。如來、至真勸諸菩薩心入道義，如是比像濟無央數諸菩薩等，蒙如來慧開化其心、使入大道也。」

於是頌曰：

「猶如有經卷，　　大如三千界，　自然有微塵，　　悉散於其上。　有一慧士夫，　　明眼壞經卷，　悉分別佈散，　　施於五趣人。　世尊亦如是，　　智慧如大海，　見眾生心意，　　悉惑諸想念。　佛以愍哀人、　　為解除眾想，　諸菩薩戴仰，　　諦蠲棄著

{ "translations": [ "現代漢語譯本：『上面只不過有一些微塵罷了，對於眾生沒有任何增益。我寧願以無盡的力量、大精進的勢頭，撕裂這部經書、解散這些大卷，用來饒益一切百姓。』剛想到這裡，就立刻興起無盡的力量、精進的勢頭，就像所希望的那樣，拿起大經卷各自散開，分給百姓。就像一部經卷，眾多經卷的數量也是如此。像這樣，仁者！如來、至真以無量的智慧、不可計量的光明，全部進入一切眾生如江海般的心中所行，普遍明瞭眾生的志向和操守。如來的智慧不可估量、無所不達、不可窮盡，正覺的智慧不可計數，觀察一切眾生的境界，感到非常驚奇：『這些眾生如此愚昧，不能分辨如來的聖慧。』世尊普遍進入而自念道：『我寧可宣示大道，使各種執著的束縛自然消除。』憑藉佛法身聖涂的力量，應當使眾生舍離一切執著之念，讓他們明白真正智慧的意義所在，獲得無盡三昧的禪定，暢說正道，去除一切妄想，教導他們修習無上道慧，教化在五道輪迴中的百姓，使他們達到無極的境界，這就是，佛子！第十件事。如來、至真勸導菩薩們的心進入道義，像這樣比喻來救度無數的菩薩等，蒙受如來的智慧開化他們的心，使他們進入大道。」 , "於是用偈頌說道：", "『就像有經卷，大如三千世界（指一個廣大的宇宙），自然有微塵，全部散落在上面。有一位有智慧的人，明眼地毀壞經卷，全部加以分別散佈，施給五道輪迴中的人。世尊也是這樣，智慧如大海，看到眾生的心意，都被各種妄想所迷惑。佛以慈悲憐憫之心，為解除眾生的妄想，諸菩薩都敬仰，真實地捨棄執著。』" ], "english_translations": [ "English version: 'There are only a few specks of dust on it, which do not benefit sentient beings in any way. I would rather, with boundless power and great diligence, tear apart this scripture and dismantle these large volumes, in order to benefit all the people.' As soon as this thought arose, boundless power and diligence immediately arose, and as desired, they took the large scriptures and scattered them, distributing them to the people. Just like one scripture, the number of many scriptures was also the same. In this way, O virtuous one! The Tathagata, the Truly Enlightened One, with immeasurable wisdom and countless light, fully enters the minds of all sentient beings, like the ocean, and universally understands the aspirations and conduct of all beings. The wisdom of the Tathagata is immeasurable, all-pervading, and inexhaustible. The wisdom of Right Enlightenment is countless, observing the realms of all beings, and feeling very surprised: 'These sentient beings are so foolish that they cannot distinguish the sacred wisdom of the Tathagata.' The World Honored One universally entered and thought to himself: 'I would rather proclaim the Great Path, so that the bonds of all attachments may naturally be eliminated.' By the power of the sacred path of the Dharma body of the Buddha, sentient beings should be made to abandon all attachments, to understand the true meaning of wisdom, to attain the samadhi of boundless concentration, to speak freely of the Right Path, to eliminate all delusions, to teach them to cultivate the supreme wisdom of the Path, to transform the people in the five realms of reincarnation, and to enable them to reach the boundless realm. This is, O son of the Buddha! The tenth matter. The Tathagata, the Truly Enlightened One, encourages the minds of the Bodhisattvas to enter the meaning of the Path, using such metaphors to save countless Bodhisattvas, who receive the wisdom of the Tathagata to enlighten their minds and lead them into the Great Path.", "Then, a verse was spoken:", "'It is like a scripture, as large as the three thousand worlds (referring to a vast universe), naturally having fine dust, all scattered upon it. There is a wise person, with clear eyes, who destroys the scripture, and distributes it all separately, giving it to the people in the five realms of reincarnation. The World Honored One is also like this, with wisdom like the ocean, seeing the minds of sentient beings, all deluded by various delusions. The Buddha, with compassion and pity, in order to eliminate the delusions of sentient beings, all the Bodhisattvas look up to him with reverence, truly abandoning attachments.'" ] }

次。

「複次，佛子！何謂菩薩游入如來之境界？於斯，菩薩慧入無礙，知一切界為如來界。一切佛土諸所有境、眾生之界則悉無本，靡所部分，不有所壞。其法界者，無陰蓋際。又，本際者，無際強畔——猶如虛空，無有邊崖、亦無有界、亦不不有——悉以游入如來境界。猶眾生種不可限量、無有邊崖；如來之界亦復若斯，不可限量、無有邊際。所以者何？如其眾生心之所念不可計會，如來尋則以無量慧而開化之。如龍王尊而得自在攝無量水，因時放雨不可計渧，不從內出亦不從外；如來境界亦復如是，從意所欲有所興造即自然成，彼無所咨、亦無有師。如大海中水不可量，悉從龍王心所念生亦復如是；一切所有無量聖達至諸通慧行如法海，咸斯菩薩往古發心之所造愿，因從厥行而生差別。」問曰：「何謂無量為巨海者？何謂無限諸通慧海？」

曰：「無思議，多所解說至於大海。今粗舉要，分別說之，諦聽諦聽，善思念之。閻浮提有五百江河而入大海，拘耶尼域亦五百江入大海中，弗于逮域四千江河而入大海，郁單曰域具足萬江流入大海。于意云何？此水合會流入大海寧增多不？」

答曰：「甚多。」

報曰：「十光龍王所雨之水則多於彼諸江之流。又，四大域所有諸水、十光龍王所雨

【現代漢語翻譯】現代漢語譯本『再者，佛子！什麼是菩薩游入如來境界？在此，菩薩的智慧通達無礙，知道一切世界都是如來的境界。一切佛土的各種境界、眾生的境界，都本無實體，沒有部分，不會被破壞。其法界，沒有陰影遮蓋的邊際。而且，本際，沒有邊際的界限——就像虛空一樣，沒有邊崖、也沒有界限、也不是不存在——都以此游入如來的境界。就像眾生的種類不可計數、沒有邊崖；如來的境界也像這樣，不可計數、沒有邊際。為什麼呢？因為眾生心中所想的不可計數，如來隨即用無量的智慧來開導他們。就像龍王尊者能夠自在地攝取無量的水，根據時節降雨，雨滴不可計數，不是從內部出來也不是從外部出來；如來的境界也像這樣，隨心所欲地興起創造，自然成就，他不需要詢問，也沒有老師。就像大海中的水不可測量，都從龍王心中所想而生，也是這樣；一切無量的聖者達到各種神通智慧的修行，就像法海一樣，都是菩薩往昔發願所造，因為他們的修行而產生差別。』問：『什麼是無量如巨海？什麼是無限的各種神通智慧之海？』答：『不可思議，有很多解釋可以比作大海。現在粗略地舉要，分別說明，仔細聽，仔細聽，好好思考。閻浮提（Jambudvipa，指我們所居住的這個世界）有五百條江河流入大海，拘耶尼域（Kuru，四大洲之一）也有五百條江流入大海，弗于逮域（Aparagodaniya，四大洲之一）有四千條江河流入大海，郁單曰域（Uttarakuru，四大洲之一）有上萬條江流入大海。你認為如何？這些水匯合流入大海，難道會增多嗎？』答：『非常多。』答：『十光龍王所降的雨水比那些江河的水流還要多。而且，四大洲所有的水、十光龍王所降的雨水

【English Translation】 English version 'Furthermore, son of Buddha! What is it that a Bodhisattva enters the realm of the Tathagata? Here, the Bodhisattva's wisdom penetrates without obstruction, knowing that all realms are the realm of the Tathagata. All the realms of the Buddha lands, the realms of sentient beings, are all without substance, without parts, and cannot be destroyed. The Dharma realm has no boundary covered by shadows. Moreover, the original boundary has no limiting edge—like space, without cliffs, without boundaries, and yet not non-existent—all enter the realm of the Tathagata in this way. Just as the kinds of sentient beings are countless and without edges, so too is the realm of the Tathagata, countless and without boundaries. Why is this so? Because the thoughts in the minds of sentient beings are countless, the Tathagata immediately uses immeasurable wisdom to enlighten them. Just as the Dragon King Venerable can freely gather immeasurable water, and according to the seasons, rain falls in countless drops, not coming from within nor from without; the realm of the Tathagata is also like this, arising and creating as desired, naturally accomplished, without needing to ask or having a teacher. Just as the water in the great ocean is immeasurable, all arising from the thoughts of the Dragon King, so it is; all the immeasurable sages who have attained various spiritual powers and wisdom practices, like the ocean of Dharma, are all the vows made by the Bodhisattva in the past, and differences arise from their practices.' Asked: 'What is the immeasurable like a great ocean? What is the infinite ocean of various spiritual powers and wisdom?' Answered: 'It is inconceivable, and there are many explanations that can be likened to the great ocean. Now, I will briefly summarize the essentials and explain them separately. Listen carefully, listen carefully, and contemplate well. In Jambudvipa (the world we inhabit), there are five hundred rivers flowing into the great ocean. In Kuru (one of the four continents), there are also five hundred rivers flowing into the great ocean. In Aparagodaniya (one of the four continents), there are four thousand rivers flowing into the great ocean. In Uttarakuru (one of the four continents), there are ten thousand rivers flowing into the great ocean. What do you think? When these waters converge and flow into the great ocean, will they increase?' Answered: 'Very much so.' Answered: 'The rain that the Ten Light Dragon King pours is more than the flow of those rivers. Moreover, all the waters of the four continents, the rain that the Ten Light Dragon King pours'

之水入大海者，其水不如百光龍王之所雨水墮于海者為最多矣。又，四大域水、十光龍王、百光龍王所雨大水入巨海者，不如大游龍王身中所出入于大海，其水倍多。舉要言之，如摩奈斯龍王雷吼所雨則復加倍，難頭、和難所出之雨，無量之光、妙群龍王、大㷿龍王、大頻申龍王雨亦如茲。斯十大龍王、立億龍王各各降雨不可稱限。其四大域巨海之水及十龍所雨之水並八十億種龍王悉歸巨海，不如閻浮提海龍王長子。諸大江河所有眾水及諸洪雨，不如十光大龍王宮所出水；計四大域一切江河及前所說諸龍王雨、十光龍王、百光大龍王宮所出水，咸悉不如大嚴凈龍王宮所出水。舉要言之，摩奈斯、雷震、難頭、和難、無量光明及大妙若群、大明㷿龍皆悉不如，斯十龍王及八十億龍王宮所出水，則悉不如海龍王長子宮所出水。如是，諸龍王等水歸大海，咸為不如海大龍王雨無所壞水為最多。

「其閻浮提水及拘耶尼、弗于逮、郁單曰，十光龍王宮殿所雨，百光龍王、大琉璃龍王宮殿所雨，摩奈斯龍王、雷震、難頭、和難、無量光明、妙君龍王、大明㷿龍王及大頻申龍王宮殿所出雨者，及八十億種姓龍王所出，諸是有水及四大域海之龍王長子所雨、有海龍王無所壞雨，眾大雨水咸悉不如海大龍王清琉璃中所出諸水而悉

【現代漢語翻譯】現代漢語譯本流入大海的水，不如百光龍王（指能發出百種光芒的龍王）所降之雨落入海中的多。而且，四大部洲的水、十光龍王（指能發出十種光芒的龍王）、百光龍王所降的大雨流入大海，也不如大游龍王（指能自由遊動的龍王）身體所出入于大海的水多，其水量倍增。簡要來說，如摩奈斯龍王（指具有強大力量的龍王）雷鳴所降之雨則更加倍增，難頭（指難以征服的龍王）、和難（指難以接近的龍王）所降之雨，無量之光（指具有無限光明的龍王）、妙群龍王（指具有美妙群體的龍王）、大㷿龍王（指具有巨大翅膀的龍王）、大頻申龍王（指具有強大力量的龍王）所降之雨也是如此。這十大龍王、立億龍王（指數量眾多的龍王）各自降雨，不可稱量。四大部洲巨海之水及十龍所降之水，連同八十億種龍王都歸入巨海，也不如閻浮提（指我們所居住的這個世界）海龍王的長子。諸大江河所有的水以及各種洪雨，不如十光大龍王宮殿所出的水；計算四大部洲一切江河以及前面所說的諸龍王所降之雨、十光龍王、百光大龍王宮殿所出的水，都比不上大嚴凈龍王（指具有莊嚴清凈的龍王）宮殿所出的水。簡要來說，摩奈斯、雷震（指能發出雷鳴的龍王）、難頭、和難、無量光明以及大妙若群、大明㷿龍，都比不上，這十龍王及八十億龍王宮殿所出的水，都比不上海龍王長子宮殿所出的水。如此，諸龍王等的水流入大海，都不如海大龍王所降的無所壞之水為最多。閻浮提的水以及拘耶尼（指西牛貨洲）、弗于逮（指東勝身洲）、郁單曰（指北俱盧洲），十光龍王宮殿所降之雨，百光龍王、大琉璃龍王（指身體如琉璃般透明的龍王）宮殿所降之雨，摩奈斯龍王、雷震、難頭、和難、無量光明、妙君龍王、大明㷿龍王以及大頻申龍王宮殿所出的雨，以及八十億種姓龍王所出的雨，所有這些水以及四大部洲海龍王長子所降之雨、有海龍王無所壞之雨，所有這些大雨水都比不上海大龍王清琉璃中所出的水。

【English Translation】 English version The water that enters the great ocean is not as much as the rain that falls into the sea from the Hundred-Ray Dragon King (referring to a dragon king that emits a hundred kinds of light). Moreover, the water of the four great continents, the great rain that falls from the Ten-Ray Dragon King (referring to a dragon king that emits ten kinds of light), and the Hundred-Ray Dragon King into the great ocean, is not as much as the water that comes from the body of the Great Wandering Dragon King (referring to a dragon king that can freely wander) and enters the sea, which is many times more. To put it briefly, the rain that falls from the thunder of the Manas Dragon King (referring to a dragon king with great power) is even more multiplied, and the rain that falls from the Difficult-to-Conquer Dragon King (referring to a dragon king that is difficult to conquer) and the Difficult-to-Approach Dragon King (referring to a dragon king that is difficult to approach), the Limitless Light Dragon King (referring to a dragon king with limitless light), the Wonderful Group Dragon King (referring to a dragon king with a wonderful group), the Great Wing Dragon King (referring to a dragon king with great wings), and the Great Powerful Dragon King (referring to a dragon king with great power) is also the same. These ten great dragon kings and the Billion-Standing Dragon Kings (referring to numerous dragon kings) each rain down immeasurably. The water of the great ocean of the four great continents and the water rained down by the ten dragons, together with the eighty billion kinds of dragon kings, all return to the great ocean, but they are not as much as the eldest son of the Sea Dragon King of Jambudvipa (referring to the world we live in). All the water of the great rivers and all the torrential rains are not as much as the water that comes from the palace of the Ten-Ray Great Dragon King; calculating all the rivers of the four great continents and the rain that falls from the dragon kings mentioned earlier, the water that comes from the palaces of the Ten-Ray Dragon King and the Hundred-Ray Great Dragon King, all of them are not as much as the water that comes from the palace of the Great Pure Dragon King (referring to a dragon king with solemn purity). To put it briefly, the Manas, Thunder-Shaking (referring to a dragon king that can emit thunder), Difficult-to-Conquer, Difficult-to-Approach, Limitless Light, and the Great Wonderful Group, Great Bright Wing dragons, are all not as much as the water that comes from the palaces of these ten dragon kings and the eighty billion dragon kings, which are all not as much as the water that comes from the palace of the eldest son of the Sea Dragon King. Thus, the water of all the dragon kings and others that flows into the great ocean is not as much as the indestructible water that falls from the Great Sea Dragon King, which is the most. The water of Jambudvipa, as well as Kuru (referring to the Western Continent), Purvavideha (referring to the Eastern Continent), and Uttarakuru (referring to the Northern Continent), the rain that falls from the palaces of the Ten-Ray Dragon King, the rain that falls from the palaces of the Hundred-Ray Dragon King and the Great Crystal Dragon King (referring to a dragon king with a body as transparent as crystal), the rain that comes from the palaces of the Manas Dragon King, Thunder-Shaking, Difficult-to-Conquer, Difficult-to-Approach, Limitless Light, Wonderful Ruler Dragon King, Great Bright Wing Dragon King, and Great Powerful Dragon King, as well as the rain that comes from the eighty billion kinds of dragon kings, all these waters, and the rain that falls from the eldest son of the Sea Dragon King of the four great continents, the indestructible rain of the Sea Dragon King, all these great rains are not as much as the water that comes from the clear crystal of the Great Sea Dragon King.

周遍充于大海，大海之水如是無限。

「又，如海水無有量者，其寶品界亦復無量、眾生之界亦復無限、觀于大身亦不可計。大海水不可限量，諸寶品種亦復無限。于，佛子！意所趣云何？其大海水寧無限乎？」

報曰：「無限。」

「如大海德無能計量，如來若斯，慧無限量，百倍、千萬億倍、巨億萬倍，無以為喻。不依言辭，隨人所解，而以牽引大海譬喻，佛之大道聖過於茲。因假三昧，其明無邊，則如來慧所達巍巍，猶如大海。其意無限，從初發意乃至菩薩一切智行而不斷絕；道寶無量，一切道品、三寶之法不可盡極。勸化眾生，當造斯觀；諸學不學，其緣覺乘悉見濟度，以無極諦志無所在，悉睹無量，住于第一欣然之地。始從菩薩便能至於無掛礙地，化諸菩薩令不廢退，是為，佛子！諸菩薩眾則能游于諸佛境界，亦能普週一切所有、亦無限量。」於是頌曰：

「積清凈諸品，　　無數不可量，　眾念之境界，　　一切無邊際。　如意之齊限，　　其心無所周，　一切諸十力，　　當求斯境界。　猶如龍所處，　　未曾有舍離，　應其心所念，　　而放于雨渧。　設使心有來，　　乃可得還反，　其龍不有念：　　『吾當有所雨。』　諸十力如是，　　未曾有來至、　

{ "translations": [ "現代漢語譯本", "（佛陀說：）『大海周遍充滿，大海的水是如此的無限。』", "『又如海水沒有限量一樣，它的寶物種類也是無限的，眾生的界限也是無限的，觀察大身也是不可計量的。大海的水不可測量，各種寶物的種類也是無限的。佛子啊！你的意思如何？這大海的水難道不是無限的嗎？』", "（菩薩）回答說：『是無限的。』", "『就像大海的德行無法計量一樣，如來也是如此，智慧沒有窮盡，是百倍、千萬億倍、巨億萬倍，無法用比喻來形容。不依賴言辭，而是隨著人們的理解，用大海來做比喻，佛的大道聖潔遠勝於此。因為藉助三昧（Samadhi，禪定），它的光明無邊，所以如來的智慧所達到的高度，就像大海一樣。它的意義是無限的，從最初發心直到菩薩的一切智慧行為都不間斷；道寶是無量的，一切道品、三寶（Buddha, Dharma, Sangha，佛、法、僧）的法是不可窮盡的。勸導教化眾生，應當修習這種觀想；所有學習和不學習的人，他們的緣覺乘（Pratyekabuddha-yana，獨覺乘）都能得到救度，以無極的真諦，心無所住，都能看到無量，安住于第一歡喜之地。從菩薩開始就能到達無掛礙的境界，教化菩薩使他們不退轉，這就是，佛子啊！諸菩薩眾就能游于諸佛的境界，也能普遍周遍一切所有，也沒有窮盡。』於是用偈頌說：", "『積聚清凈的各種品德，無數不可計量，眾唸的境界，一切都沒有邊際。", "如意所能達到的極限，其心沒有不周遍的，一切諸佛的十力（Dasabala，佛的十種力量），應當追求這種境界。", "就像龍所居住的地方，未曾有舍離，應其心中所想，而降下雨滴。", "假設心有來去，才可以得到返回，而龍沒有這樣的念頭：『我應當降雨。』", "諸佛的十力也是如此，未曾有來去，'" ], "english_translations": [ "English version", "'(The Buddha said:) \'The great ocean is all-pervading and full, and the water of the great ocean is thus limitless.\'", "\'Moreover, just as the water of the sea is immeasurable, so too are its treasures limitless, the realms of sentient beings are also boundless, and the observation of the great body is also immeasurable. The water of the great ocean cannot be measured, and the varieties of treasures are also limitless. O son of the Buddha! What do you think? Is the water of this great ocean not limitless?\'", "(The Bodhisattva) replied: \'It is limitless.\'", "\'Just as the virtues of the great ocean cannot be measured, so too is the Tathagata (如來, Thus Come One), whose wisdom is inexhaustible, a hundredfold, a thousand millionfold, a hundred millionfold, beyond any comparison. Not relying on words, but according to people's understanding, using the great ocean as a metaphor, the great path of the Buddha is far more sacred than this. Because of relying on Samadhi (三昧, meditative absorption), its light is boundless, so the height reached by the Tathagata's wisdom is like the great ocean. Its meaning is limitless, from the initial aspiration until all the wisdom practices of the Bodhisattva are uninterrupted; the treasure of the path is immeasurable, all the aspects of the path, the Dharma of the Three Jewels (Buddha, Dharma, Sangha, 佛、法、僧) are inexhaustible. Exhorting and teaching sentient beings, one should cultivate this contemplation; all those who learn and do not learn, their Pratyekabuddha-yana (緣覺乘, Solitary Buddha Vehicle) can all be saved, with the ultimate truth of no limit, the mind dwells nowhere, and all can see the immeasurable, abiding in the first joyful ground. From the beginning of the Bodhisattva, one can reach the state of no obstruction, teaching Bodhisattvas so that they do not regress, this is, O son of the Buddha! The assembly of Bodhisattvas can then roam in the realms of all Buddhas, and can also pervade all things, and there is no end.\' Then, a verse was spoken:", "\'Accumulating pure virtues, countless and immeasurable, the realm of all thoughts, all without boundaries.", "The limit that the wish can reach, its mind is all-pervading, all the ten powers (Dasabala, 十力) of all Buddhas, one should seek this realm.", "Just like the place where the dragon dwells, never leaving, according to what is thought in the heart, it releases raindrops.", "If the mind has coming and going, then it can return, but the dragon does not have such a thought: \'I should rain.\'", "The ten powers of all Buddhas are also like this, never coming or going,\'" ] }

亦無有還反，　　能仁不可得。　永無所興造，　　況遣心有念？　法界無限量，　　猶如江河沙。　其海無邊際，　　水及寶亦然，　諸含血所居，　　一切無限量，　其水悉一味，　　生者咸仰之，　若處於此中，　　不飲余水業。　大聖亦如是，　　妙慧無崖底，　三寶無限礙，　　道要不可計，　諸學及不學、　　人民無央數、　不可計群萌，　　志願佛道慧。

「何謂，佛子！菩薩游入如來聖慧無掛礙行？威儀、禮節猶若如來，往本無生、于當來世亦無所造，隨時緣故而忽成矣。斯如來行，不起、無滅，不有、不無，亦不游入有為、無為。譬如法界，無有限量、亦無不限。所以者何？無有自然、亦無有身，故曰法界。大聖若斯，斯名如來，行無限量、亦不無限，游入無身、亦無自然。猶如飛鳥行虛空中，于百千歲而飛行者，如有所度、亦無所度，觀前察后，其虛空者無有邊際；如來之行亦復如是，于億百千劫所講無極、若嘆有極，設無所說，其如來行故無邊際。如來已住無掛礙行、亦無所住，而為眾生暢現如是如是比行，僉度一切掛礙之跡。如金翅鳥王游在虛空，以清凈眼觀龍宮殿，變易本形、知應終者，騫翥奮翩，搏揚海水，波盪披竭，攫食諸龍及龍妻妾。如來若斯，慧無掛

【現代漢語翻譯】現代漢語譯本也沒有返回，能仁（指佛陀）不可得。永遠沒有興起和造作，何況讓心中有念頭？法界沒有邊際，猶如江河中的沙子。它的海洋沒有邊際，水和寶藏也是如此，所有有血的眾生所居住的地方，一切都沒有邊際，其中的水都是一個味道，活著的東西都仰賴它，如果處於這其中，就不再飲用其他的水。大聖（指佛陀）也是這樣，他的妙慧沒有邊際，三寶（佛、法、僧）無限無礙，道義的精要不可計數，所有學習和不學習的人，人民無數，不可計數的眾生，都發愿追求佛道智慧。

『佛子！什麼是菩薩進入如來聖慧無掛礙的修行？威儀、禮節如同如來，往昔沒有生，對於未來世也沒有造作，只是隨著因緣而忽然成就。』『這就是如來的修行，不生、不滅，不有、不無，也不進入有為和無為。譬如法界，沒有邊際，也沒有不限。為什麼呢？因為沒有自然，也沒有身體，所以稱為法界。』『大聖（指佛陀）也是這樣，這就是如來，修行沒有邊際，也沒有不限，進入無身，也沒有自然。』『猶如飛鳥在虛空中飛行，即使飛行百千歲，好像有所度，又好像沒有所度，觀察前後，虛空沒有邊際；如來的修行也是這樣，即使在億百千劫所講的道理沒有窮盡，如果說有窮盡，即使沒有說，如來的修行仍然沒有邊際。』『如來已經安住于無掛礙的修行，也沒有安住，而為眾生展現如此這般的修行，普遍度脫一切掛礙的痕跡。』『猶如金翅鳥王在虛空中飛行，用清凈的眼睛觀察龍宮殿，改變自己的形體，知道應該終結的，就展翅高飛，搏擊海水，波濤洶涌，抓食諸龍和龍的妻妾。如來也是這樣，智慧沒有掛礙』

【English Translation】 English version There is also no returning, the Able One (referring to the Buddha) cannot be obtained. There is never any arising or creating, let alone allowing the mind to have thoughts? The Dharma realm has no boundaries, like the sand in the rivers. Its ocean has no boundaries, and so do the water and treasures, All the places where sentient beings with blood reside, everything has no boundaries, The water in it is all of one taste, and all living things rely on it, If one is in this, one will no longer drink other waters. The Great Sage (referring to the Buddha) is also like this, his wondrous wisdom has no boundaries, The Three Jewels (Buddha, Dharma, Sangha) are infinite and unobstructed, the essence of the path cannot be counted, All those who learn and do not learn, the people are countless, The countless sentient beings all aspire to pursue the wisdom of the Buddha's path.

'What, O son of the Buddha! is the Bodhisattva's entry into the Tathagata's (Buddha's) holy wisdom, the practice of non-obstruction? The demeanor and etiquette are like the Tathagata's, in the past there was no birth, and in the future there is no creation, but it suddenly comes into being due to conditions.' 'This is the practice of the Tathagata, not arising, not ceasing, not being, not non-being, and not entering into the conditioned or the unconditioned. For example, the Dharma realm has no boundaries, and is also not unlimited. Why is that? Because there is no nature, and no body, therefore it is called the Dharma realm.' 'The Great Sage (referring to the Buddha) is also like this, this is the Tathagata, the practice has no boundaries, and is also not unlimited, entering into no-body, and also no nature.' 'It is like a bird flying in the empty space, even if it flies for hundreds of thousands of years, it seems to have crossed, and it seems not to have crossed, observing the front and the back, the empty space has no boundaries; the practice of the Tathagata is also like this, even if the principles spoken in billions of kalpas are endless, if one says there is an end, even if there is nothing to say, the practice of the Tathagata still has no boundaries.' 'The Tathagata has already dwelt in the practice of non-obstruction, and also has not dwelt, and for the sake of sentient beings, manifests such and such practices, universally liberating all traces of obstruction.' 'It is like the King of the Golden-Winged Birds flying in the empty space, using pure eyes to observe the Dragon Palace, changing its form, knowing what should be ended, it spreads its wings and flies high, striking the sea water, the waves surge, and it seizes and eats the dragons and their wives. The Tathagata is also like this, wisdom has no obstruction.'

礙、住無底行，咸於法界普觀眾生諸根純淑，因隨宿本、殖眾德原，尋以無極如來十力而示形像，入終始海、披生死淵、開導眾庶、能為應器、挑出群黎，於終始海則建立志，于佛道法而悉斷除一切言行，獲致如來無所想念。以無想念，慧無掛礙，則為住立住無所住也。如日、月光照于天下，獨己游步而無有侶，則無所立，行虛空路。人民瞻望，日、月不念：『吾有所奏，若復回還。』世尊如是，游于泥洹，入清凈法亦無想念。于諸法界，示現、超度一切諸行，五趣群萌，亦無懈息，無所專信而則暢達，宣佈佛事亦無往反。是為，佛子！諸菩薩等游入如來之慧行也，則無限量、亦無不限，代諸緣事也。」

於是頌曰：

「無本不可盡，　　未曾有起、滅，　有計無本者，　　無處不可見。　諸愍哀如斯，　　其行無有量，　無本者自然，　　則無有二事。　猶如此諸種，　　法界無處所，　亦復無限量、　　亦無不限量；　道行亦如斯，　　聖達無崖底，　所分別無極，　　斯則無有身。　如有鳥游步，　　億劫在虛空，　前後亦如是，　　虛無界適等。　最勝百千劫，　　講論所當行，　如方便隨成，　　不失於善德。　金翅鳥在空，　　遙望察水中，　知龍命所終，　　舉食

【現代漢語翻譯】現代漢語譯本他們不受任何事物阻礙，能自在地在無底的境界中行走，普遍觀察法界（dharma-dhatu，宇宙萬法所依之處）中所有眾生的根性是否成熟。他們根據過去世的因緣，積累了各種功德，並以無極如來（Tathagata，佛的稱號）的十力（佛的十種智慧力量）來顯現形象。他們進入生死輪迴的海洋，揭開生死的深淵，引導大眾，能根據眾生的根器進行教化，將他們從苦難中解脫出來。在生死輪迴的海洋中，他們建立堅定的志向；在佛道（Buddha-dharma，成佛之道）的修行中，他們斷除一切言語和行為，最終獲得如來（Tathagata）的無所想念的境界。因為沒有想念，他們的智慧就沒有障礙，所以他們安住于無所住的境界。如同太陽和月亮的光芒照耀天下，獨自執行而沒有伴侶，所以他們無所依止，行走在虛空的道路上。人們仰望太陽和月亮，太陽和月亮不會想：『我有所作為，或者要返回。』世尊（Bhagavan，佛的尊稱）也是如此，遊走于涅槃（Nirvana，解脫的境界），進入清凈的法界，也沒有任何想念。在諸法界中，他們示現、超度一切行為，五道（五趣，眾生輪迴的五種去處）的眾生，也沒有絲毫懈怠，不執著于任何事物而能通達一切，宣說佛法也沒有往返的念頭。佛子們！這就是菩薩們進入如來智慧的修行方式，他們沒有執著，也沒有不執著，他們代替眾生承擔各種因緣之事。於是，偈頌說道：『沒有根本的，不可能窮盡，未曾有生起和滅亡。執著于沒有根本的事物，在任何地方都可見到。諸佛的慈悲憐憫就是這樣，他們的行為沒有限度。沒有根本的事物是自然的，所以沒有二元對立。就像這些種子一樣，法界沒有固定的處所，既沒有執著，也沒有不執著；菩薩的修行也是如此，聖者的智慧沒有邊際。所分別的沒有極限，這實際上是沒有身體的。就像鳥兒在空中飛翔，億萬劫都在虛空中，前後也是如此，與虛空界相等。最殊勝的佛陀在百千劫中，講論所應當修行的法門，就像方便法門隨之成就，不會失去善德。金翅鳥在空中，遙望觀察水中的情況，知道龍的壽命將盡，就將其抓取吞食。』

【English Translation】 English version They are unimpeded and dwell in the bottomless realm, universally observing the faculties of all beings in the dharma-dhatu (the realm of all phenomena), whether they are mature. Based on their past karmic roots, they have cultivated various virtues, and they manifest forms using the ten powers of the immeasurable Tathagata (Buddha). They enter the ocean of samsara (the cycle of birth and death), uncover the abyss of life and death, guide the masses, and are able to teach according to the capacities of beings, liberating them from suffering. In the ocean of samsara, they establish firm resolve; in the practice of the Buddha-dharma (the path to Buddhahood), they eliminate all speech and actions, ultimately attaining the Tathagata's state of non-conceptualization. Because they have no conceptualization, their wisdom is unobstructed, and thus they abide in the state of non-abiding. Like the sun and moon shining upon the world, moving alone without companions, they are unattached and walk the path of emptiness. People look up to the sun and moon, but the sun and moon do not think, 'I have something to do, or I must return.' The Bhagavan (Buddha) is also like this, wandering in Nirvana (the state of liberation), entering the pure dharma realm without any conceptualization. In all dharma realms, they manifest, transcend all actions, and guide beings in the five realms (the five destinies of rebirth) without any懈怠(xie dai, laziness), not clinging to anything yet understanding everything, proclaiming the Buddha's teachings without any thought of going or returning. O sons of the Buddha! This is how Bodhisattvas enter the wisdom practice of the Tathagata, they are neither attached nor unattached, and they take on the various karmic affairs of beings. Then, the verses say: 'That which has no root cannot be exhausted, There has never been arising or ceasing. Those who cling to that which has no root, Can be seen everywhere. The compassion of the Buddhas is like this, Their actions are limitless. That which has no root is natural, Thus there is no duality. Just like these seeds, The dharma-dhatu has no fixed place, There is neither attachment, Nor non-attachment; The practice of Bodhisattvas is also like this, The wisdom of the sages has no bounds. That which is distinguished is limitless, This is actually without a body. Like a bird flying in the sky, For countless eons in emptiness, Before and after are also like this, Equal to the realm of emptiness. The most supreme Buddha, in hundreds of thousands of eons, Discusses the dharma that should be practiced, Just like skillful means are accomplished, Without losing good virtues. The Garuda bird in the sky, Observes the water from afar, Knowing when the dragon's life will end, And then seizes and devours it.'

龍妃后。　十力智自在，　　燒盡諸塵勞、　善造眾德本、　　拔出生死原。　譬若如日、月，　　遊行虛空中，　黎庶蒙安隱，　　光亦無想念；　世尊亦如是，　　由法眾無礙，　開化無數眾，　　不興諸想念。

「何謂，佛子！菩薩游入如來開道？於斯，菩薩僉度一切諸所著行而不猶豫，平等法味，了不二入如來所闡，則復游入于無想覺、無行之覺、無處所覺、無限中覺、無邊際覺。棄不成就，猗著中間，則觀一切文字、音響而無處所，于諸言聲而無言教。究竟盡極眾生之行，奉平等覺，志性諸根、塵勞愛慾悉為清凈，如來道眼一切普等一切三世。猶如大海，天下人民悉戴仰之，皆苞眾生、見諸有身，故曰大海。如來之道亦復如是，睹群萌心、志性所歸，雖有所照亦無照想則為自然，是故名曰如來之道。所開導之也，彼便以化所可開導，既講文字、亦無所說。於一切響無所宣暢，雖有辭教，本無所言；縱有所仰、亦無所仰。又復勸化于群生類，今當演說舉其大較。如來之道，所開化者成最正覺不限眾生。如號如來也，如身住數、眾國土數、一切三世之所有數、諸身住數亦復若茲，而無差別；如道教數、一切言數、如諸如來法界之數、如虛空數、無掛礙界、如諸御行之所開導、言教之界、如泥

【現代漢語翻譯】現代漢語譯本：龍妃之後，擁有十種力量和智慧的自在者，燒盡一切塵世的煩惱，善於創造各種功德的根本，拔除生死輪迴的根源。譬如太陽和月亮，在虛空中照耀，百姓得以安寧，光明也沒有分別心；世尊也是如此，因為通達佛法而無所障礙，開化無數眾生，心中不起任何分別念。『佛子，什麼是菩薩進入如來開悟之道？』菩薩普遍度化一切執著行為而不猶豫，平等對待佛法的滋味，明白不二之理而進入如來所闡述的境界，進而進入無想的覺悟、無行的覺悟、無處所的覺悟、無限的覺悟、無邊際的覺悟。捨棄不成就的執著，依附於中間狀態，觀察一切文字和聲音而無所執著，對於各種言語聲音而沒有固定的教條。徹底窮盡眾生的行為，奉行平等的覺悟，意志、本性、諸根、塵世煩惱和愛慾都得到清凈，如來的道眼平等地照耀一切三世。猶如大海，天下人民都仰望它，它包容一切眾生，顯現各種有形之身，所以稱為大海。如來的道也是如此，觀察眾生的心和意志所歸，雖然有所照耀，卻沒有照耀的念頭，這是自然而然的，所以稱為如來之道。所開導的，就用所能開導的方式去教化，既講文字，又沒有固定的說法。對於一切聲音，沒有固定的宣講，雖然有言辭教誨，但本質上沒有固定的言語；縱然有所仰望，也沒有固定的仰望對象。又勸化眾生，現在將要演說其中的大概。如來的道，所開化成就的是最正覺，不侷限於眾生。如號稱如來一樣，如身體所住的數目、眾國土的數目、一切三世的所有數目、諸身所住的數目也是如此，而沒有差別；如道教的數目、一切言語的數目、如諸如來法界的數目、如虛空的數目、無掛礙的境界、如諸御行所開導的境界、言教的境界、如泥土的數目，都是如此。

【English Translation】 English version: After the Dragon Queen, the one with the ten powers and wisdom, burns away all worldly afflictions, skillfully creates the root of all merits, and uproots the origin of birth and death. It is like the sun and moon, shining in the void, allowing the people to be at peace, and the light has no discrimination; the World Honored One is also like this, because of understanding the Dharma without any obstacles, enlightening countless beings, and not arising any discriminating thoughts in the mind. 'What, son of Buddha, is the Bodhisattva entering the path of enlightenment of the Tathagata?' The Bodhisattva universally liberates all attached actions without hesitation, treats the taste of the Dharma equally, understands the principle of non-duality and enters the realm expounded by the Tathagata, and then enters the enlightenment of no-thought, the enlightenment of no-action, the enlightenment of no-place, the enlightenment of infinity, and the enlightenment of no-boundary. Abandoning the attachment of non-achievement, relying on the middle state, observing all words and sounds without attachment, and having no fixed doctrines for various speech sounds. Thoroughly exhausting the actions of sentient beings, practicing equal enlightenment, will, nature, roots, worldly afflictions, and desires are all purified, and the Tathagata's eye of the path equally illuminates all three times. It is like the ocean, which all the people of the world look up to, it encompasses all sentient beings, and manifests various forms, so it is called the ocean. The path of the Tathagata is also like this, observing the hearts and wills of sentient beings, although there is illumination, there is no thought of illumination, this is natural, so it is called the path of the Tathagata. What is enlightened is taught in the way that can be enlightened, both speaking words and having no fixed saying. For all sounds, there is no fixed preaching, although there are verbal teachings, there are no fixed words in essence; even if there is something to look up to, there is no fixed object to look up to. Furthermore, persuading sentient beings, now I will explain the general outline. The path of the Tathagata, what is enlightened is the most correct enlightenment, not limited to sentient beings. Just as it is called Tathagata, the number of bodies, the number of lands, the number of all three times, and the number of bodies are also like this, without any difference; such as the number of doctrines, the number of all words, such as the number of the Dharma realm of all Tathagatas, such as the number of the void, the realm of no obstacles, such as the realm of guidance of all the rulers, the realm of teachings, such as the number of mud, are all like this.

洹限、眾生身形所處住數，亦復如是；口之言限亦復若茲，如身口數、無掛礙心所住限數，等無差特。彼以游入如此無數，則凈三場致於道德。由是之故，等御己身及諸眾生，睹見如是一切寂然，而察等導于泥洹界。已睹若斯之自然者，咸入一切則無自然、無盡自然。不起、不滅則亦自然，於我、非我亦復自然，於人、不人亦復自然，佛無所想亦復自然，法界自然、虛空自然亦無自然。已曉了此，成最正覺，逮致正法無餘之慧，得睹如來無極大哀，多所開化諸群萌類。猶如虛空含受世界，一切方俗志性自然成於世間。如是比類，無盡、無長、亦無所生；所生澹泊亦復如是，成最正覺亦無所覺。又，其相者，亦無所相、亦復是相，而無若干。

「譬若士夫興化變人，如江河沙等為諸如來也，令無比類、亦無形容，適化現此，則復宣舉江河沙等皆為劫數。于意云何？其人所化，以奚等化而令發心成如來乎？」

白世尊曰：「如吾所知，當爲顯義。化如來數，如無所化；化數亦然。」

答曰：「善哉善哉，誠如所云。如是，佛子！一切群萌斯須之間皆逮無上正真之道成最正覺，成菩薩數亦復若茲、其不成者亦復若此，無所增損。所以者何？又省于道，則無有相。其無相者，無成正覺無所長益，雖得正覺亦

【現代漢語翻譯】現代漢語譯本眾生的身體所處的位置和數量，也是如此；口中所說的話的界限也是如此，如同身和口的數量，沒有障礙的心所處的界限和數量，都是相等而沒有差別的。他們通過進入如此無數的境界，從而使身、口、意三方面的行為達到純凈，最終達到道德的境界。因此，他們平等地對待自己和所有眾生，看到一切都是寂靜的，並引導他們進入涅槃（泥洹，Nirvana）的境界。已經看到這種自然狀態的人，都進入一切法中，那裡沒有自然，也沒有盡頭的自然。不生起，不滅亡，這也是自然；對於我，非我，這也是自然；對於人，非人，這也是自然；佛沒有執著，這也是自然；法界（Dharmadhatu）的自然，虛空的自然，也是沒有自然。已經瞭解這些，就成就了最正覺，獲得了正法無餘的智慧，看到了如來（Tathagata）無邊的慈悲，開化了眾多的眾生。就像虛空包含著世界，一切地方的風俗和本性自然地形成於世間。像這樣的比喻，沒有盡頭，沒有增長，也沒有產生；所產生的淡泊也是如此，成就最正覺也沒有所覺。而且，它的相，也沒有相，也是相，但沒有若干的差別。『譬如一個士夫（士夫，Purusha，指人）興起教化，變化他人，如同恒河沙數一樣多的如來（Tathagata），使他們沒有可比的類別，也沒有具體的形象，只是顯現出來，然後又宣說恒河沙數一樣多的劫數。你認為如何？這個人所教化的人，用什麼樣的方式才能讓他們發心成就如來呢？』世尊回答說：『據我所知，應當這樣解釋。教化如來的數量，如同沒有教化；教化的數量也是如此。』回答說：『很好，很好，確實如你所說。是的，佛子！一切眾生在須臾之間都能獲得無上正真之道，成就最正覺，成就菩薩（Bodhisattva）的數量也是如此，沒有成就的數量也是如此，沒有增加也沒有減少。為什麼呢？因為省察道，就沒有相。沒有相，就沒有成就正覺，也沒有增長，即使得到正覺也沒有所覺。』

【English Translation】 English version The locations and numbers of beings' bodies are also like this; the limits of what is spoken by the mouth are also like this, just like the numbers of body and mouth, the limits and numbers of the unobstructed mind are equal and without difference. They, by entering such countless realms, thereby purify the three aspects of body, speech, and mind, ultimately reaching the realm of morality. Therefore, they treat themselves and all beings equally, seeing that everything is silent, and guide them into the realm of Nirvana (泥洹, Nirvana). Those who have seen this natural state all enter into all dharmas, where there is no nature, nor an end to nature. Not arising, not ceasing, this is also natural; for me, not me, this is also natural; for human, not human, this is also natural; the Buddha has no attachment, this is also natural; the nature of the Dharmadhatu (法界, Dharmadhatu), the nature of emptiness, is also without nature. Having understood these, one achieves the most perfect enlightenment, attains the wisdom of the unremaining true Dharma, and sees the immeasurable compassion of the Tathagata (如來, Tathagata), enlightening many sentient beings. Just as emptiness contains the world, all local customs and natures naturally form in the world. Such analogies have no end, no increase, and no arising; the resulting detachment is also like this, achieving the most perfect enlightenment without any perception. Moreover, its form has no form, and is also form, but without any differences. 'It is like a person (士夫, Purusha) initiating teaching and transforming others, as many Tathagatas (如來, Tathagata) as the sands of the Ganges River, making them without comparable categories, without concrete forms, just appearing, and then proclaiming as many kalpas as the sands of the Ganges River. What do you think? How can the people taught by this person develop the aspiration to become a Tathagata?' The World Honored One replied: 'As far as I know, it should be explained this way. The number of Tathagatas taught is like not having taught; the number of teachings is also like this.' The answer is: 'Excellent, excellent, it is indeed as you say. Yes, sons of the Buddha! All sentient beings can attain the unsurpassed true path in an instant, achieving the most perfect enlightenment, the number of Bodhisattvas (菩薩, Bodhisattva) achieved is also like this, and the number not achieved is also like this, without increase or decrease. Why is this? Because examining the path, there is no form. Without form, there is no achieving enlightenment, nor any increase, even if enlightenment is attained, there is no perception.'

無所逮。是諸菩薩當以若茲入于如來，乃成正覺。若欲覺了，當作斯覺：『如來一相而同品類，則無品相。』斯則號曰慧成道覺三昧正受。通定意已，一一所覺法身無餘，超於一切眾生立身。猶如一人成最正覺至道門者，一切眾生若成佛道至於法門亦復若茲，等無差別。使無量人逮成正覺門、游入住于無限諸身如來之界，無有涯底。眾生之界不可計數，是諸菩薩游入如來成最正覺，一一得致，如眾生本入如來身。所以者何？若得普入如來、至真、最正覺門，其身所行亦無所生、亦無所失。如獲一事，其餘亦然；一切法界作是游入，不離處所、不捨言辭。信此，如來法身者也。所以者何？若能普入乃成正覺，至無極慧，弘茲寂然，詣佛道樹師子之座。

「複次，菩薩普了己心能成正覺，則入法身也。所以者何？如來、至真不捨心本乃致大道；如己心者，其餘若斯，則以開導一切諸心，當造斯入。是為，佛子！諸菩薩眾為諸大聖以此推入成最正覺，廣遠周普，普無不入而不違舍，無所繼著則無休懈，無所篤信入不思議法品之門。」

於是頌曰：

「已脫二無二，　　曉了一切法，　等猶如虛空，　　普解諸經典。　等已無吾我，　　是為解諸法，　已分別聖覺，　　一切無所覺。　猶如四方域，　

【現代漢語翻譯】現代漢語譯本：沒有執著。這些菩薩應當這樣進入如來境界，才能成就正覺。如果想要覺悟，應當這樣覺悟：『如來只有一個相，而與同類相同，就沒有品類的差別。』這被稱為慧成道覺三昧正受。通達禪定之意后，所覺悟的法身沒有剩餘，超越一切眾生的立身。就像一個人成就最正覺到達道門一樣，一切眾生如果成就佛道到達法門也同樣如此，沒有差別。使得無量的人能夠到達成就正覺之門，游入居住在無限諸身如來的境界，沒有邊際。眾生的境界不可計數，這些菩薩游入如來成就最正覺，一一都能達到，就像眾生本來就進入如來身一樣。為什麼呢？如果能夠普遍進入如來、至真、最正覺之門，其身所行也就沒有產生，也沒有失去。就像獲得一件事，其餘的也是這樣；一切法界都這樣游入，不離開處所，不捨棄言辭。相信這個，就是如來的法身。為什麼呢？如果能夠普遍進入才能成就正覺，達到無極的智慧，弘揚這種寂靜，到達佛道樹下的獅子座。其次，菩薩普遍瞭解自己的心能夠成就正覺，就進入了法身。為什麼呢？如來、至真不捨棄心的根本才達到大道；像自己的心一樣，其餘的也像這樣，就用它來開導一切諸心，應當這樣進入。這就是，佛子！諸菩薩眾為諸大聖用這個來推進入成就最正覺，廣闊深遠周遍，普遍沒有不進入而不違背捨棄的，沒有繼續執著就沒有停止懈怠，沒有篤信進入不可思議法品之門。」於是用偈頌說：『已經脫離了有和無的二元對立，明瞭一切法，等同於虛空，普遍理解諸經典。平等地沒有我執，這就是理解諸法，已經分別了聖覺，一切都沒有所覺。就像四方地域，'

【English Translation】 English version: Without any attachment. These Bodhisattvas should enter into the Tathagata (如來, Thus Come One) in this way, and then they can achieve Samyak-sambodhi (正覺, Right Enlightenment). If they wish to awaken, they should awaken like this: 『The Tathagata has only one form, and is the same as those of the same kind, so there is no difference in kind.』 This is called the Samadhi (三昧, concentration) of Wisdom-Accomplished Enlightenment. Having understood the meaning of meditation, the Dharmakaya (法身, Dharma Body) that is awakened has no remainder, surpassing the established bodies of all sentient beings. Just as one person achieves the Most Right Enlightenment and reaches the gate of the Way, if all sentient beings achieve Buddhahood and reach the gate of Dharma, it is also the same, without any difference. It enables countless people to reach the gate of achieving Right Enlightenment, to wander and dwell in the realm of the Tathagata of infinite bodies, without any boundary. The realm of sentient beings is countless, and these Bodhisattvas wander into the Tathagata to achieve the Most Right Enlightenment, each one can attain it, just as sentient beings originally enter the body of the Tathagata. Why is this so? If one can universally enter the gate of the Tathagata, the Truth, and the Most Right Enlightenment, then what the body does has neither arising nor loss. Just as obtaining one thing, the rest are also like this; all the Dharma realms enter in this way, without leaving the place, without abandoning words. Believing this is the Dharmakaya of the Tathagata. Why is this so? If one can universally enter, then one can achieve Right Enlightenment, reach boundless wisdom, promote this stillness, and reach the lion seat under the Bodhi tree (佛道樹, tree of enlightenment). Furthermore, when a Bodhisattva universally understands that their own mind can achieve Right Enlightenment, they enter the Dharmakaya. Why is this so? The Tathagata, the Truth, does not abandon the root of the mind to reach the Great Way; like one's own mind, the rest are also like this, and it should be used to guide all minds, and one should enter in this way. This is, O Buddha's children! The Bodhisattva assembly uses this to push forward and achieve the Most Right Enlightenment for all the great sages, it is vast and all-encompassing, universally entering without violating or abandoning, without continuing attachment, there is no stopping or laziness, without firm belief, entering the gate of the inconceivable Dharma category. Then, a verse was spoken: 『Having escaped the duality of being and non-being, understanding all dharmas, Equal to emptiness, universally understanding all scriptures. Equally without self-attachment, this is understanding all dharmas, Having distinguished the holy awakening, everything is without awareness. Like the four directions,』

受諸有形體，　等苞于川流，　　是故字曰海。　十力亦如是，　　眾生之海印，　曉了其志性，　　是故號分別。　心意悉如化，　　諸佛如化現，　奉自然平等，　　如化之所化。　佛道皆辭說，　　一切群萌類，　本自然平等，　　不增、無所損。　最勝有三昧，　　名曰善覺道，　住于佛樹間，　　得成斯定意；　則演出暉曜，　　照無限黎庶，　開道如蓮華，　　教誨于眾生。　若於當來劫，　　眾生國自然，　思法亦如茲，　　諸根及志性，　一切平等觀，　　無吾我以所，　以故無崖底，　　覺了道之覆。　行菩薩之道，　　弘慈慧寂然，　處樹師子座，　　逮成無上覺。　道力無等倫，　　法身聖巍巍，　普入無不周，　　不捨于眾生。

「何謂，佛子！菩薩游入如來音響所導法輪？其菩薩者，善立如來弘所思念：『一切黎庶悉無本末、無所成就，當入諸法，永無所住、斷於一場、游于真諦。』諸所有法離諸見際，舍欲之際則無有際，便皆游入一切諸法；如虛空際無所行念，則為游入一切諸法，不可逮致本末永寂。一切諸法泥洹自然，其諸文字、音聲之說悉以自然，斯乃游入至於法輪。咸悉遍暢如來之音，如呼聲響，乃曰自然則入法輪。法門自然，

【現代漢語翻譯】現代漢語譯本承受各種有形之軀體，如同江河匯入大海般包容一切，因此稱之為海。佛的十力（如來所具有的十種力量）也像這樣，是眾生之海的印記，明瞭眾生的心志和本性，因此被稱為分別（辨別）。心意都如幻化一般，諸佛的顯現也如幻化，奉行自然平等之道，如同幻化之物所幻化出的事物。佛道都是言辭所表達的，一切眾生種類，其本性都是自然平等的，不增不減，無所損益。最殊勝的禪定有三昧（佛教的禪定），名為善覺道（覺悟的道路），安住于菩提樹下，得以成就這種禪定之意；於是發出光輝，照耀著無量的民眾，開闢道路如同蓮花盛開，教誨著眾生。如果到了未來的時代，眾生的國度自然而然，思考佛法也像這樣，諸根（眼、耳、鼻、舌、身、意）和心志本性，一切都以平等觀之，沒有我執和所屬，因此沒有邊際和盡頭，覺悟了道的覆蓋。修行菩薩之道，弘揚慈悲和智慧的寂靜，坐在菩提樹下的獅子座上，最終成就無上正覺。道力無與倫比，法身（佛的真身）神聖而巍峨，普遍進入一切處而無所不周，不捨棄任何眾生。

『佛子！什麼是菩薩游入如來音響所引導的法輪（佛法的傳播）？』『那菩薩，善於確立如來所弘揚的思想：』一切民眾都沒有本源和終結，沒有成就，應當進入諸法（一切事物），永遠沒有停留，斷絕一切執著，游于真諦（真實的道理）。』『所有一切法都遠離各種見解的邊際，捨棄慾望的邊際也就沒有邊際，便都游入一切諸法；如同虛空沒有邊際，沒有行念，就游入一切諸法，不可達到本源和終結，永遠寂靜。』『一切諸法都自然進入涅槃（佛教的最高境界），那些文字和聲音的說法都自然而然，這就是游入法輪。』『都普遍暢通如來的聲音，如同呼喚的回聲，這就是自然而然地進入法輪。』『法門自然，』

【English Translation】 English version Receiving all forms of physical bodies, Like rivers converging into the sea, encompassing all, Therefore, it is called the sea. The ten powers (ten strengths of a Buddha) are also like this, They are the seal of the sea of sentient beings, Understanding the will and nature of sentient beings, Therefore, it is called 'discrimination'. The mind and intention are all like illusions, The manifestations of all Buddhas are also like illusions, Adhering to the natural equality, Like what is manifested by illusions. The Buddha's path is all expressed in words, All kinds of sentient beings, Their nature is naturally equal, Neither increasing nor decreasing, without any loss or gain. The most supreme samadhi (Buddhist meditation) has three concentrations, Named the path of good awakening (the path to enlightenment), Dwelling under the Bodhi tree, Achieving this state of meditative intention; Then emitting radiance, Illuminating countless people, Opening the path like a blooming lotus, Teaching sentient beings. If in the future kalpas (eons), The realms of sentient beings naturally, Reflecting on the Dharma (Buddhist teachings) is also like this, The faculties (eyes, ears, nose, tongue, body, mind) and the nature of the will, All are viewed with equality, Without self-attachment or possessions, Therefore, there is no boundary or end, Awakening to the covering of the path. Practicing the Bodhisattva path, Promoting compassion and the stillness of wisdom, Sitting on the lion's seat under the Bodhi tree, Ultimately achieving unsurpassed enlightenment. The power of the path is unparalleled, The Dharmakaya (Buddha's true body) is sacred and majestic, Universally entering everywhere without exception, Not abandoning any sentient beings.

'What, O son of Buddha, is the Bodhisattva's entry into the Dharma wheel (the propagation of Buddhist teachings) guided by the sound of the Tathagata (Buddha)?' 'That Bodhisattva, well establishes the thoughts propagated by the Tathagata: 'All people have no origin or end, no achievement, they should enter all dharmas (all things), never dwelling, cutting off all attachments, and wandering in the true meaning (the true principle).' 'All dharmas are far from the boundaries of all views, and the boundary of abandoning desires has no boundary, and they all enter all dharmas; like the void has no boundary, without any thought of action, they enter all dharmas, and cannot reach the origin and end, forever silent.' 'All dharmas naturally enter Nirvana (the highest state of Buddhism), and those words and sounds are naturally so, this is entering the Dharma wheel.' 'All universally resonate with the voice of the Tathagata, like the echo of a call, this is naturally entering the Dharma wheel.' 'The Dharma gate is natural,'

一切諸音悉為一響，乃入法輪；本末無主、文字無盡，乃入法輪。于內、于外無所積聚，猶如一切文字所演諸所言辭。縱有言辭，不捨真諦——講說往古、嘆敘本末——無央數劫一切文字而不可盡。如是，仁者！如來、至真所轉法輪，一切假號悉文字矣。暢說無盡則無篤信、悉無所有、亦無所思，而無有響、亦無所施，彼則所可轉法輪者普入一切、亦無所入。如假文字，言曰『無矣』、若曰『鐙明』，一切所造皆託言耳，悉入諸數。一切世俗所說度世，游入於斯，永無住者。是如來音普入一切眾生之界、諸法身界、報應之事，永無所住。其諸群萌說若干種言辭之響，悉為宣暢一切如來法輪之音。所以者何？如來、至真所轉法輪，悉出一切諸所音響而無進退。是菩薩者，游入如來所轉法輪。菩薩大士當造立斯，入于如來陶演言辭不可限量。何謂如來所入言辭？如來、至真轉法輪時，所演音聲暢眾生行、志操所好。所以者何？佛有三昧，名無掛礙究竟無畏轉於法輪，以此定意正受之時，眾生一切咸隨其音而轉法輪，一一正覺音從口出、一一言辭興顯群萌，譬喻之響悉各從志。假使以是三昧正受悅可眾心，是為游入如來、至真所轉法輪。以斯柔順道法所說亦無所入，如此所游則乃入斯聞如來法聖教言辭，是為，佛子！諸菩薩

【現代漢語翻譯】現代漢語譯本：一切聲音都歸於一個響聲，這便是進入法輪（Dharma Wheel，佛法之輪）；根本和末端沒有主宰，文字沒有窮盡，這便是進入法輪。在內在外都沒有積聚，就像一切文字所表達的各種言辭。即使有言辭，也不捨棄真諦——講述過去，嘆息根本和末端——無數劫的一切文字也無法窮盡。像這樣，仁者！如來、至真（Tathagata, the Truly Enlightened One）所轉的法輪，一切假名都只是文字而已。暢快地說沒有窮盡，就沒有篤信，一切都沒有，也沒有所思，沒有響聲，也沒有所施，那麼所能轉的法輪就普遍進入一切，也沒有所入。就像假借文字，說『沒有了』，或者說『燈明』，一切所造都是假託言辭，都歸於諸數。一切世俗所說的度化世人，都游入其中，永遠沒有停留。這是如來的聲音普遍進入一切眾生的境界、諸法身（Dharmakaya，法性身）的境界、報應的事情，永遠沒有停留。那些眾生所說的各種言辭的響聲，都是爲了宣揚一切如來的法輪之音。為什麼呢？如來、至真所轉的法輪，都發出一切聲音而沒有進退。這位菩薩，游入如來所轉的法輪。菩薩大士應當建立這個，進入如來所演說的言辭，不可窮盡。什麼是如來所進入的言辭呢？如來、至真轉法輪時，所演說的聲音暢達眾生的行為、志向和愛好。為什麼呢？佛有三昧（Samadhi，禪定），名為無掛礙究竟無畏轉於法輪，用這種定意正受的時候，眾生一切都隨著他的聲音而轉法輪，每一個正覺的聲音從口中發出，每一個言辭都顯現給眾生，譬喻的響聲都各自符合他們的心意。假使以這種三昧正受來悅可眾心，這就是游入如來、至真所轉的法輪。用這種柔順的道法所說也沒有所入，這樣所游就進入了聽聞如來法聖教的言辭，這就是，佛子！諸菩薩。現代漢語譯本：一切聲音都歸於一個響聲，這便是進入法輪；根本和末端沒有主宰，文字沒有窮盡，這便是進入法輪。在內在外都沒有積聚，就像一切文字所表達的各種言辭。即使有言辭，也不捨棄真諦——講述過去，嘆息根本和末端——無數劫的一切文字也無法窮盡。像這樣，仁者！如來、至真所轉的法輪，一切假名都只是文字而已。暢快地說沒有窮盡，就沒有篤信，一切都沒有，也沒有所思，沒有響聲，也沒有所施，那麼所能轉的法輪就普遍進入一切，也沒有所入。就像假借文字，說『沒有了』，或者說『燈明』，一切所造都是假託言辭，都歸於諸數。一切世俗所說的度化世人，都游入其中，永遠沒有停留。這是如來的聲音普遍進入一切眾生的境界、諸法身的境界、報應的事情，永遠沒有停留。那些眾生所說的各種言辭的響聲，都是爲了宣揚一切如來的法輪之音。為什麼呢？如來、至真所轉的法輪，都發出一切聲音而沒有進退。這位菩薩，游入如來所轉的法輪。菩薩大士應當建立這個，進入如來所演說的言辭，不可窮盡。什麼是如來所進入的言辭呢？如來、至真轉法輪時，所演說的聲音暢達眾生的行為、志向和愛好。為什麼呢？佛有三昧，名為無掛礙究竟無畏轉於法輪，用這種定意正受的時候，眾生一切都隨著他的聲音而轉法輪，每一個正覺的聲音從口中發出，每一個言辭都顯現給眾生，譬喻的響聲都各自符合他們的心意。假使以這種三昧正受來悅可眾心，這就是游入如來、至真所轉的法輪。用這種柔順的道法所說也沒有所入，這樣所游就進入了聽聞如來法聖教的言辭，這就是，佛子！諸菩薩。

【English Translation】 English version: All sounds are unified into a single resonance, and this is entering the Dharma Wheel; the beginning and the end have no master, and words are inexhaustible, and this is entering the Dharma Wheel. There is no accumulation within or without, just like all the words spoken by all the texts. Even if there are words, they do not abandon the true meaning—speaking of the past, lamenting the beginning and the end—all the words of countless kalpas cannot exhaust it. Thus, O noble one! The Dharma Wheel turned by the Tathagata, the Truly Enlightened One, all false names are merely words. To speak freely without end means there is no firm belief, everything is non-existent, there is no thought, no sound, and no giving, then the Dharma Wheel that can be turned universally enters everything, and there is nothing to enter. Just like using words, saying 『it is gone,』 or saying 『the lamp is bright,』 all that is created is based on words, and all belong to numbers. All worldly teachings that speak of saving the world enter into this, and never stay. This is the Tathagata』s sound that universally enters the realms of all sentient beings, the realms of all Dharmakayas, and the matters of karmic retribution, and never stays. The sounds of various words spoken by those beings are all to proclaim the sound of the Dharma Wheel of all Tathagatas. Why is this so? The Dharma Wheel turned by the Tathagata, the Truly Enlightened One, emits all sounds without advancing or retreating. This Bodhisattva enters the Dharma Wheel turned by the Tathagata. The great Bodhisattvas should establish this, entering the Tathagata』s spoken words, which are inexhaustible. What are the words that the Tathagata enters? When the Tathagata, the Truly Enlightened One, turns the Dharma Wheel, the sounds spoken reach the actions, aspirations, and preferences of sentient beings. Why is this so? The Buddha has a Samadhi (meditative state) called the Unobstructed, Ultimately Fearless Turning of the Dharma Wheel. When in this state of meditative absorption, all sentient beings follow his sound and turn the Dharma Wheel, each sound of perfect enlightenment comes from his mouth, each word manifests to sentient beings, and the sounds of metaphors all conform to their minds. If one uses this Samadhi to please the minds of all, this is entering the Dharma Wheel turned by the Tathagata, the Truly Enlightened One. The teachings spoken by this gentle Dharma have nothing to enter, and thus one enters into hearing the sacred teachings of the Tathagata』s Dharma. This is, O children of the Buddha! The Bodhisattvas. English version: All sounds are unified into a single resonance, and this is entering the Dharma Wheel; the beginning and the end have no master, and words are inexhaustible, and this is entering the Dharma Wheel. There is no accumulation within or without, just like all the words spoken by all the texts. Even if there are words, they do not abandon the true meaning—speaking of the past, lamenting the beginning and the end—all the words of countless kalpas cannot exhaust it. Thus, O noble one! The Dharma Wheel turned by the Tathagata, the Truly Enlightened One, all false names are merely words. To speak freely without end means there is no firm belief, everything is non-existent, there is no thought, no sound, and no giving, then the Dharma Wheel that can be turned universally enters everything, and there is nothing to enter. Just like using words, saying 『it is gone,』 or saying 『the lamp is bright,』 all that is created is based on words, and all belong to numbers. All worldly teachings that speak of saving the world enter into this, and never stay. This is the Tathagata』s sound that universally enters the realms of all sentient beings, the realms of all Dharmakayas, and the matters of karmic retribution, and never stays. The sounds of various words spoken by those beings are all to proclaim the sound of the Dharma Wheel of all Tathagatas. Why is this so? The Dharma Wheel turned by the Tathagata, the Truly Enlightened One, emits all sounds without advancing or retreating. This Bodhisattva enters the Dharma Wheel turned by the Tathagata. The great Bodhisattvas should establish this, entering the Tathagata』s spoken words, which are inexhaustible. What are the words that the Tathagata enters? When the Tathagata, the Truly Enlightened One, turns the Dharma Wheel, the sounds spoken reach the actions, aspirations, and preferences of sentient beings. Why is this so? The Buddha has a Samadhi (meditative state) called the Unobstructed, Ultimately Fearless Turning of the Dharma Wheel. When in this state of meditative absorption, all sentient beings follow his sound and turn the Dharma Wheel, each sound of perfect enlightenment comes from his mouth, each word manifests to sentient beings, and the sounds of metaphors all conform to their minds. If one uses this Samadhi to please the minds of all, this is entering the Dharma Wheel turned by the Tathagata, the Truly Enlightened One. The teachings spoken by this gentle Dharma have nothing to enter, and thus one enters into hearing the sacred teachings of the Tathagata』s Dharma. This is, O children of the Buddha! The Bodhisattvas.

眾游入如來所轉法輪至無限量。」

於是頌曰：

「其輪無限量，　　成就究竟界，　亦無所長益，　　一切無二護，　所說諸文字，　　一切不可盡，　十力亦如是，　　法輪常無窮。　講說于律教，　　入一切有為，　亦復無所入；　　佛輪亦如是。　悉入諸言辭，　　自然無所入，　普宣于眾生，　　一切行無餘。　超有為三昧，　　究竟諸定意，　欲求妙法故，　　是為佛定意。　蒙佛恩所致，　　達一切群黎，　最勝所演音，　　而暢柔軟辭。　以一言聲教，　　宣佈諸眾生；　分為若干響，　　講詠無有餘。　佛為一切尊，　　解了眾生心，　如有所說者，　　黎庶聞其音。　文字不處內，　　亦無由於外，　計斯悉滅盡，　　真誠無所有。　若轉法輪者，　　悉為眾生故，　且觀諸十力，　　變化所感動。◎

如來興顯經卷第三大正藏第 10 冊 No. 0291 佛說如來興顯經

佛說如來興顯經卷第四

西晉月氏三藏竺法護譯

「◎何謂，佛子！諸菩薩游入如來、至真現大滅度？於斯，菩薩欲入滅度，曉了一切本凈自然，則為佛矣。猶如無本而歸滅度，如來滅度亦復如是。又如本際，法界若斯，猶如虛空無極之

【現代漢語翻譯】現代漢語譯本『眾生游入如來所轉的法輪，直至無盡。』

於是，以頌歌形式說道：

『法輪沒有盡頭，成就了究竟的境界，既沒有增長也沒有減少，對一切眾生都平等護佑，所說的所有文字，都無法完全表達，十力（如來的十種力量）也是如此，法輪永遠沒有窮盡。講說戒律和教誨，進入一切有為法（因緣和合而生的現象），也無所入；佛的法輪也是這樣。完全進入所有言辭，自然而然無所入，普遍向眾生宣說，一切行為沒有遺漏。超越有為的三昧（禪定），達到所有禪定的究竟，爲了尋求微妙的佛法，這就是佛的禪定之意。蒙受佛的恩德所致，通達一切眾生，以最殊勝的聲音演說，並用流暢柔和的言辭表達。用一個聲音教誨，向所有眾生宣佈；分為若干種聲音，講說吟詠沒有遺漏。佛是一切眾生中最尊貴的，瞭解眾生的心，如同有所說的那樣，民眾聽到他的聲音。文字不在內部，也沒有來自外部，如果執著于這些，都將滅盡，真實中什麼都沒有。如果轉法輪，都是爲了眾生，且看如來的十力，所展現的變化和感動。

如來興顯經卷第三大正藏第 10 冊 No. 0291 佛說如來興顯經

佛說如來興顯經卷第四

西晉月氏三藏竺法護譯

『佛子！什麼是菩薩游入如來、至真現大滅度？』『對於這個問題，菩薩想要進入滅度，明瞭一切本來的清凈自然，就成為佛了。猶如沒有根本而歸於滅度，如來的滅度也是如此。又如本際（萬法的根本），法界（宇宙萬法）也是這樣，猶如虛空沒有邊際。』

【English Translation】 English version 'The multitude enters the Dharma wheel turned by the Tathagata, reaching the endless.'

Then, it is said in verses:

'The wheel has no end, it achieves the ultimate realm, neither increasing nor decreasing, it protects all beings equally, all the words spoken cannot be fully expressed, the ten powers (of the Tathagata) are also like this, the Dharma wheel is forever endless. Speaking of precepts and teachings, entering all conditioned dharmas (phenomena arising from causes and conditions), yet entering nowhere; the Buddha's Dharma wheel is also like this. Fully entering all words, naturally entering nowhere, universally proclaiming to all beings, no actions are left out. Transcending the conditioned samadhi (meditative absorption), reaching the ultimate of all samadhis, seeking the subtle Dharma, this is the Buddha's intention in samadhi. Due to the grace of the Buddha, reaching all beings, speaking with the most supreme voice, and expressing with fluent and gentle words. Using one voice to teach, proclaiming to all beings; dividing into several sounds, speaking and chanting without omission. The Buddha is the most honored among all beings, understanding the minds of beings, as it is said, the people hear his voice. Words are not within, nor do they come from without, if one clings to these, they will all be extinguished, in truth there is nothing. If the Dharma wheel is turned, it is all for the sake of beings, and see the ten powers of the Tathagata, the changes and emotions they evoke.'

Tathagata's Manifestation Sutra Volume 3 Taisho Tripitaka Volume 10 No. 0291 The Buddha Speaks of the Tathagata's Manifestation Sutra

The Buddha Speaks of the Tathagata's Manifestation Sutra Volume 4

Translated by the Tripiṭaka master Dharmarakṣa of the Yuezhi during the Western Jin Dynasty

'What, O son of the Buddha, is it that the Bodhisattvas enter the Tathagata, the ultimate truth, and manifest great Nirvana?' 'Regarding this, when a Bodhisattva wishes to enter Nirvana, understanding all original purity and naturalness, they become a Buddha. Just as there is no origin and yet one returns to Nirvana, the Nirvana of the Tathagata is also like this. Moreover, like the original limit (the root of all dharmas), the Dharma realm (the universe and all dharmas) is also like this, like the boundless void.'

界。又如本凈，如真本際而離欲際、如無相際、無自然際，猶如一切諸法本凈。如真本際取于滅度，如來滅度亦復如是。所以者何？應與不應，斯諸所有等無差特，無生、不起。設使諸法無生、不起，計于彼法無往、不往，無離、不離。又，如來者，不為興發諸菩薩眾咨嗟嘆說；令取滅度，永寂無餘。所以者何？一切如來悉立目前。若如現在，過去亦然、及復當來，一時悉逮速疾成慧，斯須得道。睹諸如來皆當宣暢色像、音響，不興二想、亦不無二，棄諸思想、應菩薩行、捐舍諸猗。如來不念悅可眾心，是為如來之滅度也。愍哀群生眾想之患故興出矣，亦不滅度。所以者何？如來所住，處在法界悅可眾生，所以現身而有滅度。用之所由，法界無邊；如日宮殿出於水中，則便普照一切天下。日之宮殿無所想念、亦不轉移，而咸悉照，靡所不遍。諸水眾器悉睹其影，舉器無水，又日殿光則不復見。于意云何？豈可謂是日之咎也，而令其影不現器乎？」

答曰：「不也。無水，器咎，非日之咎。」

答曰：「如是，如來慧日往本所行至諸法界，皆為眾生常演清凈、興自然事、逮致道念、顯曜其心，而常睹見如來之身；破壞器人，心懷穢濁，不見威光。佛子！應當化度眾類渴仰無如來故，為現滅度也，亦無有生、

【現代漢語翻譯】現代漢語譯本：關於『界』（dhatu，指構成存在的元素或領域）。又如其本性清凈，如真實本源那樣，遠離慾望的界限，如無相的界限，無自然的界限，猶如一切諸法的本性清凈。如真實本源般達到滅度（nirvana，指解脫和寂滅），如來的滅度也是如此。為什麼呢？因為應與不應，所有這些都無差別，無生、不起。假設諸法無生、不起，那麼對於這些法，就沒有往來，沒有離開或不離開。而且，如來不會爲了激勵菩薩們讚歎和宣說，而讓他們去追求滅度，永遠寂靜無餘。為什麼呢？因為一切如來都顯現在眼前。如同現在一樣，過去也是如此，未來也是如此，他們都能迅速成就智慧，瞬間得道。看到諸如來都宣說色相和聲音，不產生二元對立的想法，也不執著于無二元對立，捨棄一切思想，應菩薩的修行，放棄一切執著。如來不執著于取悅眾生，這就是如來的滅度。因為憐憫眾生被各種想法所困擾，所以才出現，但實際上並沒有滅度。為什麼呢？因為如來所住之處，在法界中取悅眾生，所以才示現身體並有滅度。其作用的根源在於，法界是無邊的；就像太陽的宮殿出現在水中，就能普照天下。太陽的宮殿沒有想法，也不會移動，卻能照耀一切，無所不遍。各種水器都能看到它的影子，如果拿走水器，太陽的光芒就看不到了。你認為如何？難道可以說這是太陽的過錯，導致影子不出現在器皿中嗎？回答說：『不是的。沒有水，是器皿的過錯，不是太陽的過錯。』回答說：『是的，如來智慧的太陽，前往其本來的修行之處，到達諸法界，都是爲了眾生，常常宣說清凈的教義，興起自然的事業，達到道念，顯耀他們的心，讓他們常常看到如來的身體；那些像破損的器皿一樣的人，心中充滿污穢，就看不到如來的威光。佛子！應當教化眾生，因為他們渴望沒有如來，所以才示現滅度，實際上並沒有生滅。』

【English Translation】 English version: Regarding 『dhatu』 (element or realm of existence). Furthermore, like its inherent purity, like the true original source, it is apart from the realm of desire, like the realm of no-form, the realm of no-nature, just as the inherent purity of all dharmas. Like the true original source attaining nirvana (liberation and extinction), the nirvana of the Tathagata is also like this. Why is that? Because whether it is appropriate or not, all these are without difference, without arising, without non-arising. If all dharmas are without arising, without non-arising, then for these dharmas, there is no going or not going, no leaving or not leaving. Moreover, the Tathagata does not encourage the Bodhisattvas to praise and proclaim, causing them to seek nirvana, eternally silent and without remainder. Why is that? Because all Tathagatas appear before one's eyes. Just as it is now, so it was in the past, and so it will be in the future, they can all quickly attain wisdom, instantly achieving the Way. Seeing all the Tathagatas proclaiming forms and sounds, not generating dualistic thoughts, nor clinging to non-duality, abandoning all thoughts, practicing the Bodhisattva path, relinquishing all attachments. The Tathagata does not cling to pleasing sentient beings, this is the nirvana of the Tathagata. Because of compassion for sentient beings troubled by various thoughts, they appear, but in reality, there is no extinction. Why is that? Because the place where the Tathagata dwells, in the dharma realm, pleases sentient beings, therefore they manifest a body and have nirvana. The source of its function is that the dharma realm is boundless; just as the palace of the sun appears in the water, it can illuminate the whole world. The palace of the sun has no thoughts, nor does it move, yet it illuminates everything, without exception. Various water vessels can see its reflection, if the water vessel is removed, the light of the sun will not be seen. What do you think? Can it be said that it is the fault of the sun that the reflection does not appear in the vessel? The answer is: 'No. Without water, it is the fault of the vessel, not the fault of the sun.' The answer is: 'Yes, the sun of the Tathagata's wisdom, going to its original place of practice, reaching all dharma realms, is all for the sake of sentient beings, constantly proclaiming the pure teachings, initiating natural activities, attaining the thought of the Way, illuminating their minds, and allowing them to constantly see the body of the Tathagata; those who are like broken vessels, whose hearts are filled with defilement, cannot see the majestic light of the Tathagata. Disciples of the Buddha! You should teach sentient beings, because they long for the absence of the Tathagata, therefore they manifest nirvana, but in reality, there is no birth or death.'

亦無不生、亦不滅度。」

於是頌曰：

「假如日遍照，　　其界及邊崖，　難畏所見影，　　適見不復見。　人中尊如此，　　普現於世間，　眾生離篤信，　　誨示以無為。　普觀諸佛國，　　等由若如幻，　狎習眾因緣，　　而計于吾我。　假使有造行，　　究竟佛所作，　或不見大聖，　　所睹而不同。　最勝有定意，　　名曰解無常，　佛以是造業，　　然後現等生。　以分別身形，　　為無量無限，　須臾遍十方，　　佛猶如蓮花。

「猶如火者，普為世間成所當熟，或於異時一聚落縣而火忽滅。于意云何？將無一切諸世界火悉滅盡乎？」

答曰：「不也。」

報曰：「如是，如來皆入一切法界，悉遍無餘。興于佛事，則于異時復他佛土顯發道意，便見滅度而不滅度，當以如斯入于如來之般泥洹。

「複次，佛子！假喻幻師善學幻術、曉了方便、悉通神咒，則住精進。皆化三千大千世界悉變為水，自現其身在郡國邑，幻術停住一切而建立威，欲得詣於他異郡國、縣邑、州城便化沒已。于意云何？將無幻術皆滅盡乎？」

答曰：「不也。」報曰：「如是，如來善覺無量慧幻、示現善權聖術之咒，普入一切，現諸法界，亦無所入。猶如幻化，

【現代漢語翻譯】現代漢語譯本『也沒有所謂的產生，也沒有所謂的滅度。』

於是用偈頌說道：

『假如太陽普照，它的邊界和邊緣，難以畏懼所見的影子，剛剛看見又不再看見。人中尊者（指佛陀）也是如此，普遍顯現在世間，眾生因為缺乏堅定的信仰，所以教誨他們以無為的道理。普遍觀察諸佛的國土，都如同幻象一般，習慣於各種因緣，卻執著于自我。即使有造作的行為，最終都是佛所成就的，或者看不見大聖（指佛陀），所見到的也各不相同。最殊勝的佛有堅定的意念，名為理解無常，佛因此而造業，然後顯現平等的出生。以分別的身形，為無量無邊，須臾之間遍佈十方，佛就像蓮花一樣。

『就像火一樣，普遍為世間成熟事物，或者在不同的時候，一個村落縣的火突然熄滅。你認為怎麼樣？難道一切世界的火都全部熄滅了嗎？』

回答說：『不是的。』

佛說：『是的，如來進入一切法界，完全遍佈而無遺漏。興起佛事，則在不同的時間，在其他佛土顯發道意，便會看到滅度，但實際上並沒有滅度，應當這樣理解如來進入涅槃。』

『再次，佛子！假設幻術師善於學習幻術，明白各種方便法門，通曉各種神咒，並且精進修行。他們可以將三千大千世界都變成水，自己顯現在各個郡國城鎮，幻術停止時，一切都建立起威儀，想要去其他郡國、縣邑、州城，就幻化消失了。你認為怎麼樣？難道幻術都全部滅盡了嗎？』

回答說：『不是的。』佛說：『是的，如來善於覺悟無量的智慧幻化，示現善巧方便的聖術咒語，普遍進入一切，顯現諸法界，也沒有任何進入。就像幻化一樣，』

【English Translation】 English version 'There is neither arising nor passing away.'

Then, a verse was spoken:

'If the sun shines everywhere, its boundaries and edges, the shadows seen are hard to fear, just seen and then no longer seen. The Honored One among humans (referring to the Buddha) is also like this, universally appearing in the world, beings, lacking firm faith, are taught the principle of non-action. Universally observing the Buddha lands, they are all like illusions, accustomed to various causes and conditions, yet clinging to the self. Even if there are actions created, ultimately they are all accomplished by the Buddha, or one may not see the Great Sage (referring to the Buddha), and what is seen is different. The most excellent Buddha has a firm intention, called understanding impermanence, the Buddha creates karma because of this, and then manifests equal births. With differentiated forms, being immeasurable and boundless, in an instant pervading the ten directions, the Buddha is like a lotus flower.

'Like fire, universally maturing things in the world, or at different times, the fire in a village or county suddenly goes out. What do you think? Is it that all the fires in all the worlds have completely gone out?'

The answer was: 'No.'

The Buddha said: 'Yes, the Tathagata enters all the realms of Dharma, completely pervading without remainder. When engaging in Buddha activities, then at different times, in other Buddha lands, the intention of the path is revealed, and one will see passing away, but in reality, there is no passing away, one should understand the Tathagata entering Nirvana in this way.'

'Furthermore, sons of the Buddha! Suppose a magician is skilled in learning magic, understands various expedient methods, is versed in various divine mantras, and practices diligently. They can transform the three thousand great thousand worlds into water, and manifest themselves in various counties and towns, when the magic stops, everything establishes dignity, wanting to go to other counties, towns, and cities, they transform and disappear. What do you think? Is it that all the magic has completely vanished?'

The answer was: 'No.' The Buddha said: 'Yes, the Tathagata is skilled in awakening to immeasurable wisdom illusions, manifesting skillful expedient sacred mantra, universally entering everything, manifesting all the realms of Dharma, and not entering anything. Just like illusions,'

現如來身處在法界究虛空界，則隨眾生之所信樂，各為化示諸佛之土而現滅度，不獨一國示般泥洹。如來悉於一切法界靡不開達，是為，佛子！為菩薩者當知游入諸如來、至真、等正覺現大滅度。◎

「◎複次，佛子！如來、至真、等正覺又有三昧，名無所著定意正受現大滅度，適以斯定而正受時，如來儀體一一毛孔演出難計億百千垓光明暉曜，一一光明變出蓮花不可計會，一一蓮華化作英妙無數自然師子床座，有化如來各坐諸座。如來則隨眾生疇數而自化立，形貌具足，真諦之德嚴凈周備，悉是往古所志之愿。其有黎庶諸根純熟，則尋了見如來從容，便隨律教建立嚴凈。當來本際順從群萌志純熟者，因律而度。其如來像，亦無有處、亦無不處，亦無所說、亦無不說，亦無有常、亦無不常。又復悉是諸如來等宿世本願之所誓行，開示群萌、演達諸根，悉是威神所化聖至。斯為，佛子！諸菩薩眾游入如來大般泥洹，所入無限、無所掛礙，究竟法界、無邊中間虛空之界。又，如來者，則為自然，無起、無滅，處真本際。若欲現時，使諸黎庶悉得休息，普以威神有所建立，皆示一切眾生法界，順化其性而演法要，雖有緣覺唯菩薩了。」

於是頌曰：

「佛定王無著，　　一切眾生尊，　大哀力無極，　　周

【現代漢語翻譯】現代漢語譯本：現在如來身處在法界（dharma-dhātu，一切諸法的總稱）和究虛空界（ākāśa-dhātu，無邊無際的虛空），便隨著眾生所信奉和喜好的，各自化現諸佛的國土並示現滅度，並非只在一個國家示現般涅槃（parinirvāṇa，佛陀的最終寂滅）。如來完全通達一切法界，因此，佛子！作為菩薩應當知道，要游入諸如來、至真、等正覺（tathāgata，arhat，samyak-saṃbuddha，佛陀的三種稱號）所示現的大滅度之中。複次，佛子！如來、至真、等正覺還有一種三昧（samādhi，禪定），名為無所著定意正受現大滅度。當如來以這種禪定而入定時，如來身體的每一個毛孔都會發出難以計數、億百千垓的光明，每一道光明都變化出不可計數的蓮花，每一朵蓮花又化作無數精妙的自然獅子座，有化現的如來各自坐在這些座位上。如來會隨著眾生的數量而化現自身，形貌具足，真諦的功德莊嚴清凈，周遍完備，這都是如來往昔所立下的誓願。那些根基成熟的眾生，便會立刻見到如來從容不迫，並隨之建立嚴凈的律教。未來那些根基成熟的眾生，也會因律教而得度。如來的形象，既無處不在，也無處不在，既有所說，也無所說，既有常，也無常。這都是諸如來等宿世本願所誓行的，爲了開示眾生、演達諸根，都是威神所化現的聖者。因此，佛子！諸菩薩眾游入如來大般涅槃，所入之處無限無礙，究竟法界、無邊無際的虛空之界。而且，如來是自然而然的，無生無滅，處於真實的本際。如果想要示現時，就讓眾生都得到休息，普遍以威神之力有所建立，都向一切眾生展示法界，順應其本性而演說佛法要義，雖然有緣覺（pratyekabuddha，獨覺）但只有菩薩才能真正理解。於是，以偈頌說道：佛定王無著，一切眾生尊，大哀力無極，周

【English Translation】 English version: Now, the Tathāgata (tathāgata, 'Thus Gone One', an epithet of the Buddha) dwells in the dharma-dhātu (the realm of all phenomena) and the ultimate ākāśa-dhātu (the realm of infinite space), and according to the faith and inclinations of sentient beings, manifests various Buddha-lands and demonstrates parinirvāṇa (the final passing away of a Buddha), not just showing parinirvāṇa in one country. The Tathāgata is fully enlightened in all dharma-dhātu. Therefore, O son of the Buddha! As Bodhisattvas, you should know that you must enter the great parinirvāṇa manifested by all Tathāgatas, Arhats (arhat, 'worthy one'), and Samyak-saṃbuddhas (samyak-saṃbuddha, 'perfectly enlightened one'). Furthermore, O son of the Buddha! The Tathāgata, Arhat, and Samyak-saṃbuddha also possess a samādhi (meditative absorption) called the 'Unattached Samādhi of Right Mindfulness Manifesting Great Parinirvāṇa.' When the Tathāgata enters this samādhi, each pore of the Tathāgata's body emits countless billions of nayutas of rays of light. Each ray of light transforms into countless lotus flowers, and each lotus flower transforms into countless exquisite, natural lion thrones. Manifested Tathāgatas each sit upon these thrones. The Tathāgata manifests himself according to the number of sentient beings, with complete form and appearance, and the virtues of the true dharma are adorned and pure, all of which are the vows made in the past. Those sentient beings whose roots are mature will immediately see the Tathāgata at ease and will establish pure precepts according to the Dharma. In the future, those whose roots are mature will be liberated through the precepts. The image of the Tathāgata is neither in one place nor not in one place, neither speaking nor not speaking, neither permanent nor not permanent. All of this is the result of the vows and practices of all Tathāgatas in their past lives, to enlighten sentient beings and develop their faculties. All are manifestations of the power of the holy ones. Therefore, O son of the Buddha! The Bodhisattvas enter the great parinirvāṇa of the Tathāgata, entering without limit or hindrance, ultimately reaching the dharma-dhātu and the boundless realm of space. Moreover, the Tathāgata is natural, without arising or ceasing, dwelling in the true ultimate reality. When the Tathāgata wishes to manifest, he allows all sentient beings to rest, universally establishing through his divine power, showing all sentient beings the dharma-dhātu, adapting to their nature and expounding the essential teachings of the Dharma. Although there are pratyekabuddhas (pratyekabuddha, 'solitary buddha'), only Bodhisattvas truly understand. Then, the following verse was spoken: The Buddha's samadhi is the king, unattached, the honored one of all beings, with great compassion and limitless power, pervading

遍於身陰。　處在正真道，　　分別演法雨，　光潤無想念，　　普世各各異。　欲慕如斯慧，　　諸十力之心，　觀察最勝聖，　　以何等為道？　普于諸十方、　　黎庶諸有形，　念一切悉空，　　無自然、無身。　菩薩善權慧，　　變師子、蓮花，　安隱若干處，　　眾生之法界。　一切安住聖，　　自然成智謀，　以此無極慧，　　超越諸有身。　已猶等解脫，　　法界無人物，　其在於十方，　　緣覺所由居。　唯有，佛子！斯，　　達法界無餘，　又察諸法界，　　不增、無所損。　親近最勝聖，　　一切慧自在，　習學若不學，　　有為及無為。　諸安住自在，　　不損、無所增，　不盡無所起，　　佛慧不可限。　猶如水流行，　　漸漸如次遍，　柔潤于土地；　　其水無諛諂，　地亦無想念，　　令水不周遍。　遵修精進力，　　一切廣分別，　十力無邊際，　　解諸眾生界。　斯等群萌類，　　思惟安住慧，　則隨遵修行，　　興立精進事，　知是不復久，　　當建功德慧。

「何謂，佛子！菩薩而聞如來所現，當入一切眾德之本？菩薩以斯無盡真行，不以虛妄觀于如來。又，聞所說殖眾德本，入于無量貪慾之行，威神究竟以等御

【現代漢語翻譯】現代漢語譯本遍佈于身陰（五蘊之一，指身體的聚集）。處於正真之道，分別宣講佛法，如同雨水滋潤萬物。光明潤澤，沒有妄想雜念，普遍照耀世間，各各不同。如果想要追求這樣的智慧，以及諸佛的十力（佛的十種智慧力量）之心，觀察最殊勝的聖者，應該以什麼作為修行的道路？普遍地對於十方世界，以及所有有形體的眾生，要觀想一切都是空性的，沒有自然而有的存在，也沒有真實的身體。菩薩以善巧方便的智慧，變化成獅子、蓮花等形象，安穩地處於各種不同的地方，爲了利益眾生的法界。一切安住于聖境的聖者，自然成就智慧謀略，憑藉這種無邊的智慧，超越一切有形體的束縛。已經如同獲得解脫一樣，法界之中沒有真實的人或物，他們存在於十方世界，是緣覺（通過自身努力覺悟真理的人）所居住的地方。只有佛子啊！才能通達法界沒有遺漏，又能觀察諸法界，既不增加，也沒有減少。親近最殊勝的聖者，一切智慧都自在無礙，學習或不學習，有為法和無為法都通達。那些安住于自在境界的人，既不減少，也沒有增加，不消盡，也沒有生起，佛的智慧是不可限量的。就像水流一樣，漸漸地依次遍佈，柔和地滋潤著土地；水沒有諂媚，土地也沒有妄想雜念，使得水不能周遍。遵循修行精進的力量，一切都廣泛地分別開來，十力是無邊無際的，能夠了解眾生的境界。這些眾生，如果思維安住于智慧，就會隨之修行，興起精進的事業，知道不久之後，就能建立功德智慧。『佛子啊！什麼是菩薩聽聞如來所顯現的，應當進入一切功德之根本？菩薩以這種無盡的真實修行，不以虛妄的觀念看待如來。並且，聽聞所說的種植功德之根本，進入無量貪慾的修行，以威神之力究竟平等地駕馭。』

【English Translation】 English version Pervading the skandha (aggregate) of the body. Abiding in the true path, separately expounding the Dharma like rain nourishing all things. Radiant and moist, without thoughts or delusions, universally illuminating the world, each in its own way. If one desires such wisdom, and the mind of the Ten Powers (ten wisdom powers of a Buddha), Observing the most supreme sage, what should be taken as the path of practice? Universally towards the ten directions, and all sentient beings with form, One should contemplate that all is empty, without inherent existence, and without a real body. Bodhisattvas, with skillful wisdom, transform into lions, lotuses, and other forms, Peacefully abiding in various places, for the benefit of the realm of sentient beings. All sages who abide in the holy state, naturally achieve wise strategies, Relying on this boundless wisdom, they transcend all forms of bondage. They are already like those who have attained liberation, in the Dharma realm there are no real people or things, They exist in the ten directions, the places where Pratyekabuddhas (those who awaken to truth through their own efforts) dwell. Only, O sons of the Buddha! can one understand the Dharma realm without omission, And also observe the Dharma realms, neither increasing nor decreasing. Drawing near to the most supreme sage, all wisdom is free and unhindered, Learning or not learning, both conditioned and unconditioned dharmas are understood. Those who abide in the state of freedom, neither decrease nor increase, Neither exhaust nor arise, the wisdom of the Buddha is immeasurable. Like the flow of water, gradually and sequentially spreading, Gently moistening the earth; the water has no flattery, And the earth has no delusions, preventing the water from pervading. Following the power of diligent practice, everything is widely distinguished, The Ten Powers are boundless, able to understand the realms of sentient beings. These sentient beings, if they contemplate and abide in wisdom, Will then follow the practice, and engage in diligent activities, Knowing that before long, they will establish meritorious wisdom. 『What, O sons of the Buddha! is it that when a Bodhisattva hears what the Tathagata manifests, they should enter the root of all merits? Bodhisattvas, with this endless true practice, do not view the Tathagata with false notions. Moreover, hearing what is said about planting the roots of merit, they enter the practice of immeasurable desires, and with divine power, ultimately and equally govern.』

之。生有為中，普具眾愿而不可盡；游入無為，有所興發當來之際而無邊限；究竟色慾，逮自在地。如有一人以小小風欲壞金剛，其人雖爾不能譖增。當思其體不凈之器，解散五藏悉無所有。又其風者，自然之法，有所毀落。如是，佛子！從於佛法，隨如來教，殖德雖薄，皆以破壞一切有為所住塵勞。如來慧者，則應無為、悉無所有，除諸掛礙，如來所殖眾德之本而無所滅。猶如有人積聚薪草如須彌山，如芥子火投于薪上即時悉然，令無所餘。所以者何？其火之誼，主有所燒。行者如是，雖于如來種福德少，悉燒塵勞令無有餘，速得親近歸於滅度。所以者何？則永究盡諸所蔽礙。已於如來種德本故，滅眾瑕穢。如有大藥名曰善見，設睹其色、聞聲、嗅香、服食、佩形，眼、耳、鼻、舌、身、意自然得凈；若終入地變為醫藥，則復療病。如是，仁者！如來、至真為大藥王，具以聖慧饒益眾生，多所療治。若覲如來色身，眼即清凈；耳聞三昧，則得徹聽；若嗅戒香，鼻自然凈；服嘗法味，充飽眾行；其有得聞如來所講，舌自然凈，辯才無量；若有遭遇如來光明，便得法身；其有思念于如來者，其心等凈；其有供養如來、至真，則成德本，除勞塵病。

「今屬，佛子！勸喻顯示，其有見聞于如來者，則能凈除陰蓋罪患

【現代漢語翻譯】現代漢語譯本：在有為的生命中，普遍具備各種願望但無法窮盡；進入無為的境界，有所興起和發展，未來沒有邊際；最終達到自在的境地。如果有人想用微小的風去破壞金剛（一種堅硬無比的物質），這個人即使那樣做也不能使金剛有絲毫的損傷。應當思考身體是不凈的容器，分解五臟六腑，最終什麼都沒有。而且那風，是自然之法，有所毀壞和衰落。像這樣，佛子們！從佛法中，跟隨如來的教導，即使積累的功德很少，也都能破壞一切有為法所依附的塵勞。如來的智慧，應當是無為的、什麼都沒有的，去除一切障礙，如來所積累的功德之本不會消滅。就像有人堆積柴草如須彌山（佛教中的聖山），如果把芥子（一種很小的種子）大小的火投到柴草上，立刻就會全部燃燒，使之什麼都不剩下。為什麼呢？因為火的性質，主要就是用來燃燒的。修行人也是這樣，即使在如來那裡種下的福德很少，也能燒盡塵勞，使之不留餘地，迅速親近並歸於滅度。為什麼呢？因為永遠究竟地斷絕了一切遮蔽和障礙。因為已經在如來那裡種下了功德之本，所以能滅除各種瑕疵和污穢。如果有一種大藥名叫善見（一種傳說中的藥），如果看到它的顏色、聽到它的聲音、聞到它的香味、服用它、佩戴它，眼、耳、鼻、舌、身、意自然就會清凈；如果最終進入地下變成藥物，還能治療疾病。像這樣，仁者！如來、至真是大藥王，具備聖慧，饒益眾生，治療許多疾病。如果見到如來的色身，眼睛就會清凈；耳朵聽到三昧（一種禪定狀態），就能徹底聽聞；如果聞到戒香，鼻子自然清凈；品嚐法味，就能充滿各種修行；如果聽到如來所講的法，舌頭自然清凈，辯才無量；如果遇到如來的光明，就能得到法身；如果思念如來，心就等同清凈；如果供養如來、至真，就能成就功德之本，去除塵勞的疾病。現在，佛子們！勸勉開示，那些見到或聽到如來的人，就能清凈去除陰蓋（五蘊的遮蔽）和罪患。

【English Translation】 English version: In the realm of conditioned existence, one universally possesses numerous aspirations that cannot be exhausted; entering the realm of unconditioned existence, there is arising and development, with no boundaries in the future; ultimately reaching the state of self-mastery. If someone were to try to destroy a Vajra (a diamond-like substance, symbolizing indestructibility) with a tiny breeze, that person, even if they tried, could not cause the Vajra any damage. One should contemplate that the body is an impure vessel, and when the five internal organs are broken down, ultimately nothing remains. Moreover, that wind is a natural phenomenon, subject to destruction and decay. Thus, disciples of the Buddha! From the Dharma of the Buddha, following the teachings of the Tathagata, even if the accumulated merits are few, they can destroy all the defilements that cling to conditioned existence. The wisdom of the Tathagata should be unconditioned, devoid of anything, removing all obstacles, and the root of merits accumulated by the Tathagata will not be extinguished. It is like someone piling up firewood like Mount Sumeru (a sacred mountain in Buddhism), if a fire the size of a mustard seed is thrown onto the firewood, it will immediately burn completely, leaving nothing behind. Why is this so? Because the nature of fire is primarily to burn. A practitioner is like this, even if they have planted few merits with the Tathagata, they can burn away all defilements, leaving nothing behind, quickly drawing near and attaining Nirvana. Why is this so? Because they have eternally and completely severed all veils and obstacles. Because they have already planted the root of merit with the Tathagata, they can extinguish all flaws and impurities. If there is a great medicine called 'Good Vision' (a legendary medicine), if one sees its color, hears its sound, smells its fragrance, takes it, or wears it, the eyes, ears, nose, tongue, body, and mind will naturally become pure; if it eventually goes into the ground and becomes medicine, it can still cure diseases. Thus, noble ones! The Tathagata, the Truthful One, is the great King of Medicine, possessing sacred wisdom, benefiting sentient beings, and curing many illnesses. If one sees the physical form of the Tathagata, the eyes will become pure; if the ears hear Samadhi (a state of meditative absorption), one can hear thoroughly; if one smells the fragrance of precepts, the nose will naturally become pure; if one tastes the flavor of the Dharma, one will be filled with all practices; if one hears the Dharma spoken by the Tathagata, the tongue will naturally become pure, with immeasurable eloquence; if one encounters the light of the Tathagata, one will attain the Dharma body; if one contemplates the Tathagata, the mind will become equally pure; if one makes offerings to the Tathagata, the Truthful One, one will achieve the root of merit, removing the diseases of defilement. Now, disciples of the Buddha! I exhort and reveal that those who see or hear the Tathagata can purify and remove the obscurations of the aggregates (the five skandhas) and the afflictions of sin.

。若見聞說、無歡喜信，佛令斯等殖成德本不為虛妄，至得滅度；是見如來若聞聲者而得游入眾德之本，因得除斷諸不善之法，則普證明眾道之元靡所乏短，悉以脫了。引諸譬喻，如來興顯一切咸備，不可引譬為假喻也。佛之功德不可思議，起度諸心，欲以開化群萌志性令得悅豫。以故，如來為諸菩薩引諸譬喻欲令解達，斯非正要。如是洪範則是如來秘奧之藏，斯則名曰一切世間所不及知，乃入如來之妙印也。如來大慧，無極聖明之種性也，名曰懷來一切菩薩一切眾生所不能及、名曰游入如來境界平等之土、名曰凈群黎界悉令無餘、名曰普說一切根原諸所掛礙。又復至真不為餘人說斯弘典，唯為志求大乘行者無思議乘講菩薩道。又，斯經典終不歸餘趣諸菩薩。

「猶如，佛子！轉輪聖王，金輪、白象、紺馬、明珠、玉女、藏臣、兵臣——自然七寶——有斯化來，不歸餘人，唯當趣王適太子也。所以者何？因其聖后懷胎而生，則為具足轉輪聖王。設使正後生是太子則為具足，為聖王相；若壽終者，轉輪聖王所有七寶七日之後悉沒不現，則無有餘。如是比像，經典之本終不歸趣於他人也，唯當至於正覺長子、如來族姓道所生者、殖種如來之德本者。假至法身，遵修正士則當蒙恩，勢不得久亦當逮成。如是色像——如

【現代漢語翻譯】現代漢語譯本：如果（有人）聽聞（佛法）卻不歡喜、不信受，佛陀會讓他們種下成德的根本，這並非虛妄，最終能達到涅槃。這是因為見到如來或聽到佛的聲音，就能進入眾德的根本，從而斷除一切不善之法，普遍證明一切道法的根源沒有缺失，全部得以解脫。佛陀引用各種譬喻，是爲了顯明一切都已具備，並非用虛假的譬喻。佛陀的功德不可思議，能啓發眾生的心，想要開化眾生的志向和本性，使他們感到喜悅。因此，如來為諸菩薩引用各種譬喻，是爲了讓他們理解通達，這並非最根本的要義。像這樣廣大的教法，是如來秘密的寶藏，被稱為一切世間所不能知曉的，是進入如來微妙印記的法門。如來的大智慧，是無極聖明的種性，被稱為能懷抱一切菩薩和一切眾生所不能及的境界，被稱為能游入如來境界平等之地，被稱為能凈化一切眾生界使其無餘，被稱為能普遍宣說一切根源和一切障礙。而且，至真之理不為其他人宣說這宏大的經典，只為那些志求大乘的修行者，宣講不可思議的菩薩道。而且，這部經典最終不會歸於其他趣向，只歸於諸菩薩。『例如，佛子！轉輪聖王（擁有統治世界的理想君主），他的金輪（象徵統治權的輪寶）、白象（象徵力量的坐騎）、紺馬（象徵速度的坐騎）、明珠（象徵智慧的寶珠）、玉女（象徵美貌的妃子）、藏臣（象徵財富的臣子）、兵臣（象徵軍事力量的臣子）——這自然出現的七寶——是為他化現而來，不會歸於其他人，只應歸於國王的太子。這是為什麼呢？因為他的聖后懷胎而生下他，他就具備了轉輪聖王的資格。假設正後生下太子，他就具備了成為聖王的相貌；如果（轉輪聖王）壽命終結，轉輪聖王所有的七寶會在七天之後全部消失，不再顯現，不會留下任何東西。就像這個比喻一樣，經典的根本最終不會歸於其他人，只應歸於證得正覺的長子、如來族姓所生者、種下如來功德根本的人。即使是達到法身，遵循正道的修行者也會蒙受恩澤，雖然不能長久，最終也會成就。就像這樣的色相——如』

【English Translation】 English version: If those who hear the Dharma do not rejoice or believe, the Buddha will cause them to plant the roots of virtue, which is not in vain, and they will eventually attain Nirvana. This is because seeing the Tathagata or hearing the Buddha's voice allows one to enter the root of all virtues, thereby cutting off all unwholesome dharmas, universally proving that the source of all paths is without deficiency, and all are liberated. The Buddha uses various metaphors to show that everything is already complete, not using false metaphors. The Buddha's merits are inconceivable, able to inspire the minds of sentient beings, wanting to enlighten their aspirations and nature, causing them to feel joy. Therefore, the Tathagata uses various metaphors for the Bodhisattvas to help them understand, but this is not the most fundamental essence. Such vast teachings are the secret treasure of the Tathagata, called that which all the world cannot know, and is the Dharma to enter the Tathagata's subtle seal. The Tathagata's great wisdom is the seed of boundless and sacred clarity, called the realm that all Bodhisattvas and all sentient beings cannot reach, called the land of equality where one can enter the realm of the Tathagata, called the purification of all sentient realms without remainder, called the universal explanation of all roots and all obstacles. Moreover, the ultimate truth is not spoken to others, but only to those who aspire to the Mahayana path, explaining the inconceivable Bodhisattva path. Furthermore, this scripture will not ultimately belong to other paths, but only to the Bodhisattvas. 'For example, O son of the Buddha! A Chakravartin King (an ideal monarch who rules the world), his golden wheel (a wheel-shaped treasure symbolizing dominion), white elephant (a mount symbolizing power), dark blue horse (a mount symbolizing speed), bright pearl (a jewel symbolizing wisdom), jade maiden (a concubine symbolizing beauty), treasurer (a minister symbolizing wealth), and military minister (a minister symbolizing military power) – these seven treasures that appear naturally – are manifested for him and will not belong to others, but only to the king's crown prince. Why is this so? Because his holy queen conceives and gives birth to him, he is qualified to be a Chakravartin King. If the queen gives birth to a crown prince, he will have the appearance of a holy king; if (the Chakravartin King) dies, all the seven treasures of the Chakravartin King will disappear completely after seven days, leaving nothing behind. Just like this metaphor, the essence of the scriptures will not ultimately belong to others, but only to the eldest son who has attained enlightenment, those born into the Tathagata's lineage, and those who have planted the roots of the Tathagata's merits. Even those who attain the Dharmakaya and follow the righteous path will receive grace, and although it may not be long-lasting, they will eventually achieve it. Such is the appearance – like'

來秘藏，經典之要——不斷三寶；法若沒盡，便無見者。所以者何？一切聲聞及緣覺乘不能堪任，逮是經典亦不聞音，何況受持、諷誦、讀者？唯歸大人諸菩薩乎，書在經卷，靖著屋宇。是故，佛子！若有菩薩得聞斯講，志性恂恂敬侍法師、供奉所安，當受斯典。所以者何？設有菩薩篤信景摸，當成無上正真之道。菩薩大士無央數億百千垓劫奉行、積累六度無極，而復懷來道品之法，遵修悲哀、亦不入斯如來無極不可思議，不聞、不進，斯非名曰為菩薩也，于菩薩法為不長益，則不順從如來胄緒。設有菩薩講諸如來無掛礙慧，篤信入道而不狐疑，斯乃名曰為真菩薩，則不違失諸通慧強，普能究竟一切世法大聖之行，隨如來教於諸佛界而無所著，皆得建立諸菩薩法，便得通達諸佛正典而無沉吟。道品境界多所變動，由得自在立成諸法，于眾菩薩威神巍巍，尋入如來無掛礙界。是以，菩薩若聞斯法，普至安住道意無限。

「又，其志性力勢至真，皆棄眾想、應與不應，入在聖明，一切如來悉在目前。所可念者，了虛空界、遵奉三昧、開心發寤。其有行入無量法界，為諸菩薩志所造立，成就眾德而得自在，暢達通慧，除世眾垢，發心無餘。其國普週一切十方，入菩薩道，去、來、今佛合為一塗，等趣德本勸助聖道，導

【現代漢語翻譯】現代漢語譯本：這是秘密的寶藏，經典的要義——不斷絕三寶的傳承；如果佛法滅盡，就無人能見到它。這是為什麼呢？因為一切聲聞乘和緣覺乘的修行者都無法承擔，他們甚至聽不到這部經典的音聲，更何況是受持、諷誦、讀誦呢？只有歸屬於大乘的菩薩們才能承擔，將經典書寫在經卷上，安放在清凈的屋宇中。因此，佛子！如果有菩薩能夠聽聞這部經典的講說，心性謙遜恭敬地侍奉法師，供養他所安住的地方，就應當接受這部經典。這是為什麼呢？如果菩薩能夠篤信並傚法佛的榜樣，就能夠成就無上正等正覺的佛道。菩薩大士們經過無數億百千垓劫的修行，奉行和積累六度波羅蜜，並且懷有修習道品之法的心，遵循修行悲憫之心，仍然不能進入如來無極不可思議的境界，聽不到、也無法進步，這樣的人不能稱之為菩薩，對於菩薩的修行沒有增長，也不順從如來的傳承。如果有菩薩講說諸如來無礙的智慧，篤信並進入佛道而不疑惑，這樣的人才稱之為真正的菩薩，他們不會失去諸通慧的力量，能夠普遍究竟一切世間法的大聖之行，隨順如來的教導在諸佛世界而無所執著，都能建立諸菩薩的修行方法，從而通達諸佛的正典而沒有遲疑。道品的境界多有變動，因為能夠自在地建立一切法，在眾菩薩中威神巍巍，迅速進入如來無礙的境界。因此，菩薩如果聽聞這部經典，就能普遍安住于無限的道意之中。又，他們的心性力量達到至真，都捨棄了各種妄想，無論是應該的還是不應該的，都進入聖明的境界，一切如來都顯現在眼前。他們所思念的是，了知虛空界的真諦，遵循三昧的修行，開啟心智，獲得覺悟。他們能夠進入無量法界，為諸菩薩樹立榜樣，成就各種功德而獲得自在，通達智慧，清除世間的污垢，發心無餘。他們的國土普遍周遍一切十方，進入菩薩道，過去、現在、未來的諸佛都走在同一條道路上，共同趨向功德的根本，勸助聖道，引導眾生。

【English Translation】 English version: This is a secret treasure, the essence of the scriptures—the unbroken lineage of the Three Jewels; if the Dharma were to perish, no one would see it. Why is this so? Because all Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) are incapable of bearing it; they cannot even hear the sound of this scripture, let alone receive, recite, or read it. It is only for the great Bodhisattvas, who write the scriptures on scrolls and place them in pure dwellings. Therefore, O sons of the Buddha! If there are Bodhisattvas who hear the exposition of this scripture, with humble and respectful hearts, serving the Dharma teacher and providing for their needs, they should receive this scripture. Why is this so? If a Bodhisattva has firm faith and emulates the Buddha, they will attain the unsurpassed, true, and complete enlightenment. Bodhisattvas, great beings, who have practiced for countless eons, performing and accumulating the Six Perfections, and who also cherish the practice of the Dharma of the Path, and cultivate compassion, still cannot enter the immeasurable and inconceivable realm of the Tathāgata (Thus Come One), cannot hear it, and cannot progress. Such beings cannot be called Bodhisattvas; they do not grow in the Bodhisattva path, nor do they follow the lineage of the Tathāgata. If there are Bodhisattvas who expound the unobstructed wisdom of the Tathāgatas, who have firm faith and enter the path without doubt, these are called true Bodhisattvas. They will not lose the power of their wisdom, they can universally accomplish the great deeds of all worldly Dharmas, follow the teachings of the Tathāgata in all Buddha realms without attachment, establish the practices of all Bodhisattvas, and thus understand the true scriptures of all Buddhas without hesitation. The realms of the Path are ever-changing, because they can freely establish all Dharmas, their majestic power is awe-inspiring among all Bodhisattvas, and they quickly enter the unobstructed realm of the Tathāgata. Therefore, if Bodhisattvas hear this Dharma, they will universally abide in the boundless intention of the Path. Furthermore, their minds and strength reach the ultimate truth, they abandon all thoughts, whether appropriate or inappropriate, and enter the realm of the wise, with all Tathāgatas appearing before them. What they contemplate is the understanding of the truth of the space realm, following the practice of Samadhi (meditative absorption), opening their minds and attaining awakening. They can enter the immeasurable Dharma realms, setting an example for all Bodhisattvas, accomplishing all virtues and attaining freedom, penetrating wisdom, removing the defilements of the world, and generating boundless aspiration. Their lands pervade all ten directions, entering the Bodhisattva path, the Buddhas of the past, present, and future walk the same path, together moving towards the root of virtue, encouraging the holy path, and guiding all beings.

利群生使興道心，開化未聞當入斯法。入無所入，無能得便，皆令諸法歸無因緣，常造斯念：『順一切智及一切法。』悉為無限。菩薩已能游入若茲，所思念者則為少事，所入難及，其慧自在，威神巍巍。」

普賢菩薩承佛聖旨說是法時，十方不可稱計億百千垓塵數諸佛國土六反震動、十八部變而現感應。如來威神顯暢法施則雨天華，箜篌、樂器不鼓自鳴，散衣服飾、諸蓋、幢幡，所雨眾香超于天上諸名芬熏、雜香、搗香、天上瓔珞。又復雨降大如意珠，又其光明越天所珍。贊曰：「善哉，菩薩之道過於諸天，永永無形而不可獲。」

又，諸菩薩承己宿德遍雨瑰琦，不可思議清凈嚴莊。諸佛國土成最正覺而悉雲集，雨無量法、講雅誦音、亦嘆如來所講言詔——猶如菩薩於四大域初成正覺，建立、發起、成就菩薩而令欣喜。如是，一切諸佛世界悉無有餘，周接十方都不可計八十億垓百千佛土滿其中塵，各越如是諸佛國數。現在諸佛見普賢菩薩，聞所言講而遙贊曰：「善哉善哉！卿族姓子！是為如來所分別說不可思議。所以者何？建立真諦，游入法界。」

又，是十方八十不可稱計億百千垓佛之世界滿其中塵一切諸佛，自然有音而說經法：「吾等於此而現告詔，猶如餘黨被蒙開化，亦如一切諸佛講法，

【現代漢語翻譯】現代漢語譯本：使眾生髮起修道的決心，開導那些未曾聽聞佛法的人進入這種法門。進入無所入的狀態，不執著于任何所得，使一切法都歸於無因無緣，常懷這樣的念頭：『順應一切智慧和一切法。』這一切都是無限的。菩薩已經能夠進入這樣的境界，所思所念的事情就變得很少，所進入的境界難以企及，他們的智慧自在無礙，威德神力無比強大。普賢菩薩（Samantabhadra Bodhisattva）接受佛的旨意宣說此法時，十方不可計數億百千垓（gāi，極大的數量單位）塵沙數般的諸佛國土發生了六種震動，十八種變化顯現出感應。如來的威神顯現，廣施佛法，天空中降下天花，箜篌（kōng hóu，古代一種彈撥樂器）、各種樂器不敲自鳴，散落衣服飾品、各種寶蓋、幢幡，所降下的各種香氣超越了天上所有名貴的芬芳，包括雜香、搗香、天上的瓔珞（yīng luò，用珠玉等串成的裝飾品）。又降下大如意珠（cintāmaṇi，能滿足願望的寶珠），其光明勝過天上所有的珍寶。讚歎說：『善哉，菩薩的道行超越了諸天，永遠無形無相而不可捉摸。』此外，諸菩薩承蒙自己過去所積累的功德，普遍降下瑰麗奇異的寶物，不可思議的清凈莊嚴。諸佛國土成就最正覺的佛陀都雲集而來，降下無量的佛法，宣講優雅的誦經之聲，也讚歎如來所講的教誨——猶如菩薩在四大洲（catvāro dvīpāḥ）初成正覺時，建立、發起、成就菩薩道而令眾生歡喜。如此，一切諸佛世界都無一遺漏，周遍連線十方，都不可計數，八十億垓百千佛土充滿了其中的塵埃，各自超越瞭如此多的佛國數量。現在諸佛見到普賢菩薩，聽到他所講的法而遙遠地讚歎說：『善哉善哉！您這位族姓之子！這是如來所分別宣說的不可思議之法。為什麼呢？因為您建立了真諦，游入了法界。』此外，這十方八十不可計數億百千垓佛的世界充滿了其中的塵埃，一切諸佛，自然發出聲音宣說經法：『我們在此顯現告誡，猶如其餘被矇蔽的眾生被開化，也像一切諸佛講法一樣，'

【English Translation】 English version: To cause sentient beings to generate the aspiration for the path, and to enlighten those who have not heard the Dharma, guiding them to enter this teaching. To enter a state of non-entry, without attachment to any attainment, causing all dharmas to return to no cause and no condition, constantly holding this thought: 『To accord with all wisdom and all dharmas.』 All of this is infinite. Bodhisattvas who have already entered such a state have few thoughts and concerns, their attained realms are difficult to reach, their wisdom is free and unhindered, and their majestic power is immense. When Samantabhadra Bodhisattva, receiving the Buddha's decree, expounded this Dharma, the Buddha lands in the ten directions, countless as billions of hundreds of thousands of 'gai' (an extremely large unit of number) of dust particles, experienced six kinds of tremors, and eighteen kinds of transformations manifested in response. The Buddha's majestic power was revealed, widely bestowing the Dharma, and heavenly flowers rained down from the sky. The konghou (an ancient plucked string instrument), and various musical instruments played without being struck. Clothing, ornaments, canopies, and banners were scattered. The various fragrances that descended surpassed all the precious fragrances of the heavens, including mixed fragrances, pounded fragrances, and heavenly garlands. Furthermore, great cintāmaṇi (wish-fulfilling) jewels descended, their light surpassing all the treasures of the heavens. It was praised: 『Excellent, the path of the Bodhisattva surpasses the heavens, forever formless and intangible.』 Moreover, the Bodhisattvas, by virtue of their accumulated merits from past lives, universally rained down rare and extraordinary treasures, of inconceivable purity and adornment. Buddhas who had attained perfect enlightenment in all Buddha lands gathered together, raining down immeasurable Dharma, proclaiming elegant sutra recitations, and also praising the teachings of the Tathagata—just as when a Bodhisattva first attained enlightenment in the four continents (catvāro dvīpāḥ), establishing, initiating, and accomplishing the Bodhisattva path, causing sentient beings to rejoice. Thus, all Buddha worlds were without exception, connected throughout the ten directions, countless, with eighty billion 'gai' of hundreds of thousands of Buddha lands filled with dust, each surpassing such a number of Buddha lands. The present Buddhas, seeing Samantabhadra Bodhisattva and hearing his teachings, praised from afar: 『Excellent, excellent! Son of a noble family! This is the inconceivable Dharma that the Tathagata has separately expounded. Why? Because you have established the true meaning and entered the Dharma realm.』 Furthermore, in these ten directions, eighty countless billions of hundreds of thousands of Buddha worlds, filled with dust, all the Buddhas naturally emitted sounds, proclaiming the Dharma: 『We hereby declare, just as the rest of the deluded beings are enlightened, and just as all the Buddhas teach the Dharma,』

等無差特。」

又，若百千國中塵數一切菩薩皆得神通、入諸三昧，因見十方佛當授決，一切悉獲一生補處，歸於無上正真之道。千佛國土滿中塵數眾生之類志發無上正真道意，皆為聖尊所見授決，盡于將來無數佛土滿塵之劫當得為佛，號曰佛界之乎如來、至真、等正覺，而常建立於斯法，講當來菩薩聞所未聞，宣暢、奉行於此四域一切世界眾生悉知。

猶若此界群萌被蒙，開化道教而順律者；十方佛國亦復如是，億百千垓、不可限量、不可稱計、不可思議、無有邊際、道所化度、盡虛空界諸佛境土諸所黎庶咸被開化，十方諸佛威神照明、如來宿本建立所致，逮得諸法，遵修德本。如來聖慧無能喻者，佛教隨時導利遍御，諸菩薩眾所獲從宜、諸根調定、宿世所行無所亡失。

普賢菩薩威神恢廣，為諸通慧威聖愷悌，悉見十方不可計量億百千垓佛土滿塵諸菩薩等品數如是悉來集會，充於十方諸法境界；示現無極嚴凈菩薩奮演大光，感動一切諸佛世界；驚駭天宮、降伏魔眾，滅除一切眾惡諸趣；宣暢如來無量威尊，不可稱計諸法之樂贊如來德，弦出無量而雨一切，無有崖底；眾寶奇特、種種供具示現無極。各各異身，一切咸為如來法門，己身之器所受無量，承佛聖旨，悉共同音，演一等聲：「善哉善哉

【現代漢語翻譯】現代漢語譯本『等無差特』（沒有差別和特殊之處）。

又，如果百千個國土中，像塵土一樣多的菩薩都獲得神通，進入各種三昧（禪定），因為見到十方諸佛將要授記，都獲得一生補處（下一世將成佛的菩薩），歸於無上正真之道。千佛國土中，充滿像塵土一樣多的眾生，他們立志發無上正真道心，都被聖尊所見並授記，在未來無數佛土充滿塵土的劫數中將成佛，號為佛界之乎如來（佛的稱號）、至真（真理的極致）、等正覺（完全正確的覺悟），並且常常建立這種法，為未來的菩薩講說他們從未聽聞的法，宣揚、奉行這四域一切世界眾生都知道的法。

就像這個世界的眾生被矇蔽，通過開化道教而順應戒律一樣；十方佛國也是如此，億百千垓（極大的數量）、不可數、不可稱量、不可思議、沒有邊際，被道所化度的眾生，遍佈虛空界諸佛國土的黎民百姓都被開化，十方諸佛的威神照耀，是如來過去所建立的功德所致，他們獲得諸法，遵循修行德本。如來的聖慧是無法比擬的，佛教隨時引導利益眾生，諸菩薩眾所獲得的利益適宜，諸根調伏安定，過去世所修行的功德沒有喪失。

普賢菩薩的威神廣大，對於那些通達智慧、威嚴聖潔、和藹可親的菩薩們，都能看到十方不可計量的億百千垓佛土中，像塵土一樣多的菩薩，他們的品類數量如此之多，都來到這裡，充滿十方諸法境界；示現無極嚴凈的菩薩奮發演說大光明，感動一切諸佛世界；驚動天宮、降伏魔眾，滅除一切惡趣；宣揚如來無量威尊，不可稱量的諸法之樂，讚歎如來功德，發出無量的聲音，像雨一樣降下一切，沒有邊際；各種珍寶奇特、種種供具示現無極。他們各自化現不同的身形，一切都爲了如來的法門，自身所受的教誨無量，承佛聖旨，都發出相同的聲音，演說同一種聲音：『善哉善哉』（太好了，太好了）。

【English Translation】 English version 'Equal without difference or specialty.'

Moreover, if in hundreds of thousands of lands, all the Bodhisattvas, as numerous as dust particles, were to attain supernatural powers and enter into various Samadhis (meditative states), and because they see the Buddhas of the ten directions about to bestow predictions, they all obtain the position of 'one birth away' (Bodhisattvas who will become Buddhas in their next life), returning to the unsurpassed and true path. In the lands of a thousand Buddhas, the beings as numerous as dust particles who aspire to the unsurpassed and true path are all seen and predicted by the Holy Ones. In countless future eons filled with dust particles in Buddha lands, they will become Buddhas, named 'Tathagata (Buddha's title) of the Buddha Realm,' 'the Utmost Truth,' and 'Perfectly Enlightened,' and they will always establish this Dharma, speaking to future Bodhisattvas about the Dharma they have never heard before, proclaiming and practicing this Dharma that all beings in the four realms of all worlds will know.

Just as the beings of this world are obscured, and through the opening of the teachings of the Way, they follow the precepts; so it is in the Buddha lands of the ten directions. Countless, immeasurable, inconceivable, and boundless beings, who are transformed by the Way, throughout the Buddha lands of the empty space, are all enlightened. The majestic power of the Buddhas of the ten directions illuminates them, which is due to the merits established by the Tathagata in the past. They attain all Dharmas and follow the practice of the roots of virtue. The Holy Wisdom of the Tathagata is incomparable. The Buddha's teachings guide and benefit beings at all times. The benefits obtained by the Bodhisattvas are appropriate, their roots are subdued and stable, and the merits they have cultivated in past lives are not lost.

The majestic power of Bodhisattva Samantabhadra is vast. For those Bodhisattvas who are wise, majestic, and kind, they can see the countless Bodhisattvas, as numerous as dust particles, in the immeasurable Buddha lands of the ten directions. Their categories and numbers are so vast that they all come here, filling the realms of the ten directions; the Bodhisattvas who manifest boundless purity and vigor proclaim great light, moving all the Buddha worlds; they startle the heavenly palaces, subdue the demons, and eliminate all evil realms; they proclaim the immeasurable majesty of the Tathagata, the immeasurable joy of the Dharmas, and praise the virtues of the Tathagata, emitting countless sounds, like rain falling everywhere, without end; various precious and unique treasures and offerings are manifested without limit. They each transform into different forms, all for the sake of the Tathagata's Dharma. The teachings they receive are immeasurable. Receiving the Buddha's decree, they all speak in the same voice, proclaiming the same sound: 'Excellent, excellent!'

，卿佛之子，乃能頒宣如來無等倫法。又，所玩習皆順普賢，達無量稱，入音聲號，親從如來辭來至此。其佛世界名曰普光，其法亦然。如今於此等無有異，咸說斯法，承佛聖旨逮如來典。是為，佛子！證明現在佛所建立詣此眾會。

「又如於今至此會者，十方法界所教無限亦復如是，咸同虛空。諸佛國土、一一界土、四方之域顯示如來之所建立佛之國土不可限量，百千佛土滿其中塵諸菩薩來皆是如來威神之德修無等倫。以此章句於是嚴飾，審諦無損、無能過者。」

於斯，普賢菩薩悉觀一切諸菩薩德；察法際已，宣暢大聖之姓族也。理釋諸佛無極之道，如來之法而無有侶，即便咨嗟廣達無邊，悉宿德本剖判光動一切無形。演說佛典，普解眾生志性所趣，靡不遍睹，令諸群黎逮得，應時不捨法句；使諸菩薩念不可量道法光明，綜了縷練；世尊無極建立無慢，現言歌詠，一切如來悉為一身、合一法體。又復宣暢往本大行，精進力勢無所藏匿，吉祥之力等際所有。承佛威神，道之所感無可為喻、無言乃達。

爾時，普賢重告之曰：「菩薩大士逮得法忍有十事，以能具足於法忍者則無陰蓋，便致一切法忍之地，于諸佛法而無掛礙。何謂為十？一、達音響，二、柔順行，三、不起法忍，四曰、喻幻，五曰、

【現代漢語翻譯】現代漢語譯本：『您是佛的弟子，能夠宣揚如來無與倫比的佛法。而且，您所修習的都順應普賢菩薩（Samantabhadra，象徵一切菩薩行愿的菩薩），通達無量稱謂，進入音聲名號，親自從如來那裡辭別來到這裡。他所在的佛世界名為普光，其佛法也是如此。如今在這裡所說的法與那裡沒有差異，都宣說此法，秉承佛的聖旨，領受如來的教典。因此，佛子！證明現在佛所建立的道場，來到這個集會。』『又如今天來到這個集會的人，十方法界所教化的眾生也是如此，如同虛空一樣無限。諸佛的國土，每一個界土，四方的區域都顯示如來所建立的佛國不可思議，百千佛土充滿其中，塵埃般的菩薩們前來，都是如來威神的力量所成就的無與倫比的修行。用這些章句來莊嚴修飾，審慎諦聽，沒有絲毫缺失，也沒有任何能超越的。』這時，普賢菩薩（Samantabhadra）觀察一切菩薩的功德；明察法界的邊際后，宣揚大聖的姓氏族譜。闡釋諸佛無極的道，如來的佛法無與倫比，於是讚歎廣闊無邊，所有宿世的功德都顯現出光芒，照耀一切無形之物。演說佛的經典，普遍瞭解眾生的志向和性情所趨，沒有不遍見的，使所有眾生都能獲得，及時不捨棄佛法的語句；使諸菩薩憶念不可計量的道法光明，綜合整理；世尊無極的建立沒有傲慢，用言語歌頌，一切如來都是一身，合為一體的法身。又宣揚往昔的大行，精進的力量沒有隱藏，吉祥的力量等同於一切。承蒙佛的威神，道的力量所感應，無法比喻，無法用言語表達。' 當時，普賢菩薩（Samantabhadra）再次說道：『菩薩大士獲得法忍有十件事，能夠具足法忍的人就沒有陰蓋，便能到達一切法忍的境界，對於諸佛的佛法沒有任何障礙。哪十件事呢？一、通達音響，二、柔順修行，三、不起法忍，四、譬如幻化，五、』

【English Translation】 English version: 'You, son of the Buddha, are able to proclaim the unsurpassed Dharma of the Tathagata. Moreover, all that you have practiced accords with Samantabhadra (the Bodhisattva symbolizing the practice and vows of all Bodhisattvas), reaching immeasurable names, entering into the sound of names, having personally taken leave from the Tathagata to come here. The Buddha world where he resides is called Universal Light, and its Dharma is the same. What is spoken here is no different from there, all proclaiming this Dharma, receiving the Buddha's holy decree, and inheriting the Tathagata's teachings. Therefore, son of the Buddha! You are proof of the present Buddha's establishment of this assembly.' 'Furthermore, those who have come to this assembly today, the teachings of the ten directions of the Dharma realms are also like this, as boundless as space. The Buddha lands, each and every realm, the regions of the four directions, all display the inconceivable Buddha lands established by the Tathagata. Hundreds of thousands of Buddha lands are filled with dust-like Bodhisattvas who come, all of whom are the result of the Tathagata's majestic power and unsurpassed cultivation. These verses are used to adorn and embellish, carefully and attentively, without any loss, and nothing can surpass them.' At this time, Bodhisattva Samantabhadra observed the virtues of all Bodhisattvas; having discerned the boundaries of the Dharma realm, he proclaimed the lineage of the Great Sage. He explained the boundless path of all Buddhas, the Dharma of the Tathagata is unparalleled, and thus he praised its vastness, all past merits manifested light, illuminating all formless things. He expounded the Buddha's scriptures, universally understanding the aspirations and tendencies of sentient beings, without anything not being seen, enabling all beings to attain, and not abandoning the words of the Dharma in time; enabling all Bodhisattvas to remember the immeasurable light of the Dharma, to synthesize and refine it; the World Honored One's boundless establishment is without arrogance, expressed in words and songs, all Tathagatas are one body, united as one Dharma body. He also proclaimed the great practices of the past, the power of diligence is not hidden, the power of auspiciousness is equal to all. Receiving the majestic power of the Buddha, the response of the path is beyond comparison, beyond words to express. Then, Samantabhadra again said: 'Great Bodhisattvas who have attained Dharma-kṣānti (acceptance of the Dharma) have ten things, those who can fulfill Dharma-kṣānti have no obscurations, and can reach the state of all Dharma-kṣānti, without any hindrance in the Buddhas' Dharma. What are these ten? First, understanding sounds; second, practicing gentleness; third, not arising in Dharma-kṣānti; fourth, like an illusion; fifth,'

野馬，六曰、若夢，七曰、呼響，八曰、若影，九曰、如化，十曰、如空，是為菩薩逮十法忍。

「彼則何謂為音響忍？諸所聞音不懷恐怖、不畏、不懅，喜樂思順，諸所遵行無所違失，是音響忍。

「何謂柔順法忍？菩薩隨順應游法生而觀察法，造立行等，不為逆亂。設使諸法應柔順者，當度度之。志性清凈，遵修平等，勤加精進，順入成就，是柔順法忍。

「何謂菩薩不起法忍？菩薩設睹諸法有所生者都無處所、不計滅盡、亦無所見。其不生者則無所滅、其無滅者則無所盡、其無盡者則無所壞、其無壞者則無崖底、其無底者則寂然地、其寂然地者則澹泊也、其澹泊者則無所行、其無所行者則無所愿，是為不起第三法忍。

「何謂菩薩喻幻法忍？曉了諸法一切如幻，因緣而成。篤信一法濟度若干無央數法，以無數法等入一法、入于吾我、入無所入，諸所建立導利眾行悉無所著。猶如巨象眾乘之上，若幻不與眾象、車騎、步人游居；不與男、女、童子、童女大小遊居；不與樹木、枝葉、華、實而俱游居。菩薩曉了一切諸法若如幻者，不合、不散、不與地、水、火、風而俱游居；不與晝、夜、十五日、一月、一歲而俱游居；不計百年、千年、不與日月劫數而俱游居；不與影響諸所見眾而俱游居

【現代漢語翻譯】現代漢語譯本『野馬』（指如野馬奔騰般難以捉摸的念頭），第六種是『如夢』（指一切如夢幻泡影），第七種是『呼響』（指如回聲般虛無），第八種是『如影』（指如影子般不真實），第九種是『如化』（指如幻化般無常），第十種是『如空』（指一切皆空），這就是菩薩所獲得的十種法忍。

『那麼，什麼是音響忍呢？』對於所聽到的聲音，不感到恐懼、不害怕、不驚慌，而是歡喜、快樂、順應，所遵循的道理沒有違背，這就是音響忍。

『什麼是柔順法忍呢？』菩薩隨順著應有的法理而觀察法，建立行爲規範等，不違背法理。如果諸法應該柔順，就應當以柔順的方式去度化。心性清凈，遵循平等，勤奮精進，順應並進入成就，這就是柔順法忍。

『什麼是菩薩不起法忍呢？』菩薩觀察到諸法生起時，沒有任何固定的處所，不執著于滅盡，也沒有任何可見的實體。對於不生起的法，就沒有滅盡；沒有滅盡的法，就沒有窮盡；沒有窮盡的法，就不會壞滅；不會壞滅的法，就沒有邊際；沒有邊際的法，就處於寂靜的狀態；處於寂靜狀態的法，就淡泊無為；淡泊無為的法，就沒有所行；沒有所行的法，就沒有所愿，這就是不起第三法忍。

『什麼是菩薩喻幻法忍呢？』菩薩明白一切諸法都如幻象，由因緣和合而成。堅信一個法可以度化無數無量的法，以無數的法等同於一個法，進入到『我』的概念，進入到無所入的狀態，所建立的引導眾生的行為都沒有執著。就像巨大的象站在眾多的車乘之上，幻象不會與眾象、車騎、步行的人同處；不會與男人、女人、男孩、女孩等大小人群同處；不會與樹木、枝葉、花朵、果實同處。菩薩明白一切諸法都如幻象，不合、不散，不與地、水、火、風同處；不與白天、夜晚、十五日、一個月、一年同處；不執著于百年、千年，不與日月劫數同處；不與影響所見的眾生同處。

【English Translation】 English version 'Wild horses' (referring to elusive thoughts like wild horses running), the sixth is 'like a dream' (referring to everything being like a dream bubble), the seventh is 'echo' (referring to emptiness like an echo), the eighth is 'like a shadow' (referring to unreality like a shadow), the ninth is 'like a transformation' (referring to impermanence like a transformation), the tenth is 'like emptiness' (referring to everything being empty), these are the ten Dharma-kshanti (ten kinds of patience or acceptance of the Dharma) attained by a Bodhisattva.

'Then, what is meant by Sound-kshanti (patience with sounds)?' When hearing sounds, one does not feel fear, does not dread, does not panic, but rather rejoices, is happy, and is compliant, and the principles followed are not violated. This is Sound-kshanti.

'What is Gentle-Dharma-kshanti (patience with gentle Dharma)?' A Bodhisattva observes the Dharma in accordance with the appropriate principles, establishes behavioral norms, and does not violate the principles. If the Dharmas should be gentle, they should be transformed gently. With a pure mind, following equality, diligently advancing, complying with and entering into accomplishment, this is Gentle-Dharma-kshanti.

'What is Non-arising-Dharma-kshanti (patience with non-arising Dharma) of a Bodhisattva?' A Bodhisattva observes that when Dharmas arise, there is no fixed place, does not cling to extinction, and does not see any visible entity. For Dharmas that do not arise, there is no extinction; for Dharmas that do not extinguish, there is no end; for Dharmas that have no end, they will not be destroyed; for Dharmas that will not be destroyed, there is no boundary; for Dharmas that have no boundary, they are in a state of stillness; for Dharmas in a state of stillness, they are indifferent and inactive; for Dharmas that are indifferent and inactive, there is no action; for Dharmas that have no action, there is no desire. This is the third Non-arising-Dharma-kshanti.

'What is Illusion-like-Dharma-kshanti (patience with illusion-like Dharma) of a Bodhisattva?' A Bodhisattva understands that all Dharmas are like illusions, formed by causes and conditions. Firmly believing that one Dharma can transform countless immeasurable Dharmas, equating countless Dharmas with one Dharma, entering into the concept of 'I', entering into a state of non-entry, and the actions established to guide sentient beings have no attachment. Just like a huge elephant standing on many vehicles, the illusion does not reside with the elephants, chariots, or pedestrians; does not reside with men, women, boys, or girls of all ages; does not reside with trees, branches, flowers, or fruits. A Bodhisattva understands that all Dharmas are like illusions, neither combining nor dispersing, not residing with earth, water, fire, or wind; not residing with day, night, the fifteenth day, a month, or a year; not clinging to hundreds or thousands of years, not residing with the kalpas of the sun and moon; not residing with the sentient beings seen by influence.

；不與若干、亦不若干而俱游居、不以若干入於一事而俱游居；不與微妙及劣下極，柔軟、粗獷而俱游居；不與鮮少、弘多游居；不與有限、無限游居；不與若干各異眾會並處色者而俱游居。其眾會者，不與幻變而俱游居；其所幻變，不與眾會而俱游居。無居不居、無所不居，而等濟度一切諸見及若干幻各各異見。於斯，諸見永無所見，乃見一切諸趣根原，是為，佛子！名曰菩薩游入如幻而度於世。世所行塵勞世、國土俗游法世、吾我世、痛癢世、有為世、離有世、合會世、無合會世、分別世、所造行世，是為菩薩濟度世名。則為幻化普入諸世，不受眾生、不壞眾生，不受國土、不敗國土，不受於法、亦不壞法，不念過事、於過去事亦無所想、亦不離想，亦無當來、亦無造行，不墮未然、不住現在、不毀所存，則于佛道而不馳騁、不想念道，亦不與佛、亦不勸佛而取滅度，不住諸愿、不捨所誓，遵修平等、亦不嚴凈，無所掛礙。開道國土，勸使進入，無所破壞，住於法本而不動轉。等入吾我、亦不違毀吾我之想，陰種諸入，訓誨眾行、蠲除所著、度脫黎庶。於斯諸行無所依猗，曉了諸法而悉平等，永不可得；分別諸法但假字耳，聖達明慧無能逝者。度脫眾生恒順時宜，亦不依猗群萌因緣。住于大哀，暢宿世行不可計會

報應之事，皆令信了，是為幻喻第四法忍。

「何謂，佛子！菩薩大士野馬法忍？菩薩曉世一切所有悉為慌惚，猶如野馬，人遙睹之。如江河流而有波起，達士了之炎氣無水。菩薩如是，分別諸法有無眾事，無內、無外，不有、不無、亦無斷滅，不計有常、不入教誨輕慢之內。觀睹如有而無惡趣，心不歸外、亦不處內。為一像貌、若干之像，知無像貌。一切諸法具足微妙皆悉無本，是為野馬第五法忍。「何謂，佛子！菩薩大士喻夢法忍？菩薩觀世猶如夢想，如人之夢不處於世、不從世興、不從世生。又，夢者，夢無有欲界、亦無色界、無無色界。所以謂夢則無所生、悉無所有，夢無塵勞則無結恨。又計夢者，既無所生、亦無清凈，夢不見夢。菩薩大士觀一切世曉瞭如夢，亦無明達、亦無闇冥，夢者自然、夢無所著，夢者恍惚、夢者本凈，有所建立而有此夢。夢無所壞，因所念想故而有斯夢。設能曉了一切諸法若如夢者，開導世間，是為若夢第六法忍。

「何謂，佛子！菩薩大士如響法忍？菩薩學法，所入諸音，設有所學，度于未度，學法開化，了於一切。猶若呼響，非不有聲，然本悉寂，亦無所度。菩薩大士如是色像察于如來內外諸響，亦不別見內外諸事、亦不知外、亦不以內而了外事，不見所託，曉知

【現代漢語翻譯】現代漢語譯本：相信報應之事，這便是幻喻第四法忍。『佛子！什麼是菩薩大士的野馬法忍？菩薩明白世間一切事物都虛幻不定，如同野馬，人們遠遠望見。又如江河流動而有波浪，通達之人明白熱氣中並無水。菩薩也是如此，分別諸法有無等事，既無內在，也無外在，不執著于有，也不執著于無，亦非斷滅，不認為常住，不落入輕慢教誨的境地。觀察所見如同有而實無惡趣，心不向外，也不處內。視為一種形象，實則有多種形象，明白並無真實形象。一切諸法具足微妙，皆無根本，這便是野馬第五法忍。』『佛子！什麼是菩薩大士的如夢法忍？菩薩觀察世間如同夢境，如同人的夢境不處於世間，不從世間興起，不從世間產生。而且，夢境中沒有欲界（kāmadhātu，指眾生有情慾的境界）、也沒有色界（rūpadhātu，指有形物質的境界）、也沒有無色界（arūpadhātu，指無物質的境界）。所以說夢境無所生，一切皆無所有，夢境沒有塵勞，也就沒有結恨。又說夢境，既然無所生，也就無所謂清凈，夢境不見夢境。菩薩大士觀察一切世間，明白如同夢境，既無明達，也無黑暗，夢境自然而然，夢境無所執著，夢境虛幻不定，夢境本性清凈，因有所建立而有此夢。夢境不會被破壞，因所念想而有此夢。如果能夠明白一切諸法都如夢境，以此開導世間，這便是如夢第六法忍。』『佛子！什麼是菩薩大士的如響法忍？菩薩學習佛法，所聽到的各種聲音，如果有所學習，度化未被度化之人，學習佛法開化眾生，明白一切。如同呼喊的迴響，並非沒有聲音，但其本質是寂靜的，也沒有被度化。菩薩大士如此觀察色相，觀察如來內外各種聲音，也不分別看待內外諸事，既不瞭解外在，也不以內在來了解外在，不見所依託，明白』

【English Translation】 English version: Believing in the matters of karmic retribution, this is the fourth forbearance of illusionary metaphor. 'What, O son of Buddha, is the forbearance of the wild horse for a Bodhisattva Mahasattva? A Bodhisattva understands that all things in the world are illusory and uncertain, like a wild horse that people see from afar. Like waves arising in a flowing river, a wise person understands that the heat haze has no water. A Bodhisattva is like this, distinguishing between the existence and non-existence of all dharmas, neither internal nor external, not clinging to existence, nor clinging to non-existence, nor annihilation, not considering permanence, not falling into the realm of belittling teachings. Observing what appears to be existence but is actually the absence of evil realms, the mind does not turn outward, nor does it dwell inward. It is seen as one form, yet it has many forms, understanding that there is no real form. All dharmas are complete with subtlety, all without origin, this is the fifth forbearance of the wild horse.' 'What, O son of Buddha, is the forbearance of the dream for a Bodhisattva Mahasattva? A Bodhisattva observes the world as a dream, like a person's dream that is not in the world, does not arise from the world, and is not born from the world. Moreover, in a dream, there is no desire realm (kāmadhātu, the realm of sentient beings with desires), no form realm (rūpadhātu, the realm of material forms), and no formless realm (arūpadhātu, the realm without material forms). Therefore, it is said that a dream has no origin, all is without substance, a dream has no defilements, thus no resentment. Furthermore, regarding a dream, since it has no origin, it is also without purity, a dream does not see a dream. A Bodhisattva Mahasattva observes all the world, understanding it as a dream, neither with clarity nor darkness, a dream is natural, a dream has no attachment, a dream is illusory, a dream is inherently pure, this dream exists because of what is established. A dream cannot be destroyed, this dream exists because of what is thought. If one can understand that all dharmas are like a dream, and use this to guide the world, this is the sixth forbearance of the dream.' 'What, O son of Buddha, is the forbearance of the echo for a Bodhisattva Mahasattva? A Bodhisattva studies the Dharma, all the sounds that are heard, if there is something to learn, to liberate those who have not been liberated, to study the Dharma to enlighten sentient beings, understanding everything. Like the echo of a shout, it is not without sound, but its essence is silence, and there is nothing to be liberated. A Bodhisattva Mahasattva observes forms in this way, observes the various sounds of the Tathagata, both internal and external, and does not distinguish between internal and external matters, neither understanding the external, nor understanding the external through the internal, not seeing what is relied upon, understanding'

言辭進退之宜，是為解知若干章句。因緣如響有所啟導，于諸法施靡所不達，亦無所礙；有所學者，分別曉了一切諸聲悉無所有。猶如天上殊妙玉女屬天帝釋，而以一口、身同時鼓出百千妓樂之音。又，其妓樂無所想念，口亦無念：『吾今演出百千妙響。』菩薩大士度諸境界亦無想念、亦無言辭，曉了權宜成無量音，方便無限度於世法亦不退還。常轉諸界入群黎眾，為諸會者分別說之，多所開導則建立之，口暢演現無掛礙音，遍諸佛土令其信樂。班宣經典訓導蒸庶，為奮光明散照未悟，悉使覺了一切諸音，縱有所說，皆無所生。游若干音都無想念，益加開導，解無所生，宣諸覺場，逮至聖涂。菩薩大士已住於此等無所獲、令普聽者入於一切諸佛所興、面見諸佛轉于無限所度法輪，順無想念，是為如響第七法忍。

「何謂，佛子！菩薩大士若影法忍？菩薩不沒於世、不生於世、不游於世、不出於世表、不行於世、不信法界、不壞習俗。又，於世界亦無不壞、不至於世、不貪樂世、不御於世、不長於世。又，彼菩薩不處於世、亦不度世、亦不奉行菩薩之行，無所篤信，于大誓願不實、不虛，不有、不無。無虛妄行，則趣一切諸佛之法，普周世間靡所不遍，於世俗法亦無所住，不隨俗教。猶若如影，假如日殿、亦如月

【現代漢語翻譯】現代漢語譯本言辭的進退適宜，是爲了理解若干章句。因緣就像回聲一樣有所啟示引導，對於各種佛法佈施沒有不通達的，也沒有任何障礙；如果有學習的人，能夠分別明瞭一切聲音都是虛無的。就像天上的美妙玉女屬於天帝釋（Indra，佛教的護法神），她能用一張嘴、一個身體同時發出成百上千種樂器的聲音。而且，這些樂器沒有想法，嘴也沒有想法：『我現在要演奏出成百上千種美妙的樂聲。』菩薩大士度化各種境界也沒有想法、也沒有言辭，明白權宜之計而成就無量的聲音，方便無邊地在世間法中也不退轉。他們常常轉入各種境界進入眾生之中，為集會的人分別解說，多方開導，從而建立他們的信仰，口中流暢地演說沒有障礙的聲音，遍佈各個佛土，使他們信奉和喜悅。他們宣講經典，訓導民眾，爲了奮發光明，照耀那些沒有覺悟的人，使他們都覺悟到一切聲音，即使有所說，也都是無所生。他們遊歷于各種聲音之中，都沒有任何想法，更加開導，理解無所生，宣揚覺悟的場所，達到聖者的境界。菩薩大士已經安住于這種無所得的境界，使所有聽聞的人都進入一切諸佛所興起的境界，面見諸佛，轉動無量所度化的法輪，順應無所想念，這就是如響第七法忍。『佛子！』什麼是菩薩大士的如影法忍？菩薩不沉沒於世間，不生於世間，不遊歷於世間，不超出世間之外，不在世間行走，不相信法界，不破壞習俗。而且，對於世界也沒有不破壞，不至於世間，不貪戀世間，不駕馭世間，不增長於世間。而且，這位菩薩不處於世間，也不度脫世間，也不奉行菩薩的修行，沒有確定的信仰，對於大誓願不真實也不虛假，不有也不無。沒有虛妄的行為，就趨向一切諸佛的佛法，普遍周遍世間沒有不遍及的地方，對於世俗的法也沒有任何執著，不隨順世俗的教導。就像影子一樣，比如太陽的光輝，也像月亮的光輝。

【English Translation】 English version The appropriateness of advancing and retreating in speech is to understand several chapters and verses. The causes and conditions are like an echo, providing guidance and enlightenment. In the giving of all dharmas, there is nothing not penetrated, and there are no obstacles. If there are learners, they can clearly understand that all sounds are empty. It is like the celestial maiden of exquisite beauty belonging to Sakra, the Lord of Gods (Indra, a protector deity in Buddhism), who can simultaneously produce the sounds of hundreds and thousands of musical instruments with one mouth and one body. Moreover, these musical instruments have no thoughts, and the mouth has no thought: 『I am now performing hundreds and thousands of wonderful sounds.』 The Bodhisattva Mahasattvas, in crossing all realms, also have no thoughts or words. They understand expediency and achieve immeasurable sounds, conveniently and infinitely without retreating from worldly dharmas. They constantly enter various realms and go among the masses, explaining to those assembled, guiding them in many ways, thus establishing their faith. Their mouths fluently express unobstructed sounds, pervading all Buddha lands, causing them to believe and rejoice. They proclaim the scriptures, instructing the people, striving for enlightenment, illuminating those who are not yet awakened, making them all aware of all sounds. Even if there is something spoken, it is all without origination. They travel through various sounds without any thoughts, further guiding, understanding non-origination, proclaiming the place of enlightenment, and reaching the path of the saints. The Bodhisattva Mahasattvas have already abided in this state of non-attainment, causing all who hear to enter the realms awakened by all Buddhas, to see the Buddhas face to face, to turn the immeasurable Dharma wheel of salvation, in accordance with non-thought. This is the seventh forbearance of the Dharma, like an echo. 『Disciples of the Buddha!』 What is the Bodhisattva Mahasattva』s forbearance of the Dharma like a shadow? The Bodhisattva does not sink into the world, is not born into the world, does not travel in the world, does not go beyond the world, does not walk in the world, does not believe in the Dharma realm, and does not destroy customs. Moreover, regarding the world, there is also no non-destruction, no reaching the world, no attachment to the world, no control over the world, and no growth in the world. Furthermore, this Bodhisattva does not dwell in the world, nor does he liberate the world, nor does he practice the Bodhisattva』s conduct. He has no fixed belief, and regarding the great vows, they are neither real nor unreal, neither existent nor non-existent. Without false actions, he approaches the Dharma of all Buddhas, universally pervading the world without any place not reached. He has no attachment to worldly dharmas and does not follow worldly teachings. Just like a shadow, for example, the radiance of the sun, or like the radiance of the moon.

照，男、女、樹木、山陵、屋宅、諸神宮殿、諸江河流若干種形，無量因緣不可盡極。諸所方面，因日光明悉睹眾像，知其所趣如清凈水。又如船師，若夜光珠因其所見而得自恣。於斯，所好當所施者；其不清凈、無光耀者，悉蒙其明，而蒙暉照亦無所造。又，其光明亦無所有——無有音響，亦無所生——因其光明而有所別。然其光明無所游居，雖為清顯亦復不與。清顯同處於光明地亦謂光明，照若干流亦無所照，則無所周，影亦不入江河、泉源、大海、淵池。又計其影亦無所處、亦無所著，其影所現亦無鮮潔，不有瑕疵。斯影不現，則于彼間不猗得本；其影廣現，無遠、無近。

「菩薩如是，所開化者已及彼性，志行所趣而得自在。所觀眾生道慧之場，有所勸化他志所行，等無差特，分別己身所游道場而普審察己界、他界悉無二品。如種樹者，從始生芽，展轉滋茂，稍漸成長而生莖節、枝葉、華、實。菩薩如是，於己法界及與他界分別諸相，法無有二，則得超入無礙本際。彼菩薩身則得越過不可思議諸佛國土，見諸佛土亦無所著，于諸世界亦不轉移，至諸佛界亦無所至。法身所至如日殿影在所具矣，其身普入，現一切界；有所現生，行無掛礙，亦不分身、亦無所行。無是世間世俗之想，蠲除方土虛無之辭、亦

【現代漢語翻譯】現代漢語譯本光照，顯現男人、女人、樹木、山陵、房屋、諸神宮殿、以及江河等各種形態，其因緣無量，不可窮盡。在各個方向，因太陽的光明，都能看到各種景象，知道它們所去的方向，如同清澈的水一般。又如船師，憑藉夜光珠的光亮，可以自由行動。對於那些喜歡的事物，應當施予；那些不清潔、沒有光澤的事物，也都能蒙受光明照耀，而這光照本身並沒有任何造作。而且，光明本身也並非實有——沒有聲音，也沒有生起——只是因為光明才有所分別。然而，光明本身並沒有固定的居所，雖然顯得清晰明亮，卻並不與任何事物相連。清晰明亮的事物與光明同處，也被稱為光明，照耀著各種流動的事物，卻又沒有真正照到任何東西，因此無所不周，影子也不會進入江河、泉源、大海、深潭。而且，計算影子的位置，也沒有固定的處所，也沒有依附之處，影子所顯現的也並非鮮明潔凈，沒有瑕疵。當影子不顯現時，就無法從中找到其根本；當影子廣泛顯現時，則無遠近之分。菩薩也是如此，所開化的人已經達到了他們的本性，他們的志向和行為也獲得了自在。菩薩觀察眾生修習智慧的場所，勸導他人遵循自己的志向，平等無差別，分別自己所處的修行場所，普遍審視自己和他人的境界，都沒有差別。如同種樹的人，從最初的萌芽開始，逐漸生長茂盛，慢慢長大，長出莖節、枝葉、花朵和果實。菩薩也是如此，在自己的法界和他人法界中分別各種現象，但法的本質沒有差別，因此能夠超越進入無礙的本源。菩薩的法身能夠超越不可思議的諸佛國土，看到諸佛國土卻不執著，在各個世界之間也不轉移，到達諸佛的境界也沒有到達的概念。法身所到達之處，如同太陽的影子，在所到之處都具備。菩薩的身體普遍進入一切境界，顯現各種生命，行為沒有障礙，也不需要分身，也沒有實際的行動。沒有世俗的觀念，去除地域的虛妄說法，也

【English Translation】 English version The light illuminates, manifesting men, women, trees, mountains, houses, palaces of gods, and various forms of rivers, with countless causes and conditions that cannot be exhausted. In all directions, due to the light of the sun, all kinds of images are seen, and their destinations are known, like clear water. It is also like a boatman who, with the light of a night-shining pearl, can move freely. For those things that are liked, they should be given; those that are unclean and without luster, all receive the illumination of the light, yet this illumination itself does not create anything. Moreover, the light itself is not substantial—it has no sound, nor does it arise—it is only because of the light that distinctions are made. However, the light itself has no fixed abode, and although it appears clear and bright, it is not attached to anything. Clear and bright things that are in the same place as the light are also called light, illuminating various flowing things, yet not truly illuminating anything, thus it is all-pervasive, and shadows do not enter rivers, springs, oceans, or deep pools. Moreover, calculating the position of the shadow, there is no fixed place, nor is there any attachment, and what the shadow manifests is not clear and pure, without flaws. When the shadow does not appear, it is impossible to find its root; when the shadow appears widely, there is no distinction between far and near. A Bodhisattva is like this, those who are enlightened have already reached their nature, and their aspirations and actions have gained freedom. The Bodhisattva observes the places where sentient beings cultivate wisdom, encourages others to follow their own aspirations, equally without difference, distinguishes the places where they practice, and universally examines their own and others' realms, and there is no difference. It is like a person planting a tree, starting from the initial sprout, gradually growing luxuriantly, slowly growing up, and producing stems, branches, leaves, flowers, and fruits. A Bodhisattva is also like this, distinguishing various phenomena in their own Dharma realm and others' Dharma realms, but the essence of the Dharma is without difference, thus they can transcend and enter the unobstructed origin. The Dharma body of a Bodhisattva can transcend the inconceivable Buddha lands, see the Buddha lands without attachment, and does not move between various worlds, and reaching the realm of the Buddhas has no concept of reaching. The place where the Dharma body reaches is like the shadow of the sun, present in all places it reaches. The Bodhisattva's body universally enters all realms, manifesting various lives, actions without hindrance, without the need to divide the body, and without actual action. There are no worldly concepts, removing the false claims of regions, and also

不散身，逮不終始，無所不覆。如來之種本際所行亦不復凈身、口、意行，便得游入咨嗟無量，凈一切身靡不周達，是為如影第八法忍。

「何謂，佛子！菩薩大士如化法忍？菩薩普入世俗，若有所至，觀了眾生一切如化，然不適識，念如化事。所謂化者，則謂一切諸有世界因所造行、思想所化，皆是一切苦樂顛倒斯化等類。一切世間悉緣無明，或以思想便成塵勞眾想之念，因緣化生，由是建立宣暢咨嗟音響法律。以無想教而開化之，堅固不退，導令平等，悟諸不覺，立志誓願，行如化者。觀察如來大哀之行，黎庶化生曉了於斯，謂修法輪善權方便，以慧無畏、四分別辯聖達自在。如是，菩薩化度於世，超世功德、辯才自由恢弘無際，入于無量億千之眾，處於其中而得自恣，悉能曉了人行、天動、睹無聖路，示以大道如其所行無所違失。譬如化人則無所念、亦無所造，不興心事、亦不於法而有所住，不從業起、亦不望報，無所游至不出於世、亦不於世而成正覺，亦不念法、不習諸法，亦不久住、亦不須臾，亦無所處、不行習俗，不長世間、無方面辭，不近諸限、亦無不限，不增、不損，無有篤信、亦無不信，無有賢聖、亦不凡夫，無有塵勞、亦不結恨，不沒、不生，亦無有慧、亦無不慧，亦無所有、亦無微妙，

【現代漢語翻譯】現代漢語譯本：不執著于身體，不追逐開始和結束，無所不覆蓋。如來的種子，其根本的修行也不再執著于身、口、意的行為，便能進入無量的讚歎，凈化一切身體，無不周遍通達，這就是如影第八法忍。『佛子！什麼是菩薩大士的如化法忍？』菩薩普遍進入世俗，無論到達哪裡，都觀察到一切眾生都如幻化，然而不執著于認識，只念及如幻化的事情。所謂的幻化，是指一切有世界的因所造作的行為、思想所幻化，都是一切苦樂顛倒等這類幻化。一切世間都因無明而起，或者因為思想而形成塵勞的種種念頭，因緣和合而生，由此建立宣揚讚歎的音響法律。用無想的教義來開導他們，使他們堅定不退，引導他們走向平等，覺悟那些不覺悟的人，立下志願，修行如幻化之法。觀察如來大悲的修行，使百姓如幻化般產生，明白這個道理，這就是修法輪的善巧方便，以智慧無畏、四無礙辯才達到聖者的自在。如此，菩薩在世間教化眾生，超越世間的功德、辯才自由恢弘無際，進入無量億千的大眾之中，處於其中而能自在，完全能夠明白人的行為、天的動靜、看到沒有聖道的道路，向他們展示大道，使其所行沒有違失。譬如幻化的人，沒有念頭，也沒有造作，不生起心事，也不執著於法，不從行為中產生，也不期望回報，沒有遊歷之處，也不出離世間，也不在世間成就正覺，也不念法，不學習諸法，也不久住，也不須臾，也沒有處所，不修行習俗，不增長世間，沒有固定的言辭，不接近界限，也沒有不界限，不增加，不減少，沒有篤信，也沒有不信，沒有賢聖，也不凡夫，沒有塵勞，也不結恨，不沒，不生，也沒有智慧，也沒有不智慧，也沒有所有，也沒有微妙。

【English Translation】 English version: Not clinging to the body, not pursuing beginning and end, covering everything. The seed of the Tathagata (如來, Thus Come One), its fundamental practice also no longer clings to the actions of body, speech, and mind, and then can enter into immeasurable praise, purify all bodies, reaching everywhere without exception, this is the eighth Dharma-patience like a shadow. 'What, Buddha-son! is the Bodhisattva Mahasattva's (菩薩大士, great being) Dharma-patience like an illusion?' The Bodhisattva universally enters the mundane world, wherever they go, they observe all sentient beings as if they were illusions, yet they do not cling to recognition, only mindful of illusory matters. What is called illusion refers to all the actions created by the causes of all existing worlds, the illusions of thoughts, all of which are illusions of suffering, joy, and inversion. All the world arises from ignorance, or from thoughts that form various notions of defilement, arising from causes and conditions, thereby establishing and proclaiming the sounds and laws of praise. They use the teaching of non-thought to enlighten them, making them firm and unretreating, guiding them towards equality, awakening those who are not awakened, making vows, and practicing the Dharma like an illusion. Observing the practice of the Tathagata's great compassion, causing the common people to arise like illusions, understanding this principle, this is the skillful means of practicing the Dharma wheel, achieving the freedom of a sage with wisdom, fearlessness, and the four analytical knowledges. Thus, the Bodhisattva teaches sentient beings in the world, their merits surpassing the world, their eloquence free and boundless, entering into countless millions of people, being among them and being free, fully able to understand human behavior, the movements of the heavens, seeing the path without the holy way, showing them the great path, so that their actions are without error. For example, an illusory person has no thoughts, nor does he create, does not give rise to mental affairs, nor does he cling to the Dharma, does not arise from actions, nor does he expect rewards, has no place to travel, nor does he leave the world, nor does he achieve enlightenment in the world, nor does he think of the Dharma, nor does he learn the Dharmas, nor does he dwell for long, nor for a moment, nor does he have a place, does not practice customs, does not increase the world, has no fixed words, does not approach limits, nor is there no limit, does not increase, does not decrease, has no firm belief, nor does he not believe, there is no sage, nor is he an ordinary person, there is no defilement, nor does he harbor resentment, does not perish, does not arise, nor is there wisdom, nor is there no wisdom, nor is there anything, nor is there subtlety.

不依猗世、亦不導御，于諸法界不智、不愚，亦無所受、亦無不受，無有五陰、亦不無陰，無有生死、亦不滅度，不有、不無。如是，菩薩遊行於世，修菩薩行，曉了辯才，不建憍慢，睹見世間，無有自大，遵所修行。不為己身、不為世俗，無放逸者，而無吾我、離著貢高，亦不倚此、亦不依俗，舍其慢恣、無所想念，不處於世、不斷於世，亦不於法而溢自在、不於人界有所猗著，無所開導、亦不處於眾生之界，無有所愿、亦無想念、亦無所凈。又，于諸法無所莊嚴，諸佛之法悉無所有，具足成就乃至大道。又斯諸法不有、不無，猶如彼化不有、不無。

「達化菩薩住於法忍而等曉了一切佛道，已得成就，造立誠諦，斯則菩薩周攬佛法，如化無處，普于佛道而無所獲。眾生之行無諸陰蓋，不起有身、入一切身而開導之，有所建立而無所著。若見色者，於色如化，悉無所著，而等具足；真諦本際，自然之明有所照耀，于解脫法而無所猗；於一切法，現有所生而無所生。如彼化人無所識念，本性清凈，有所受言如所咨講，順一切律、亦無想念。如化感動，變異所造，現來詣此一切如來至聖道場，無諸退緣、亦無所生，興無掛礙，成一切力，悉無所想。如彼化人，其心咸達而不蔽礙圍神之山，是為如化第九法忍。

【現代漢語翻譯】現代漢語譯本：不依賴於世俗，也不引導或駕馭，對於一切法界既不愚昧也不聰明，既沒有接受也沒有不接受，沒有五蘊（色、受、想、行、識），也沒有沒有五蘊，沒有生死，也沒有滅度，既不是有也不是無。像這樣，菩薩在世間修行菩薩道，通曉辯才，不建立驕慢，觀察世間，沒有自大，遵循所修行的。不為自己，不為世俗，不放逸，沒有我執，遠離執著和貢高，既不依賴於此，也不依賴於世俗，捨棄傲慢和放縱，沒有妄想，不處於世間，也不斷絕世間，也不在法中溢出自在，不在人界有所依賴，沒有開導，也不處於眾生之界，沒有願望，也沒有妄想，也沒有所凈。而且，對於一切法沒有莊嚴，諸佛的法都沒有所有，具足成就乃至大道。而且這些法既不是有也不是無，就像幻化一樣既不是有也不是無。通達幻化的菩薩安住於法忍，平等通曉一切佛道，已經得到成就，建立真實，這就是菩薩周遍攝取佛法，像幻化一樣無處可得，普遍於佛道而無所獲得。眾生的行為沒有各種陰蓋，不生起有身，進入一切身而開導他們，有所建立而沒有執著。如果見到色，對於色就像幻化一樣，都沒有執著，而平等具足；真諦的本際，自然的明亮有所照耀，對於解脫法沒有依賴；對於一切法，顯現有生而沒有生。就像幻化的人沒有識別和念頭，本性清凈，有所接受言語就像所諮詢講述的，順應一切律，也沒有妄想。就像幻化感動，變異所造，顯現來到這裡一切如來至聖道場，沒有退轉的因緣，也沒有所生，興起沒有掛礙，成就一切力量，都沒有妄想。就像幻化的人，他們的心都通達而不被遮蔽，像圍神之山一樣，這就是如幻化的第九法忍。

【English Translation】 English version: Not relying on the world, nor guiding or controlling, regarding all realms of phenomena, neither ignorant nor wise, neither accepting nor not accepting, without the five skandhas (form, feeling, perception, mental formations, consciousness), nor without the skandhas, without birth and death, nor extinction, neither being nor non-being. Thus, a Bodhisattva, in the world, practices the Bodhisattva path, understands eloquence, does not establish arrogance, observes the world, without self-importance, follows what is practiced. Not for oneself, not for the world, without negligence, without self-attachment, away from attachment and pride, neither relying on this, nor relying on the world, abandoning arrogance and indulgence, without thoughts, not dwelling in the world, nor cutting off the world, nor overflowing with freedom in the Dharma, not relying on the realm of humans, without guidance, nor dwelling in the realm of sentient beings, without wishes, nor thoughts, nor what is purified. Moreover, regarding all dharmas, there is no adornment, the dharmas of all Buddhas have nothing, fully accomplishing even the Great Path. Moreover, these dharmas are neither being nor non-being, like an illusion, neither being nor non-being. A Bodhisattva who has realized illusion dwells in the forbearance of Dharma, equally understanding all Buddha paths, having already attained accomplishment, establishing truth, this is the Bodhisattva who universally grasps the Buddha Dharma, like an illusion, nowhere to be found, universally in the Buddha path without attainment. The actions of sentient beings have no obscurations, not arising with a body, entering all bodies to guide them, establishing something without attachment. If one sees form, regarding form as an illusion, without attachment, and equally complete; the ultimate reality, the natural brightness shines, regarding the Dharma of liberation without reliance; regarding all dharmas, appearing to have arisen without arising. Like an illusionary person without recognition or thought, the original nature is pure, accepting words as if consulted and spoken, following all precepts, without thoughts. Like an illusionary movement, created by transformation, appearing to come to this sacred site of all Tathagatas, without the causes of regression, nor arising, arising without hindrance, accomplishing all powers, without thoughts. Like an illusionary person, their minds are all clear and not obscured, like the mountains surrounding the gods, this is the ninth forbearance of Dharma like an illusion.

「何謂，佛子！菩薩大士如空法忍？菩薩觀入眾生之界，猶如虛空，無有緣相；一切法眾亦復如茲。入諸佛土而無有誠，諸法虛空無有二事，菩薩如斯入無所誓。猶如虛空苞諸佛土亦復如斯，無所縛著，興于如來所入之力而俱游同。猶如虛空所入無二；道亦如斯，無去、來、今；慧亦如之，皆分別說一切諸法所入如是。菩薩大士逮得法忍，猶如虛空，所致聖慧亦復如茲。於斯諸乘有所致獲悉如虛空，身，口，意所獲自在。猶如虛空，所逮諸法因意所念而有所成。猶如虛空，於一切法而無所種，不沒，不生；菩薩如是，於一切法而得自在，不終、不始。猶如虛空，無有處所、無能毀者，于諸通慧無有處所、亦無所壞。于諸佛力猶如虛空自然而住，於一切世而無所住，則為自然之境界也。菩薩如是，建立眾生，亦無所立，一切如化。猶如虛空，不起、不滅、亦無所生，合受一切世界所有；菩薩大士如是，亦無所住、無所成就、有所嚴凈也，因其普顯一切世界。猶如虛空，無有處所、亦無方面，無有邊際、亦無崖底，暢達深廣，靡不周至；菩薩如是，無有處所、亦無方面而有所至也，於一切法宣達恢弘，等御諸行靡不周遍。猶如虛空，有住依立則無所生，而現眾庶含裹眾形；菩薩如是，不行、不住，游隨眾行而有所現、

【現代漢語翻譯】現代漢語譯本：『佛子，什麼是菩薩大士的如空法忍？』菩薩觀察進入眾生的境界，如同虛空，沒有因緣和表象；一切法眾也同樣如此。進入諸佛的國土而沒有執著，諸法虛空沒有兩種不同的性質，菩薩像這樣進入無所執著的境界。如同虛空包含諸佛的國土也像這樣，沒有束縛和執著，興起如來所進入的力量而一同遊歷。如同虛空所進入的境界沒有二元對立；道也像這樣，沒有過去、現在、未來；智慧也像這樣，都是分別解說一切諸法所進入的境界是這樣的。菩薩大士獲得法忍，如同虛空，所獲得的聖慧也像這樣。對於這些乘（佛教的修行方法）所獲得的成就都如同虛空，身、口、意所獲得的自在。如同虛空，所獲得的諸法因意念而有所成就。如同虛空，對於一切法沒有播種，不消失，不產生；菩薩像這樣，對於一切法獲得自在，沒有終結，沒有開始。如同虛空，沒有處所，沒有能毀壞的，對於諸通慧沒有處所，也沒有能破壞的。對於諸佛的力量如同虛空自然而住，對於一切世間沒有執著，這就是自然的境界。菩薩像這樣，建立眾生，也沒有所建立的，一切都如幻化。如同虛空，不生起，不滅亡，也沒有所生，包含接受一切世界所有；菩薩大士像這樣，也沒有執著，沒有成就，有所莊嚴清凈，因為他普遍顯現一切世界。如同虛空，沒有處所，也沒有方向，沒有邊際，也沒有盡頭，暢通深廣，無所不至；菩薩像這樣，沒有處所，也沒有方向而有所到達，對於一切法宣揚廣大，平等駕馭諸行無所不遍。如同虛空，有住處和依靠則不會產生，而顯現給大眾，包含各種形態；菩薩像這樣，不行，不住，隨順眾行而有所顯現。

【English Translation】 English version: 'What, O son of the Buddha, is the Bodhisattva Mahasattva's forbearance of the Dharma like space?' The Bodhisattva observes entering the realm of sentient beings, like empty space, without conditions or appearances; all Dharma assemblies are also like this. Entering the lands of all Buddhas without attachment, the emptiness of all Dharmas has no duality, the Bodhisattva thus enters a state of non-attachment. Like space encompassing the lands of all Buddhas, it is also like this, without bondage or attachment, arising from the power entered by the Tathagata and traveling together. Like space, what is entered has no duality; the path is also like this, without past, present, or future; wisdom is also like this, all separately explaining that the realm entered by all Dharmas is like this. The Bodhisattva Mahasattva attains the forbearance of the Dharma, like space, and the sacred wisdom attained is also like this. For these vehicles (Buddhist practices), what is attained is all like space, the freedom attained by body, speech, and mind. Like space, the Dharmas attained are accomplished through intention. Like space, for all Dharmas there is no sowing, no disappearance, no arising; the Bodhisattva is like this, attaining freedom for all Dharmas, without end, without beginning. Like space, there is no place, no destroyer, for all penetrative wisdom there is no place, nor is there anything to destroy. For the power of all Buddhas, it is like space, naturally abiding, without attachment to all worlds, this is the realm of nature. The Bodhisattva is like this, establishing sentient beings, yet there is nothing established, all is like illusion. Like space, it does not arise, does not cease, nor is there anything born, encompassing and receiving all that exists in all worlds; the Bodhisattva Mahasattva is like this, without attachment, without accomplishment, with adornment and purity, because he universally manifests all worlds. Like space, there is no place, no direction, no boundary, no end, unobstructed and profound, reaching everywhere; the Bodhisattva is like this, without place, without direction, yet arriving, for all Dharmas proclaiming vastness, equally governing all actions, reaching everywhere. Like space, if there is a dwelling and reliance, nothing will arise, but it appears to the masses, encompassing all forms; the Bodhisattva is like this, not acting, not dwelling, following all actions and manifesting.

亦無所生。猶如虛空，無有形像、亦無不像，無清凈行、亦無穢濁，因有道御；菩薩如是，無世形像、無度世像、無無量像，因有所現。

「猶如虛空，無有久固、無須臾立；菩薩如是，不久存立、不須臾住。猶如現影而無有影，為菩薩行若曉了此乃得究竟。行如虛空，現諸塵勞而無穢疵、現諸結恨而無怨憎；菩薩如是，則以道力降伏眾魔，一切清凈，其心鮮潔，寂寞、恬怕，等苞一切世間所有。又如虛空所裹世間，等無差特；菩薩如是，於一切法而悉平均。菩薩大士又于諸法亦無所礙、無所亡失。猶如虛空等裹一切，欲限虛空無有邊際；菩薩如是，於一切法志性俱游。又，其道心無有邊際。所以者何？其虛空者，所周平等。菩薩於己而遵修行，成就清凈、造于平等為一週業，則以一事轉為無量，普游諸剎。若如虛空，于諸佛土無所究竟而得具足，于諸方面而無所住，游入諸方成就神通，一切諸德、不可限量殊特之事自然具足，悉獲諸法至度無極、得堅固術、志如虛空。若如金剛，於一切響無所想念，開導諸音則不違舍法輪之轉。

「假使菩薩行能具足成斯忍者，則得自在、亦無所至，無往、無來，悉無所趣乃得自在而無所滅。便於無為而得由己，無所亡失除無實身，成就真體，順如律教。心無所望則為

【現代漢語翻譯】現代漢語譯本也無所謂產生。就像虛空一樣，沒有形狀，也沒有不像，沒有清凈的行為，也沒有污濁，因為有道在駕馭；菩薩也是這樣，沒有世俗的形象，沒有度脫世俗的形象，沒有無量的形象，因為有所顯現。就像虛空一樣，沒有長久的固定，也沒有片刻的停留；菩薩也是這樣，不會長久存在，也不會片刻停留。就像顯現的影子而沒有影子，作為菩薩的修行如果明白了這個道理就能夠達到究竟。修行就像虛空一樣，顯現各種塵世的勞苦而沒有污穢，顯現各種結恨而沒有怨恨；菩薩也是這樣，就用道的力量降伏眾魔，一切清凈，內心純潔，寂靜、安寧，平等地包容一切世間所有。又像虛空所包裹的世間，平等沒有差別；菩薩也是這樣，對於一切法都平等對待。菩薩大士對於諸法也沒有任何障礙，也沒有任何缺失。就像虛空平等地包裹一切，想要限制虛空是沒有邊際的；菩薩也是這樣，對於一切法的志向和本性都自在遊歷。而且，他的道心沒有邊際。為什麼呢？因為虛空所周遍的是平等的。菩薩自己遵循修行，成就清凈，達到平等作為一週的功業，就用一件事轉化為無量，普遍遊歷各個佛剎。如果像虛空一樣，對於各個佛土沒有究竟而能夠具足，對於各個方面沒有停留，游入各個方向成就神通，一切功德、不可思議的特殊事情自然具足，全部獲得諸法達到無極的程度，得到堅固的法術，志向像虛空一樣。如果像金剛一樣，對於一切聲音沒有執著，開導各種聲音而不違背捨棄法輪的運轉。假設菩薩的修行能夠圓滿成就這種忍辱，就能夠得到自在，也沒有所到達的地方，沒有往，沒有來，完全沒有所趨向的地方就能夠得到自在而沒有滅亡。在無為的境界中能夠自主，沒有缺失，除了沒有實體的身體，成就真實的本體，順應如律的教導。心中沒有期望就成為

【English Translation】 English version There is also no such thing as being born. Like the void, it has no form, nor is it formless, no pure conduct, nor is it defiled, because there is the Way to guide it; Bodhisattvas are like this, without worldly forms, without forms of transcending the world, without immeasurable forms, because there is something manifested. Like the void, there is no long-lasting stability, nor a moment's standing; Bodhisattvas are like this, they do not exist for long, nor do they stay for a moment. Like a shadow appearing without a shadow, if a Bodhisattva's practice understands this, they can attain ultimate realization. Practice is like the void, manifesting all the toils of the world without defilement, manifesting all the knots of hatred without resentment; Bodhisattvas are like this, they use the power of the Way to subdue all demons, everything is pure, their hearts are pure, tranquil, and peaceful, equally encompassing all that exists in the world. Also, like the void that encompasses the world, it is equal without difference; Bodhisattvas are like this, they treat all dharmas equally. Great Bodhisattvas also have no obstacles to all dharmas, nor do they lose anything. Just as the void equally encompasses everything, wanting to limit the void is without boundaries; Bodhisattvas are like this, their aspirations and nature freely roam in all dharmas. Moreover, their mind of the Way has no boundaries. Why is this? Because the void is equally pervasive. Bodhisattvas follow their own practice, achieve purity, and attain equality as a week's work, then use one thing to transform into immeasurable things, universally traveling through all Buddha lands. If like the void, they have not reached the ultimate in all Buddha lands but can be complete, they do not dwell in any direction, they enter all directions and achieve supernatural powers, all virtues, and inconceivable special things are naturally complete, they fully obtain all dharmas to reach the ultimate, obtain firm techniques, and their aspirations are like the void. If like a diamond, they have no attachment to all sounds, they guide all sounds without violating the turning of the Dharma wheel. If a Bodhisattva's practice can fully achieve this forbearance, they can attain freedom, and there is nowhere to reach, no going, no coming, and nowhere to go, then they can attain freedom without extinction. In the realm of non-action, they can be autonomous, without loss, except for the absence of a real body, they achieve a true essence, in accordance with the teachings of the precepts. A heart without expectations becomes

一相，其身自在入于無相，則以無相無有限量。佛力無限，身普自恣，靡不周達，則護己行，身無所壞而得由己。堅固平等，有所降伏，一切普入，其因咸睹，眼則清凈；已無陰蓋離欲之行，亦無不行。猶如虛空，寂默無限，所入之處則以無忍無所不忍，是所謂功德也，己普辯大至於澹泊。猶如虛空，無有危厄；一切菩薩曉了所行、入于清凈，心等如空，無所毀失。一切佛法若巨海，殊特無限，有所游入，無有斷絕。入諸佛土，建立誘導無限國界眾生之黨，虛空無底，離諸色像、無眾音響。察長見諸普隨示現，尋開化之，具足成就，志固如空，無能沮敗，其心堅強，悉得究竟。普等世界亦如虛空悉無所有，其堅固者，無趣諸世，除諸恩愛，能具大道。其劫悉燒天地然盡，不燒虛空，虛空總攬含受一切諸佛世界。菩薩如是入于諸力、建立無上正真之慧，是為，佛子！菩薩大士了諸法如空第十法忍。」

普賢菩薩說是經時，諸菩薩眾，諸天、龍、神、阿須倫、世人，莫不歡喜。

佛說如來興顯經卷第四

【現代漢語翻譯】現代漢語譯本『一相』（指佛的法身），其身自在地進入『無相』（指超越一切表象的境界），則以『無相』的境界而無所執著。佛的力量無限，身體普遍自在，無處不到達，因此能守護自己的修行，身體不會被破壞而能自主。堅定平等，能降伏一切，一切普遍進入，其因果都能看見，眼睛因此清凈；已經沒有五陰的遮蓋，遠離慾望的修行，也沒有什麼不能做的。猶如虛空，寂靜無邊，所進入的境界則以無忍無不忍，這就是所謂的功德，自己普遍通達大道以至於淡泊。猶如虛空，沒有危險和災難；一切菩薩明白所修行的，進入清凈的境界，心如同虛空，沒有毀壞和缺失。一切佛法如同大海，殊勝特別而無限，有所游入，沒有斷絕。進入諸佛的國土，建立引導無數國界的眾生，虛空沒有底，遠離各種色相、沒有各種聲音。觀察長遠，看見一切普遍隨順示現，隨即開化他們，具足成就，意志堅定如同虛空，沒有能阻礙和失敗的，其心堅強，都能達到究竟。普遍平等的世界也如同虛空一樣什麼都沒有，其堅固的，不趨向於世俗，去除各種恩愛，能具足大道。即使劫難燒盡天地，也不會燒到虛空，虛空總攬含受一切諸佛世界。菩薩像這樣進入各種力量，建立無上正真的智慧，這就是，佛子！菩薩大士明瞭諸法如虛空，是第十法忍。普賢菩薩說這部經的時候，各位菩薩眾，諸天、龍、神、阿修羅（一種非天神），世人，沒有不歡喜的。《佛說如來興顯經》卷第四

【English Translation】 English version 『One form』 (referring to the Dharma body of the Buddha), its body freely enters 『no-form』 (referring to the realm beyond all appearances), thus with the state of 『no-form』 there is no attachment. The Buddha's power is limitless, the body is universally free, reaching everywhere, therefore able to protect one's own practice, the body will not be destroyed and can be autonomous. Firm and equal, able to subdue everything, everything universally enters, the causes and effects can be seen, the eyes are therefore pure; there is no longer the cover of the five aggregates, the practice of being free from desire, and there is nothing that cannot be done. Like the void, silent and boundless, the realm entered is with no forbearance and no non-forbearance, this is what is called merit, oneself universally understands the great path to the point of detachment. Like the void, there is no danger or disaster; all Bodhisattvas understand what they practice, entering the realm of purity, the mind is like the void, without destruction or loss. All Buddhist teachings are like the ocean, extraordinary and limitless, there is entry, without interruption. Entering the Buddha's lands, establishing and guiding countless sentient beings in countless realms, the void has no bottom, away from all forms, without various sounds. Observing the long term, seeing all universally follow the manifestations, then enlightening them, fully accomplishing, the will is firm like the void, there is no obstruction or failure, their hearts are strong, and they can all reach the ultimate. The universally equal world is also like the void, nothing exists, those who are firm, do not tend towards the secular, remove all affections, and can fully possess the great path. Even if the kalpa burns up the heavens and the earth, it will not burn the void, the void encompasses and contains all the Buddha worlds. Bodhisattvas enter into various powers in this way, establishing the supreme and true wisdom, this is, Buddha's disciples! The great Bodhisattvas understand that all dharmas are like the void, this is the tenth Dharma-kshanti (patience). When Bodhisattva Samantabhadra spoke this sutra, all the Bodhisattvas, gods, dragons, spirits, asuras (a type of non-god), and people in the world, were all delighted. The Sutra of the Buddha's Manifestation of the Tathagata, Volume Four